PEASANT RUSSIA - Autocracy, despotism and democracy

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Autocracy, despotism and democracy
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58. PEASANT RUSSIA
In spite of the joyous Sarov Days, which witnessed to the survival of true faith among the people, the fact was that on the whole the Russian people was falling away. And not only among the westernized educated classes. The peasants, too – that class which the tsars believed was most devoted to Altar and Throne – were losing their zeal. Thus “according to an analysis of the Church’s books of registration of confession, it was quite usual for Russian peasants at the end of the 19th century not to confess their sins and not to partake of Holy Communion for several years. Only around 20 per cent of the peasants per year in Central Russia used to go to confession.”651 It was this fact that, more than any other, pointed to the fall of Holy Russia…
For the time being, however, it was hidden from the consciousness of the tsar himself. He was not to know that the rapturous expressions of devotion he received from peasant delegations in many parts of the country, and most strikingly in Sarov in 1903, came from an ever-dwindling proportion of the common people. He was not to know that Sarov, 1903 marked the high point of his reign, after which it would be a steady descent into anarchy…
Dominic Lieven writes: “At the turn of the century… the government was less scared by working-class militancy than by growing evidence of peasant discontent. In June 1901 A.A. Polovtsov wrote: ‘after the students’ disorders there have followed strikes and factor workers’ battles with the police. Next the peasant mass will rise up with a demand for land. Today’s militia [the conscript army], torn away from this very land for a short period, will not use its weapons to curb these appetites, which it itself shares. This will be the end of the Russia which we know.’ Nine months later, when a wave of arson and rioting swept the countryside in Poltava and Kharkov provinces, Polovtsov’s prediction seemed amply justified. In the wake of these agrarian troubles the Secretary to the Committee of Ministers, Anatol Kulomzin, sought to reassure his wife. There had always, he wrote, been agrarian riots of this kind in Russia, during which peasants customarily paid back stewards and foremen for a multitude of old scores and minor injustices. Troops had refused to open fire on only one occasion, and even then out of simple dislike for he officer who gave the order. Alexander Kireev had less reason to hide his fears since his comments were confined to his private diary. ‘I think we can cope with the students and co. without difficulty, but millions of peasants… that’s a completely different matter.’
“Witte’s response was to claim, correctly, that ‘the picture of the peasants’ miserable condition is greatly exaggerated’, particularly by opponents of the government’s economic policy who sought to hide their selfish interests or ideological preferences behind claims that the Ministry of Finance was ruining the peasantry. Throughout the 1890s Witte opposed direct subsidies or cheap credit to agriculture as a waste of scarce resources. In his view investment in industry was more useful even for the rural population because jobs in the cities would reduce land hunger in the villages and, above all, provide agriculture with markets for its produce and therefore with the incentive to modernize. Witte doubted whether big capital investments in noble estates could ever be justified given the low costs of production in the Americas and Australasia, whose agricultural produce was now flooding the world market. Though more sympathetic as regards cheap credit for peasant farms, he argued that the structure of peasant landowning made large-scale lending to the peasantry very dangerous. By law most peasant farms belonged not to individuals or even families but to the whole village community. Nor could this land be sold or mortgaged. As a result there was no way to secure loans or recover debts from the peasantry, as the latter knew only too well.
“By the early twentieth century, however, it was no longer possible for Witte to shrug off attacks on his indifference to peasant needs. Political pressure to ‘do something about agriculture’ was building up, as was fear of peasant discontent. After a tour of the provinces at the turn of the century even the rather dim Dmitri Sipyagin, the Minister of Internal Affairs, commented that ‘we are standing on a volcano’. In addition, the state’s finances were in increasing disarray, and the need to increase its revenues pressing.
