Tag Archives: Russia

Russian Demographics

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While we often hear about the Russian monarchy not having that much Russian blood, that is also associated with the mass of the Russian Empire. Many of the people living within the borders of the Empire have a different ethnic identity than simply Russian. Many of them are “Little Russians”, this can mean either Belorussian or Ukrainian. However, they were counted as Russian, in the Census of 1897. Actually, over half of the people living within the borders were not ethnically Russian. While there was no group bigger than the Russians, the massive empire was bound to include numerous ethnic groups and identities from all over. This not only includes ethnic identity but all the cultural aspects that comes with that such as religion and tradition. With the expansion of the Russian Empire, it brought on these new religions and traditions that were previously not as dominant in Russia. Despite this, it seems that the Russians did not fare considerably better than their counterparts most of the time. Excluding the nobility, most Russians were in worse shape than the other ethnic groups at the time the census was taken. Even the nobility was mostly a different ethnic group. With many of the Russians tied down to serfdom for centuries, their rise to the higher social standings was difficult to come by.

Another interesting aspect of the census was the effect industrialization had on society. Some groups were much more concentrated in urban areas, notably the Jews, more than fifty percent reported to live in the cities. The development of industrialization was led by the Russians however. “Yet the majority of entrepreneurs were Russians and foreigners, and the majority of the workers Russians.” ((Kappeler 304)) As I mentioned earlier, the fact that many of the Russians were serfs and then freed allowed them to move into the cities to help participate in this industrialization. This industrialization also involved a few key ethnic groups which linked them to the cities. Their involvement from all ends of the empire led to the rapid development of train tracks which was massive for development in Russia.

The census not only helps show that Russians were not as dominant an ethnic force as they would like you to believe, but also helps us understand how industrialization went the way it did.

What prevented other ethnic groups from getting involved in industrialization?

Works Cited

Kappeler, Andreas. (Translated by Alfred Clayton) “The Late Tsarist Multi-Ethnic Empire between Modernization and Tradition.” Longman, 2001. Chapter 8

The Free Serfs

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These law codes follow the emancipation of the serfs causing much of the information and prevalence to revolve around this event. The redistribution of land and property as well as the way it should be distributed is frequently discussed throughout all the codes. This is not surprising as with the freeing of the serfs, a huge section of the population, comes the problem of property dispersal across the country. The nobles of Russia previously owned and controlled a huge majority of the property in Russia. The freeing of the serfs does not take away the noble lands but it does change the way in which they are controlled.

Also discussed are the management and help that are involved in charity work. A new appreciation for helping those less fortunate is notable in the codes. The creation of institutions specifically for this task shows the awareness of this problem not just in Russian society but also in the government. Economic interests are also more prominent in these codes. Smaller villages and towns are becoming more involved in the economic structure of Russia.

How did the introduction of the economic world influence the ideals and minds of the Russian peasants? Did the international influence brought with trade accelerate the emancipation of the serfs?

How did nobles react to the emancipation of the slaves? How quickly were these new ideas accepted?

 

 

 

 

Kaiser, Daniel H., and Gary Marker. Reinterpreting Russian History: Readings, 860-1860’s. New York: Oxford UP, 1994. Print.

More Than an Overcoat

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In Gogol’s Overcoat, the reader is overcome with a great sense of pity for Akaky. He’s a sad man – not just because of his relative linguistic incompetency or his inability to perform tasks that extend beyond a simple copy job but because all of his peers see him as utterly beneath them. He is unfit of any type of respect. They can torment him without any sort of recognition for the important tasks he can complete without fail. Much of this ridicule comes from his “night gown.”

Here the “night gown” is a reflection of the role of social status in the Russian Society. His coat reflects his rank and stance in society. He lives in the dank part of St. Petersburg and occupies a lower rank than his peers who sport lavish coats with beaver fur collars. Gogol shows that performance and capability matters little. Prestige is really just superficial. Akaky’s stance and acceptance by his peers fluctuates with his appearance. When he finally obtains his new coat his coworkers notice him but this is only temporary.

Gogol is absolutely critiquing the manner in which power and respect is garnered in Russian Society. I guess one of my questions pertains to the significance of Akaky’s ghost and how he haunts the city. Is this a foreshadowing of how the lower gentry or bureaucracy will eventually rise up and take “revenge” on the self absorbed and entitled upper class? If yes, how would such literature be perceived by those Russians who could read and appreciate Gogol’s work?

