Category Archives: Russia

Is the nature of precarity in Russia different? Melin’s view


This is my second post about the papers presented as part of a panel on Class formation in Russia at the BASEES Uppsala conference, Regimes and Societies in Conflict: Eastern Europe and Russia since 1956.

The second paper I want to discuss is Harri Melin’s “Working life and the myth of precariat in Russia.”

Melin interrogates the applicability of the ‘precarity’ concept to Russia using survey data about jobs. Following Guy Standing, Melin presents precarity as a process: ‘to be precaritised is to be subject to pressures and experiences that lead to a precariat existence, of living in the present, without a secure identity or sense of development achieved through work and lifestyle’ (Standing, 2011: 16). For Melin, Standing’s work shows that the precariat lack a work- or occupational-based identity. However, Melin cites his own and others’ work in Finland as an example that shows the rise of insecure and temporary work is, in his view, not the case.

Melin is interested in O. Shkaratan’s concept of etacratism to understand Russia’s social structure.  Just as Soviet society was not really socialist but form even approaching state capitalism (insert your own caveats here!), contemporary Russian society is a direct continuation of this etacratic tradition (Radaev & Shkaratan 1992). This approach influenced S. Kordonsky about whom I’ve written recently.

Melin’s survey data tell a story about an absolute and relative growth in ‘skilled working-class’ jobs in Russia, at the cost of unskilled work and ‘nominal’ managerial positions. To collect data Melin used Erik O. Wright’s class typology (Wright 1978, 1997) and to triangulate that with precarity Melin’s respondants are sorted into 1) unemployed, 2) fixed-term labor contracts 3) part-time jobs. The data is from the European Social Survey 2010 set. Precarity is defined as ‘several unemployments, part-time or fixed time employments’. By this measure women in Russia are much less precarious than men, who are more similar to Northern European counterparts. Perhaps more interestingly, Melin counts a very small Russian middle-class – barely 20%. The high number of Nordic youth he counts as precarious is compensated for by the more comprehensive social protections in those countries.

Melin then moves on to subjective measures of precarity: “While in the Nordic countries 55 % of the skilled workers feel that they can live comfortably with their income … in Russia, only 5 % of skilled workers feel living comfortably.” Melin finishes by drawing attention to what I consider a ‘symptom’ of high subjective precarity: my and Sarah Hinz’s work on high labour turnover in the Kaluga Volkswagen factory where relatively well-paid blue-collar jobs there should mean less job ‘churning’. Melin notes how this could be related to precarization and the increase in the use of short-term labour contracts.

It might be worth thinking about the agency of workers in making the above ‘necessity’ of turnover into a virtue. ‘Bad jobs’ leading to turnover, leading to making of turnover into a form of skilling up (or ‘trying out’ of different skills pathways – as the very least). At least within the limits of one’s ‘profession’. This also calls back Markku Kivinen’s point in his paper about the conundrum of high inequality yet lack of class-based polarisation. Partly this can be explained because of the remarkable turnover – ‘exit’ as the only viable strategy.  There’s a lot in my book about the final destination of workers who ‘churn’ – it’s an equally precarious existence in the informal economy.  This is why there are so many male unregistered taxi-drivers. The Russian state has declared ‘war’ on this type of informal income recently.

We could also here take some issue with the blanket position of Harri – that the etacratic system provides more stable and safe employment to workers. My gut feeling is that this is being severely eroded for a number of reasons – corruption leading to the replacement of ‘meritorious’ workers by clients, and welfare state residualisation/austerity meaning the laying off of many workers. Mikhail Chernysh’s paper takes this up. I will discuss his paper in my next post.






What makes a Russian (or Chinese) middle-class?

Moscow Does Not Believe in Tears

The discreet charm of the late-Soviet petite bourgeoisie, or rather the ‘protected’ technical managerial class, as seen in the film ‘Moscow Does Not Believe in Tears’.

This autumn I was asked by colleagues to discuss a panel of papers on Class formation in Russia at the BASEES Uppsala conference, Regimes and Societies in Conflict: Eastern Europe and Russia since 1956.

The three papers were Markku Kivinen, ‘Specificities of Middle-class Structuration in Russia’; Mikhail Chernysh, ‘The structure of the Russian middle class’, and Harri Melin, ‘Working life and the myth of precariat in Russia’.

All the papers are part of a book project. I’ll try to summarise them in turn, starting with Markku Kivinen.

Kivinen sees a lack of clearly identifiable class interests in Russia, and therefore a commensurate lack of class-based action or agency. Interestingly, he takes his discussion back to the very idea of what we mean when we talk about a ‘bourgeoisie’: “After more than 60 years, entrepreneurial groups have been revived with the process of privatization. The discussion here focuses on the middle class which in the West is traditionally known as the new middle class (managerial and profes­sio­nal groups), but which in Russia is ‘old’ in the sense that it has inherited its locations from the Soviet era”, writes Kivinen. Suspicious of bare structural accounts, Kivinen argues for class ‘situation’ as well as ‘structure’. This entails some kind of shared rationality or consciousness. From here Kivinen observes that in Russia there is still only a small middle-class in terms of professional wage earners and that corresponding professional organisations are weak. So for him such a class lacks the ‘autonomy’ of a middle class in the West.

Kivinen hypothesises that micro politics of labour control have grown during transition. Given that in the past the ‘inheritance’ of economic resources was insignificant (i.e. even among the elite there was an unwritten rule about limiting the ‘leg up’ effect, and the material intergenerational transmission of resources was not widespread), today, in contrast to economic differences, cultural distinctions of class probably remain important.

