Paul Goble
Staunton, Oct. 2 – De-Colonization subsumes
de-imperialization, sovereignization, federalization, and decentralization and
allows for addressing all the questions they raise at one and the same time,
Vasilina Orlova says. It is thus the most useful term to employ in discussing
the future of the peoples now within the borders of the Russian Federation.
“De-imperialization,” an anthropologist
from Vladivostok now in the US says, “is about the abandonment of empire and
imperial domination. Sovereignization concerns the acquisition of political
subjectivity. Federalization focuses on a certain way of distributing power
within a common state; and de-centralization is about the emergence of new
centers of power” (wschody.net/federalizacziya-ili-dekolonizacziya-kto-reshaet-gde-periferiya/).
According to her, de-colonization
involves not only all of these issues but “also calls into question why a
number of meanings have a culturally established and unquestioned primacy, one
that can be explained only by established traditions, norms and values as
dictated by colonial history.” As a result, de-colonization is the best
framework to think about the Russian Federation.
“De-imperialization,” Orlova
continues, “is probably closest to the concept of de-colonization” given that
as Russia arose as an empire, “it is natural to assume that the dismantling of the
empire and its imperial implications should take place” to allow for all the
peoples of the region, including Russians, to find a new place in the sun.
She argues that it involves “the
state’s rejection of imperial claims from the right to establish the boundaries
of foreign subjectivity, from the idea of neighboring countries being within a
sphere of its special interests, and from viewing some peoples as parts of a
single historical whole which as a result of misunderstandings were split apart
by state borders.
De-imperialization is thus “a
necessary part of de-colonization;” but it is far from all that is covered by
the later term. That is because “the empire may disappear as a political
struggle but the relations and perceptions it created will continue to exist.”
That has certainly happened in Russia since 1991.
Sovereignization
is also close to de-colonization, Orlova writes; but it too is not the same
thing. It is about who has the right to make decisions and thus may or may not
involve the pursuit of independence by a group but also consider possibilities
of federation or confederation.
Those two
concepts are also involved in such discussions especially as the Russian state
is “already called ‘the Russian Federation.’” But most of those who advocate
this do not challenge Moscow as the center of that state that will make the
decisions for all other centers.
Instead,
she says, “federalization usually begins within the context of an already
pre-existing map, one that says here is the Russian Federation and its
subjects. Now, it is necessary to distribute power more fairly among them. The
de-colonial view allows us to see that this map itself is the result of
colonial history.”
“Federalization
can give the periphery more power,” Orlova continues; but “declonization calls
into question the very right of the center to determine who is the periphery”
and insists that “the center does not have some natural right to decide the
fate of the territories because it has been able to govern them historically.”