Female Rule – Western Europe vs. Russia

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Catherine the Great ‘s fame derives from her leadership and rule of Russia during eighteenth-century Russia. Like all autocrats during the time, she received criticism from countless different sources. However, Brenda Meehan-Waters argues that criticisms of Catherine differ along the lines of the sources’ areas of origin. In particular, Meehan-Waters suggests that Western European and Russian writers differ in that “Russian writers viewed her more positively and displayed much less agitation over the female issue. Catherine is desexualized to the extent that she is treaded as an individual rather than as a women.” ((Kaiser, Daniel H. and Gary Marker. Reinterpreting Russian History: Readings 860-1860s. New York: Oxford University Press, 1994. 383-384.))

Meehan-Waters examines the writings from the period of Catherine the Great’s reign. These writings, all published by men, carry various perspectives ranging from foreign ambassadors to Russian leaders to Western philosophers (who were also her patrons) such as Voltaire. One fact becomes clear through these writings – whether they criticized or praised Catherine – Westerners often placed her sex at the center of their ideas while Russian authors rarely commented on it. Western authors would associate her positive characteristics with her masculine side while they portrayed her shortcomings as feminine qualities. ((Kaiser, Reinterpreting, 382.)) While Russian writers such as G.S. Vinsky criticized Catherine, Meehan-Waters notes that such critics not base their qualms on her womanhood. ((Kaiser, Reinterpreting, 382.)) Despite identifying the differentiating narratives coming out of Western Europe and Russia, Meehan-Waters offers little in a reason for why such a difference exists.

 

Meehan-Waters notes that Russian had many female autocrats throughout the eighteenth century while few existed in Western Europe. Does Russia’s familiarity with empresses explain the lack of emphasis on Catherine’s sex?

Potemkin 2

This work is in the public domain in its country of origin and other countries and areas where the copyright term is the author’s life plus 70 years or less – from https://commons.wikimedia.org/wiki/File:Princepotemkin.jpg

Potemkin, one of Catherine’s advisors and former lovers, was the center of much scrutiny and debate among her foreign critics. They saw Potemkin as an example of how women were overcome with sexuality and allowed themselves to be dominated by their lovers.

Changing Areas of Focus

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Throughout this semester law codes help show the changes occurring throughout Russian history. Written under the rule of Aleksei the Ulozehnie of 1649 differs greatly from previous law codes such as the Sudebnik of 1497. The Ulozehnie is organized into sections like previous law codes; however, the order of the articles reveals important shifts in the structure of the Russian state. Article I of the Ulozehnie protects the dignity and sanctity of the Russian Orthodox Church. The law code prohibits heresy, harming church officials, bringing political complaints to church services, fighting and/or murdering members of the congregation, and other acts that may interfere with a normal service. (((http://community.dur.ac.uk/a.k.harrington/1649code.html.)) Violators of these laws often received capital punishment – showing how closely the state protected the church. In fact, the Ulozehni depicts an overlapping of the church and state, one where the Tsar’s word reflects the will of God. ((Article I, Section 9, http://community.dur.ac.uk/a.k.harrington/1649code.htm.l)) The Sudebnik protected the Russian Orthodox Church but never with the same vigor or priority.

Instead of focusing on the church, the first articles of the Sudebnik outlined court procedures. (((http://www.departments.bucknell.edu/russian/const/sudebnik.html)) One finds legal procedures located in first in Article X of the Ulozehnie. (((http://community.dur.ac.uk/a.k.harrington/1649code.html.)) Written during a time of internal turmoil and impending foreign invasion, the Ulozehnie addresses treason and the Prince’s safety in Article II. Twenty-two articles prohibit conspiring against the Prince, knowing of a conspiracy but not reporting it, and aiding outside powers against the Prince. (((http://community.dur.ac.uk/a.k.harrington/1649code.html.)) Again, a traitor received capital punishment after a trial confirmed his or her guilt. The number of these codes focusing on the Prince’s safety allude to the turmoil and instability under Aleksei. The Sudebnik outlaws murder and violence but never addresses the security of the Prince or treason. (((http://www.departments.bucknell.edu/russian/const/sudebnik.html.))

