Soviet But Not Russian: The 'Other' Peoples of the Soviet Union

Greg Turko is a policy analyst at the Ontario Ministry of Colleges and
Universities.

The status of non-Russians within the Soviet Union, has, in recent years, become a topic of greater interest, particularly in the light of the rise of Islamic fundamentalism. However, Moslems are only one group in a very diverse population. William Mandel has set out to give us an appreciation of the status of non-Russians in the Soviet Union and of the progress they have made since the Revolution.

Mandel discusses groups ranging from “Black Russians” to Jews to Estonians, for a total of nine broad groupings. In each section he deals with three main issues: religion, history, ethnic relations. His information has been gathered primarily through his own travel in these areas, by interviews and by observation. For comparison purposes Mandel contrasts present conditions with those in pre-Revolutionary Russia. Occasionally he also makes a comparison with the United States.

Very quickly one becomes aware that Mandel is of the opinion that non-Russians are very well off indeed in the Soviet Union. He provides frequent examples of ethnic or racial harmony, free cultural development, and educational opportunities. Racial tensions, we are led to believe, are almost non-existent. To support his observation he quotes, among others, Mohammed Ali.

Despite his examples and obvious conviction, it is hard to accept Mandel’s arguments as he has presented them. There is little doubt that the Soviet Union has made great strides in non-Russian (and Russian) education and regional development since the Revolution. It does not, however, follow that non-Russians enjoy the status, opportunity, and acceptance that he has given them. Often his characterization of the non-Russians comes close to being “happy peasant” in nature.

Much of the scepticism about Mandel’s conclusions has its origin in his methodology. Isolated interviews and personal observations do not provide sufficient evidence to support the wide-ranging conclusions he has drawn. At the very least, most readers would want more statistical evidence to support the hypothesis of non-Russian acceptance and social mobility.

Despite its shortcomings, however, this book does acquaint us with the diversity of the numerous groups that make up the Soviet Union.