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Homo Sovieticus

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The one missing piece is ideology. The Soviet Union was built on the enormous intellectual foundation of Marxism-Leninism. Putin by contrast has been grasping for an ideology to justify his rise to power, which is why he has found characters like Dugin useful. In his struggle with the West, as Gessen shows, the regime has whipped up hysteria over homosexual pedophilia, and presents itself as a defender of the traditional family and Christian values against an international LGBT conspiracy. This is one reason conservative groups in the United States and Western Europe have been steadily warming to Russia. Alexei Yurchak (Jul 2003). "Soviet Hegemony of Form: Everything Was Forever, Until It Was No More". Comparative Studies in Society and History. 45 (3): 482. Barbara Evans Clements. The Birth of the New Soviet Woman. Washington, D.C.: Woodrow Wilson International Center for Scholars; Kennan Institute Occasional Paper Series #140, 1981. If you are familiar with the phrase "what a disgusting thing your jellied fish is" (from Eldar Resanov's iconic movie "The Irony of Fate, or Enjoy Your Bath"), you probably know who Andrey Myagkov or Barbara Brylska are. If you lost count of how many times you watched "Ivan Vasilievich Changes Profession'' with Yuri Yakovlev or "Operation Y" starring Yuri Nikulin and Alexander Demyanenko on New Year's Eve, there is a good chance that you grew up in the Soviet Union or were born to a Russian-speaking family in any of the former Soviet republics.

To find out, they speak with people who lived under the Soviet regime, as well as with members of the first post-Soviet generation.

Although Russia has no iron curtain and the internet is free, “it is as though an invisible wall still counterpoises everything that is ‘ours' to everything ‘foreign',” Mr Levada has written. Indeed his polling showed that, by 2004, the number of Russians who considered themselves no different from people in other countries had fallen, while the opinion that Russia is surrounded by enemies had grown stronger. Michel Heller asserted that the term was coined in the introduction of a 1974 monograph "Sovetskye lyudi" ("Soviet People") to describe the next level of evolution of humanity, where the USSR becomes the "kingdom of freedom", the birthplace of "a new, higher type of Homo sapiens - Homo sovieticus". [2] Józef Tischner (2005). Etyka solidarności oraz Homo sovieticus (in Polish). Kraków: Znak. p.295. ISBN 83-240-0588-9. When the Communist regime collapsed in 1991 there was an expectation, both in the West and in Russia, that the country would embrace Western values and join the civilised world. It took no account of a ruined economy, depleted and exhausted human capital and the mental and moral dent made by 70 years of Soviet rule. Nobody knew what kind of country would succeed the Soviet Union, or what being Russian really meant. The removal of ideological and geographical constraints did not add moral clarity.

Please list any fees and grants from, employment by, consultancy for, shared ownership in or any close relationship with, at any time over the preceding 36 months, any organisation whose interests may be affected by the publication of the response. Please also list any non-financial associations or interests (personal, professional, political, institutional, religious or other) that a reasonable reader would want to know about in relation to the submitted work. This pertains to all the authors of the piece, their spouses or partners. Heller (Geller), Mikhail (1988). Cogs in the Wheel: The Formation of Soviet Man. Alfred A. Knopf. pp.27, 43, 47. ISBN 978-0394569260. Heller quotes from a 1974 book "Sovetskye lyudi" ("Soviet People"): Soviet Union is the fatherland of a new, more advanced type of Homo sapiens - Homo sovieticus. His work required exertion and austerity, to show the new man triumphing over his base instincts. [10] Alexey Stakhanov's [11] [12] record-breaking day in mining coal caused him to be set forth as the exemplar of the "new man" and the members of Stakhanovite movements tried to become Stakhanovites. [13]Nevertheless, I believe that Homo Sovieticus explains a lot about Putin's rule as well as why the war in Ukraine was made possible in the first place and was not strongly opposed by Russian people. Homosos nie oznacza degradacji. Przeciwnie, jest on najwyzszym produktem cywilizacji. Jest nadczlowiekiem. Uniwersalnym. Jezeli to koniecznie, zdolny jest do wszelkiego swinstwa. A jezeli to mozliwe, zdolny jest do kazdej cnoty.” (Zinoviev, 1984) Lynne Atwood. Creating the New Soviet Woman, Women's Magazines as Engineers of Female Identity, 1922-53. Palgrave Macmillan, a division of Macmillan Publishers Limited 1999 (from Springer Link: “This book explores the Soviet attempt to propagandise the 'new Soviet woman' through the magazines Rabotnitsa and Krest'yanka from the 1920s to the end of the Stalin era. Balancing work and family did not prove easy in a climate of shifting economic and demographic priorities, and the book charts the periodic changes made to the model.”) The totalitarian and authoritarian delusion of wholeness, where history and every part of live was explained by the law of progression, sounded as a very attractive offer, it was considered to be the big new perspective. It however soon became fixed as a doctrine. The ideology of dialectial materialism was used to explain all social facts. All human beings were obliged to think in the same terms. Free autonomous thinking was not allowed. People ’s minds became captive. 2.1 The functioning of an ideology. The historian Klaus Gestwa traces the origins of the concept of Homo Sovieticus, anewman, to the 1930s. Initially Homo Sovieticus contained both the idea of the classical Marxist image of the victorious proletariat and the belief in the supreme historical destiny of the Russian nation. Like many other myths, thenewSoviet Man had a grandiose mission to make the world a better place – he was destined to end any exploitation and oppression under the Sun and finally realize the revolutionary ideal of equality and fraternity.

Yuri Levada and his research team initially were leaning towards a theory that the Soviet person or Homo Sovieticus is a dying social archetype. However, they changed their position in the early 2000s and argued that the Soviet person continues to live on in modern Russian society. In other words, the Soviet man did not disappear but evolved into an "adaptable" Putin's man with equally twisted beliefs about social reality and their place in it. Steiner, Evgeny. Avant-garde and Construction of the New Man (Штейнер Е.С. Авангард и построение Нового Человека). Moscow: New Literary Observer, 2002. (The English version of this book was published under the title Stories for Little Comrades. Seattle & London: University of Washington Press, 1999). Indifference to common property and to petty theft from the workplace, either for personal use or for profit. [7] A line from a popular song, "Everything belongs to the kolkhoz, everything belongs to me" (" всё теперь колхозное, всё теперь моё" / vsyo teperь kolkhoznoe, vsyo teperь moyo), meaning that people on collective farms treasured all common property as their own, was sometimes used ironically to refer to instances of petty theft: "Take from the plant every nail, you are the owner here, not a guest" (" Тащи с завода каждый гвоздь - ты здесь хозяин, а не гость" / taschi s zavoda kazhdyj gvozd' - ty zdes' hozyain, a ne gost'). Homo Sovieticus и крах советской империи: неприятные социальные диагнозы Левады" (PDF). Archived (PDF) from the original on 2014-08-05 . Retrieved 2014-10-22. For a final note, here is a citation from Mark Zakharov's film "To kill a Dragon" (1988) based on the play of Yevgeny Schwartz: "What are you? … You are free people! Get up! You are slaves! /…/ I will now make everyone understand this and kill the Dragon in themselves! IN YOURSELF, do you understand that?"Proletarian Internationalism in Action? Communist Legacies and Attitudes Towards Migrants in Russia. Yurchak, Alexei (2003). "Soviet Hegemony of Form: Everything Was Forever, until It Was No More". Comparative Studies in Society and History. 45 (3): 480–510. doi: 10.1017/S0010417503000239. ISSN 0010-4175. JSTOR 3879459. S2CID 197659886.

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