Thursday, April 28, 2022

RSN: FOCUS: Alyona Minkovski | Life Behind Russia's Veil of Misinformation

 

 

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Putin's regime spares no effort in distracting and propagandizing the citizenry. But it's the lies of omission that do the most damage. (photo: Bai Xueqi/Getty)
FOCUS: Alyona Minkovski | Life Behind Russia's Veil of Misinformation
Alyona Minkovski, The New Republic
Minkovski writes: "How can the Russian people possibly support the invasion of Ukraine? The longer this war continues and stories of civilian executions, rapes, and other alleged horrors, swim across our screens, the more that question lingers."

Putin’s regime spares no effort in distracting and propagandizing the citizenry. But it’s the lies of omission that do the most damage.

How can the Russian people possibly support the invasion of Ukraine? The longer this war continues and stories of civilian executions, rapes, and other alleged horrors, swim across our screens, the more that question lingers. It’s one that I’ve been asked to answer routinely, tasked with being a cultural interpreter—someone who can explain the alternate universe of lies and obfuscations that dominates Russian media to cable news audiences here in the United States. I’m tapped for these insights as a Russian-American journalist but also as the daughter of an elected official in Russia’s parliament, and as a former employee of the Kremlin-funded propaganda network, RT America. Having walked on both sides of Russia’s disinformation veil, I can understand how it got to this point. As an outside observer looking in on the current informational abyss the Russian people find themselves in, I’m just as lost as anyone in identifying a way to pull them out.

The current clash over truth, fiction, and everything in between has expanded the thousands of miles that physically divide parts of my family, so much so that these days, it often feels as if we reside on different planets. I’ve lived in the U.S. since the age of 4; I decided to become a citizen and build my life here. My mother and brother moved back to Moscow when I was in my late teens. Over the years, we’ve grown used to relying on technology to keep in touch. But while it’s never been easier to stay connected, I no longer know how much of the conversations we have with one another is real.

Does my mother truly believe that the images of a bombed maternity ward in Mariupol are fake? Is she too afraid to openly say otherwise, or is she lying to herself because the gruesome reality is too hard to swallow? These questions circle endlessly in my mind as the paranoia and the hurt between us on the war lead to our own clashes and long, discomfiting pauses. The war is the elephant in the room even when we try to avoid it for the sake of savoring a few minutes watching my toddler’s FaceTime antics with her grandmother.

Our family is hardly the only one experiencing this surreal and destructive divergence. There have been heartbreaking accounts of people living in Ukrainian cities under siege, whose loved ones in Russia refuse to recognize that their government is the aggressor responsible for the attack. For many other Russians living overseas, speaking to their relatives back home is akin to what millions of Americans encounter when dealing with a conspiracy-minded uncle or parent who believes the 2020 election was stolen, or that Covid-19 doesn’t exist. The assorted shades of denial are baffling, anger-inducing, and utterly depressing.

What makes people believe in lies? I’m hardly the only one seeking an answer. Conferences are being convened to analyze the scourge of disinformation in the digital age; former President Barack Obama just announced that he would be launching a campaign to fight it. But if my time at RT America taught me anything, it’s this: Omission can be just as powerful a tool as telling brazen lies or sowing suspicion.

Putin has made an art of strategic omission; during the conflict, he has only taken this to new extremes through heavy-footed censorship. As a result of a new law that makes spreading false information (which in practice means going against the government’s preferred narrative) punishable by up to 15 years in prison and other media supression, independent outlets have been shutteredWestern journalists have fled, and many social media platforms have been blocked. The Kremlin-controlled story is the only one most people see, leaving nothing and no one to contend with its narrative of Russian heroism in the face of Western oppression and Nazism in Ukraine.

As the brutal conflict has dragged on, requiring further justification for Russia’s losses, both the official narrative and the rants of commentators on the country’s state-run media outlets have become increasingly barbaricbizarre, and contradictory. One version of events says the civilian massacre in Bucha was a result of Ukrainians shelling the area and then vilifying Russian soldiers, but another claims the atrocity was an entirely staged event. Some reports blame the sinking of the Russian warship Moskva on an accidental munitions explosion, yet others argue that its damage was caused by Ukrainian missiles, therefore justifying retaliation. The confusing swirl of analysis makes truth impossible to pinpoint and any public responsibility harder to enforce.