Here I’m not sure I completely agree with Kivinen. Part of the ideological breakdown of consensus in the late Soviet period entailed the scramble for position, and the re-writing of those rules to enable the more savvy, including lower level insiders, to position themselves and their kids. To give an example, a 40-year-old Muscovite woman I know has never required a waged income because her parents (1980s Komsomol functionaries) were able to leverage Soviet structural position (partiinye posty) into post-Soviet position (state-org functionaries), then use the access to those state resources to accumulate capital (a private business run through the ‘front’ of a state job and resources) and then in turn into property assets. Now this family has a modest portfolio of flats rented out, allowing a significant consumption lifestyle without requiring anyone in the family to have a meaningful wage income. However, culturally, I don’t see any particular difference between this family and their working-poor neighbours. Both aspired to own a Mitsubishi Lancer and some questionable American kitchen interior design in the late naughties, and that was about it. The working-poor had to get credit for it. The ex-Komsomol bought for cash.

Combining class analysis with the sociology of work, Kivinen proposes a relationship between professional autonomy and mental labour in defining middle-classness.  This is in distinction to his view of working-classes who are always alienated due to a lack of autonomy (control over processes and planning). Then Kivinen engages with Gil Eyal, Ivan Szelenyi and Eleanor Townsley, particularly on the different forms of capitalism that emerged in Eastern Europe (more cautious diffused institutional capitalism without ‘capitalists’), versus Russian nomenklatura take-over of resources (capitalists without capitalism – see my ‘petty bourgeoisie’ example above), and ‘entrepreneurial’ capitalism from below in China. Based on survey data, Kivinen concludes that there has been a major expansion in absolute terms of the middle class (from less than 40 percent in 1998 to now over 50 percent). From the data presented in the paper, it’s not clear what definition is being used of entry to the middle class (I am sure in the book it will be well covered). Interestingly, one aspect Kivinen links to this rise is the continuing propensity of all Russians to change their jobs frequently, known as ‘churn’, and something I’ve written about. Likewise, I’ve written a lot about autonomy among working-class people. (See the discussion from p. 72 in particular). The desire for autonomy cuts across classes, and niches are carved out in the most unlikely places.

Overall, my gut response is that a ‘counting’ approach to class remains problematic and perhaps even counter-productive (excuse pun). I’m sure Kivinen’s figures are robust, but how meaningful is it to say 50% of Russians are middle-class when certainly average disposable incomes, however counted, are tiny in comparison even to other middle-income countries? We will see this criticism repeated in my reading of the other papers.

But here I’ll end with a heuristic example: The average wage in Russia is, after tax, around 34,000 Roubles. That’s barely 500 USD. The same article linked to here is a good treatment, acknowledging that in Moscow the average wage probably is around 500 USD (but anyone aspiring to have any quality of life there on that wage would be extremely depressed by reality). In addition, the article notes that wages have fallen in real terms for the last 10 years! Outside the big cities (only 30 million inhabitants out of 145m) the ‘real’ average is likely to be around only 20,000 Roubles elsewhere. See here for a similar enumeration. This all chimes exactly with my ‘anecdotal’ research experience – most of my research participants struggle to make more than 20,000 Roubles. And remember this is among economically active people (less than 50% of the population) with full-time wages (a much smaller fraction).

Yes, a household on two average (20k) incomes, with no housing costs, can live better than the urban poor and pensioners, but that’s less than 50% of the population. The 34k income bracket is, for want of a better phrase, ‘upper-middle class’, or ‘affluent’ and seen as anomalous by most of those I research.  More importantly, even this putative middle group is going to severely struggle with unexpected bills, even running an old Russian car will be a stretch. Frequently they will resort to pay-day loans (there’s plenty of evidence of this in my research). Cognitively, they will not be inhabiting the mindset of any middle-class you can imagine. And that’s different from aspiring to own a jeep, go to Cyprus, or own a second home. An instructive comparison can be made with the ‘struggling middle’ in China at the moment (urban dwellers with middle-class aspirations) who on average earn around the same as the real average in Russia ( 3,000 yuan, or 480 USD a month). However, unlike in Russia, meaningful consumption is possible on this income (discretionary spending), including on taxi rides to work, investment in stocks, luxury imports (gourmet cat food!).

And to finish with a thought about autonomy. James Scott, interestingly, also links middle-classness (or rather the classical petite bourgeoisie subsection of it) to autonomy in his book Two Cheers for Anarchism: Six Easy Pieces on Autonomy, Dignity, and Meaningful Work and Play. Like my former Komsomol leaders, many people in history have aspired to become small property owners due to the perception that this confers autonomy (and social standing). Scott argues that the petite bourgeoisie play a role in the development of a modern capitalism that is socially tolerable in that important social and civil functions are delegated to them (land stewardship, public safety, public action). On the other hand a more conventional leftist tradition would see in ‘middle-classness’ only the reactionary, whether cultural or social. One can see the short distance from here to the debates about civil society in Russia. However, so far I remain to be convinced both in economic and social terms about the meaningfulness of talking about a Russian middle-class.

From unequal Russian youth citizenship to caste- and estate-based perspectives?

I want to revisit the youth topic of my previous post. I offered there a mild ‘check your privilege’ criticism of the limited perspectives of Muscovite middle-class youth. Additionally, I offered an ‘apology’ for non-politically active or non-‘civically conscious’ young people. I basically said that Muscovites (and I would include all ages here, and other metropolitan areas) have quite a limited understanding of the lives of non-Muscovites. This was illustrated in my interviews with ‘older’ people too. I think this is partly a function of the quite narrow social and geographical circles of acquaintance that I observe.

One might object that educated Muscovites travel a lot, not only abroad, but also in Russia and develop friendships and acquaintance with people beyond their Moscow ‘set’. I would agree, but then I would add that this only exacerbates the socio-economic ghettoizing of relations. In that, while my young Muscovites develop friendships with, say, middle-class educated Spanish youth in their travels and thanks to their parents’ cosmopolitanism, their attitudes to ‘deep’ Russia still faintly resemble that of a bygone time. Okay, that’s provocative and unfair, but I was very much reminded of the narodniks when talking to some of the more politically active youth. And I mean that in a negative way – there is no consciousness of the need to connect to the majority of youth who may well see inequality as more important than identity politics. Of course, the narodniks failed, but at least they were aware of the divide between the different Russias (as is today’s Natalia Zubarevich).