Considering the content of the Ulozehnie’s first two articles, who would you say is the primary audience of these law codes?

 

Domostroi, Ch. 24-38

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Chapters 24-37 of the Domostroi deal with how the people of the household should live their lives. Men of their household must live a christian lifestyle and treat all of their responsibilities with care. If a man is not able to help those in need or commits crimes against the state, he will bring, “… his soul to destruction and his house to disgrace.” ((Carolyn Johnston Pouncy, trans and ed., The Domostroi: Rules for Russian Households in the Time of Ivan the Terrible, (Ithica: Cornell University Press, 1994,) 121.)) Rulers must be fair to their people and not be selfish in all of their decisions they makes. Not being able to manage expenses is considered a great dishonor. The Domostroi reminded people not to keep, “… more slaves than you can afford,” and to free those slaves one did not need. ((Pouncy, Domostroi, 124.)) The relationship between a landowner and his servants appears to be very close, as a landowner is taught to, “… care for them and reward them as though they were your own children.”((Pouncy, Domostroi, 126.))

Wives of the household rulers are to be submissive to their husbands and follow their commands. It’s even mentioned that a wife should consult her husband on any matter of importance.((Pouncy, Domostroi, 132.)) The wife has a tight reign on what is happening in the household and must set an example for the servants to follow. She must be intelligent in the way of knowing how to cook meals for every occasion, keep records of the household, and work tirelessly as ”she should even fall asleep over her embroidery.”((Pouncy, Domostroi, 127.)) The expectation of women continue on and on; drunkenness is impermissible, gossiping is intolerable, idleness is unheard of, and women must act as the example for all other household workers. ((Pouncy, Domostroi, 138.))

While these regulations all explicitly address the individual, they create a larger social contract. The Domostroi creates standards are enforced communally – regulating actions not through a punishment by the state but through a loss of grace and respect of the community. This system only works when a population embraces the same standards. When one strays from the norm they feel the exclusion and chastisement of the whole community. The Domostroi heavily religious messages illustrate the extent to which the church and religion permeated everyone’s lives.
Furthermore, when examining the Domostroi in the context of what Muscovy was experiencing during the rule of Ivan, it takes steps to take even more control into the lives of the people, notably the boyars. Ivan released his own Sudebnik in 1550, and this centralized power in things a law code would normally address, such as theft, property disputes and so on. The Domostroi seeks to control what happens in the home, which fits in with Ivan’s desire to centralize power. The new autocratic ideals Ivan clearly sought to implement within his own government can also be seen in his ambition to control how the boyars and normal people lived their own private lives.

How Terrible was Ivan the Terrible?

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Ivan the Terrible is a very complicated ruler to label as simply “a good guy” or “a bad guy.”  Both good and overlapped throughout his life, coming up at different times, but I don’t believe one is more prominent than the other.  Even more interesting and important to remember is all of Ivan’s personal troubles while he was young and how they could have possibly affected his future as Tsar.

Ivan was successful in bringing change to Russia, although it can be difficult to view his rule as a reformation rule.  Ivan implemented a new law code, paid order to the church, strengthened the military and ordered out bureaucracy.  Ivan was creating an honest and efficient administration.  These reforms were positive towards Ivan’s rule and Russia benefitted greatly.

However the bad of Ivan also has to be analyzed.  Because Ivan was so skeptical of who to trust, he began to “wipe out all the chief people of the oprichnina” ((Kaiser and Marker 153)).  Brutal, horrific deaths began occurring; Ivan’s brother in law “was chopped to death by the harquebusiers [musketeers] with axes,” “Prince Vasilii Temkin was drowned,” “Peter Seisse was hanged from his own court gate,” and more ((Kaiser and Marker 153)).  What was the cause of these awful deaths?

It is interesting to analyze the beginning or early periods of Ivan’s life.  Many tragic things, the death of his mother when he was a young boy and the death of his beloved wife, could be possible reasons as to why he was so agonized.  Ivan also came to power at age three, so it’s possible he never knew who to trust from the beginning since his mother and wife died early on.  His life and personality are too difficult to label as just good or bad; regardless he was a powerful ruler.

Can Ivan the Terrible be classified as just good or bad?

Is it wrong to blame the tragedies of Ivan’s early life for the brutality in his later life?

