Russification policies

After the Crimean War the Russian government made some attempt to introduce in Poland a new system acceptable to the Polish population. The leading figure on the Polish side was the nobleman Aleksander Wielopolski (Wielopolski, Count Aleksander). His pro-Russian program proved unacceptable to the Poles. Tension increased, and in January 1863 (January Insurrection) armed rebellion broke out. This rebellion was put down, being suppressed with special severity in the Lithuanian and Ukrainian borderlands. In order to punish the Polish country gentry for their part in the insurrection, the Russian authorities carried out a land reform on terms exceptionally favourable to the Polish peasants. Its authors were Nikolay Milyutin (Milyutin, Nikolay Alekseyevich) and Yury Samarin, who genuinely desired to benefit the peasants. The reform was followed, however, by an anti-Polish policy in education and other areas. In the 1880s this went so far that the language of instruction even in primary schools in areas of purely Polish population was Russian. At first, all classes of Poles passively acquiesced in their defeat, while clinging to their language and national consciousness, but in the 1890s two strong, though of course illegal, political parties appeared—the National Democrats and the Polish Socialist Party, both fundamentally anti-Russian.

After 1863 the authorities also severely repressed all signs of Ukrainian nationalist activity. In 1876 all publications in Ukrainian, other than historical documents, were prohibited. In Eastern Galicia, however, which lay just across the Austrian border and had a population of several million Ukrainians, not only the language but also political activity flourished. There the great Ukrainian historian Mikhail Hrushevsky and the socialist writer Mikhail Drahomanov published their works; Ukrainian political literature was smuggled across the border. In the 1890s small illegal groups of Ukrainian democrats and socialists existed on Russian soil.

From the 1860s the government embarked on a policy designed to strengthen the position of the Russian language and nationality in the borderlands of the empire. This policy is often described as “Russification. ” The emphasis on the Russian language could also be seen as an attempt to make governing the empire easier and more efficient. However, though Russian was to be the lingua franca, the government never explicitly demanded that its non-Russian subjects abandon their own languages, nationalities, or religions. On the other hand, conversions to Orthodoxy were welcomed, and converts were not allowed to revert to their former religions. The government policy of Russification found its parallel in the overtly Russian nationalist tone of several influential newspapers and journals. Nor was Russian society immune to the attraction of national messianism, as the popularity of Nikolay Yakovlevich Danilevsky (Danilevsky, Nikolay Yakovlevich)'s Russia and Europe in the decades after its first appearance in 1869 attested. For most supporters of Russification, however, the policy's main aim was to consolidate a Russian national identity and loyalty at the empire's centre and to combat the potential threat of imperial disintegration in the face of minority nationalism.

Ironically, by the late 19th and early 20th century some of the most prominent objects of Russification were peoples who had shown consistent loyalty to the empire and now found themselves confronted by government policies that aimed to curtail the rights and privileges of their culture and nationality. The Germans of the Baltic provinces were deprived of their university, and their ancient secondary schools were Russified. The Latvians and Estonians did not object to action by the government against the Germans, whom they had reason to dislike as landowners and rich burghers, but the prospect of the German language being replaced by the Russian had no attraction for them, and they strongly resented the pressure to abandon their Lutheran faith for Orthodoxy. The attempt to abolish many aspects of Finnish autonomy united the Finns in opposition to St. Petersburg in the 1890s. In 1904 the son of a Finnish senator assassinated the Russian governor-general, and passive resistance to Russian policies was almost universal. Effective and widespread passive resistance also occurred among the traditionally Russophile Armenians (Armenian) of the Caucasus when the Russian authorities began to interfere with the organization of the Armenian church and to close the schools maintained from its funds.

Of the Muslim peoples of the empire, those who suffered most from Russification were the most economically and culturally advanced, the Tatars (Tatar) of the Volga valley. Attempts by the Orthodox church to convert Muslims and the rivalry between Muslims and Orthodox to convert small national groups of Finno-Ugrian speech who were still pagans caused growing mutual hostility. By the end of the century the Tatars had developed a substantial merchant class and the beginnings of a national intelligentsia. Modern schools, maintained by merchants' funds, were creating a new Tatar educated elite that was increasingly receptive to modern democratic ideas. In Central Asia (Central Asia, history of), on the other hand, modern influences had barely made themselves felt, and there was no Russification. In those newly conquered lands, Russian colonial administration was paternalistic and limited: like the methods of “indirect rule” in the British and French empires, it made no systematic attempt to change old ways.

The position of the Jews (Jew) was hardest of all. As a result of their history and religious traditions, as well as of centuries of social and economic discrimination, the Jews were overwhelmingly concentrated in commercial and intellectual professions. They were thus prominent both as businessmen and as political radicals, hateful to the bureaucrats as socialists and to the lower classes as capitalists. The pogroms (pogrom), or anti-Jewish riots, which broke out in various localities in the months after the assassination of Alexander II, effectively ended any dreams for assimilation and “enlightenment” on the western European pattern for Russia's Jewish community. At this time there also arose the oft-repeated accusation that anti-Semitic excesses were planned and staged by the authorities, not only in Ukraine in 1881 but also in Kishinev in 1903 and throughout the Jewish Pale of Settlement in 1905. The view of government-sponsored pogroms has not, however, been corroborated by documental evidence. Indeed, the officials in St. Petersburg were too concerned with maintaining order to organize pogroms that might pose a direct threat to that order. However, some local government officials were certainly at least remiss in their duties in protecting Jewish lives and properties and at worse in cahoots with the anti-Semitic rioters. The most important result of the 1881 pogrom wave was the promulgation in May 1882 of the notorious “temporary rules, ” which further restricted Jewish rights and remained in effect to the very end of the Russian Empire. By the turn of the century the terms Jews and revolutionaries had come to be synonymous for some officials.