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Notes
See M. Laruelle, L'idéologie eurasiste russe ou comment penser l'empire (Paris: L'Harmattan, 1999).
About this topic, see M. Laruelle, “Alexandre Dugin: esquisse d'un eurasisme d'extre˘me droite en Russie post‐soviétique,” Revue d'études comparatives Est–Ouest, No. 3, 2001, pp. 59–78; “L'Empire après l'Empire: le néo‐eurasisme russe”, Cahiers du monde russe, Vol. 42, No. 1, 2001, pp. 71–94.
For example the “Clamart schism” movement, which has published for one‐and‐a‐half years the Marxist weekly Evraziya.
Evraziistvo. Opyt sistematicheskogo izlozheniia [Eurasianism. Essay of a Systematic Analysis] (Paris: Evraziiskoe knigoizdatel'stvo, 1926), p. 402.
It has become for example the name of a section about the former Soviet republics in the daily Moskovskie Novosti.
He names this movement “Aziyatsvo” in order to differentiate it from the strictly Russian Eurasianism.
Ksenia Mialo very often expresses concern about Eurasianism, in which she sees the death of Russia through its dilution among the other republics: owing to its demographic weakness, Russia could no longer support an empire: an empire would take from Russia more than it would give.
His most well‐known books are: Etnogenez i biosfera zemli [Ethnogenesis and Biosphere of the Earth] (Leningrad: Gidrometeoizdat, 1990); Ritmy Evrazii. Epokhi i civilizatsii [Rhythms of Eurasia. Epochs and Civilizations] (Moscow: Progress, 1993); Chernaya legenda. Druzia i nedrugi Velikoj stepi [The Black Legend. Friends and Enemies of the Great Steppe] (Moscow: Progress, 1994).
“Passionarity,” “ethnogenesis,” “subethnos,” “superethnos,” etc. About this topic, see M. Laruelle, “Lev N. Gumilev (1912–1992): biologisme et eurasisme en Russie,” Revue des études slaves, Nos 1–2, 2000, pp. 163–190.
To my knowledge, there is no sociological survey about this topic.
A. S. Panarin, “Slaviano‐tiurkskoe edinstvo. Nesushchaia konstrukciia rossiiskoi gosudarstvennosti,” Rossiia i musulmanski mir, No. 1, 1996, p 59.
Panarin does not regularly refer to the conservative Panslavists, such as Danilevsky or Leontev, but frequently quotes Weber, Toynbee, Spengler, Febvre, Braudel, etc. Besides those classic Western thinkers, Panarin refers to fields as the Areas Studies: that would be, according to him, the only way in the Western countries to approach non‐European cultures.
Rossiia i Vostok: geopolitika i tsivilizatsionnie otnosheniia (Moscow: RAN, 1996), p. 40.
S. P. Huntington, The Clash of Civilizations and the Remaking of World Order (Simon & Schuster, 1996), p. 368.
A. S. Panarin, Rossiia v tsivilizatsionnom processe (Moscow: IFRAN, 1995), p. 72.
Rossija i Vostok III, p. 145.
Panarin, Rossiia v tsivilizatsionnom processe, p. 113.
Panarin, Rossiia v tsivilizatsionnom processe, p. 19.
Panarin, Rossiia v tsivilizatsionnom processe, p. 236.
A. S. Panarin, Rossiia v cyklakh mirovoi istorii (Moscow: MGU, 1999), p. 122.
A. S. Panarin, Pravoslavnaya civilizaciya v globalnom mire [The Orthodox Civilization in the Globalized World] (Moscow: Algoritm, 2002), p. 492.
Rossiya i Vostok III, p. 49.
B. S. Erasov, “O geopoliticheskom i tsivilizatsionnom ustroenii Evrazii,” Evraziia, No. 5, 1996, p. 30.
Rossiia i Vostok: tsivilizatsionnie otnosheniia II (Moscow: RAN, 1994), p. 38.
A. S. Panarin, “Rossiia na rubezhe tysiacheletii,” Rossiia i musulmanskii mir, No. 4, 1997, p. 9.
A. S. Panarin, “Rossiia v Evrazii: vyvozy i otvety,” Rossiia i musulmanskii mir, No. 2, 1995, p. 8.
A. S. Panarin, “Rossia na perepute: raskoly zapanichestva i sintezy evraziistva,” Rossiia i musulmanski mir, No. 8, 1995, p. 7.
About classical Eurasianist historiography, see C. J. Halperin, “G. Vernadsky, Eurasianism, the Mongols and Russia,” Slavic Review, Vol. 41, No. 3, 1982, pp. 477–493; “Russia and the Steppe,” Forschungen zur osteuropaïschen Geschichte (Berlin Osteuropa‐Institut an der Freien Universität in Berlin, 1985), pp. 55–194; G. V. Vernadsky, Drevniaia Rus' [The Antique Rus] (Moscow: AGRAF, 1997); Mongoly i Rus' [The Mongols and Rus] (Moscow: AGRAF, 1997).
A. S. Panarin and B. B. Il'in, Rossiia: opyt natsionalno‐gosudarstvennogo ideologii (Moscow: MGU, 1994), p. 161.
Panarin and Il'in, Rossiia, p. 198.
