In the aftermath of the EU referendum a number of Central and South East Europeanists wrote blogs reflecting on possible parallels between Brexit and break-ups of multinational socialist states like Yugoslavia and Czechoslovakia in early 1990s.
There are certainly parallels to be drawn. They lie, as Catherine Baker notes, often in the political dynamics of exiting a large multi-national structure: the desire of smaller nations (Scotland) to ‘exit the exit’; the woes of asymmetric federalism, where nations ina multinational union have varying degrees of autonomy; the changeable nature of public opinion; the EU as a symbol of modernisation and liberalism (the ‘March for Europe’, and the normalisation of radical positions through by media coverage – and now social media ‘echo chambers;.
Scotland’s (now much more likely) exit from the UK – as noted in the lead-in to #indyref – had echoes not only of Yugoslavia’s disintegration or Czechoslovakia’s ‘Velvet Divorce’ in 1992 but also – more distantly, but perhaps more pertinently – of the dilemmas faced by small, newly independent Central European states emerging from the Habsburg Empire in 1918. Read More…
In a special guest post Kieran Williams reflects on the lessons for the SNP’s project of Scottish independence to be learned from the making and unmaking of Czechoslovakia.
The Scottish government’s glimpse of the future in an independent state was a trip down memory lane for those of us who remember the breakup of the Central and East European federations.
To be sure, the White Paper released on 26 November is a far more thorough and thoughtful rationale than anything that could be composed as the Soviet Union, Yugoslavia or Czechoslovakia unraveled. It is also relies more on inclusive civic principles – statehood desired as a means to a fairer and more competent administration – than on the discourse of national destiny heard in the former Soviet bloc twenty years ago.
But here and there amidst the 650 answers of ‘Scotland’s Future’, I caught a strong whiff from the archives of Central Europe, in particular of Slovakia, a country easily compared to Scotland owing to almost identical population size (5.3 million), exceptionally large proportion of university graduates, highland-lowland range, and so on. I was reminded in particular of documents like the ‘61 Steps to Slovak Identity’, released in October 1990 by lawyers and economists of the ‘Sovereign Slovakia’ Initiative, and the manifesto of Vladimír Mečiar’s Movement for a Democratic Slovakia (HZDS) for the 1992 election, the last held before Czechoslovakia was dissolved. Read More…
A few years ago I honestly told myself that I would spend less time academically on Czech right-wing politics and more time on other things. The world really did, after all, need some decent research about Central European interest groups and under-the-radar new parties threatening to break through into Czech politics. Inevitably, things didn’t work out like that.
As the Czech media have noticed rather than sit at home and write his memoirs the former Czech president is embarking on the political equivalent of a European and world tour and – as with 1980s electro pop or – when you’re got all the albums, but didn’t manage to catch the acts live, it’s hard to stay away.
And so it was that I found myself in Pembroke College (Cambridge) listening to Klaus giving the Adam Smith Lecture (transcript including asides faithfully posted by the Václav Klaus Institute here).
In recent years figures on the left, not least fellow Scot Gordon Brown, have tried to reclaim Smith from his totemic status as an icon of the free market right, but – following in the footsteps of previous lecturers Charles Moore and Nigel Lawson – this will be a strictly orthodox interpretation.
Accordingly, Klaus tells us about the Smithsonian influence over his career, explaining to semi-approved of status of classical pre-Marxian economists in communist Czechoslovakia and his position as a junior researcher attracted to liberal market economics in the 1960s, critical of the market socialist plans of the Prague Spring.
Adam Smith, the Adam Smith Institute and the politics of Thatcher and Thatcherism were also an inspiration after the fall of communism when he is – he says – promoting the idea of a fully fledged capitalist market economy against residual ideas of a Third Way on the liberal left. Anglo Saxon liberal ideas helped see off the threat of a French – or German inspired social market economy in the Czech Republic.
This is the classic Klaus back story. Read More…
The widely criticised detention and trial of the three members of the Russian feminist punk collective Pussy Riot, now awaiting verdicts in Moscow on charges of ‘hooliganism’ for an anti-Putin protest happening at the Cathedral of Christ the Saviour has been widely – and rightly – reported as a litmus test of the nature of power and opposition in contemporary Russia.
