Friday, 9 May 2014

Angela's Hour: Why Ukraine's fate lies in Germany's hands

Yesterday, the Australian Broadcasting Corporation published another article of mine on Ukraine: http://www.abc.net.au/news/2014-05-09/dal-santo-putins-power-play-straight-from-the-pages-of-history/5440894.

The full text is also here:


Copenhagen, 7 May 2014

 

ANGELA’S HOUR: Why Ukraine’s future lies in Germany’s hands

 

History, they say, never repeats itself. But events in Ukraine bear an uncanny resemblance to the Partition of Poland more than two hundred years ago. Careful attention to how it unfolded can help us see where the power to bring an end to the crisis lies today—and it isn’t in Washington.

 

Though it has gone little commented upon, German Chancellor Angela Merkel has spoken frequently with Russian President Vladimir Putin over the past week. Their most interesting conversation took place last Thursday.

For Mrs Merkel, the immediate issue was the release of a group of OSCE observers held by pro-Russian forces in Slovyansk. For Mr Putin, however, it was geopolitics. According to the Kremlin, the Russian president urged Mrs Merkel to use her influence over Ukraine’s interim government to prevail on Kiev to withdraw its forces from southern and eastern Ukraine.

Precisely how the German chancellor reacted isn’t known. But Mr Putin was, in effect, asking her to consent to a partitioning of Ukraine between the pro-Western, and Western-backed, government in Kiev in favour of closer ties with NATO and the EU, and pro-federalist or separatist militias backed by Russia in the east and south.

 


Figure 1: Getty Images

Outspoken in her criticism of the Kremlin’s tactics in Crimea, Mrs Merkel has since become more circumspect, as if unwilling to push her dealings with Putin into a rhetorical corner. She seems personally disposed to take a harder line with the Kremlin, but the pressure on her from German businesses and a surprisingly pro-Russian political establishment—on both left and right—has been enormous. It’s been estimated that 300,000 German jobs depend on exports to Russia.

At the same time, as the EU’s unofficial gatekeeper, Mrs Merkel is among the few Western leaders who could persuade Kiev to agree to the federalization plan Moscow insists is essential to quelling the violence. By far the European leader with the most influence in eastern Europe, she finds herself in an awkward position—one a long line of German leaders has been in before.

She has geography, the Kremlin and Germany’s own strength to thank for this.

Germany is the only European country Putin—himself fluent in German—takes seriously. It’s also one of Russia’s biggest trading partners. In 2013, Russia exported some €40bn in trade with Germany, most oil and gas, the bread and butter of the Russian economy. Though Germany would inflict real harm on itself, a tough sanctions regime would apply real pressure on Russia.

The two countries have a long history in dividing up their neighbourhood. In 1939, the Molotov-Ribbentrop Pact between Hitler’s Germany and Stalin’s USSR put an end to an independent Poland. In 1918, the Treaty of Brest-Litovsk divided all the lands of modern Poland and Ukraine between the Kaiser and the Bolsheviks—generously in Germany’s favour.

But the most instructive division of Europe from today’s perspective took place when Russia’s Catherine the Great, Empress of Russia from 1764 to 1794, partitioned the sprawling Polish Commonwealth between herself and Europe’s two leading Germanic powers: Frederick the Great’s Prussia and Maria-Theresa’s Austria.

 


Figure 2: Catherine the Great. Arts for the Empire - Masterpieces from The State Hermitage Museum, Russia. www.ago.net

Eighteenth-century Poland—then Europe’s largest country save Russia itself—included much of the lands that now lie in today’s Ukraine. Indeed, Putin is today pursuing more or less the same strategic aims as Catherine the Great, when she first brought Russian rule to the Europe’s southern steppes in the 1760s, and doing so in much the same way and on much the same pretext.

Fabled for its ancient constitution that provided for a king elected by parliament (the Sejm), enshrined the right of even a single nobleman to veto royal legislation and licensed rebellion of noble factions against the crown, Poland was in fact an anarchic place dominated by local magnates with their own private armies, which they used to extract revenues from the peasantry in their domains. It was a situation external powers found irresistible, not least Catherine’s Russia.