“Nicholas II was kept well informed about the problem of both the peasantry and the treasury. In addition to receiving regular reports on these subjects from his ministers, he also on occasion was sent special memoranda by other high officials. In the spring of 1903, for instance, the Emperor received an analysis of his country’s budgetary crisis from Peter Saburov, a senior official whose career had included service both as an ambassador and as a financial expert, a very unusual combination in Victorian Europe. Saburov warned Nicholas that the huge and always increasing costs of the arms race ‘together with the sad economic position of the mass of the tax-paying population naturally arouse fears for the stability of the state’s finances… To restore the state’s fiscal power is only possible by means of raising the economic position of the peasantry… But it is already becoming clear that to fulfil this necessary but complicated task heavy sacrifices from the treasury will be needed.’
“Both Serge Witte and Vladimir Kokovtsov, who succeeded the critically ill Edvard Pleske as Minister of Finance in 1904, shared Saburov’s concern about the parlous state of Russia’s finances. Kokovtsov indeed commented that ‘I look with alarm on our economic and financial position’ and condemned what he described as the ‘fantasies’ that underlay much government expenditure. ‘These fantasies I see all around,’ he added: ‘in the exorbitant and unreasonable strengthening of the fleet, in our active foreign policy waged at the expense of the peasant’s hungry stomach… [in] the automatic attempt to get money for everything instead of stopping this saturnalia of expenditure and beginning to reduce the tax burden to a measure where it corresponds with the growth in income.’ But whereas Witte and Kokovtsov, like Saburov, believed that excessive armaments were the key to Russia’s financial problems, neither shared his view that international agreement to the reduction of armaments was possible, or indeed his conviction that the first step in this direction should be made through a deal between Nicholas II and the German Kaiser. Nor could the Tsar have any illusions on this score since the failure of his appeal for a reduction of armaments in 1898 had taught him the impossibility of halting the arms race. But, as Serge Witte pointed out to Nicholas in January 1902, if the escalation of defence costs could not be halted, it was hard to see how the peasants’ tax burden could be greatly reduced or large sums provided for the modernization of village life and peasant agriculture. The conclusion drawn by Witte was that improvement of the peasants’ lot would have to come less from the largesse of the treasury than from changes in the system of peasant landholding. The farmer, he told Nicholas, must have individual rights and freedom, including unrestricted property rights to his land. In other words, Witte was calling for the abolition of the peasant commune, the cornerstone of Russia’s rural economy and society.
“Ever since the abolition of serfdom in 1861, indeed to some extent even before that, the commune had been the most important institution in Russian rural life. The peasant community, which was usually but not always made up of inhabitants of a single village, administered and judged by its own members through officials elected by itself. It also bore collective responsibility for paying the state’s taxes. Although in principle the administrative, judicial and fiscal institutions of the village were distinct from the community’s collective ownership of the land, in practice the power of the commune was enormously enhanced by the fact that it controlled, and in many cases periodically redistributed, the villagers’ basic source of wealth.
“Defenders of the commune believed it was a form of social welfare, which would ensure that no peasant would go without the means of survival. They felt that at least until the capitalist economy had developed to the point where millions of secure jobs existed in the cities, the only way to avoid pauperization was to ensure that any peasant, even if he was temporarily resident in a town, would have a plot of land on which to fall back. Because the masses would not be destitute and would have rights to the use of property, it was believed that they would be more immune to radical and socialist propaganda than urban workers and landless agricultural labourers in the West. Not even the most ardent defenders of the commune would probably have argued that, from the narrow perspective of agricultural modernization, it was the best form of landownership; they did deny, and probably rightly, that it was as serious an obstacle to technical improvement as its enemies suggested. The fact that the commune was seen to be an old Russian institution which would preserve the country from the perils that had attended modernization in the West also added to its appeal. Anatol Kulomzin, for instance, was very much on the liberal and Westernizing wing of the ruling elite. He wrote, however, that even he swallowed whole the Russian nationalist view of the commune, so flattering to patriotic pride, and ‘only troubles of 1905-6 which pointed to the socialist spirit which the commune had bred in the life of the peasantry finally sobered me.’”652
Here was the central paradox of the peasant question: that its basic institution, the commune, both protected from socialism of the western, Marxist type, and fostered socialism of the eastern, “Asiatic” type. The latter we may also call “peasant socialism”, since it is found to a greater or lesser extent in many peasant societies. For some degree of communal ownership of land is a characteristic of almost all pre-industrial societies, and the transition from a mainly agricultural to a mainly industrial economy is almost always accompanied by the taking over of communal lands into private ownership.