As for travel in Russia – this is very much as a foreign tourist in one’s own land. In one case, I had to explain the workings of the Russian railway timetable, and the ‘local’ inevitability of DIY euthanizing unwanted animals, the limited consumer choice (this is actually the most shocking – to some it is incomprehensible that poor people are unlikely to spend a lot of money on fancy stuff, like ‘parmesan’ – cheese again!).

Okay this sounds like parody but it’s true (and I’ve actually toned it down not to offend too much anybody reading this – of course they are precisely those who speak and read English well!). To be fair, some cosmopolitan Russians recognise this split all too well, and even discuss it with me. Indeed some of the more embarrassing moments of my fieldwork are when Muscovite Russians tease me about ‘knowing more about the glubinka’ than they do. Or when I am asked sincerely about ‘what the locals think’. There are sensitive, thoughtful people who are aware of the great social divide and try to bridge it in their lives. However, even in my fieldsite, the real and metaphorically gated communities grow. Frankly, the more I observe this, the more embarrassing it gets. And I am aware that part of the embarrassment is the way in which this post might be read as insufferable arrogance on the part of a foreigner who can never have the same inside knowledge or linguistic competence as the native. Moreover, the idea of a class of Russians as foreigners in their own land is not new (Decembrists’ failure, partisan war of 1812, etc).


So, why is this important? In the previous post, I also touched on the research I’ve done with colleagues on the ideas of youth citizenship. The split and mutual incomprehensibility of different Russian youth is no doubt mainly due to socio-economic background. However it indicates an open secret about inequality of citizenship as well. ‘Affective ideas of belonging’ was one way of looking at how frustrated young urban Russians were with their inability to get involved in the political workings of their country. Turning away from the insoluble problems is another response. I’m reminded of one of the first times I presented in my old institution in the UK, a Russian colleague approached me afterwards, and with slight hesitation began to question me. Had I not made a mistake in stating that my factory workers in 2009 were only earning 18,000 roubles a month (230 Euro)? In not, was I exaggerating how little they earned. Later on social media, a businessman stated that ‘even shop workers’ earned at a minimum 30,000 roubles a month. Clearly he’d never been to a small town, or even a provincial city. Finally, a couple of years ago, a very senior professor opened her comments to a roundtable with the observation that there was no economic crisis because people in Moscow continued to holiday in Cyprus.

None of my research interlocutors, bar one owns a ‘zagran’ – a tourist passport. To get one would involve taking at least two days off, and travelling to the oblast centre, possibly early in the morning, which is in any case a considerable distance (previously they could travel to the district centre). If a person has been mainly informally employed or self-employed, they may have trouble (or be wary of) filling out the work history form that is required to get a passport. Is it worth discussing ‘affective citizenship’ when the everyday experience of citizenship is so trammelled, or ‘shrinking’, a term sometimes used in a different context to talk about the limited avenues for democratic participation. Shrinking also has relevance when trying to pin down ordinary meanings of citizenship for these same people. Increasingly, people talk about the town, the district, to the exclusion of the national. Their sense of Russianness is localised. Quite ironic given recent focus on the ‘wholeness of Russia’ and increasing use of ‘Russian’ as an ethnic identity marker. So perhaps I shouldn’t be too quick to judge Muscovites for ‘identity politics’.



Finally, all this reminds me of some really interesting research I’ve recently been engaging with – the first is Simon Kordonsky’s on today’s Russia as a kind of caste-based, rather than class-based society. I recently reviewed his English-language book (previous link) for Europe-Asia Studies. I’m now reading some of his Russian sources with my students.

A snippet from the review here:

“Dividing resources among estates is the core process of social life. Crucially, service not labour is the marker of compensation in this system. Therefore classes cannot fully emerge, instead there are non-titular estates of professionals – Kordonsky enjoys provoking the reader in a running joke that lumps scientists, lawyers, and prostitutes in the same category.  Similarly, persons receive estate rent and ‘pay’ estate ‘taxes’ based on their estate position alone. This is why the visible signs of estate membership are so important (think regalia, uniforms, cars with blue-lights); estates makes themselves known to other estates based on ritualised and symbolic practices, leading to widely accepted notions of ‘distributive’, rather than ‘corrective’ justice.”

Recently too, Anna Kruglova’s work has investigated ‘caste’. Presenting at the EASA in Stockholm this year based on research on industrial communities in the Urals she proposes that increasingly workers “get homogenized and ‘compressed’ back to their sosloviie (caste or estate).

Kordonsky’s perspective is pessimistic. Overall he proposes a static, ‘frozen’ system. Is social mobility possible? Can classes with identifiable interests form? While the democratic, market-based society to which Kordonsky opposes Russia is an ideal type, readers may question so stark a differentiation – after all, in the ‘West’, estate-like phenomena such as the increasing significance of unearned income, professional/estate ‘aristocracies’, barriers to social mobility, differential rights, obligations and inequality before the law also feature to various extents. Is it a step too far to think of Russia as a ‘caste’ society when ignoring how socially differentiated our own societies are?

Is youth more than just a word? Civic consciousness in Russian youth today

Russia, Sevastopol, Crimea combined rally and concert in Moscow[A version of this post appeared on Ridl in late May. A Russian version is also available here. With the ‘strapline’: Молодые россияне чувствуют себя неполноценными гражданами, т.к. в стране установлен персонализированный и патримониальный характер предоставления доступа к возможностям, социальной мобильности и привилегиям. I’ll be revisiting this topic shortly.]

Talk about Russian ’youth’ usually assumes one of two modes: either they are easily mobilised by patriotic rhetoric to support the state, or, on the contrary, about to form a progressive vanguard to bring down a corrupt regime. In each case I take a contrarian position. Not for the sake of it, but on the basis of some very old ideas in social research – the difficulty in even defining youth, and the mistake of thinking in terms of group consensus or even cohesive identity.