But exclusion and omission exist everywhere to varying degrees in the media. When I worked at RT America, from 2009 to 2012, I hosted a political talk show, covering all manner of stories with a liberal slant—from the environment and social justice to the war on terror, surveillance, and conservative attacks on voting access and women’s rights. These issues were and still are glaringly real, but while I was righteously expounding on them here at home, I convinced myself it was acceptable to ignore them in Russia. This contradiction was obvious to any casual observer, but my colleagues and I shielded ourselves in the fiction that RT America’s purpose was to focus on domestic news. I bought into the internal ideology that we weren’t compromising ourselves because our work showed American audiences critical news that other channels chose to avoid. This made it easier not to worry about who was writing the checks.

How could I have engaged in this cognitive dissonance? How could I participate in this game of omission? In the 10 years since I quit the network, I’ve repeatedly asked myself that question; I’ve tried to step back into the frame of mind that led me to those comfortable rationalizations. There are plenty of them: It was my first job out of college; they gave me an opportunity that no other network would bestow upon a 23-year-old; and, quite simply, it was a different time—one that offered hope to an immigrant who wanted to see the two cultures that shaped her find common ground. The “reset” in relations that Presidents Obama and Dmitri Medvedev heralded as their diplomatic mission had created an opening, and lent us a shred of legitimacy, leading respected journalists to be guests on my program or inviting me onto theirs.

/ In honor of Earth Day, TNR’s climate coverage is free to registered users until April 29. Start reading now.

As the political mood changed in response to Putin’s increasing authoritarianism and global aggression, and as Trump’s presidency heightened suspicion back to Cold War levels, my career prospects withered. I went from being on the Forbes “30 Under 30” list to becoming completely unhirable because of that first entry on my résumé. One network executive, I learned, would only refer to me as the “Russian Spy.”

I write all of this not to justify my lack of judgment—reconciling with my choices has meant that I have had to face consequences. But the mistakes that I made didn’t happen in a vacuum: My story is just one example of how the normalization of omission feeds collective denial and makes it easier to deem it culturally acceptable. We see these discrepancies everywhere, whether it be in the unspoken bias toward empathizing with white, European refugees over those from places like Syria or Central America or allowing figures like Condoleezza Rice, an architect of the war in Iraq, to comment on Russia’s invasion of a sovereign nation without any confrontation of her own past actions.

To choose to avoid uncomfortable truths only fuels the distrust that feeds the fire of disinformation. The failure to engage with hypocrisy doesn’t mean it never happened. The mental gymnastics that many Russians are performing right now in the hope that they might successfully skirt around the gaping hole about the war’s truth create a sense of disassociation from the violence being carried out in their name. It’s a temporary comfort that eventually ends in facing the stark reality some hope to avoid: that nothing will bring back the lives lost in this senseless, bloody conflict.

While most Russians get their news from the brainwashing machine of state-run television, not all of them buy into the farce of Putin’s war. Tens of thousands have fled the country; many of those who remain behind are digitally savvy enough to find ways to bypass the censorship of Western platforms through VPNs. Teenagers are still getting on Instagram and pirating Netflix content, the same way my father bought Beatles records on the black market or spent nights listening to scrambled broadcasts of Voice of America under his blanket during his youth in the Soviet Union. Culture and information will get through to those who want it, and this drastic reversal of a plugged-in society into total isolation will be widely felt.

But how do we actually break through the cracks and reach those on the other side of the veil? How do you convince a country that their patriotism and pride is being manipulated? Unfortunately, the antidote to lies isn’t as simple as flooding the zone with better information or funding Russian journalism—these are vital ingredients of a free society but won’t be sufficient on their own to transform the public psyche. And let’s face it: Having options and access hasn’t solved the disinformation dilemma in the U.S. or anywhere else in the world. Without context, history, and accountability, the water won’t reach the roots.

Fighting disinformation means confronting inconvenient truths, rather than eluding them. It’s a difficult endeavor, and one we’re often better at demanding of others than practicing ourselves. Russians know that their country didn’t just slip back into totalitarianism overnight, but as the founder of the recently shut-down independent Russian news channel TV Rain opined, they may not grasp that it’s a consequence of never reckoning with the Soviet Union’s repression after it collapsed.

