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The Mongol-Bolshevik Revolution: Eurasianist Ideology in Search for an Ideal Past

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The Mongol-Bolshevik Revolution: Eurasianist Ideology in Search for an Ideal Past Smith ScholarWorks History: Faculty Publications History 2011 The Mongol-Bolshevik Revolution: Eurasianist Ideology in Search for an Ideal Past Sergey Glebov Smith College Follow this and additional works at: https://scholarworks.smith.edu/hst_facpubs Part of the History Commons Recommended Citation Glebov, Sergey, "The Mongol-Bolshevik Revolution: Eurasianist Ideology in Search for an Ideal Past" (2011). History: Faculty Publications, Smith College, Northampton, MA. https://scholarworks.smith.edu/hst_facpubs/8 This Article has been accepted for inclusion in History: Faculty Publications by an authorized administrator of Smith ScholarWorks. For more information, please contact [email protected] Journal of Eurasian Studies 2 (2011) 103–114 Contents lists available at ScienceDirect Journal of Eurasian Studies journal homepage: www.elsevier.com/locate/euras The Mongol–Bolshevik revolution: Eurasianist ideology in search for an ideal pastq Sergei Glebov Dept. of European History at Five College, United States article info Article history: Received 28 September 2009 Accepted 10 February 2010 In the decades following the disintegration of the Soviet Center, 2006).1 This ambivalence with respect to “Eurasia” Union “Eurasia” readily emerged as a convenient (and continues to draw attention to the legacy of the Eurasianist disputed) term to designate the former Soviet space. For movement which for the first time employed the term some scholars, it contained the promise of revealing “Eurasia” to describe the former Russian Empire and to multifaceted cross-cultural (across the Old World) and endow “Eurasia” with cultural, political and geographical cross-disciplinary (across disciplines studying the Old content (Böss, 1962; Glebov, 2008; Laruelle, 1999; World) encounters within that space. For others, “Eurasia” Riasanovsky, 1964, 1967, 1972a; Wiederkehr, 2007).2 was a geopolitical concept rooted in Russian imperial Eurasianism as an intellectual and political movement tradition and its extensive use entailed a recuperation of emerged among the émigrés from the former Russian cultural and political strategies of the former imperial Empire in the 1920s and dissolved in the early 1930s. center (von Hagen, 2004a; von Hagen, 2004b; Kotkin, Central to the Eurasianist ideology was a holistic vision of 2007a, 2007b; Annual conference of the Havighurst Eurasia as a geographical system, an ethno-cultural unity, 1 von Hagen (2004a); von Hagen (2004b); Kotkin (2007a). Tellingly, the title of the annual conference of scholars interested in post-socialist transformations was Locating “Eurasia” in Postsocialist Studies: The Geopolitics of Naming. See also the published version Kotkin (2007b). Another interesting example of a conference dealing with Eurasia was the colloquium at Lancaster University “Constructing Regional identities in ” – q the Post-Communist Space: Eurasia or Europe? , held on June 27 28. See I would like to thank Ilya Gerasimov, Alexander Semyonov, and Vera http://www.lancs.ac.uk/ias/annualprogramme/regionalism/eurasia/ Shevzov for their thoughtful comments on this text. All mistakes remain, index.htm, last accessed June 15, 2008. Also see Annual conference of the of course, mine. Havighurst Center (2006). The VIII World Congress of the International E-mail address: [email protected]. Council for Central and East European Studies will take place in Stock- holm, Sweden, on 26–31 July 2010 under the title “Eurasia: Prospects for Wider Cooperation.” www.iccees2010.se. 2 Böss (1962); Riasanovsky (1964, 1967); Riasanovsky (1972a,b). For more recent studies see Laruelle (1999); Wiederkehr (2007). For a review of recent studies of Eurasianism see Glebov (2008). 1879-3665/$ – see front matter Copyright Ó 2010, Asia-Pacific Research Center, Hanyang University. Produced and distributed by Elsevier Limited. All rights reserved. doi:10.1016/j.euras.2010.10.007 104 S. Glebov / Journal of Eurasian Studies 2 (2011) 103–114 and a political space. Eurasianist thinkers considered this it lingered on throughout the 1930s), many individuals vision both as an outcome of specific historical processes, in were involved with the Eurasianist movement, ranging particular due to the impact of the Mongol empire which from ultra-conservatives and even fascists to left-wing for the first time united in one political entity the Eurasian scholars and writers. The scope of this essay does not space, and as a locus of unique, autarkic development. This permit a thorough discussion of this wider circle and its autarkic development marked Eurasia as a space opposed dynamics but we may presume that Eurasianism did reflect to the phenomena which the Eurasianists