Let’s take the first point – is ‘youth’ more than just a word? Let’s turn things around – if you’re in your early 40s, are you middle-aged? You probably don’t feel that way. You’re 60. Are you old? I guess you don’t think so. Why then do we expect people who are 20, or 25 identify as ‘youth’? Or even hold positions or perspectives that are coherently similar or correlating to others in such a ‘cohort’. The label of ‘youth’ is invariably deployed by a more powerful group, as a label of insufficiency, of incompleteness. And yet as a term it is frustratingly lacking in explanatory power.

My ethnographic writing on Russia bears out such scepticism. I researched Russians in their 20s in an industrial town in Kaluga Region in the early 2010s. I have also researched relatively privileged and educated young people from St Petersburg and Moscow as part of collaborative projects with Russian sociologists. The people I speak to differ in some ways and are similar in others. In both ‘cases’ I found both political radicals and conservatives. Moreover, in equal measure I met both ‘individualists’ and ‘collectivists’. The best I can do in terms of commonalities is point to a deep need to express young people’s love for and sense of connection with their country, to engage in some way civically. In most cases, whatever their political stripe, youth are conscious that this is quite difficult, if not impossible in today. As a ‘public institution’ youth are objectified by the state either as a ‘problem’, or as a potential group for mobilisation. In either case, they acutely feel that they are incomplete citizens due to the highly personalised and patrimonial nature of access to opportunities, social mobility and privilege.

2018-05-11 18.52.18

Much has been written in the last few years about the visibility of young people in political and social protests in Russia. Who are these people and where do they come from? Undoubtedly this is a metropolitan phenomenon, despite people – including the young Muscovites I speak to – insisting that mobilisation of youth in places like Omsk is important in showing that protest is not just the preserve of the metro-middle-class. However, when I ask these young people the last time they spent time outside Moscow (where I do most of my research) they stumble. There is a real disconnect here. And while they deny it, these sincere and dedicated youth let slip a sense of moral, intellectual and political superiority. There’s nothing wrong with that, it’s just that they would never really consider the idea of building a coalition with other young people. Their interests are dominated by identity politics dictated by privileged backgrounds. When one young woman told me that her strong and vocal opposition was based on personal experience of suffering, it turned out that what she was referring to was the anti-gay propaganda law.  I probed further – what about inequality of opportunity, about blocked horizons for youth without connections? But my 20-year-old students were quite clear that they personally were not, and would not be affected by these, undeniably real, problems. They still believed they could succeed by merit in Putin’s Russia, without ‘connections’. And while they may be personally right, reality tells a different story. Politically engaged, fervent even in their opposition, they were also naïve. They were already sophisticated operators in the Moscow market for opposition:  ‘Navalnyi is a means to an end. We can go to a rally without endorsing his candidature’. But their sophistication was that of the bubble network of Moscow. These were the children of what Simon Kordonsky calls the genuinely ‘free’ and active middle-class, which only exists in big cities and is a marginal ‘estate’ in the stratified system.  They have the most to lose from further political tightening for they exist in a narrowing niche, which emigration is further eroding (in a small sample, small numbers matter). But most consciously make a choice that emigration, for now, is not for them. Indeed, they say, just as proudly as any, that they are civic patriots and that it is youth that has a responsibility to take personal moral responsibility for its country. In general a sense of ‘belonging’ as an urge is important, but searches in vain to connect to a suitable civic meaning. As one young interviewee in 2013 research commented: ‘I do not feel like a citizen. A citizen is someone connected to the state. The state is formed of power… politics… I would not like to be a citizen… the state is over there somewhere and I am here. We exist separately.’

There are other niches as well, more representative of transition to adulthood in Russia. The most important is in the vast semi-formal and informal economy where permanency of employment is unknown. Many survive in a position of economic precarity due to lack of opportunities or the right connections. These include potential allies of the ‘oppositionist’ minded youth: like the IT programmer I know in his 20s, living from gig to gig. Most however have a lower level of education, but that doesn’t mean they aren’t also consciously wary of the state. Earning money in the black economy can carry political meaning. For the plumbers, electricians, taxi-drivers and even underground factory workers of my research, it’s more than a convenience that the state is at arm’s length.  It obviates any necessity to make political compromises. It’s a form of freedom, impoverishing and precarious as it is. They make their own society of ‘opposition’ in the back of ersatz taxi-cabs, in garage blocks, and on the summer village plots. Even for those in nondescript blue- and white-collar employment, there is a sense of apartness from ‘society’ or politics. Is that any different from other countries? Well, no. But, the accelerated entry of these ‘ordinary’ (male) youth to the adult world – through the army and then encountering the ‘system’, where they see first-hand the difference in progression between those with pull and those without, makes them cynical and wary of the oppositionist youth. Young women are a different story – there is more buy-in to the ideal of social mobility through educational achievement, which is sometimes turns out to be real but more often, illusory. Youth divisions in a belief in social mobility, and by extension a belief in the ’system’, would be an interesting topic for sociologists to explore in terms of a gendered conformity/non conformity.


However, there is a third niche for youth that’s more important than ever given the vast resources apportioned to it, and that is the security apparatus. Here I set aside the marginal projects like the abortive ‘Nashi’ movement or the more recent ‘preventative’ work of the Youth Army. I mean the opportunity given (a job, a salary, maybe even a shortcut to a flat) by an ordinary job in the interior ministry troops or special purpose police. Look at the faces of the policemen next time they’re called out to a rally in Moscow. These are the same future-oriented, optimistic, and probably just as critically thinking youth as those they are arresting. One of the most academically gifted kids I ever met in my research actively chose a career in the security forces (after a stint in the army) as a way of escaping small town life. Was this out of political loyalty? Not at all. However, beyond the job security and opportunity, a sense of ‘belonging’ was certainly important.

Here we return to the common feature of all youth, the question of their subordinated place in the order of things and their need for more or less active citizenship. Even for our invisible citizens, theirs is often an actively ‘negative’ sense of citizenship, avoiding formal jobs and the ordering purview of the state. Throughout Russia’s history the idea of visible, or conscious roleness – of the idea of the active young person becoming a part of change, has been a vexed one. This time is no different.