Putin has instead nurtured Russia’s sense of national superiority with an agreeable version of history, dwelling on the collective courage the nation displayed in World War II, while distracting from the state’s return to despotic power with relative economic opportunity and promises of global respect. I tell you plainly: I didn’t want to admit what was happening. For years, when reporting on Russia or providing analysis in my career post-RT, I struggled to reconcile the increasingly hostile environment for political opposition with the bustling sights and sounds of what seemed like a thoroughly modern Moscow, where my friends took risks to attend protests by day and then brought me to amazing restaurants and bars by night or where I gathered with spectators from all over the world to watch the World Cup. As The New York Times’ Sabrina Tavernise described it, the city was full of contradictions, “happy, but unfree.”

Ultimately, there will be no real change in Russia until its people can partake in a period of collective reflection, in which the past and the truth of this war are fully laid on the table, no more omissions. These kinds of reckonings can be painful, but the fruits born from this discomfort help make democracy possible. This is the spirit that Putin has worked so very hard to quash. Sadly, I’m not sure how soon it might be restored: Most prominent activists at the core of any democracy movement have been imprisoned or have fled, along with young professionals primed to expect progressive change. This brain drain echoes multiple prior periods in the Russian people’s troubled history. Everyone else is inhabiting a country with two options: Be permeated by fear, frozen in an environment where people are reverting back to some of the darkest days of Soviet history and turning one another in to the authorities for saying the wrong thing or go on with life as usual, pretending nothing is wrong—maybe even buying into the delusion of wartime patriotic fervor.

At various times over the past few weeks, I’ve found myself on those calls with my mother, shocked and baffled by her ability to act as though things are normal. But this phenomenon has thoroughly penetrated the daily lives of the Russian people, even as they go on working and supporting their families. The thousands of parents and wives receiving their sons’ or husbands’ remains in body bags have to believe their loved ones died for something, some kind of worthy cause. How else can one live through such a tragic unraveling without pretending it isn’t happening? This is the diabolical comfort that lies by omission, large and small, offer: It’s easier to believe the deceit than face the pain of being eaten away by guilt.


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You need to know about our friend, Satana Deberry MAY 17TH PRIMARY


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Listen up.

We have a BIG chance to re-elect an absolutely incredible justice champion, Satana Deberry, in North Carolina next month. Please take a moment to read why this is so important.

Satana won her election for Durham County District Attorney in 2018. Here’s just a bit of what she’s done in her first term.

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Action Needed: Block power line construction through the Upper Mississippi River Wildlife Refuge!

 





I’m joining Beto’s campaign

 

Beto O'Rourke

Hi — it’s Cecile Richards, former President of Planned Parenthood and a proud, lifelong Texan.

I wanted to personally let you know that I’m officially joining Beto’s campaign as National Finance Chair.

I believe Texans deserve so much better from their governor. If you’re with me, will you do your part and contribute now to help Beto win this election?

I’m proud to be part of the team that’s going to make sure this campaign has the resources, support, and backing necessary to finally turn a corner in Texas.

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Thank you, Frank. We’re in this together.

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Ex-New York cop who tackled officer during U.S. Capitol riot claims self defense at trial

 

Ex-New York cop who tackled officer during U.S. Capitol riot claims self defense at trial



2 minute read


WASHINGTON, April 28 (Reuters) - A retired New York City police officer charged with assault in the U.S. Capitol riot testified on Thursday that he was acting in self-defense when he struck a Washington officer with a flagpole and tackled him.

Thomas Webster, 56, testified that he drove to Washington to join a peaceful protest by supporters of then-President Donald Trump, as he seeks to become the first participant in the Jan. 6, 2021, attack to secure an acquittal in a jury trial.

"That officer incited me," Webster told jurors when asked why he struck a Washington Metropolitan Police officer.

"I felt like I was dealing with a rogue cop," Webster added, alleging the officer had escalated the situation by punching him in the face.

Of the four accused Capitol rioters to face a jury so far, Webster is the first to argue he was acting in self defense.

Webster served in the Marine Corps before spending about 20 years with the New York Police Department.

Prosecutors have rejected Webster's defense and portrayed the District of Columbia police officer, Noah Rathbun, as the victim in the altercation.

Prosecutors said Rathbun made physical contact with Webster to create distance between the two men, who were on opposing side of a police barricade eventually overrun by Trump supporters.

U.S. District Judge Amit Mehta has expressed skepticism of Webster's self-defense claim.

"You were a police officer. You should know better," the judge said during a court hearing in June.