In other words, eighteenth-century Poland was not at all unlike modern Ukraine, where in twenty years of independence regional oligarchs have used their power and money to gouge out local monopolies at the expense of the overwhelming majority of the country’s citizens, and which until late last year the Kremlin found easy to exploit by playing one elite client off against the next. It’s a strategy Putin might have taken straight out of the eighteenth-century empress’s playbook.

In 1764, Catherine took advantage of Poland’s divisions to install a former lover on the Polish throne. As king, however, Stanislav turned out to be made of stronger stuff. Rather than merely towing Catherine’s line, he set out to reform the Polish state, curtailing the nobles’ veto rights—rights, as Catherine well knew, that had made Poland ungovernable and so easily amenable to foreign (i.e. Russian) influence.

Styling herself the defender of Poland’s ‘ancient freedoms’, in 1768 Catherine used the threat of invasion to force Poland’s King Stanislav to sign a treaty not only to protect Poland’s Orthodox minority—whose religious freedoms she claimed Stanislav’s new constitution threatened to undermine, much as Putin has lately been doing on behalf of Ukraine’s sizeable Russian-speaking minority—but also to restore the unwieldy constitution Stanislav had sought to modernize.

For Stanislav, the treaty turned out to be a big mistake, allowing a faction of nobles to cast the king as a Russian puppet. And when they revolted—as fed up Ukrainians did last year when another Russian ruler to give up a potentially transformative trade agreement with the EU—, Catherine pounced. In 1771, under the guise of protecting ‘law and order’, a Russian army entered Poland. The country collapsed. The Ottoman Turks declared war, but the Russians defeated them and made them hand over Crimea. Unwilling to go to war, Prussia and Austria instead decided to join Catherine in dividing Poland up.

The result, in 1772, is what has since become known as the First Partition of Poland, which awarded thousands of square miles of Polish territory to Russia, Austria and Prussia. In 1783 Catherine annexed Crimea and pushed the Ottomans south towards the Danube. Into this so-called New Russia flowed Russian settlers, whose ‘rights’ Putin has lately deployed the Russian army to defend.

It took two further partitions to erase Poland from the map. They have since become a by-word for double-dealing, as diplomats in hushed drawing rooms disposed of a fractious, aristocratic commonwealth that nineteenth-century liberals loved to present as a tragic tale of democracy denied.

 


Figure 3: The Partitions of Poland, 1772-1795. Source: Paul Robert Magocsi, Historical Atlas of Central Europe. Seattle: University of Washington Press, 2002.

Sound familiar? It should. Because behind the recent crisis lies a combination of elite in-fighting, constitutional wrangling and Russian opportunism at Europe’s eastern crossroads that’s almost a set-piece replay of the situation Catherine exploited.

Like Catherine, Putin took advantage of squabbling between Ukraine’s modern-day elites for a division of the country’s spoils. And just as Catherine’s treaty trapped Stanislav, so the Kremlin’s deal-making with Yanukovich delivered him into Putin’s pocket, including the infamous $15bn loan for walking away from the EU’s trade deal that ended up making him look like a Russian stooge.

Ever since, Putin has been playing the same legitimist card as Catherine, presenting Russia as the defender not only of the lawful Ukrainian president and legitimate Ukrainian constitution, but also of the ‘rights’ of Ukraine’s Russian speakers, first in Crimea, now in Donbas and Odessa.

What Catherine had but Putin has always lacked are international partners to legitimize the sphere of influence he has asserted and, to all intents and purposes, carved out. Led by the United States, the West won’t talk, but like Prussia and Austria in the 1770s, however, it has ruled out war to make him give them up.

This is where Germany’s Angela Merkel comes in. Like Frederick the Great and Maria-Theresa in the 1770s and 1790s, she was last Thursday being asked to partition a swathe of eastern Europe with Russia. She can be forgiven for being surprising at finding herself in this position. The ‘end of history’—the fall of the Berlin Wall, the expansion of the EU and NATO—was supposed to put a stop to this sort of thing.