Now the commune and “peasant socialism” was doomed in Russia from the moment that Alexander II decided, after the defeat in the Crimean War, to enter upon the path of industrialization. For industrialization required industrial workers living near industrial centres, which meant that peasants had to be free to sell up and move – in other words, they had to be free citizens in relation to their noble owners and free landholders in relation to their communes. The problem was that, while emancipation had made them citizens and freed them from the bonds of the landowner, it had not made them truly independent of the commune and therefore truly independent landholders. In fact, since emancipation had made many nobles poorer, persuading them, too, - seven out of ten of them653 - to move to the cities, the communes had become even stronger, moving into the cultural void left by the nobility and controlling more land that used to belong to the nobility. (This was in contrast to, for example, Britain, where the landowning nobility remained powerful in the countryside long into the industrial age.) And so, though doomed in the longer term, peasant socialism for a time became more powerful and more aggressive.
Pipes writes: “The muzhik had no notion of property rights in the Roman sense of absolute dominion over things. According to one authority, Russian peasants did not even have a word for landed property (zemel’naia sobstvennost’): they only spoke of possession (vladenie), which in their mind was indissolubly bound up with physical labor. Indeed, the muzhik was not even able clearly to distinguish the land to which he held legal title by virtue of purchase from his communal allotment and from the land which he leased, all of which he called ‘our land’: ‘The expression “our land” in the mouth of the peasant includes indiscriminately the whole land he occupies for the time being, the land which is his private property… the land held in common by the village (which is therefore only in temporary possession of each household), and also the land rented by the village from neighbouring landlords.’ The muzhik’s whole attitude toward landed property derived from a collective memory of centuries of nomadic agriculture, when land was as abundant as water in the sea and available to all. The ‘slash-and-burn’ method of cultivating virgin forest had gone out of use in most of Russia in the late Middle Ages, but the recollection of the time when peasants roamed the forest, felling trees and cultivating the ash-covered clearings, remained very much alive. Labor and labor alone transformed res nullius into possession: because virgin soil was not touched by labor, it could not be owned. To the peasant’s mind, appropriation of lumber was a crime, because it was the product of labor, whereas felling trees was not. Similarly, peasants believed that ‘he who cuts down a tree with a beehive in it is a thief, because he appropriates human labor; he who cuts down a forest which no one has planted benefits from God’s gift, which is as free as water and air.’ Such a viewpoint, of course, had nothing in common with the rights of property as upheld in Russia’s courts. No wonder that a high proportion of the criminal offenses for which peasants were convicted had to do with illegal cutting of trees. This attitude was not motivated by class antagonism: it applied as much to land and forest owned by fellow peasants. The belief that the expenditure of manual labor alone justified wealth was a fundamental article of faith of the Russian peasantry, and for this reason it despised landlords, bureaucrats, industrial workers, priests, and intellectuals as ‘idlers’. Radical intellectuals exploited this attitude to denigrate businessmen and officials.”654
Pipes probably exaggerates the contempt of the ordinary peasant for non-peasants here, and in particular for priests. The priest was often as poor as himself, and had to work his own allotment in order to survive. The period after the revolution showed that the solidarity between priest and peasant was still a powerful bond in many villages. In general, however, there can be no question but that a different attitude to landownership put many peasants at odds not only with the property-owning classes, officials and businessmen, but also with the Tsar and the Church, which upheld the traditional – that is to say, the Roman – concept of ownership.
