Book contents
- Frontmatter
- Contents
- Preface
- Introduction: statement of arguments
- 1 National identity and foreign policy: a dialectical relationship
- 2 Polish identity 1795–1944: from romanticism to positivism to ethnonationalism
- 3 Poland after World War II: native conservatism and the return to Central Europe
- 4 Polish foreign policy in perspective: a new encounter with positivism
- 5 Russia's national identity and the accursed question: a strong state and a weak society
- 6 Russian identity and the Soviet period
- 7 Russia's foreign policy reconsidered
- 8 Ukraine: the ambivalent identity of a submerged nation, 1654–1945
- 9 Ukraine after World War II: birth pangs of a modern identity
- 10 Foreign policy as a means of nation building
- 11 Conclusion: national identity and politics in the age of the “Mass-Man”
- Index
- Cambridge Russian, Soviet and Post-Soviet Studies
5 - Russia's national identity and the accursed question: a strong state and a weak society
Published online by Cambridge University Press: 18 December 2009
- Frontmatter
- Contents
- Preface
- Introduction: statement of arguments
- 1 National identity and foreign policy: a dialectical relationship
- 2 Polish identity 1795–1944: from romanticism to positivism to ethnonationalism
- 3 Poland after World War II: native conservatism and the return to Central Europe
- 4 Polish foreign policy in perspective: a new encounter with positivism
- 5 Russia's national identity and the accursed question: a strong state and a weak society
- 6 Russian identity and the Soviet period
- 7 Russia's foreign policy reconsidered
- 8 Ukraine: the ambivalent identity of a submerged nation, 1654–1945
- 9 Ukraine after World War II: birth pangs of a modern identity
- 10 Foreign policy as a means of nation building
- 11 Conclusion: national identity and politics in the age of the “Mass-Man”
- Index
- Cambridge Russian, Soviet and Post-Soviet Studies
Summary
The Russian people is not a people; it is a humanity.
Konstatin AksakovBefore Peter the Great Russia was merely a people (narod); she became a nation (natsiya) thanks to the changes initiated by the reformer.
Visarion BelinskiiOur Fatherland is suffering, not from the incursion of a score of foreign tongues, but from our own acts, in that, in addition to the lawful administration, there has grown up a second administration possessed of infinitely greater powers than the system established by law.
Nikolai Gogol, Dead SoulsAt first glance, the development of national identity in Russia and Poland appears to run along parallel lines. Both peoples converted to Christianity in the second half of the tenth century; the church helped to shape each country's national identity; for a long time both the Poles and the Russians saw themselves as bastions of Christendom, defending European civilization from Asiatic hoards; they have both felt at one time or another unappreciated by the West Europeans; and until recently the Poles and the Russians tended to characterize themselves as “civilizations” rather than narrow ethnic polities.
Despite these similarities, a tremendous gulf divides these two Slavic nations. For example, the founders of the Polish state embraced the Roman Catholicism of Western Europe, whereas the rulers of Kievan Rus adopted Orthodox Christianity from the Byzantine empire. The Asiatic hordes from which the Russians protected Europe were the Mongols, while the Asiatic hordes from which the Poles protected Europe were the Russians.
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- Information
- National Identity and Foreign PolicyNationalism and Leadership in Poland, Russia and Ukraine, pp. 153 - 179Publisher: Cambridge University PressPrint publication year: 1998
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