But for anyone with a slightly longer historical memory – and an interest in East European affairs – it also has echoes of earlier trial of a group of muscians in a politically constructed trial four decades ago: that of the Plastic People of the Universe in communist Czechoslovakia in 1976 on a charge of ‘organised disturbance of the peace’.
Having stemmed popular protest following the Soviet-led invasion in 1968 that had terminated the Prague Spring reforms and then a variety of organised political groups in the early 1970s, Czechoslovakia’s hardline communist rulers wished to complete the ‘normalisation’ of the country by sending a powerful and intimdating signal to artists, intellectuals and young people with unconventional tastes.
Subsequent jail sentences for the long-haired Plastici ranged from eight to 18 months. Outrage over the trial provided the key impetus for the diverse groups to coalesce into the Charter 77 movement, creating the peaceful civic dissent that eventually provided the political leadership for the 1989 Velvet Revolution.
In some ways Pussy Riot trial seems to offer direct parallels. An authoritarian regime with no real ideology which has emerged in the wake of a failed democratic experiment seeks to reassert its potentially fragile social control itself by making an example of a rebellious non-conformist musicians with an English name.
A trial with a veneer of legality – and large doses of bathos and farce – ensures and proceeds to a predictable, politically fixed conclusion. Custododial sentences for loosely framed public offence seem a distinct possibility. But in seeking to dish out exemplary punishment and send a signal to sectors of society inclined towards protest and opposition, the regime miscalculates. The trial creates a focus for a diverse national and international coalition
But the Pussy Riot trial also underlines how authoritarianism and opposition have moved on. Czechoslovakia’s Plastici were alternative, avant-garde and deeply at odds with their cultural and artistic values of the regime, but were in no sense a political opposition. Left alone they would probably have eked out an existence as part of a marginal underground sub-culture. But while happy to see people retreat into private and family life, Czechoslovakia’s communist ‘normalisers’ were determined to monopolise public space and seek and crush pockets of organised cultural and social non-conformity.
Putin’s more modernised post-Soviet regime wouldn’t have bothered.
It has learned the lesson that, provided the commanding heights of media and economy are securely under control, society can be kept on a much looser leash.
As various in-the-field projects written by SSEES students about St Petersburg punks and Moscow football hooligans attest, marginal sub-cultures happily flourish on the fringes of contemporary Russian society.
It is independent political activity and political protest that brings a sharp, brutal tug on the leash. For while they might share some of their avant-garde aethetics and style, unlike the Plastics, Pussy Riot are clearly in the business of overt, provocative political opposition – opposition intended to be seen and heard as widely as possible.
The two trials also highlights changes in the breadth, gender and social composition of those involved in anti-regime protest in Eastern Europe. While the Plastics of 1970s – like the later Czech dissident cultural and intellectual elites their trial helped give rise to- were exclusively male, with wives and female partners very much in the background. Pussy Riot’s identity, impact and elan, by contrast, stem from the fact that its members are young, female and feminist – although the Western media, well accustomed to kick-ass punk heroines, doesn’t dwell on the gender politics.
Where the two historical moments seem to touch, however, is in highlighting the underlying continuties of an over-powerful (post-)communist power apparatus accountable neither to law, nor society.
Pussy Riot’s commitment to
… horizontal political activity, self-organization and the capability to be aware of oneself as an equal participant in civil politics, to understand one’s rights and fight for them to develop…
would be immediately comprehensive to even the most non-hip, conservative Chartist of the 1970s or 80s, as well as to those like Havel with more obviously Bohemian cultural leanings, although its feminism, anti-sexism and libertarian leftism and in-your-face political militancy would probably be less palatable. Also deeply familiar across the the gap of decades and countries is the absence of the rule of law, facade of independent legal process and the obvious political pliability of judges and courts.
Whatever the sentences next week, the final unanswered question is if and how the Pussy Riot trial will have the politically galavanising effect similar to that of the Plastics forty years ago. Putin’s Russia is not Communist Czechoslovakia whose apparent strength eventually proved so brittle, but a far more adaptable and multifaceted regime whose hard to grasp mix of concession, repression and regression may be altogether tougher to crack.