Hauntology and the trauma of social change: deindustrialising communities in Mumbai and provincial Russia

This post appears in the City and Society Forum: Haunted Cityscapes: Critical Dialogues, edited by Derek Pardue and published 13 Feb 2018.

When the editors of City and Society asked me to write this piece and gave some examples of previous publications on ‘haunted landscapes’ to engage with, I was immediately taken by a couple of suggested topics: the “eeriness of city spaces after deindustrialization, collective memory about public architecture that is somehow unspeakable”. Both relate closely to my own research on Russian small-town rustbelt communities. Maura Finkelstein’s ‘Landscapes of Invisibility: Anachronistic Subjects and Allochronous Spaces in Mill Land Mumbai’ was an obvious choice as a companion piece to my own work.

Published in 2015 Finkelstein’s article shows how deindustrialization is not an obvious linear process.  She explores experience of trauma through the gradual or sudden loss of working-personhood. This relates not only to a “question of mourning and nostalgia, but also one of economic insecurity for most of the global workforce.” Her fieldwork findings and reflections on Indian cotton spinners in Mumbai relate to discussions of precarity well beyond the purview of traditional blue-collar labor. Of particular interest is the literature that critically engages with the meaning of “precarious work” from a less Eurocentric perspective (for example Munck 2013, Paret 2016,  and subsequent reflections, for example on China, South Africa and Russia).

The main question posed in Finkelstein’s article expresses what in my view is a chief task of urban ethnographers today: “What might a global history of contemporary labor transformation look like if the remaining workers and remnant spaces of industry are allowed visibility and voice alongside narratives of disappearance and scarcity?” One of the answers for Finkelstein is that a ‘sense of being a worker permeated every conversation’ with informants, even as they lost their jobs or were already primarily engaged in other labor. This leads to her adoption of the term “allochronous space” to describe Mumbai’s mills. They are still working spaces, even as the gentrified and ‘modern’ city of 21st century India encroaches on an industrial setting little changed since the 1960s and predicated on an economy of empire and the global flows of cotton dating from the mid-19th-century.

Finkelstein doesn’t use the term “haunting”, but certainly the idea of the spectre of 20th century urban industrial landscapes can be adopted to further elucidate key ideas about space and people as they appear “out of joint”. The term “hauntology” comes from research in popular cultural studies by Mark Fisher. Fisher used this term to link nostalgia about British 1970s popular culture of his youth to what he saw as the simultaneous pendulum swing towards the neoliberal, post-Fordist consensus. Michael Grasso’s reading of Fisher sees this transformation as leading “to a culture of retrospection and pastiche” typified by a particular form of consumption: “destruction of solidarity and security brought about a compensatory hungering for the well-established and the familiar?” For those growing up in the final stages of the previous period of full employment and widely enjoyed socio-economic rights and privileges, the subsequent period and present are experienced as a “unnatural”, “rigged”, or, in the words of Franco “Bifo” Berardi, a “slow cancellation of the future”.  Like for the Mumbai mill workers, this is an example of “allochronically” experienced time, or at least diachronicity. The past expectations of the future are “cancelled”, yet the past, with its hopefulness, naïve beliefs, refuses to die in the present, even as the “majority” (the increasingly gentrified middle-class Mumbaikars) see in the mill workers and their factories, only ghosts of a time past.

How similar this sounds to the experiences of my Russian informants in a small deindustrialising town. I’ve written extensively about the multi-generational experience of workers there living out of joint. I call this an example of a social trauma of the unhomely present – disjoint and time, place and belonging. This is different from the acute trauma experienced by people living in big urban centres like Moscow in the period immediately during and after the extreme capitalist market reforms of the early 1990s, which is amply documented in both urban and rural anthropologies of postsocialism. But, in reality the processes of “restructuring” have stretched into the present, a period of more than 25 years and thus become a multi-generational experience. Hence, informants’ characterization of present time as a seemingly never-ending interval (the future is somehow never expected to arrive and the past socialist period is continually referred to as the time “before”). The sense of traumatically being out of synchrony with the times—that the present is somehow mocking and torturing a person—is experienced as an ongoing and growing process of trauma, rather than a single event. This idea of trauma as process in the postsocialist context really begins in Sergei Ushakin’s work (also spelled Oushakine).  It also helps us think of “postsocialism” as an analytic concept of relevance to the present and to global neoliberal processes – see Borelli and Mattioli 2013, and Makovicky 2014.

How does this painful haunting show up in terms of the relationship between workers and the urban landscape? What first appeals about the Finkelstein piece is the physical immediacy of the ethnographic encounter with the industrial city, even in its decline. The mixture of dust and food smells, also unmistakable in the Russian context, is the reminder of the town’s industrial worth even in the present. The fine limestone easily turns to powder under the wheels of trucks on its unsealed roads. Second, the hulks of abandoned buildings are emblematically haunting, but also misleading. The photo of Mumbai in Finkelstein’s piece shows the domination of the shininess of modernity in the form of new housing, but, peering closer, we see the decrepit looking but still functioning mill buildings.



looks are deceiving – a still functioning Russian cement works. 

In deindustrialising communities the backdrop of the now-useless “worthless dowry” of disused mill, workshop and smoke-stack structures seems universal, but, in reality, reveals important differences in the degree of haunting, and as Alice Mah has shown, seemingly “ruined”, abandoned industrial sites remain connected with the urban fabric.  The term “worthless dowry” comes from research on urban technological networks by Maria Kaika and Eric Swyngedouw via Elena Trubina on the problems of post-Soviet urban regeneration. Most industrial settlements in Russia were purposely built and the land for their “industrial zones” is of little worth for redevelopment – too peripheral, disconnected from urban centres, or simply decrepit. Hence, the abandoned and half-finished buildings are left to rot rather than pulled down or repurposed. They are therefore an ever-present haunting reminder of the comforting and familiar rhythms of the Soviet factory (with guaranteed social housing, multi-generational employment and other benefits), and simultaneously the loss of meaning and status in the present, the cancelled future.