Pipes continues: “Such thinking underlay the universal belief of the Russian peasantry after Emancipation in the inevitable advent of a nationwide repartition of private land. In 1861, the liberated serfs could not understand why approximately one-half of the land which they had previously tilled was given to the landlords. At first, they refused to believe in the genuineness of such an absurd law. Later, after they had reconciled themselves to it, they decided that it was a temporary arrangement, soon to be annulled by a new law that would turn over to them, for communal distribution, all privately held land, including that of other peasants. Legends circulating in the villages had as one of their recurrent themes the prediction of the imminent appearance of a ‘Savior’ who would make all of Russia into a land of communes. ‘The peasants believe,’ according to A.N. Engelgardt, who spent many years living in their midst and wrote what is possibly the best book on their habits and mentality, ‘that after the passage of some time, in the course of census-taking, there will take place a general levelling of all the land throughout Russia, just as presently, in every commune, at certain intervals, there takes place a repartitioning of the land among its members, each being allotted as much as he can manage. This completely idiosyncratic conception derives directly from the totality of peasant agrarian relations. In the communes, after a lapse of time, there takes place a redistribution of land, an equalization among its members. Under the [anticipated] general repartition, all the land will be repartitioned, and the communes will be equalized. The issue here is not simply the seizure of landlord land, as the journalists would have it, but the equalization of all the land, including that which belongs to peasants. Peasants who have purchased land as property, or, as they put it, ‘for eternity’, talk exactly as do all the other peasants, and have no doubt whatever that the ‘lands to which they hold legal title’ can be taken away from their rightful owners and given to others.’ The soundness of this insight would be demonstrated in 1917-18.
“Peasants expected the national repartition of land to occur any day and to bring them vast increments: five, ten, twenty, and even forty hectares per household. It was a faith that kept the central Russian village in a state of permanent tension: ‘In 1879 [following the war with Turkey] all expected that a ‘new decree’ would be issued concerning land. At the time, every small occurrence gave rise to rumors of a ‘new decree’. Should a local village official… deliver the landlord a paper requiring some sort of statistical information about land, cattle, structures, etc., the village would at once call a meeting, and there it would be said that a paper had come to the landlord about the land, that soon a ‘new decree’ would be issued, that in the spring surveyors would come to divide the land. Should the police prohibit the landlord of a mortgaged estate to cut lumber for sale, it was said that the prohibition was due to the fact that the Treasury would soon take over the forest, and then it would be available to all: pay one ruble and cut all you want. Should anyone take out a loan on his estate, it was said that the landlords had gotten wind that the land would be equalized, and so they hurried to turn their properties over to the Treasury for cash.’
“Such thinking meant that the Russian village was forever poised to attack private (non-communal) properties: it was kept in check only by fear. This produced a most unhealthy situation. The revolutionary potential was an ever-present reality, in spite of the peasant’s anti-revolutionary, pro-monarchist sentiments. But then his radicalism was not inspired by political or even class animus. (When asked what should happen to landlords who had been evicted from their lands in consequence of the ‘Black Repartition’, some peasants would suggest they be place on a government salary.) Tolstoy put his finger on the crux of the problem when shortly after Emancipation he wrote: ‘The Russian revolution will not be against the Tsar and despotism but against landed property. It will say: from me, the human being, take what you want, but leave us all the land.’
“In the late nineteenth century, the peasant assumed that the nationwide repartition would be ordered by the Tsar: in peasant legends of the time, the ‘Savior’, the ‘Great Leveller’, was invariably the ‘true tsar’. The belief fortified the peasantry’s instinctive monarchism. Accustomed to the authority of the bol’shak in the household, by analogy it viewed the Tsar as the bol’shak or master (khoziain) of the country. The peasant ‘saw in the Tsar the actual owner and father of Russia, who directly managed his immense household’ – a primitive version of the patrimonial principle underlying Russian political culture. The reason why the peasant felt so confident that the Tsar would sooner or later order a general partition of the land was that, as he saw it, it lay in the monarch’s interest to have all the lands justly distributed and properly cultivated.