What it hasn’t changed, however, is Germany’s position as central Europe’s richest and most powerful country. Not only is Germany the only big European country Russia will deal with; it’s the only one that really has to.

The other thing that hasn’t changed is Russia’s aggressive view of its interests. As in the days of Catherine the Great, Russian meddling has again plunged a fatefully divided neighbour into a constitutional crisis that has allowed the Kremlin to intervene as the defender of law, order, and minority rights. Now as then Moscow is looking for a Western partner to acknowledge its gains; once again, Germany is the Western power with the most pressing interest in doing that.

Today, partition doesn’t mean the actual dividing up of Ukraine between Russia and Germany. What it does mean is that, in return for a Russian promise to let Ukraine’s Western half drift closer to Europe, Mrs Merkel would encourage the authorities in Kiev to listen to Russia’s demands for the country’s federalization, an outcome that would leave Russia’s border where it is but reassure the Kremlin of its influence in the eastern and southern regions it considers essential to its security—and prevent the country as a whole moving definitively into the West’s orbit.

Morally, this is an invidious position for any democratic leader to stand in. But the only alternatives are more sanctions (which will harm Germany almost as much as Russia and, from Berlin’s point of view, embitter an essential regional partner) or war on Ukraine’s behalf (which everyone has ruled out).

While Catherine seems hardly to have let such scruples bother her, it’s said that Austria’s Maria-Theresa sobbed guilt-ridden as she divided Poland up with Russia’s wily empress. But having ruled out the unpalatable alternative, she pulled herself together. ‘The more she wept, the more she took’, Prussia’s more pragmatic Frederick the Great mocked.

Normally noted for her pragmatism rather than sentimental or ideological attachments (she shed not a tear when the bailout conditions she imposed on southern Europe cost thousands their jobs), this crisis seems thus set to test Mrs Merkel’s non-committal political strategy to the limits.

By taking the moral high ground, and with so little at stake economically in Russia, Washington has made itself secondary to the only real diplomatic solution to this crisis—one that gives Russia at least some of what it wants. But Mrs Merkel hasn’t yet fully shown her hand and, with much more on the line, we should definitely pay more attention to her phone calls with the Kremlin.

 

 

Thursday, 1 May 2014

The Holy Soviet Empire of the Russian Nation


Today, I published an essay on the mixing of Soviet and Orthodox symbols by the pro-Russian movement in eastern Ukraine, which I think shines a light on what I'm tempted to call the 'Holy Soviet Empire of the Russian Nation': http://www.abc.net.au/news/2014-05-01/dal-santo-russias-holy-soviet-empire-in-eastern-ukraine/5422946.

The full text is also here:


1st May 2014

 

The Holy Soviet Empire of the Russian Nation

 

A few days before Easter, the Russian news site Lenta ran a fascinating slideshow with pictures of pro-Russian militiamen and their supporters in eastern Ukraine: http://lenta.ru/photo/2014/04/14/ukraine/#1. Two things immediately strike the viewer.

The first is the professional nature of the bearing and equipment of the so-called ‘self-defence’ militias that have seized government buildings in the self-proclaimed ‘People’s Republic of Donetsk’. As NATO has itself concluded, these disciplined and clearly physically fit men equipped with the same automatic weapons, fatigues, helmets and knee pads, must be Russian forces.

We’re clearly witnessing an undeclared Russian invasion of Ukraine’s Donbass region, whose factories once played an integral part in the Soviet Union’s arms industry and still supply the Russian armed forces with vital components. The broad Soviet-era avenues and ubiquitous monuments to Lenin in its cities—Kharkov, Donetsk, Lugansk—display the strength of Soviet nostalgia in the region.

Also striking, however, among the pro-Russian demonstrators are religious symbols and their frequent commingling with Soviet ones.