associated with at least some concerns of the wider Russian émigré modern Europe, in particular to Europe’s ever increasing community and reverberated with its political and cultural individualistic and materialistic spirit. Not unlike their dilemmas (Glebov, 2010a, pp. 20–23).4 predecessors in the 19th century, the Slavophiles, the Eur- Yet the core that led Eurasianism through the 1920s (the asianist thinkers saw Orthodox Christianity as a kernel of period of the movement’s greatest cohesion and intellec- Eurasia’s identity. They treated the Russian revolution as tual productivity) consisted of four individuals: Nikolai a religiously meaningful historical transformation and Sergeevich Trubetskoi, Petr Nikolaevich Savitskii, Petr expected a religious revival among the Russians that would Petrovich Suvchinskii, and Petr Semenovich Arapov. While help dislodge the Bolsheviks from power and establish others participated in the founding of the movement a truly Eurasian government (Glebov, 2003, pp. 293–337).3 and its first publications – Prince A. A. Lieven and G. V. Observers, back in the 1920s and now, often found Eur- Florovsky in particular – both quickly disappeared from asianism bewildering. If the Eurasianist ideology repre- the network of correspondents who elaborated the Eura- sented an intellectual turn to Russia’s Asian connections, sianist ideology and pursued the editorial policies of Eur- then how could this turn be reconciled with a stress on asianist publications in the 1920s (Blane, 1993, pp. 11–217; Orthodox religiosity so characteristic of Eurasianist thinkers? Lloid, 1997, pp. 5–8).5 The four leading Eurasianists repre- If indeed, as Nikolai Trubetskoi suggested, “the elemental, sented different intellectual and social milieus. N. S. Tru- national uniqueness and the non-European, half-Asiatic face betskoi, eventually an outstanding linguist and a founder of Russia–Eurasia was becoming more visible than ever” in of structural phonology, came from the Moscow family the wake of the Russian revolution, then how could the of aristocrats and university professors. His father, Prince Revolution “be overcome on the firm grounds of Orthodox S. N. Trubetskoi, rector of the Moscow University was religiosity?” To answer these questions, I will argue below a well-known Christian philosopher and a follower of Vla- that the Eurasianist movement offered its own vision of the dimir Solov’ev (Bohachevsky-Chomiak, 1976; Trubetskaia, national mystique, which combined influences of Russian 1953). His uncle, E. N. Trubetskoi, was also a philosopher- fin-de-siècle modernism, a proto-fascist search for the and a university professor, and a leading figure of the pub- regeneration of national life, and a peculiar interpretation of lishing house “Put’”, which was at the center of attempts to Russian history in the wake of the empire’s dissolution. combine Christian philosophy, Orthodox tradition, conser- vative liberalism and Russian nationalism (Gollerbakh, 2000; Poole, 2006, pp. 195–240).6 N. S. Trubetskoi was 1. Exiles from the Silver Age: rhetoric of a new called by a contemporary “an epigone of Moscow Slavo- generation philes,” and, indeed, the aristocratic Slavophile tradition was one of the defining elements of Trubetskoi’s worldview A reconstruction of the history of Eurasianism has to (Gollerbakh, 2000; Vetlugin, 1922, p. 45, pp. 4–5). begin with the life experiences of the movement’s Petr Nikolaevich Savitskii, on the other hand, came from founders, who had barely entered their intellectual and the milieu of Russified Ukrainian gentry, the descendants of professional lives on the eve of the Revolution of 1917, in the Cossack starshina of the 17th century. His father, Nikolai the period that Catherine Evtuhov recently proposed to call Petrovich Savitskii, was the district Marshall of the Nobility, “Silver Age” by extending a term from literary history to the the chair of zemstvo administration, and on the eve of the whole range of phenomena characteristic of the last two revolution became a member of the State Council. P. N. decades of imperial Russia (Evtuhov, 1997, pp. 1–17). Some Savitskii was deeply interested in his Ukrainian heritage: fundamental and defining premises of the Eurasianist he began his publishing career with a book (co-edited with movement – its disillusionment with liberal and progres- V. L. Modzalevskii) on the monuments of Chernigov, his sive politics of the Russian intelligentsia but also a critical native town in Ukraine. One of Savitskii’s nommes de plume view of the religious renaissance of the 1900s – were was Stepan Lubenskii, after his ancestor Stepan Savitskii, rooted in the experiences of a generation born into the most “normal” period of imperial history. Religious searches and the anti-bourgeois sentiment inherited from 4 See a discussion of the wider Eurasianist circle in Glebov (2010a),
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