Suchergebnisse

Defining the "true" nationalism : Russian ethnic nationalists vs. Eurasianists / Igor Torbakov -- "What is more important : blood or soil? : rasologiia contra Eurasianism / Mark Bassin -- Geopolitical imagination and popular geopolitics : between the Eurasian Union and Russkii Mir / Irina Kotkina -- The Eurasian symphony : geopolitics and utopia in post-Soviet alternative history / Mikhail Suslov -- Genghis Khan, the golden horde and neo-Eurasianism in Russian feature films / Christine Enge -- Empires of the mind : Eurasianism and alternative history in post-Soviet Russia / Konstantin Sheiko and Stephen Brown -- When Eurasia looks East : is Eurasianism Sinophile or Sinophobe? / Marlene Laruelle -- Eurasianism in Russian foreign policy : the case of the Eurasian Economic Union / Gonzalo Pozo -- Aleksander Dugin's neo-Eurasianism and the Russian-Ukrainian war / Anton Shekhovtsov -- The Age of Eurasia / Richard Sakwa -- Useful Eurasianism, or, How the Eurasian idea is viewed from Tatarstan / Viktor Shnirelman -- Strange bedfellows : Turanism, Eurasianism and the Hungarian radical right / Balazs Trencsenyi -- Geopolitical traditions in Turkey : Turkish Eurasianism / Emer Er?en -- Kazakhstani neo-Eurasianism and Nazarbayev's anti-imperial foreign policy / Luca Anceschi -- "The German in the Kremlin" : the rise and fall of German Eurasianism / Ian Klinke

The nature of ethnicity -- Ethnogenesis, passionarnostʹ and the biosphere -- Varieties of ethnic interaction -- The ethnogenetic drama of Russian history -- Soviet visions of society and nature -- Ethnicity as ideology and politics -- Gumilev and the Russian nationalists -- Neo-Eurasianism and the Russian question -- The ubiquity of ethnicity -- The patron of the Turkic peoples -- Conclusion : the political significance of Gumilev

Turkey's neo-Eurasianist ideologues describe themselves as 'Kemalist Eurasianists'. They argue that 'Eurasianism calls for a cultural, military, political and commercial alliance with Turkey's eastern neighbors, notably Russia, Iran, the Turkic countries of Central Asia, and even Pakistan, India and China' and is 'hostile towards any type of pro-Western policy in the Eurasian space. Turkey's neo-Eurasianists transformed from incarcerated villains to coalition partners in government and the bureaucracy. This spectacular reversal of fortunes could only materialize due to the special circumstances that arose from the ruthless power struggle between Turkey's Islamists. Nationalist-Islamism and Eurasianism overlap as they both despise West­ern dominance in the international order, feel threatened by the liberal cultural-civilizational siege of the West and thus have a common counter-hegemonic view of the world. Turkish Islamists and Eurasianists believe that a post-Western world is in the making. They argue that the unipolarity of the 1990s is over and that the West is essentially in an unstoppable decline - not least because of its degeneration in values. The true significance of Turkish 'Eurasianism' does not lie in its capacity to shape foreign and security policy although that cannot be totally dis­regarded; rather, its real contribution to the current regime comes from its critical role in widening and solidifying consent to authoritarian rule in Turkey.

Turkey's neo-Eurasianist ideologues describe themselves as "Kemalist Eurasianists". They argue that "Eurasianism calls for a cultural, military, political and commercial alliance with Turkey's eastern neighbors, notably Russia, Iran, the Turkic countries of Central Asia, and even Pakistan, India and China" and is hostile towards any type of pro-Western policy in the Eurasian space. Turkey's neo-Eurasianists transformed from incarcerated villains to coalition partners in government and the bureaucracy. This spectacular reversal of fortunes could only materialize due to the special circumstances that arose from the ruthless power struggle between Turkey's Islamists. Nationalist-Islamism and Eurasianism overlap as they both despise West­ern dominance in the international order, feel threatened by the liberal cultural-civilizational siege of the West and thus have a common counter-hegemonic view of the world. Turkish Islamists and Eurasianists believe that a post-Western world is in the making. They argue that the unipolarity of the 1990s is over and that the West is essentially in an unstoppable decline - not least because of its degeneration in values. The true significance of Turkish "Eurasianism" does not lie in its capacity to shape foreign and security policy although that cannot be totally dis­regarded; rather, its real contribution to the current regime comes from its critical role in widening and solidifying consent to authoritarian rule in Turkey. (author's abstract)

In the last three decades, Turkey has attempted to build close relationships with Russia, Iran and the Turkic World. As a result, there has been ongoing debate about the extent to which Turkey's international relations axis is shifting eastwards. Ozgur Tufekci argues that Eurasianist ideology has been fundamental to Turkish foreign policy and continues to have influence today. The author first explores the historical roots of Eurasianism in the 19th century, comparing this to Neo-Eurasianism and Pan-Slavism. The Ozal era (1983-1993), the Cem era (1997-2002) and Davutoglu era (since 2003) are then examined to reveal how foreign policy making has been informed by discourses of Eurasianism, and how Eurasianist ideas were implemented through internal and external socio-economic and political factors

