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Pedagogy and education
Reference:

The bridge above the steep: on the fate of spiritual heritage of the white émigré in modern Russia

Skorokhodova Svetlana Igorevna

Doctor of Philosophy

Professor, Department of Philosophy, Moscow State Pedagogical University

119571, Russia, Moscow region, Moscow, Prospekt Vernadskogo str., 88, room 818

moscow.belgrad@mail.ru
Other publications by this author
 
 

DOI:

10.7256/2454-0676.2022.1.37317

Received:

11-01-2022

Published:

18-01-2022

Abstract: The article is dedicates to the problem of spiritual continuity of generations, the solution of which allows extrapolating our future. It is claimed that the descendants of white émigré are a thin bridge across the historical rift that separates us from the prerevolutionary Russia, the objective markers that are not deformed by the “new incubatory ideology”. The author reveals the spiritual grounds of the life of the Eastern Russian diaspora in different historical periods based on communication with M. P. Taut, a former repatriate from Harbin, involving the documents from her personal archive, publications from journals and newspapers published by the descendants of white émigré at the present time. The key research principle lies in reference to the historical sources. It is substantiated that the restoration of intergenerational link prompts the progress in terms of preservation of the centuries-old values of the Russian civilization and openness to the technological modernization of the XXI century. The author believes that in the era of the oncoming Western globalism, which threatens the national identity and historical integrity of Russia, it is crucial to build the own path of development, adopting the experience of survival and spiritual heritage of the Russian world abroad. The conclusion is made on the need for active study of the documents from the personal archives of the descendants of repatriates, as they are the reservoir of life experience and the source of national self-cognition.


Keywords:

Taut, education, emigration, Orthodoxy, spiritual code, Russian world, Eastern Abroad, national identity, historical memory, Harbin
This article is automatically translated.

So, without solving the problem of spiritual continuity of generations, it is impossible to extrapolate our future. Only through familiarization with the spiritual experience of the past can one avoid repeating old mistakes and not wander off-road ("We have lost our way. What should we do?"). Only through the restoration of the link between generations will the movement forward ("new verst") begin while preserving the centuries-old values of Russian civilization and openness to technological modernization of the XXI century. At a time when the onset of Western globalism threatens the national identity and historical integrity of Russia, it is important for us to build our own path, taking the experience of survival and the spiritual heritage of the Russian world abroad.

I express my gratitude to dear Margarita Pavlovna Tout for her memories of the life of the Eastern Russian diaspora in different historical periods and the materials provided from her personal archive.

 

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[1] Funchosa began to be used in fish pies instead of viziga, which became unavailable, and then not only with fish, but also with meat, and simply with fried onions.

[2] The records from the school album are taken from the personal archive of M.P. Taut.

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Peer Review

Peer reviewers' evaluations remain confidential and are not disclosed to the public. Only external reviews, authorized for publication by the article's author(s), are made public. Typically, these final reviews are conducted after the manuscript's revision. Adhering to our double-blind review policy, the reviewer's identity is kept confidential.
The list of publisher reviewers can be found here.

The reviewed article is a unique document, the genre of which is quite difficult to accurately determine. Judging by the abundance of reliable evidence, subtle observations and deep reflections on the fate of Russian culture, then we should talk about a scientific article; in it, not only the particulars confirmed by documents and personal testimonies, but also the general position of the author arouse the reader's deep trust. If it is possible to question some details, noting that the estimates given by the author are not unconditional, then, in any case, in general, the article says so much about the history of our country of the last century that it is difficult to name any journal publication that could compete with it. But this, of course, is not only a scientific article. The author shares numerous observations that are not "universally significant" in their style, but deeply personal, and therefore seem to go beyond the boundaries of scientific discourse. It should be noted that such documents carry a clear educational message addressed to young people: you can live in a different way, and the "media personalities" of central TV channels do not necessarily have to be the landmarks for young people; and they, these "others", "gone with the wind" of the historical catastrophe of the last century, are "Russian Russians", bearers of Russian culture, who, like, for example, I.A. Ilyin mentioned in the article, could have a very different origin, remaining the standard of "Russianness". Of course, one cannot ignore the issue of the objectivity of the author's assessments. It is necessary to start the discussion with the title: "the Soviet era" – only "the abyss"?; I have to say bluntly that it is difficult to agree with this definition. The catastrophe of the world war, revolution, civil war, etc. did not make an "empty place" out of Russia, therefore it was not necessary to mention the "abyss"; however, it is strictly impossible to judge the author for this, it so happens that a word that flashes in the mind suddenly becomes inevitable, even if you understand with your mind that its semantics it does not completely satisfy the movement of the soul; it has long been noticed that words have their own destiny, and they do not always obediently follow the thought. Something similar could be said about the assessments of the ideological sentiments of Russians in pre-war Harbin; the author's arguments are clear: they did not know everything that was happening in Europe, and did not understand the full depth of the moral decline of European peoples; but history has developed, the bloody history of the fascist decade, that no excuses can be accepted, and whoever made a mistake, it should qualify as a fatal mistake. It should also be noted that the author, apparently, somewhat credulously perceives the myth of the "Silver Age": "the revolution of 1917 burned down the pre-revolutionary way of life, trampled on the cultural and moral values of the Silver Age ...". Are we in a hurry here with "moral values"? After all, we are talking about the time that directly gave rise to the catastrophe – revolution, which has already been named several times. In short, one can find "knots" in the fabric of the text that cause rejection and a desire to argue, but it is clear that, in general, the reviewed article deserves very high praise both in terms of the richness of the content and in terms of the tone of the narrative found by the author. I have no doubt that it deserves to be published in a scientific journal.
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