There is one road in and out of my town, Izluchino, 4-hours’ drive from Moscow. While many workers have found new jobs in the multinational corporations that have set up factories closer to Moscow, this means a long commute by car. Every working day a convoy of workers cannot avoid driving past the still standing brick chimneys that dominate the landscape. But there is no smoke except from the newly built German limekiln employing a handful of workers. The Soviets, both anxious and proud of their rapid achievement in building socialism in a backwards country were keen to mark the urban territory at every turn. Thus, the brick chimneys and buildings of Izluchino still bear the date of their construction: “1970”, “1980”, as well as the ubiquitous “Glory to the CPSU” [the USSR Communist Party]. Even beyond the industrial zone, one cannot escape the Soviet periodization of progress. When the USSR began building its nuclear arsenal, the town suddenly boomed with activity as limestone in great quantity was required for the railway to the world’s first grid-connected nuclear reactor in Obninsk. As a result, wooden barracks were built hurriedly in the town. Now they are more like slums, but still each one bears the year of its construction: “1960”, “1961” and the sports hall still bears the proud emblems of the 1980 Moscow Olympics, exhorting all Soviet people to engage in physical “culture” for the sake of the project of building communism. Outside the post office building, now mainly given over to selling Chinese domestic appliances, a forlorn whitewashed bust of Lenin looks on.

DK centre of town BG

Centre of town. photo courtesy of Balázs Gosztonyi

However, despite the seemingly worthless dowry of Soviet industrial modernity, the present-day workers like their Mumbai counterparts “are not relics of the past, their perspectives are relevant to contemporary understanding of deindustrialization” (Finkelstein). Their lived experience of trauma, and of dealing with dislocating social change is indicative and witness to broader issues relating to contemporary precarisation – as the haunting metaphor indicating a loss of future seeks to show. In such spaces, allochronicity means that values of work, dignity, and the sense of betrayal can live on – haunt – so to speak – long after the acute period of deindustrialization seems to have passed. In Mumbai former mill workers still separate out the categories of “work” versus “labor” – enforced cab driving is merely “labor” and not the same as millwork as it is lacking in dignity for the cotton spinners.

This could have been written about many former socialist urban communities, where cab driving, day laboring and informal economic activities provide a form of precarious survival, camaraderie of despair even, but also show up the stark contrast between the work-based certainties and social status of the past. Finkelstein notes “how one’s work comes to craft one’s identity is left unanswered” in much scholarship. Finkelstein is at pains to show how work, even after deindustrialization produces selfhood, but in a context of devalued or declining work, personhood comes to be experienced in a pale haunting quality.  Workers are “selectively invisible”, but their erasure is an active social process in postindustrial urban spaces. The state, media and of course redevelopment and gentrification all play a role. In the postsocialist context, after the obligatory propaganda of workers states, a reversal is observed, and in the media, a demonization of workers occurs. Finkelstein refers repeatedly to the incredulity of more sophisticated Mumbai residents on learning that cotton is still being spun in the city – surely these workers have been “dispersed” – or disposed of. Postmodernity has no use of these people.

A longue durée history of people at the sharp end of change and a truly global anthropology (or geography) of work and class must draw upon precisely these processes of making workers, work, and workplaces invisible if it is to capture adequately the ebb and flow of industrial and urban time.  Mumbai as fishing village gains global industrial visibility as cotton production moves there after colonialism. Recently there has been fruitful, if polemical, discussion of the comparability of aspects of postsocialism and postcolonialism – see for example Hana Cervinkova, Gruia Badescu, and Radim Hladík. The problems faced in Mumbai appear similar to those in Russia after socialism. They include obviously loss of markets and a dismantling of larger networks for the main product, but also the complex issues of public subsidies, alternative use of the production spaces for work not connected to the original purpose (the parallel informal economies mentioned above), redevelopment and zoning laws, and reneging state and private sector partners that once promised regeneration or simply pensions and basic social benefits.

At the same time, Finkelstein’s Mumbai piece shows how urban anthropology as well as being globally aware, also requires a commitment to people in, and out of place: an approach that tries to capture the embodiment of urban change in personhoods. Buildings as well as ways of city life are abandoned, repurposed, made invisible. But, these processes do not take place without parallel experiences at the level of the person – the socially embedded individual. And, it is the effect on people, as much as place that gives these events their political resonance.

The removal of Lenin busts across postsocialist countries (particularly Ukraine) in the last few years – minus Russia – is often used to symbolise the proper periodisation of ‘postsocialism’ – the end of that term’s usefulness and the beginning of a new era. However, I’d like to end this piece with a more problematizing example of politicizing urban change – the tearing down of 1960s low density housing in the heart of Moscow. More than Lenin heads, this project of urban renewal by urban planners reveals not the end of the postsocialist period, but the continuing haunting of the present by a promised and abandoned future in the socialist past. So-called Khrushchevki – small, prefabricated flats in five-story blocks are being pulled down to make way for high-density blocks sold to the urban middle-class (really a small upper-middle class minority) and for shopping malls, in a last gasp of Russia’s dysfunctional oil-based consumption binge.  Khrushchevki remain emblematic of the mixed-use public urban space – yards, gardens, distributed social housing throughout the city, also of the meager yet utopian project of socialism – family housing, albeit of low and cramped quality, for all. It is ironic that a totalitarian state had such a “democratic” vision for urban space. No wonder that of all the social protests of the last few years, the response to the Moscow authorities’ residential plans drew the widest response across the political spectrum. However, it was the residents themselves, another category of the invisible (pensioners and the urban poor), who were active in resisting the plans. Their ongoing residence in the heart of one of the world’s largest and most expensive cities was not just a question of the meaning of class, gentrification and modernisation.