“Such attitudes provide the background to the peasant’s political philosophy, which, for all its apparent contradictions, had a certain logic. To the peasant, government was a power that compelled obedience: its main attribute was the ability to coerce people to do things which, left to themselves, they would never do, such as pay taxes, serve in the army, and respect private property in land. By this definition, a weak government was no government. The epithet Groznyi applied to the mentally unbalanced and sadistic Ivan IV, usually rendered in English as ‘Terrible’, actually meant ‘Awesome’ and carried no pejorative meaning. Personas who possessed vlast’ (authority) and did not exercise it in an ‘awe-inspiring’ manner could be ignored. Observance of laws for the peasant invariably represented submission to a force majeure, to the will of someone stronger, not the recognition of some commonly shared principle or interest. ‘Today, as in the days of serfdom,’ wrote the Slavophile Iurii Samarin, ‘the peasant knows no other sure pledge of the genuineness of imperial commands than the display of armed force: a round of musketry still is to him the only authentic confirmation of the imperial commands.’ In this conception, moral judgement of governments or their actions was as irrelevant as approval or condemnation of the vagaries of nature. There were no ‘good’ or ‘bad’ governments: there were only strong and weak ones, and strong ones were always preferable to weak ones. (Similarly, serfs used to prefer cruel but efficient masters to kindly but ineffective ones.) Weak rulers made it possible to return to primitive freedom or volia, understood as license to do whatever one wanted, unrestrained by man-made law. Russian governments took account of these attitudes and went to great lengths to impress on the country the image of boundless power. Experienced bureaucrats opposed freedom of the press and parliamentary government in good part because they feared that the existence of an overt, legitimized opposition would be interpreted by the peasantry as a sign of weakness and a signal to rebel.”655
Again, we may suspect Pipes of some exaggeration here. The large-scale peasant rebellions against Soviet power in Tambov province and Siberia in 1920-21, and still more the rebellion against collectivization in the Black Earth region in the late 1920s and early 1930s, show that large numbers of peasants did know the difference between a “good” and “bad” power, and by no means always identified might with right. Moreover, the rebellion in the Black Earth region was closely linked with the True Orthodox Church and a specifically Orthodox Christian doctrine of political legitimacy: that for Orthodox Russians only the Orthodox tsar could be a legitimate, God-established authority, and that the “authority” that overthrew him could only be an “anti-authority”, established not by God but by the devil (Revelation 13.2).
Nevertheless, this traditional teaching came to the fore again in the peasantry only as a result of the fiery trial of the revolution, when the terrible sufferings caused by the new “authority” had forced the peasants to rethink their assumptions about power and return to the traditional teaching of the Church (especially the commandments on stealing, killing and envy). The very success of the revolution, and the rapidity with which all forms of deference to authority collapsed in 1917, witnesses to the truth of Pipes’ thesis for the majority of the peasants. And therefore the traditional hypothesis of right-wing historians and publicists that the revolution was caused mainly by the ideas of westernizing intellectuals needs to be modified at any rate to this extent: that if Westerners and westernizing ideas started and led the revolution, its success was guaranteed by the support it received from peasants who were scarcely touched by western ideas, but who had fallen away from the traditional teaching of the Orthodox Church in other ways…
And yet, as the Russian proverb goes, “the fish rots from the head”: once the head has rotted, there are few obstacles to the rest of the body undergoing the same corrupting process. Ultimately, the gradual alienation of the peasantry from its Orthodox roots must be attributed to the failure of its teachers, the nobility, the intellectuals and even the clergy, to provide right teaching in word and deed. The close unity of upper and lower classes that we observe in medieval Russia was ruptured by the eighteenth-century tsars and nobility, and while the nineteenth-century tsars were much more pious, they were unable to do more than slow down, but not reverse, the destructive process their predecessors had initiated.
Pipes continues: “At the turn of the century, observers noted subtle changes in the attitudes of the peasantry, particularly the younger generation. They were religiously less observant, less respectful of tradition and authority, restless, and somehow disaffected not only over land but over life in general.
