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What is the national question? Abstract of the national question in Yugoslavia during the interwar period. National Policy and the Role of Strong Institutions

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See what the “National Question” is in other dictionaries:

The totality of political, economic, legal, ideological. and cultural relations between nations, nationalities, nationalities. (ethnic) groups in different societies. economical formations. N.v. arises in an exploitative society during the struggle of nations and... Philosophical Encyclopedia

The totality of political, economic, territorial, legal, ideological and cultural relations between nations, national groups and nationalities in various historical eras... Big Encyclopedic Dictionary

NATIONAL QUESTION, a set of political, economic, territorial, legal, ideological and cultural relations between nations (see NATION), national groups and nationalities (see NATIONALITY) in various historical eras... encyclopedic Dictionary

English national problems/question; German nationale Frage. 1. A set of specific problems related to national oppression and inequality and their elimination. 2. Problems of political, economic, territorial, legal, ideological. and cult, relations between nations,... ... Encyclopedia of Sociology

The set of political, economic, territorial, legal, ideological and cultural relations between Nations, national groups and nationalities (See Nationality) in various socio-economic formations. IN… … Great Soviet Encyclopedia

A set of political, economic, legal, ideological. and other problems that arise during the struggle of nations and peoples for their independence, for favorable internal state. and international conditions further development, as well as in the process of establishing... ... Soviet historical encyclopedia

national question- in Africa. N.v. is acute in most African states and its unresolved nature has a significant impact on both internal political life and the implementation of various social, economic and cultural activities.… … Encyclopedic reference book "Africa"

National question- A journalistic expression used to denote a range of problems related to relations between nationalities (nations, nationalities, ethnic groups, etc.), interacting, as a rule, within the framework of a single multinational... ... Dictionary of socio linguistic terms

national question- Designation in journalism of a range of problems related to relations between nations, nationalities, ethnic groups, etc., interacting within the framework of a multinational state in social economic sphere, spheres of culture, language, in... ... Dictionary of linguistic terms T.V. Foal

National question- Designation in journalism of a range of problems related to relations between nations, nationalities, ethnic groups, etc., interacting within the framework of a multinational state in the socio-economic sphere, spheres of culture, language, in... ... General linguistics. Sociolinguistics: Dictionary-reference book

Books

National question. Constantinople and St. Sophia, Evgeny Nikolaevich Trubetskoy. In the work “The National Question, Constantinople and Hagia Sophia”, book. E. N. Trubetskoy strives to comprehend the events of the First World War in the light of the Sophia metaphysics of V. S. Solovyov. Thinking about...

The concept of “national question” is often encountered in political and scientific literature. This is a fairly broad concept, including theoretical aspects of nations and their relationships, and practical problems of the development of nations and national relations, and ways and means of solving national problems, and other questions interethnic relations. Thus, the “national question” is a set of many “issues” affecting the life and relationships of peoples in various spheres of social life.

The national issue refers to a set of political, economic, legal, ideological and other problems that manifest themselves in the process of intrastate and interstate communication between nations, nationalities, and national (ethnic) groups.

The national question always has a specific historical social content. Every historical era, as well as at every historical stage of development of a particular country, the national question occupies a specific place and plays a unique role in socio-political life. The specific content of the national question is also reflected in the peculiarities historical development of a given country and its peoples, the specifics of their socio-economic and political structure, social class structure, ethnic composition population, historical and national traditions and other factors.

In a broad historical sense, the national question arose when problems arose in the process of communication between ethnic groups, when ethnic groups found themselves in an unequal position in relation to each other and interethnic conflicts began. The conquest and subjugation of some peoples by others has become a fact in a class society, i.e. under the slave system, and continued during the era of feudalism. However, these processes grow into a national question during the period of the decomposition of feudalism and the establishment of capitalism, when the formation of nations occurs.

The national question in the modern era largely characterizes both sides inner life nations and their relationships, having a significant impact on the economic, political, spiritual development of all humanity and individual nations. The essence of the national question is on a global scale is caused by the contradiction between the desire of nations for independence, the growth of national self-awareness and their need to deepen international relations caused by the process of global economic, scientific, technical and cultural development.