People and place together constituted a political haunting of the seemingly neat present of extreme neoliberal capital logic dictating Moscow’s urbanscape. The past as utopian project, as shoddy and uncomfortable, but equitable and available for all, refuses to die quietly. So too do deindustrializing communities, as Finkelstein’s Mumbai research shows. Sherry Lee Linkon, a proponent of renewed working-class studies, makes a strong case for approaching deindustrialized landscapes in concert with their residents as “resources” that feed small, local efforts for renewal particularly in the sphere of memory and narrative. Linkon focuses on the literary, but in anthropology, there is pressing work to be done concerning how communities come to terms with urban and socio-economic traumatic change – whether that change is abrupt or relatively drawn out.

Patriotism and nationalism among ordinary Russians today


I am giving a paper at Malmo University for the second RUCARR conference and this is a great excuse to revisit a topic I wrote about some time ago – Russian everyday nationalism and patriotism since the Ukraine conflict. So this blog post is in lieu of a paper for the conference – I hope I finish it in time!

In my article on ‘everyday diplomacy’ in the Cambridge Journal of Anthropology, I was encouraged by Diana Ibanez Tiraldo to write about my experience of how geopolitical ‘events’ impacted my fieldwork relationships in Russia when I returned there in 2014.

In that article I talk about my sense of myself as unwilling representative of my origin country during fieldwork, and how, despite the unrelenting media campaign in Russia, most of my encounters that involved political talk were characterised by ‘civility’ and ‘silence’, or the agency of ordinary people in negotiating their way between the strident tones of state propaganda on the one side, and their genuine feelings of patriotism on the other. So the article is something of a contribution to what has been called ‘everyday geopolitics’ or popular geopolitics, but specifically thinking in terms of subjectivities. Therefore I make some use of the term ‘intimacy-geopolitics’, that comes from geographers Pain and Staeheli 2014. Consequently, I think about how ethnographers resemble or don’t resemble diplomats, or are inevitably hailed as representatives of their origin countries’ international policies. The article ends, not by focusing on how media propaganda around the Ukraine conflict activates nationalism in everyday contexts, but on the contrary – TV and internet endless, in-your-face, over-the-top rehearsal of tropes like ‘Kiev’s fascist junta’ and ‘crucified Russophone children’ seems to traumatise my Russian informants. The Russian state does such a ‘good’ job of speaking to the most unpleasant nationalistic perspectives that most people are left mute, bereft of any position of their own. As a consequence, if anything, nationalist discourse is externalised from the subjectivities of my informants – the state performs it for them, thereby replacing them as nationalist subjects.


However, one thing I really wanted to return to was an issue touched on only tangentially in the article – the distinction between patriotism and nationalism and the ‘classed’ nature of discourses around nationalism. Orwell’s 1945 essay Notes on Nationalism was an important reference point here. Orwell sees nationalism as a ‘moral’ failing in modern societies and as present in all individuals. At the same time he makes the case for a kind of positive identity politics of place that does not require an ‘other’ to justify and sustain itself. For him this is patriotism. What starts out looking like a leftist apology for patriotism actually comes closer to a sense of unstructured, yet embedded communitas. I am particularly influenced by Stephen Lutman’s article on Orwell and Patriotism, published in the Journal of Contemporary History in 1967. Not only Lutman has highlighted how Orwell describes patriotism as defensive, originating in a communitarian political posture where one’s origin culture is cherished, but not to the detriment of others. Lutman traces how Orwell’s essay is the culmination of a long process of his thinking about the left’s need to acknowledge the power of patriotism and thus begin to consider how to utilise it in the cause of social change (in 1945 when the essay was written, much of Orwell’s earlier optimism on this count had dissipated – by this point patriotism has been reduced to at best a kind of defence against totalitarianism).


Orwell contrasts patriotism to nationalism, which is often an ideological commitment that is intellectualised, yet not standing up to rational analysis – it is always negative because it is founded upon a commitment to competitive prestige. The most famous quote of the essay, actually relating to a leftist illusion runs as follows: ‘One has to belong to the intelligentsia to believe things like that: no ordinary man could be such a fool. ’  Orwell’s vision of patriotism can be compared to the idea of cultural intimacy proposed by Michael Herzfeld.  And this may provide us with a way of thinking through Russian nationalism and patriotism today. That both the ‘positive’ and ‘negative’ aspects of group loyalty can be simultaneously present and ‘performed’ by people. This resonates with many of my encounters with my Russian research participants, both before and after the Ukraine conflict, and before and after the Russian state-controlled media ratcheted up nationalist rhetoric against the perceived enemies in the West. Ukraine and Ukrainians as an ‘object’ of xenophobia and chauvinism, mainly (although not exclusively) take on a minor aspect of the ‘everyday discourse’ of nationalism, despite the media propaganda’s attempts to the contrary.

I offer three examples (all of which are included in the article) of thinking about nationalism-patriotism in a more nuanced way. Firstly, a long-term low level badgering by a few (the minority) of working-class research participants which I term ‘political testing’. This include provocative statements about Russia’s ‘victimhood’ status in recent history: from accusations about Western delays in opening the second front in WWII, allegations of separate negotiations for peace with the Nazis, to more recent events like the bombing of Belgrade in 1999.


What did I really think about these things? I was prodded repeatedly, although usually in a relatively good-natured way. In the article I mainly focussed on this political talk, not as expressing nationalist views, but as a kind of invitation for acknowledging the traumatic Russian past, the often double-standards of the West in more recent history, and even, ethnographically speaking, asking me to acknowledge a kind of privileged positionality (I talk more about this in the article). Certainly, it does not relate to the now widely discussed ‘whataboutery’ of Russian discourse when presented with criticism (although I encounter a lot of that from some Russians). I’ve largely given up trying to engage with whataboutery – there’s a revealing anecdote about that in the article regarding Obama, Libya and Ukraine.