About 800 people are charged with a role in the Capitol riot, which disrupted a joint session of Congress to certify Joe Biden's presidential election victory and sent lawmakers scrambling for safety. About 250 have pleaded guilty so far.

Prosecutors have obtained convictions in all three jury trials so far, but have had a mixed record in trials decided by judges.


LINK


Difficult news

 

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Can I count on you?

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Madison, Marjorie, and Lauren. Oh my!

 

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We're getting there. Thanks to our grassroots supporters, we were able to cut our April fundraising goal by over 50%!

Now we have a little under 36 hours to raise $4,293. So, if you can, please click here and chip in as soon as possible.

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We're working to make sure dangerous Republicans like Madison Cawthorn, Lauren Boebert, and Marjorie Taylor Greene are kept far away from power.

Reply tweet by Ruben Gallego: Close your ejection port you rookie. Original tweet by The Hill: Boebert responds to criticism of her gun storage in Zoom background: 'These are ready for use.
Dangerous in Congress AND in their home districts.


Madison brought a gun to the January 6th insurrection…

Marjorie "doesn't recall" if she helped any of the insurrectionists…

And Lauren… well, just look at that Zoom background. Seems safe, right?

This is what we're up against. And the first step is to gather the resources we need to win tough elections against traitors like them.

Thank you,

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RSN: FOCUS: Timothy Snyder | The War in Ukraine Is a Colonial War

 

 

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28 April 22

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For centuries, Ukraine has lived in the shadow of empire. But its past also provides the key to its present. (photo: AFP)
FOCUS: Timothy Snyder | The War in Ukraine Is a Colonial War
Timothy Snyder, The New Yorker
Snyder writes: "When Vladimir Putin denies the reality of the Ukrainian state, he is speaking the familiar language of empire."

For centuries, the country has lived in the shadow of empire. But its past also provides the key to its present.

When Vladimir Putin denies the reality of the Ukrainian state, he is speaking the familiar language of empire. For five hundred years, European conquerors called the societies that they encountered “tribes,” treating them as incapable of governing themselves. As we see in the ruins of Ukrainian cities, and in the Russian practice of mass killing, rape, and deportation, the claim that a nation does not exist is the rhetorical preparation for destroying it.

Empire’s story divides subjects from objects. As the philosopher Frantz Fanon argued, colonizers see themselves as actors with purpose, and the colonized as instruments to realize the imperial vision. Putin took a pronounced colonial turn when returning to the Presidency a decade ago. In 2012, he described Russia as a “state-civilization,” which by its nature absorbed smaller cultures such as Ukraine’s. The next year, he claimed that Russians and Ukrainians were joined in “spiritual unity.” In a long essay on “historical unity,” published last July, he argued that Ukraine and Russia were a single country, bound by a shared origin. His vision is of a broken world that must be restored through violence. Russia becomes itself only by annihilating Ukraine.

As the objects of this rhetoric, and of the war of destruction that it sanctions, Ukrainians grasp all of this. Ukraine does have a history, of course, and Ukrainians do constitute a nation. But empire enforces objectification on the periphery and amnesia at the center. Thus modern Russian imperialism includes memory laws that forbid serious discussion of the Soviet past. It is illegal for Russians to apply the word “war” to the invasion of Ukraine. It is also illegal to say that Stalin began the Second World War as Hitler’s ally, and used much the same justification to attack Poland as Putin is using to attack Ukraine. When the invasion began, in February, Russian publishers were ordered to purge mentions of Ukraine from textbooks.

Faced with the Kremlin’s official mixture of fantasy and taboo, the temptation is to prove the opposite: that it is Ukraine rather than Russia that is eternal, that it is Ukrainians, not Russians, who are always right, and so on. Yet Ukrainian history gives us something more interesting than a mere counter-narrative to empire. We can find Ukrainian national feeling at a very early date. In contemporary Ukraine, though, the nation is not so much anti-colonial, a rejection of a particular imperial power, as post-colonial, the creation of something new.

Southern Ukraine, where Russian troops are now besieging cities and bombing hospitals, was well known to the ancients. In the founding myth of Athens, the goddess Athena gives the city the gift of the olive tree. In fact, the city could grow olives only because it imported grain from ports on the Black Sea coast. The Greeks knew the coast, but not the hinterland, where they imagined mythical creatures guarding fields of gold and ambrosia. Here already was a colonial view of Ukraine: a land of fantasy, where those who take have the right to dream.