A. S. Panarin, “Paradoksy evropeizma v sovremennoi Rossii,” Rossiia i musulmanskii mir, No. 2, 1997, pp. 5–14 and No. 3, 1997, p. 16.
Dugin is rejected by the other Eurasianist movements, especially by Panarin's one; they refuse to be assimilated into the same ideology. According to Panarin, Dugin's geopolitics is a pagan and not a Christian theory; it conceives the state as like an isolated and selfish organism. These presuppositions are strictly opposed to Panarin's “civilizational consciousness:” each state has its own place in a Christian international society; the individual submits to community through ideas and values and not through blood; the Russian Empire is the result of history and moral principles.
A. Dugin, Giperboreiskaia teoriia. Opyt ariosofskogo issledovaniia (Moscow: Arktogeya, 1993); Konservativnaia revoliutsiia (Moscow: Arktogeya, 1993); Misterii Evrazii (Moscow: Arktogeya, 1996); Metafizika blagoï vesti: pravoslavnii ezoterism (Moscow: Arktogeya, 1996); Osnovy geopolitiki. Geopoliticheskoe budushchee Rossii (Moscow: Arktogeya, 1997).
This book very quickly sold out and was in its fourth edition in 2000.
F. Thom, “Eurasisme et néo‐eurasisme,” Commentaires, No. 66, 1994, p. 304.
Ziuganov, Herald Tribune, 2 February 1996.
Cf. D. Tchernov, “Prevyshe vsego. Rossiiskie fundamentalisty obediniaiutsia dlia podderzhki vlasti,” Vesti, 25 April 2001, p. 4.
See the website of the Eurasian Party, l˚www.eurasia.com.rur˚; G. Nekoroshev, “Evraziitsy reshili operet'sia na V. Putina,” Nezavisimaya gazeta, 24 April 2001, p. 2; D. Radyshevsky, “Soiuz ravvinov s kazakami,” Moskovskie novosti, 10 April 2001, p. 13.
See the manifesto of Dugin's movement: l˚www.arctogaia.comr˚.
A. Umland, Towards an Uncivil Society? Contextualizing the Recent Decline of Extremely Right‐Wing Parties in Russia (Cambridge, MA: Weatherhead Center for International Affairs, Harvard University, 2002), p. 38.
About the new right in France, see P.‐A. Taguieff, Sur la Nouvelle droite. Jalons d'une analyse critique (Paris: Descartes & Cie, 1994).
Taguieff, Sur la Nouvelle droite, p. 311.
Dugin, Konservativnaia revoliutsiia, p. 54.
Dugin, Osnovy geopolitiki, p. 12.
Dugin, Osnovy geopolitiki, p. 5.
Dugin, Osnovy geopolitiki, p. 253.
Dugin's theory about the common origin of the American and Atlantide civilizations is presented in Misterii Evrazii, especially p. 46.
Which would be the reply to the sea principle: Britain in Europe, China in Asia, Turkey in the Muslim world.
Dugin, Osnovy geopolitiki, p. 247.
However, Dugin accepts separatism for all the cultural areas he considers non‐Russian: he suggests for example giving up the Kuril Islands to Japan and the Kaliningrad region to Germany, but wants to get the Balkans into the Russian sphere.
Dugin, Osnovy geopolitiki, p. 251.
Dugin, Osnovy geopolitiki, p. 341.
Dugin, Osnovy geopolitiki, p. 251.
See his book Metafizika blagoi vesti.
Dugin, Misterii Evrazii, 1996, p. 2.
Dugin, Osnovy geopolitiki, p. 190.
As can be read in a chapter in Misterii Evrazii called “Across Siberia to Myself.” Dugin, Misterii Evrazii, p. 33.
Dugin, Misterii Evrazii, 1996, p. 78.
Dugin, Osnovy geopolitiki, 1997, p. 255.
About this topic, see N. Goodrick‐Clarcke, The Occult Roots of Nazism. Secret Aryan Cults and Their Influence on Nazi Ideology (New York: New York University Press, 1992).
Dugin, Giperboreiskaia teoria, 1993, p. 5.
“The world of Judaica is hostile to us … The Indo‐European elite must now take up a titanic challenge: we must understand those who are different from us not only on a cultural, national, political plan, but also on a metaphysical plan. In this case, understanding does not mean forgiving but overcoming.” Dugin, Konservativnaia revoliutsiia, p. 248.
The first Eurasianist theoreticians believed in the Jews' Eurasian nature. According to them, the Jews were not a European or Middle‐Eastern people but a Eurasian one. The history of the Khazar khanate, based in the steppe in the eighth–tenth centuries symbolized the Eurasian destiny of the Jews. The Eurasianist movement stressed the Jews' religious nature and the Russians' and expected a fusion of Judaism into Orthodoxy.
All the Eurasianists who returned to the Soviet Union died during the massive purges at the end of the 1930s; P. N. Savicky, who stayed in Prague, was sent to the Stalinian Gulag from 1945 to 1956 and then to Czechoslovakian Communist prisons; the philosopher L. P. Karsavin, professor in Kaunas, was arrested during the Soviet occupation of the Baltic states; Prince N. S. Troubetzkoy was affected by Nazi pressures on Vienna University and died in 1938 after a Gestapo search in his flat.