The national question in the strict sense is formed and manifests itself in a multinational state. In a broad sense, the national question is a global question, and as such it cannot be reduced to a simple mechanical totality of the national question in multinational countries. The national question remains an acute social issue throughout the former colonial and semi-colonial world; it acts as a problem of equality and equality of these countries in the world economy, the elimination of backwardness, dependence and exploitation in world relations. This is both a problem of national-state consolidation and national progress in the countries of Asia, Africa and Latin America. It is against this broad socio-economic and political backdrop that specific national issues within many of these multinational states emerge.

The national question is a complex, multidimensional phenomenon that changes in time and space. It has specific historical content in every era, specific originality in every multinational country. At the same time, on various historical stages The national question itself and its various aspects (for example, the struggle for political or economic independence, problems of culture, language, etc.) can be brought to the fore. In addition, the new situation brings to the fore new facets of the problem.

The existence of different nations and ethnic communities in society serves a necessary condition and a prerequisite for the emergence of the national question. However, the national question is not so much an ethnic problem as socio-political. He is not isolated from others social problems and contradictions, but on the contrary, is their integral part. There is always a political aspect to the formulation of the national question, although it can act as a question of socio-economic development, and as a cultural and linguistic question, and even as a question of environmental protection.

In the early stages of the process of nation formation, the main content of the national question was the overthrow of feudalism and the elimination of national oppression. Therefore, traditionally the content of the national question was reduced to oppressive and exploitative relations, and it was believed that with the overcoming of class antagonism within nations, hostile relations between them would disappear. It was also believed that with the establishment of political democracy in a multinational society, the national question itself disappears, and political self-determination is democracy in national relations. However latest practice showed that the national question arises and even takes on acute forms in countries where not only there is no national oppression, but everyone lives in conditions of political democracy. In Great Britain, for example, the reason for the aggravation of the national question is mainly the problem of the cultural and historical identity of Scotland and Wales. In Belgium this is a question of linguistic relations between the Walloons and Flemings, in Canada - cultural and linguistic problems between English-speaking and French-speaking communities.

Acting as a question of political democracy, the national question reveals its essence in achieving equality of ethnic groups. In Spain, this manifested itself in the problem of political equality and in the acquisition of autonomy by its five provinces. In Belgium the principle of federalism is being implemented, Quebec in Canada is striving for political independence. Peaceful cohabitation and interethnic harmony can exist between peoples with equal rights. It can be said that the national question will not be completely resolved as long as unequal relations between nations remain.

Thus, the essence of the national question lies in the inequality of nations, dividing them into “higher” and “lower”, in the infringement, discrimination, humiliation of people on ethnic grounds and the emergence on this basis of interethnic hatred, suspicion, hostility, and conflicts. This is one of the most important questions public life, the solution of which involves a phased and lengthy approach. The specific content of the national question may change, since with the solution of some problems others arise. In the modern world, there are more than 350 large (over 1 million) nations and peoples (more than 5 thousand in total), and the number of states is 200. Hence, it is obvious that for the majority of nations and peoples, the national issue will be resolved within the framework of multinational states.

Already at the dawn of human history, people tended to unite into communities, first based on consanguinity and then based on territoriality. Tribes arose, then tribal unions, which with the advent state power began to transform into large state entities. But they, despite all their external power and sometimes high level of culture, were rather fragile. Trade ties between their individual territories were practically absent or very weak. Numerous groups of the population of such states, often included in them by force, differed from each other in language, culture, level of economic development and other characteristics, which did not allow them to consider themselves something united and whole. For some time they held out only by force of arms and the need to unite against the threat of attack by external enemies. History shows that all the empires of antiquity and the Middle Ages, created by conquering peoples, did not have a historical perspective, although they sometimes existed for a very long time. Such was the fate of the Roman Empire, which was not helped even by the spread of Roman and Latin citizenship to the conquered territories, the empire of the Franks of Charlemagne, the Golden Horde, etc.