The city of Kyiv did not exist in ancient times, but it is very old—about half a millennium older than Moscow. It was probably founded in the sixth or seventh century, north of any territory seen by Greeks or controlled by Romans. Islam was advancing, and Christianity was becoming European. The Western Roman Empire had fallen, leaving a form of Christianity subordinate to a pope. The Eastern (Byzantine) Empire remained, directing what we now call the Orthodox Church. As Rome and Constantinople competed for converts, peoples east of Kyiv converted to Islam. Kyivans spoke a Slavic language that had no writing system, and practiced a paganism without idols or temples.

Putin’s vision of “unity” relates to a baptism that took place in this setting. In the ninth century, a group of Vikings known as the Rus arrived in Kyiv. Seeking a southbound route for their slave trade, they found the Dnipro River, which runs through the city. Their chieftains then fought over a patchwork of territories in what is now Ukraine, Belarus, and the northeast of Russia—with Kyiv always as the prize. In the late tenth century, a Viking named Valdemar took the city, with the help of a Scandinavian army. He initially governed as a pagan. But, around 987, when the Byzantines faced an internal revolt, he sensed an opportunity. He came to the emperor’s aid, and received his sister’s hand in marriage. In the process, Valdemar converted to Christianity.

Putin claims that this messy sequence of events reveals the will of God to bind Russia and Ukraine forever. The will of God is easy to misunderstand; in any case, modern nations did not exist at the time, and the words “Russia” and “Ukraine” had no meaning. Valdemar was typical of the pagan Eastern European rulers of his day, considering multiple monotheistic options before choosing the one that made the most strategic sense. The word “Rus” no longer meant Viking slavers but a Christian polity. Its ruling family now intermarried with others, and the local people were treated as subjects to be taxed rather than as bodies to be sold.

Yet no rule defined who would take power after a Kyivan ruler’s death. Valdemar took a Byzantine princess as his wife, but he had a half a dozen others, not to mention a harem of hundreds of women. When he died in 1015, he had imprisoned one of his sons, Sviatopolk, and was making war upon another, Yaroslav. Sviatopolk was freed after his father’s death, and killed three of his brothers, but he was defeated on the battlefield by Yaroslav. Other sons entered the fray, and Yaroslav didn’t rule alone until 1036. The succession had taken twenty-one years. At least ten other sons of Valdemar had died in the meantime.

These events do not reveal a timeless empire, as Putin claims. But they do suggest the importance of a succession principle, a theme very important in Ukrainian-Russian relations today. The Ukrainian transliteration of “Valdemar” is “Volodymyr,” the name of Ukraine’s President. In Ukraine, power is transferred through democratic elections: when Volodymyr Zelensky won the 2019 Presidential election, the sitting President accepted defeat. The Russian transliteration of the same name is “Vladimir.” Russia is brittle: it has no succession principle, and it’s unclear what will happen when Vladimir Putin dies or is forced from power. The pressure of mortality confirms the imperial thinking. An aging tyrant, obsessed by his legacy, seizes upon a lofty illusion that seems to confer immortality: the “unity” of Russia and Ukraine.

In the Icelandic sagas, Yaroslav is remembered as the Lame; in Eastern Europe, he is the Wise, the giver of laws. Yet he did not solve the problem of succession. Following his reign, the lands around Kyiv fragmented again and again. In 1240, the city fell to the Mongols; later, most of old Rus was claimed by the Grand Duchy of Lithuania, then the largest state in Europe. Lithuania borrowed from Kyiv a grammar of politics, as well as a good deal of law. For a couple of centuries, its grand dukes also ruled Poland. But, in 1569, after the Lithuanian dynasty died out, a Polish-Lithuanian commonwealth was formalized, and the territories of Ukraine were placed under Polish jurisdiction.

This was a crucial change. After 1569, Kyiv was no longer a source of law but an object of it—the archetypal colonial situation. It was colonization that set off Ukraine from the former territories of Rus, and its manner generated qualities still visible today: suspicion of the central state, organization in crisis, and the notion of freedom as self-expression, despite a powerful neighbor.

During the sixteenth and seventeenth centuries, all the forces of Europe’s globalization seemed to bear down on Ukraine. Polish colonization resembled and in some measure enabled the European colonization of the wider world. Polish nobles introduced land-management practices—along with land managers, most of whom were Jewish—that allowed the establishment of profitable plantations. Local Ukrainian warlords rushed to imitate the system, and adopted elements of Polish culture, including Western Christianity and the Polish language. In an age of discovery, enserfed peasants labored for a world market.