 

Works Cited

Kaiser, Daniel H., and Gary Marker. Reinterpreting Russian History: Readings, 860-1860’s. New York: Oxford UP, 1994. Print.

The Influence of Religion on Russian Culture

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As we have seen multiple times throughout the readings, the influence of the Church was able to penetrate nearly every aspect of Russian life. Popular culture was definitely not immune to the domination that the Church had. The strict social hierarchy that included the high social classes and the Church were very prevalent in Russian society, they were essentially in control of what would be passed down generation to generation. Since most of the literate population was somehow involved with the Church, their damnation towards minstrels and their performances led to very little historical record of them, and what remained is never very positive.

The minstrels mostly entertained local villagers, who held their performances in the highest regard. “Surviving village inventories from around the year 1500 list minstrels just as they might some priest or smith, indicating not only a tolerance for such entertainers, but also a recognition of their social station and value.” (Kaiser 131) However, since the Church disapproved of them and their, “bawdy songs”, and how they “caricatured the world around them.” (Kaiser 128) Therefore, the Church was able to end the passing down of performances since they controlled a majority of the literate population. In some cases, princes would seek to have minstrels banned, in order to preserve their social order. (Kaiser 132) Minstrels did have an effect both on the lives of the average person and they upset the elite culture.

When observing the will of Patrikei Stroev, the presence of the Church and fear of God is evident immediately. He not only begins his will with a prayer, but he also gave a village and three beehives to the Church. Meanwhile, he gives his descendants animals or money.  (Kaiser 130)

The paintings of Rublev are very similar to the paintings that would have been found in Italy during the Renaissance due to their religious nature. Art was a market that was driven by the patron, and often times, the artist themselves were deeply religious. (Kaiser 142)

Was pop culture truly representative of the people living during that time? Or is it purely whitewashed by the Church?

Works Cited

Kaiser, Daniel H. and Gary Marker. Reinterpreting Russian History: Readings, 860-1860s. New York: Oxford University Press, 1994

The Novgorod Judicial Charter and the Sudbnik

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Comparing the Novgorod Judicial Charter and the Susbnik of 1497 tells us a great deal about the evolution of judicial procedures after the arrival of Ivan III. The most drastic change that the Subdnik brought was the introduction of investigations into criminal proceedings. The judicial practices outlined in the Novgorod charter follow three steps: a plaintiff levels a charge, the judge issues a decision, and the defendant is punished or exonerated for wrongdoing. The charter placed restrictions on who could serve as a witness (slaves, for instance, could only act as witnesses in cases where other slaves were being tried) and the court proceedings were threaded with religious rites and rituals.

The Sudbnik, by contrast, introduces a heierarchal judicial structure wherein boyars and major-domos administer justice and secretaries are present in all courtrooms. The sudbnik outlaws bribery and criminal charges in the name of “revenge or favor.” Notably, the document also outlines procedures for overturning unjust court proceedings and for keeping written records of trials and decisions. Even though the new judicial codes were written as the church intensified its presence in Russia, there is no religious influence on the state’s legal practices.

How does the Sudbnik compare to contemporaneous legal codes in western European states? What broader changes did Ivan III bring to Rus’ that we see reflected in his legal codes?

The Mongols and Russian Progress

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What struck me in tonight’s reading was the Mongols responsibility for effectively severing Russia’s historical and cultural ties to the West. We can only place so much stock in historians’ projections for what could have been, as Riasanovsky and Steinberg write, “it has been suggested that, but for the Mongols, Russia might well have participated in such epochal European developments as the Renaissance and the Reformation.” ((RS 68))  The Mongols imposed exacting financial punishments on the Russians, divesting an already poor society assets and property. As a result, the Kievan standards of living went into a sharp decline and the society saw its development stunted “by some 150 or 200 years.”  ((RS 68))

The Mongols made a limited number of constructive contributions to Russian society, but in many ways these contributions anticipate modes of population management and infrastructure that wouldn’t arise in other societies until the Modern Era: they took a census of the Russian population and created roads that helped centralize their empire. Their superior military organization “resembled a modern general staff,” ((RS 67)  and they greatly evolved the Russian Calvary forces. They also brought the Russians a crude postal system. ((RS 70))

 

Discussion question: How is the role of Mongol involvement in Russia treated in by historians today?