Eurasianism is a quasi-political and intellectual movement. Its representatives state that Russia is a unique blend of Slavic and non-Slavic cultures and ethnic groups. Eurasianists also emphasize the corporate nature of the Russian state which makes it quite different from the West. Eurasianism emerged in the 1920s as an anti-Bolshevik movement. Yet, through its evolution, Eurasianism has become closer and closer to the Soviet brand of Marxism. In its blending of Marxism with nationalism, Eurasianism was one of the precursors to the present-day ideology of post-Soviet Russia.

The paper deeply explores the Eurasianism and the neo-Eurasianism, which is formed in its ideological basis. Works of Russian ideologists representing the Eurasianism idea, such as N.Danilevsky, N.Trubetzkoy, V.Lamanski, P.Savitsky, A.Panarin and A.Dugin are critically analyzed.Russian Eurasianism is identified as a doctrine trying to prove the Eurasian hegemony of Russia and as a politico-ideological system of Russian fundamentalism. It is implied that Eurasianistic platform has been unilateral from its earliest emergence striving for justifying the imperial politics of Russia and had not been able to escape from its partiality. However, Russia as a Eurasian state could gain an opportunity of favorable participation in the process of partnership among states in this region by relinquishing its claims to be an absolute dominant power both of Europe in Europe and Asia in Asiа ; Исследование посвящено изучению классического евразийства и сформи-ровавшегося на его идеологической базе неоевразийства. В работе проводится критический анализ произведений таких русских идеологов, представляющих евразийство, как Н. Данилевский, Н. Трубецкой, В. Ламанский, П. Савицкий, А. Панарин и А. Дугин. Русское евразийство – доктрина, пытающаяся обосновать гегемонию России в Евразии, определяется как политико-идеологическая система русского фундаментализма. Показывается, что платформа евразийства, старающаяся оправдать имперскую политику России, изначально была односторонней и не смогла освободиться от явных заблуждений. Тем не менее, Россия как евразийское государство, отказавшись от претензий быть доминантой Европы – в Европе, Азии – в Азии, может получить возможность более конструктивного участия в процессе сотрудничества в рамках межгосударственных отношений в регионе. ; Дослідження присвячене вивченню класичного євразійства і неоєвразійства,що сформувалось на його ідеологічній базі. У роботі проводиться критичний аналіз творів таких російських ідеологів, що представляють євразійство, як М. Данилевський, М. Трубецькой, В.Ламанскій, П.Савицький, А.Панарін і О.Дугін. Російське євразійство - доктрина, яка намагається обгрунтувати гегемонію Росії в Євразії, визначається як політико-ідеологічна система російської фундаменталізму. Показується, що платформа євразійства, яка намагається виправдати імперську політику Росії, спочатку була односторонньою і не змогла звільнитися від явних помилок. Тим не менше, Росія як євразійська держава, відмовившись від претензій бути домінантою Європи - в Європі, Азії - в Азії, може отримати можливість більш конструктивної участі у процесі співробітництва в рамках міждержавних відносин в регіоні

В статье рассматривается роль духовности в региональных интеграционных процессах. Большинство межгосударственных объединений в мире сегодня создаются на основе экономических и политических интересов. Для долгосрочных союзов не менее важную роль играют вопросы культурной совместимости и духовной близости народов. В работе излагаются мысли классиков евразийства и современных последователей течения о роли духовности. ; The article discusses the role of spirituality in the regional integration processes. Most of the international associations are created today on the basis of economic and political interests. However, for long term relationships it is important to consider the questions of cultural and spiritual affinity of nations. The author discusses the ideas of classical and modern Eurasianists concerning the role of spirituality.

Der Eurasianismus als politische und intellektuelle Strömung ist kein neues Phänomen, sondern ein für das Verständnis der gegenwärtigen Entwicklung Rußlands wichtiger integraler Bestandteil der politischen und intellektuellen Geschichte des Landes. Der Verfasser legt eine chronologische Rekonstruktion dieser Denkrichtung vor, die eng mit dem Namen Peter Nikolaevich Savitsky verbunden ist. Der Eurasianismus sieht Rußland als einzigartige Mischung slawischer und nicht-slawischer Kulturen und Ethnien. Er sieht den russischen Staat darüberhinaus im Vergleich zu westlichen Staaten durch seinen korporatistischen Charakter gekennzeichnet. In den zwanziger Jahren als antibolschewistische Strömung entstanden, hat sich der Eurasianismus in seiner Entwicklung mehr und mehr der Sowjetideologie angenähert. An diese Mischung aus russischem Nationalismus und Sowjetideologie kann auch die gegenwärtige Opposition in Rußland anknüpfen. (BIOst-Wpt)