Ukraine’s colonization coincided with the Renaissance, and with a spectacular flowering of Polish culture. Like other Renaissance thinkers, Polish scholars in Ukraine resuscitated ancient knowledge, and sometimes overturned it. It was a Pole, Copernicus, who undid the legacy of Ptolemy’s “Almagest” and confirmed that the Earth orbits the sun. It was another Pole, Maciej of Miechów, who corrected Ptolemy’s “Geography,” clearing Ukrainian maps of gold and ambrosia. As in ancient times, however, the tilling of the black earth enabled tremendous wealth, raising the question of why those who labored and those who profited experienced such different fates.

The Renaissance considered questions of identity through language. Across Europe, there was a debate as to whether Latin, now revived, was sufficient for the culture, or whether vernacular spoken languages should be elevated for the task. In the early fourteenth century, Dante answered this question in favor of Italian; English, French, Spanish, and Polish writers created other literary languages by codifying local vernaculars. In Ukraine, literary Polish emerged victorious over the Ukrainian vernacular, becoming the language of the commercial and intellectual élite. In a way, this was typical: Polish was a modern language, like English or Italian. But it was not the local language in Ukraine. Ukraine’s answer to the language question was deeply colonial, whereas in the rest of Europe it could be seen as broadly democratic.

The Reformation brought a similar result: local élites converted to Protestantism and then to Roman Catholicism, alienating them further from an Orthodox population. The convergence of colonization, the Renaissance, and the Reformation was specific to Ukraine. By the sixteen-forties, the few large landholders generally spoke Polish and were Catholic, and those who worked for them spoke Ukrainian and were Orthodox. Globalization had generated differences and inequalities that pushed the people to rebellion.

Ukrainians on the battlefield today rely on no fantasy of the past to counter Putin’s. If there is a precursor that matters to them, it is the Cossacks, a group of free people who lived on the far reaches of the Ukrainian steppe, making their fortress on an island in the middle of the Dnipro. Having escaped the Polish system of landowners and peasants, they could choose to be “registered Cossacks,” paid for their service in the Polish Army. Still, they were not citizens, and more of them wished to be registered than the Polish-Lithuanian parliament would allow.

The rebellion began in 1648, when an influential Cossack, Bohdan Khmelnytsky, saw his lands seized and his son attacked by a Polish noble. Finding himself beyond the protection of the law, Khmelnytsky turned his fellow-Cossacks toward revolt against the Polish-speaking, Roman Catholic magnates who dominated Ukraine. The accumulated cultural, religious, and economic grievances of the people quickly transformed the revolt into something very much like an anti-colonial uprising, with violence directed not only against the private armies of the magnates but against Poles and Jews generally. The magnates carried out reprisals against peasants and Cossacks, impaling them on stakes. The Polish-Lithuanian cavalry fought what had been their own Cossack infantry. Each side knew the other very well.

In 1651, the Cossacks, realizing that they needed help, turned to an Eastern power, Muscovy, about which they knew little. When Kyivan Rus had collapsed, most of its lands had been absorbed by Lithuania, but some of its northeastern territories remained under the dominion of a Mongol successor state. There, in a new city called Moscow, leaders known as tsars had begun an extraordinary period of territorial expansion, extending their realm into northern Asia. In 1648, the year that the Cossack uprising began, a Muscovite explorer reached the Pacific Ocean.

The war in Ukraine allowed Muscovy to turn its attention to Europe. In 1654, the Cossacks signed an agreement with representatives of the tsar. The Muscovite armies invaded Poland-Lithuania from the east; soon after, Sweden invaded from the north, setting off the crisis that Polish history remembers as “the Deluge.” Peace was eventually made between Poland-Lithuania and Muscovy, in 1667, and Ukraine was divided more or less down the middle, along the Dnipro. After a thousand years of existence, Kyiv was politically connected to Moscow for the first time.

The Cossacks were something like an early national movement. The problem was that their struggle against one colonial power enabled another. In 1721, Muscovy was renamed the Russian Empire, in reference to old Rus. Poland-Lithuania never really recovered from the Deluge, and was partitioned out of existence between 1772 and 1795. Russia thereby claimed the rest of Ukraine—everything but a western district known as Galicia, which went to the Habsburgs. Around the same time, in 1775, the Cossacks lost their status. They did not gain the political rights they had wanted, nor did the peasants who supported them gain control of the black earth. Polish landowners remained in Ukraine, even as state power became Russian.