“The authorities were especially perturbed by the behaviour of those who moved into the cities and industrial centers. Such peasants were no longer intimidated by uniformed representatives of authority and were said to act ‘insolently’. When they returned to the village, permanently or to help out with the field work, they spread the virus of discontent. The Ministry of the Interior, observing this development, objected, on security grounds, to further industrialization and excessive rural mobility, but, for reasons previously stated, it had little success.
“One of the causes of changes in the mood of the peasantry seems to have been the spread of literacy, actively promoted by the authorities. The 1897 census revealed a very low level of literacy for the Russian Empire as a whole: only one in five (21 percent) of the inhabitants could read and write. But disaggregated the statistics looked considerably better. As a result of the combined efforts of rural schools and private associations, literacy showed a dramatic spurt among the young, especially males: in 1897, 45 percent of the Empire’s male inhabitants aged ten to twenty-nine were recorded as literate. At this rate, the population of the Empire could have been expected to attain universal literacy by 1925.
“Literate peasants and workers read most of all religious books (the gospels and lives of saints) followed by cheap escapist literature, the Russian equivalent of ‘penny dreadfuls’ – a situation not unlike that observed in England half a century earlier…
“Growing literacy, unaccompanied by proportionately expanding opportunities to apply the knowledge acquired from reading, probably contributed to the restlessness of the lower classes. It has been noted in other regions of the world that schooling and the spread of literacy often produce unsettling effects. African natives educated in missionary schools, as compared with untutored ones, have been observed to develop a different mentality, expressed in an unwillingness to perform monotonous work and in lower levels of honesty and truthfulness. Similar trends were noted among young Russian peasants exposed to urban culture, who also seemed less ready to acquiesce to the routine of rural work and lived in a state of powerful, if unfocused expectations aroused by reading about unfamiliar worlds.”656
Orlando Figes points out that “the growth of the cities far outstripped the pace of church-building in them, with the result that millions of new workers, having been uprooted from the village with its church, were consigned to live in a state of Godlessness. The industrial suburb of Orekhovo-Zuevo, just outside Moscow, for example, had only one church for 40,000 residents at the turn of the century. Iuzovka, the mining capital of the Donbass, today called Donetsk, had only two for 20,000.”657
Of course, industrial workers were still half-peasants, and often used to return to their villages at harvest time. But there, instead of recovering their Church consciousness in the more godly atmosphere of the village, they tended to infect the villagers with their own corrupt urban ways. This tendency was accentuated with time, as the older, more godly generation died off, and the younger, revolutionary generation took its place.
Moreover, continues Figes, “the traditional extended peasant family began to break up as the younger and more literate peasants struggled to throw off the patriarchal tyranny [sic] of the village and set up households of their own. They looked towards the city and its cultural values as a route to independence and self-worth. Virtually any urban job seemed desirable compared with the hardships and dull routines of peasant life. A survey of rural schoolchildren in the early 1900s found that half of them wanted to pursue an ‘educated profession’ in the city, whereas less than 2 per cent held any desire to follow in the footsteps of their peasant parents. ‘I want to be a shop assistant,’ said one schoolboy, ‘because I do not like to walk in the mud. I want to be like those people who are cleanly dressed and work as shop assistants.’ Educators were alarmed that, once they had learned to read, many peasant boys, in particular, turned their backs on agricultural work and set themselves above the other peasants by swaggering around in raffish city clothes. Such boys, wrote a villager, ‘would run away to Moscow and take any job’. They looked back on the village as a ‘dark’ and ‘backward’ world of superstition and crippling poverty – a world Trotsky would describe as the Russia of ‘icons and cockroaches’ – and they idealized the city as a force of social progress and enlightenment. Here was the basis of the cultural revolution on which Bolshevism would be built. For the Party rank and file was recruited in the main from peasant boys like these; and its ideology was a science of contempt for the peasant world. The revolution would sweep it all away…”658
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