Take, for example, the picture below of what the Kremlin describes as spontaneously organized pro-Russian demonstrators escorting an icon of the Virgin and Child from a Ukrainian security forces station in Lugansk, presumably to protect it from the risk of fighting.

 

13 апреля, Луганск. Вооруженные пророссийские демонстранты c иконой из захваченного здания СБУ.

 

In Orthodox theology, an icon makes present the holy personage it depicts. In this case, the reverence in the eyes not only of the soldier clutching the image but of the whole troop suggests that these servants of the Russian state believe the Virgin really is among them.

In another photograph, a more obviously ‘local’ man is seen erecting a large Orthodox cross in front of the same Ukrainian government building from which the icon was removed. In the foreground, someone else waves a Russian flag. Symbols of Orthodoxy, it seems, are as elemental a sign of Russian-ness as official national emblems. With Putin firmly in charge in the Kremlin, the old tsarist trinity of Autocracy-Orthodoxy-Ethnicity seems but a breath away.

 


12 апреля, Луганск. Мужчина украшает крест во время митинга перед захваченным зданием СБУ .

Фото: Шамиль Жуматов / Reuters

But the emblems of the old Soviet Union also appear to play an important role in focusing and projecting the protesters’ sense of identity. Thus, in the same place two days a pro-Russian woman raises a victory salute in front of a barricade topped with the USSR’s familiar red banner.

 


 

14 апреля, Луганск. Протестующие у здания СБУ.

 

Now, the Soviet Union was an officially atheist state. From the very moment of its seizure of power in 1917, Lenin’s dictatorship of the proletariat violently suppressed all religion—Marx’s ‘opium of the people’—in the name of international Communism. Its campaign against the Russian Orthodox Church, which formed a central pillar of that tsarist order the Bolshevik revolution sought to destroy, was particularly thorough and ruthless.

Yet the animosity between Church and Party seems forgotten in eastern Ukraine, where to be or identify as Russian in the twenty-first century seems to mean invoking the symbols of both an atheist USSR and an almost ur-Russian Orthodox Christianity with ancient roots in Byzantium.

One photograph, in particular, captures the incongruous collage of emblems: a man presents to the camera a shield bearing a large, Byzantine-style icon of a warrior saint while over his shoulder the Soviet hammer and sickle flutter on their distinctive red background.

 


 

12 апреля, Луганск. Протестующий на баррикадах показывает свое снаряжение.

Фото: Шамиль Жуматов / Reuters

 

It’s well known—not least for having been repeated at every opportunity in the Western press over the past two months—that, personally at least, Vladimir Putin considers the collapse of the Soviet Union ‘the greatest geopolitical disaster of the twentieth century’. If Putin really does want to rebuild the Soviet Jerusalem, it appears not a few in Donbass would like to help him.

On the other hand, since coming to power in 2000 Putin has also forged a strong alliance with the Russian Orthodox Church, and in particular with Patriarch Alexy II of Moscow, who some accuse of having been a KGB informer. During Putin’s presidency, the church has regained its position as one of Russia’s leading institutions and it’s said that some two thirds of Russians identify with it at least nominally.

Separately, nostalgia for the Soviet Union and the explosion of Orthodox spirituality have been constants in Russian cultural life since the USSR’s collapse in 1992. What these photographs from Ukraine do, however, is ask us how they fit together in shaping a sense of modern Russian identity.

To return to our pro-Russian demonstrators in Donbass, is it a return to the atheist USSR that they want or a revival of the dream of Moscow as an Orthodox ‘Third Rome’? The temptation, of course, is to call them confused and pity the Russians their schizophrenia. Only the truly disorientated would combine Lenin and the Virgin Mary.

The other problem with this apparently split identity—collectively or in its separate Soviet and Orthodox components—is that it isn’t coterminous with Russia’s present borders.

Whatever desperate groping after meaning this mixing of historical symbols implies, the truth is we would ignore it if it weren’t responsible for today’s geopolitical confrontation. To help us take it seriously, however, we might consider shifting time and place dramatically.