The Old Russian state had less aggressive tendencies than other states, but still the weakness of internal economic ties led it to disintegrate into separate territories and subsequently to dependence on the Golden Horde (see. Mongol invasion, Horde yoke and its overthrow).

At that time, in the Russian principalities, in the absence of state unity, the bulk of the population needed to somehow distinguish themselves from others according to the principle: “us” - “stranger”. This found expression in religion, which became a powerful ideological force. The idea of unity to fight for the Christian faith supported the Russians in the revival of the Russian state. It is no coincidence that in the struggle against Mamai, which ended with the Battle of Kulikovo in 1380, the Moscow prince Dmitry Ivanovich turned for help to the most authoritative among the people, the abbot and abbot of the Trinity-Sergius Monastery, Sergius of Radonezh, whose support largely ensured the success of the unification of almost all Russian princes under Moscow banner. This is already a manifestation of the national question in religious form, the first milestones of national self-awareness.

But religion could not become a long-term basis public policy of any country. Ivan Kalita calmly took part in the punitive campaign of the Horde troops, without thinking about issues of faith. In the 15th century Grand Duke Moscow Ivan III entered into an alliance with the Crimean Khan Mengli-Girey against the Christian, albeit Catholic, Polish-Lithuanian king Casimir, without experiencing the slightest remorse. During the Great Embassy of Peter I to Europe with the aim of creating an anti-Ottoman coalition, European diplomats quickly explained to the Russian Tsar that the union of Christian peoples against the infidel Turks was, of course, a good thing, but less important than the problems that had arisen in the struggle for the Spanish inheritance. Already in the 19th century. Ottoman Empire repeatedly participated in European coalitions, speaking on the side of some Christian states against others. Thus, the national question no longer acquired so much a religious as a state character.

The process of development of capitalism with the formation of a single intrastate market, intensive exchange of goods between separate territories, on the one hand, contributed to the breakdown internal borders, the disappearance or weakening of language dialects and the consolidation of the population into a single nation; on the other hand, it came into conflict with the natural desire of peoples to preserve national identity, culture, lifestyle, etc. different countries They tried to cope with this problem in their own way, but it was never possible to achieve a universal solution.

Over time, as a result of the colonial policies of the leading European powers, the national question entered a new phase, as the colonial empires became multinational states, where the nation of the metropolitan country acted as an oppressor in relation to the peoples of the colonies, which in turn led to an intensification of the national liberation struggle from their side. By the beginning of the 20th century, when the world was already practically divided, the national question increasingly began to acquire an interstate character, since clashes large states because of the redivision of the world were explained by their national interests.

In Russia, the national question had a special specificity. The process of development of capitalist relations was slower here than in most European countries, and the territory of the state continued to expand, annexing areas where peoples lived, sometimes even at a pre-feudal level of development. At the same time, the state tried not just to roughly exploit new territories, but to include them in its economic system. This led to Russia becoming a more durable multinational state than, for example, Austria-Hungary, and interethnic contradictions in it were somewhat less acute than in a number of other countries, although they represented a serious problem.

From the 16th to the 19th centuries. part Russian state included Siberia, the Caucasus, Central Asia, Kazakhstan, Poland, the Baltic states, Finland and a number of other territories, completely different on economic, cultural, religious and other levels (see the Caucasus joining Russia, Siberia and Far East development, Central Asia annexation to Russia, Partitions of Poland). By the beginning of the 20th century. The actual Russian population in Russia was less than 50%. About 200 peoples lived in the country, each of which represented a unique social system.

Russia was a unitary state with strictly centralized system management, where the possibility of self-government of any of its individual territories was not assumed. True, in practice a number of exceptions were allowed: Finland had some elements of autonomy; the constitutional system in Poland existed for a relatively short time; in Central Asia there were formally independent Bukhara and Khiva khanates, but in reality they were completely dependent on the Russian government.