Whereas Putin’s story of Ukraine is about destiny, the Ukrainian recollection of the Cossacks is about unfulfilled aspirations. The country’s national anthem, written in 1862, speaks of a young people upon whom fate has yet to smile, but who will one day prove worthy of the “Cossack nation.”

The nineteenth century was the age of national revivals. When the Ukrainian movement began in imperial Russian Kharkov—today Kharkiv, and largely in ruins—the focus was on the Cossack legacy. The next move was to locate history in the people, as an account of continuous culture. At first, such efforts did not seem threatening to imperial rule. But, after the Russian defeat in the Crimean War, in 1856, and the insult of the Polish uprising of 1863 and 1864, Ukrainian culture was declared not to exist. It was often deemed an invention of Polish élites—an idea that Putin endorsed in his essay on “historical unity.” Leading Ukrainian thinkers emigrated to Galicia, where they could speak freely.

The First World War brought the principle of self-determination, which promised a release from imperial rule. In practice, it was often used to rescue old empires, or to build new ones. A Ukrainian National Republic was established in 1917, as the Russian Empire collapsed into revolution. In 1918, in return for a promise of foodstuffs, the country was recognized by Austria and Germany. Woodrow Wilson championed self-determination, but his victorious entente ignored Ukraine, recognizing Polish claims instead. Vladimir Lenin invoked the principle as well, though he meant only that the exploitation of national questions could advance class revolution. Ukraine soon found itself at the center of the Russian civil war, in which the Red Army, led by the Bolsheviks, and the White Army, fighting for the defunct empire, both denied Ukraine’s right to sovereignty. In this dreadful conflict, which followed four years of war, millions of people died, among them tens of thousands of Jews.

Though the Red Army ultimately prevailed, Bolshevik leaders knew that the Ukrainian question had to be addressed. Putin claims that the Bolsheviks created Ukraine, but the truth is close to the opposite. The Bolsheviks destroyed the Ukrainian National Republic. Aware that Ukrainian identity was real and widespread, they designed their new state to account for it. It was largely thanks to Ukraine that the Soviet Union took the form it did, as a federation of units with national names.

The failure of self-determination in Ukraine was hardly unique. Almost all of the new states created after the First World War were destroyed, within about two decades, by Nazi Germany, the Soviet Union, or both. In the political imaginations of both regimes, Ukraine was the territory whose possession would allow them to break the postwar order, and to transform the world in their own image. As in the sixteenth century, it was as if all the forces of world history were concentrated on a single country.

Stalin spoke of an internal colonization, in which peasants would be exploited so that the Soviet economy could imitate—and then overtake—capitalism. His policy of collective agriculture, in which land was seized from farmers, was particularly unwelcome in Ukraine, where the revolution had finally got rid of the (still largely Polish) landholders. Yet the black earth of Ukraine was central to Stalin’s plans, and he moved to subdue it. In 1932 and 1933, he enforced a series of policies that led to around four million people dying of hunger or related disease. Soviet propaganda blamed the Ukrainians, claiming that they were killing themselves to discredit Soviet rule—a tactic echoed, today, by Putin. Europeans who tried to organize famine relief were dismissed as Nazis.

The actual Nazis saw Stalin’s famine as a sign that Ukrainian agriculture could be exploited for another imperial project: their own. Hitler wanted Soviet power overthrown, Soviet cities depopulated, and the whole western part of the country colonized. His vision of Ukrainians was intensely colonial: he imagined that he could deport and starve them by the millions, and exploit the labor of whoever remained. It was Hitler’s desire for Ukrainian land that brought millions of Jews under German control. In this sense, colonial logic about Ukraine was a necessary condition for the Holocaust.

Between 1933 and 1945, Soviet and Nazi colonialism made Ukraine the most dangerous place in the world. More civilians were killed in Ukraine, in acts of atrocity, than anywhere else. That reckoning doesn’t even include soldiers: more Ukrainians died fighting the Germans, in the Second World War, than French, American, and British troops combined.