The second example is related – a kind of generalised resentment about the ‘post-communist compact’ in Russia that has mutated into what certainly looks like negative nationalism as Orwell’s terms it (anxiety about the loss of Russian/Soviet prestige). One informant – Sasha, a factory worker – in particular is frequently fervent in his ‘bury the west’ rhetoric and likes to fantasise about cutting off Russia’s gas supply to the whole of Europe (‘to see how you like it, when you’re begging us for a crust of bread’). Certainly, this fits a  classic frame of analysis about nationalism as a response to decline. However, this is the same informant who despises the Russian government and insists on muting the television when any representative, including the president appears – ‘they don’t care about people like us’.

I call this response the ‘national patriot’ reaction to events. But how deeply does it go? One thing I’m interested in is how quickly a lot of analysis of current events seems to readily fall back into an adoption of a kind of uncritical acceptance of the old hypodermic needle effect of nationalistic rhetoric from the media. Sasha wasn’t particularly nationalistic before, so he seems to fit that model. However, he is the tiny minority. Overall, I’d say he, like many of my informants, is a patriot more than he is a nationalist (we’ll come back to Orwell in a moment). His problematic positioning does illustrate Paul Goode’s contention that every patriotism and nationalism are not easily distinguished and that one may easily transform into the other.


Third and final ethnographic example. This is a recent acquaintance and not really an informant. A Professor of Physics from Moscow with whom I had a number of arguments in the summer of 2014. His basic position was that Ukrainians were inferior to Russians and that Ukraine historically had never been a coherent nation, and was in the present undeserving of statehood. This intellectualising, (flawed and false) rationalising of national superiority and inferiority is at the heart of Orwell’s argument.  My example nicely illustrates also how class difference may play a role; for Orwell, patriotism is largely unconscious, operating at the level of affect, whereas nationalism is a rationalising force – making it all the more dangerous and unpleasant.


Two further reflections are in order. The first is on the the role of the state as an agent in forming public opinion. The second is on the artefact of polling data. While naturally sceptical of the very concept of public opinion, we can note one thing – states can be effective in amplifying sentiments, but the roots of those sentiments may be diverse – resentment at decline, loss of prestige geopolitically, are perhaps the least problematic ‘nationalist’ levers brought to bear here. However, I’d like to pause for a moment to consider whether it’s really the case that Russians, even after all these amplifying and mobilising efforts, are more ‘nationalist-minded’ than other Europeans, or even Americans. Here I follow the lead taken by Edwin Bacon in his latest book ‘Inside Russian Politics’. There he points to how survey polling reveals very little difference in xenophobic sentiment between different countries. In fact his headline finding is that Russians are far more optimistic about the chances to avoid conflict than those in the West. On the topic of patriotism he also notes that polling reveals people in the US and UK as more strongly patriotic than Russians.


‘There must be a border!’ Danish People’s Party

A further look at some recent polling is even more revealing: Levada finds that in 2017 attitudes towards ‘foreigners living in Russia’ are the most positive since polling on this topic began (albeit only 13 years ago). As a proxy for ‘xenophobia’ this doesn’t sit well with a view on a sustained upsurge in nationalism. 54% think there should be limits on foreigners’ rights to live in Russia (in 2013 it was 81%). In the UK and US these figures are significantly higher. In my own country of residence, Denmark, the second biggest political party believes in a kind of immutable ethnic purity for the Danes, and around 50% of people don’t believe immigrants should enjoy equal rights. Back to Russia, but this time on ‘external enemies’. If in 2014 84% thought Russia had external enemies, now that figure is falling somewhat (in 2016 it was 68%). More encouragingly, 30% of respondents think that ‘talk of enemies is pursued by the authorities in order to frighten people’.

I hesitate to say that polling really tells us much about actually-existing, let alone ‘everyday’ nationalism. Certainly the amplifying effect can be measured, as I’ve said earlier. But what exactly is being amplified? Here I would return, tentatively to the idea that it is as much about a generalised resentment, disillusionment about the whole processes of social and political change in the last three decades in Russia, as it is about nationalism. Yes, some of this can be redirected towards external enemies, and yes, a lot of this resentment can be easily amplified thanks to the real hypocrisy of the ‘West’ in matters geopolitical.

Another way of saying this is to think of ‘nationalism’ as a ‘social fact’ in the same way Durkheim examined suicide. But Durkheim was wrong. His social fact of suicide turned out to be an artefact of different ways of recording deaths, rather than the ‘real’ meaning and causes of suicide itself. It is the same with nationalism – we should be careful of not mistaking state-discourses for ‘everyday’ nationalism and patriotism, which may turn out to be something quite different.  (Of course banal nationalism is another story, but something I’ve written about elsewhere).

What I’m not trying to do here is downplay the significance of the increase in nationalist propaganda at all levels propagated by the Russian state – from schools, to television, to the highest level of government itself. Indeed it was that elite-directed signalling that prompted my interest. What I hope to draw attention to is how it is problematic to impute a clear transmission belt effect to so-called ‘ordinary’ Russians, who are usually more than sophisticated enough to see they are being hailed in a particular way. Again, Paul Goode’s focus-group and interview research on this topic back that up. Secondly, I draw attention to a fact that I’m sure my political science colleagues wish to stress themselves – that this is a clearly conscious elite strategy of chauvinism and xenophobia.


Surkov in suitable company

Indeed, there appears to be evidence that a lot of the Ukraine ‘adventure’ and its attendant rhetoric is associated with a particular individual – Vladislav Surkov. A better example of the arrogant intellectual one would struggle to find in Russia today. Recall the Orwellian reference point again: ‘one would have to be an intellectual to believe that…’. Surkov also strikes me as being a good example of the salience of the other point I wish to make – patriotism versus nationalism. Surkov wears his sophistication, dare I say it given the associations of the word, ‘cosmopolitanism’ as a badge of honour. Now, as the chief ‘theatre-maker’ of Russian politics, it’s not difficult to imagine that while having a vivid understanding of the meaning and potential for nationalist rhetoric, he would struggle to understand everyday Russian patriotism, as expressed by the kind of people in my research, and as distinct from nationalism. I can’t help but imagine he would react cynically to my position here. Any maybe that would just prove my point.