On Christmas Day in the year AD 800, at an impromptu ceremony in Rome’s St Peter’s basilica, Pope Leo III crowned one Charles, king of the Franks, Roman emperor. There hadn’t been a Roman emperor in Western Europe for over three hundred years—and the last, the forlornly named Romulus Augustulus, hadn’t received his crown from the pope, though he and his predecessors for more than a century had been Christian.

But even in the ecclesiastical republic that was early medieval Rome, the sense that ‘there should be an emperor’ remained strong. By bestowing on Charles—Charlemagne—an imperial title, Leo reunited two strands of Western European history that time, and Rome’s unexpected fall, had sundered: the Christian church and the Roman empire that had once persecuted it.

I think that events in Ukraine point to the mending of a similarly sundered identity. When the Soviet Union collapsed, many Russians were understandably confused: fear and confusion are the two overwhelming sentiments that come through in Solzhenitsyn’s Russia in Freefall, a moving anthology of encounters with ordinary Russians in the 1990s.

Rather than confusion or schizophrenia, however, the mixing of symbols seen in Ukraine seems to point to a desire to unify and, from a certain point of view, heal. Not only do the protesters proclaim the geographical unity of the Russian nation in spite of international borders which many see as arbitrary and unjustified. They also proclaim the historical unity of the Russian nation through time.

Today’s Russians, it seems, want to be and be seen to be heirs to whole paradoxical and contradictory sweep of their history, ready perhaps to see themselves in what we might, generously, call the ‘best’ of their country’s unusually tumultuous past. Thus, Soviet symbols recall a great and powerful but reassuring land where there was work, if not material plenty, for all; those of the church proclaim an Orthodox people specially Chosen by God to carry the unique light of Orthodoxy in the world—an idea whose place in Russian culture goes all the way back to the fall of Constantinople to the Turks in 1453.

In the long run, the re-assemblage of the torn shreds of Russian identity would be a good thing for the world. A confident Russia, at peace with itself and no longer haunted by its demons, would be more likely to act as a cooperative member of the international community than the prickly, navel-gazing state with a gaping chip on its shoulder that we’ve become used to.

But events in Ukraine show it won’t necessarily be easy for the rest of the world to accommodate it. Since the collapse of Communism in 1989, the world has had to live with only one really exceptional nation—the United States. Part of the challenge of the new world order, which events in Ukraine seem to suggest is already upon us, will be to deal with competing if not rival visions of national exceptionalism.

We can condemn the Kremlin’s destabilizing strategy in Ukraine and the underhanded tactics it has used to pursue it. But the symbolic bricolage of the Russian Ukrainians who do support both we would do well not to dismiss as misguided, deluded or confused but as the building blocks of a durable and potentially positive form of Russian patriotism—in Russia at least, if not Ukraine.

The men who had founded the Rome’s empire and ruled it until Constantine’s controversial conversion in AD 312 were almost all of them implacably hostile to Christianity. Though paradoxical, the medieval marriage of church and empire was a central anchor of Western European identity until the Reformation. And a baptized ‘Holy’ Roman Empire remained, in theory, the leading European state until Napoleon abolished it in 1805.

A ‘Holy Soviet’ empire might sound like an impossible contradiction to us, a mishmash that only points up the desperate and pitiable nature of the cause in whose favour such symbols have been deployed. Yet equally strange fusions have lent unity to other civilizations for hundreds of year, including our own. (And a similar process also seems to be underway in modern China where a once-hostile Communist Party is today resurrecting the ancient teachings of Confucius.)

I’ll finish with one more photograph from eastern Ukraine: a pro-Russian militia man kisses the cross that hangs from a priest’s neck. Putin might be trying to turn back the clock on the Soviet Union’s demise, but it’s to the Orthodox Church his foot soldiers turn for blessing. To us, this is an extremely surprising thing for the servant of any state to do; in various forms, however, we might have to get used it.

 

13 апреля, Славянск. Пророссийский активист целует крест у священника.

Фото: Женя Савилов / AFP