The major conflict of the war in Europe was the German-Soviet struggle for Ukraine, which took place between 1941 and 1945. But, when the war began, in 1939, the Soviet Union and Germany were de-facto allies, and jointly invaded Poland. At the time, what is now western Ukraine was southeastern Poland. A small group of Ukrainian nationalists there joined the Germans, understanding that they would seek to destroy the U.S.S.R. When it became clear that the Germans would fail, the nationalists left their service, ethnically cleansed Poles in 1943 and 1944, and then resisted the Soviets. In Putin’s texts, they figure as timeless villains, responsible for Ukrainian difference generally. The irony, of course, is that they emerged thanks to Stalin’s much grander collaboration with Hitler. They were crushed by Soviet power, in a brutal counter-insurgency, and today Ukraine’s far right polls at one to two per cent. Meanwhile, the Poles, whose ancestors were the chief victims of Ukrainian nationalism, have admitted nearly three million Ukrainian refugees, reminding us that there are other ways to handle history than stories of eternal victimhood.

After the war, western Ukraine was added to Soviet Ukraine, and the republic was placed under suspicion precisely because it had been under German occupation. New restrictions on Ukrainian culture were justified by a manufactured allocation of guilt. This circular logic—we punish you, therefore you must be guilty—informs Kremlin propaganda today. Russia’s foreign minister, Sergey Lavrov, has argued that Russia had to invade Ukraine because Ukraine might have started a war. Putin, who has said the same, is clearly drawing on Stalin’s rhetoric. We are to understand that the Soviet victory in the Second World War left Russians forever pure and Ukrainians eternally guilty. At the funerals of Russian soldiers, grieving parents are told that their sons were fighting Nazis.

The history of the colonization of Ukraine, like the history of troubling and divisive subjects in general, can help us get free of myths. The past delivers to Putin several strands of colonial rhetoric, which he has combined and intensified. It also leaves us vulnerable to a language of exploitation: whenever we speak of “the Ukraine” instead of “Ukraine,” or pronounce the capital city in the Russian style, or act as if Americans can tell Ukrainians when and how to make peace, we are continuing imperial rhetoric by partaking in it.

Ukrainian national rhetoric is less coherent than Putin’s imperialism, and, therefore, more credible, and more human. Independence arrived in 1991, when the U.S.S.R was dissolved. Since then, the country’s politics have been marked by corruption and inequality, but also by a democratic spirit that has grown in tandem with national self-awareness. In 2004, an attempt to rig an election was defeated by a mass movement. In 2014, millions of Ukrainians protested a President who retreated from the E.U. The protesters were massacred, the President fled, and Russia invaded Ukraine for the first time. Again and again, Ukrainians have elected Presidents who seek reconciliation with Russia; again and again, this has failed. Zelensky is an extreme case: he ran on a platform of peace, only to be greeted with an invasion.

Ukraine is a post-colonial country, one that does not define itself against exploitation so much as accept, and sometimes even celebrate, the complications of emerging from it. Its people are bilingual, and its soldiers speak the language of the invader as well as their own. The war is fought in a decentralized way, dependent on the solidarity of local communities. These communities are diverse, but together they defend the notion of Ukraine as a political nation. There is something heartening in this. The model of the nation as a mini-empire, replicating inequalities on a smaller scale, and aiming for a homogeneity that is confused with identity, has worn itself out. If we are going to have democratic states in the twenty-first century, they will have to accept some of the complexity that is taken for granted in Ukraine.

The contrast between an aging empire and a new kind of nation is captured by Zelensky, whose simple presence makes Kremlin ideology seem senseless. Born in 1978, he is a child of the U.S.S.R., and speaks Russian with his family. A Jew, he reminds us that democracy can be multicultural. He does not so much answer Russian imperialism as exist alongside it, as though hailing from some wiser dimension. He does not need to mirror Putin; he just needs to show up. Every day, he affirms his nation by what he says and what he does.

Ukrainians assert their nation’s existence through simple acts of solidarity. They are not resisting Russia because of some absence or some difference, because they are not Russians or opposed to Russians. What is to be resisted is elemental: the threat of national extinction represented by Russian colonialism, a war of destruction expressly designed to resolve “the Ukrainian question.” Ukrainians know that there is not a question to be answered, only a life to be lived and, if need be, to be risked. They resist because they know who they are. In one of his very first videos after the invasion, when Russian propaganda claimed that he had fled Kyiv, Zelensky pointed the camera at himself and said, “The President is here.” That is it. Ukraine is here.


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