In its attempt to resolve national contradictions, Russia was characterized by a certain flexibility. Thus, the rich ruling elite of the annexed peoples were included in the elite and received the rights of the Russian nobility. Non-Russian peoples gave Russia many outstanding military and government figures, scientists, artists, composers, writers (Shafirov, Bagration, Kruzenshtern, Loris-Melikov, Levitan, etc.). The government tried to pay attention to local national traditions and customs. Thus, famous saying V.I. Lenin’s idea of Russia as a “prison of nations” was a significant exaggeration that pursued specific political goals. In the same way, any multinational state that time.

And yet national relations in Russian Empire cannot be imagined as an idyll. Interethnic conflicts periodically flared up there, often escalating into open clashes with considerable casualties. The Jewish population was subjected to severe discrimination. It was limited in the right of residence and free movement; the only exceptions were merchants of the first guild and persons with a university education (see Merchants). At the beginning of the 20th century. Bloody pogroms against Jews took place in a number of Russian cities. The Polish population was also in an unequal position. Numerous legal restrictions were imposed on Poles on public service and in the army. In 1898, an uprising broke out among the Uzbeks of the then Fergana region, dissatisfied with the policy of the tsarist administration towards the Muslim population. It was headed by the extremely popular local religious leader Dukchi Ishan. The uprising was brutally suppressed - all the villages where the leaders of the uprising lived were razed to the ground. In 1916, an uprising took place under the leadership of A. Imanov in Central Asia.

Interethnic conflicts occurred in Russia not only between Russians and national population. IN late XIX- early 20th century Armenian-Tatar relations sharply worsened, resulting in a real massacre.

Various options were proposed to resolve the national issue. According to one of them, it was necessary to provide national minorities with cultural and national autonomy without the right of state secession. This decision put them in an unequal relationship with other peoples. Another way is to recognize the rights of a nation to self-determination, up to and including secession and the formation of an independent state. This, however, contradicted the global trend of internationalization of the economy and the formation of large states. The theory of socialist teachings recognized the national question as insoluble within the framework of the existence of capitalist public relations. Only with their elimination will the basis for interethnic conflicts disappear, and, consequently, the national question will be resolved.

After October revolution In 1917, an attempt to implement these provisions was made during the formation of the USSR. The USSR was a federation of national states, i.e. a country where, in the presence of a single central power, its individual state entities(in this case, national) were given greater independence in resolving internal issues. It was assumed that the unification of workers would eliminate the reasons prompting peoples to separate them from Russia, although such a right was recorded in the “Declaration of the Rights of the Peoples of Russia” in November 1917. In the USSR formed in 1922, this right was enshrined in the Constitution (see Union of Soviet Socialist Republics). It was believed that joint defense from the capitalist encirclement, socialist construction, and the voluntary unification of the union republics would help bring the peoples of the USSR closer together and unite them into one union multinational state. At a certain stage this was indeed the case, which allowed the USSR to build a powerful economy and win a difficult Great Patriotic War 1941-1945

This is precisely what served as the initial thesis for the assertion that in the USSR the national question has been completely and finally resolved. To some extent, interethnic contradictions were smoothed out, but they were not completely eliminated, since the ideas of socialism were implemented in the USSR in a distorted form and their practical implementation did not coincide with the theory. The independence of the union republics was largely formal. The right to secede from the USSR practically could not be used (and it was not intended). In addition, in the 30-40s. many peoples (Germans, Balkars, Kalmyks, Crimean Tatars etc.) were forcibly deported from the places where they lived (see Mass political repression in the USSR in the 30s - early 50s). The economic policy of the central government often led to the one-sided development of the union and autonomous republics. National and cultural traditions of peoples were often not taken into account, etc. As a result, interethnic problems were driven deeper. With the collapse of the USSR they broke out with new strength. Currently the national question is Russian Federation and countries former USSR represents one of the most important state problems. Historical experience shows that attempts to solve it by force have little prospects. Life requires a search for new forms of solving the national question.

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