Campana (2009) ‘Collective Memory and Violence.’ Citation Campana, Aurélie (2009) ‘Collective Memory and Violence: The Use of Myths in the Chechen Separatist Ideology, 1991–1994,’ Journal of Muslim Minority Affairs, 29:1, pp. 43-56.
Theory, Research Question, Hypothesis:
Method:
Looks at the role of the wolf in Chechen political mythology, as represented in discourse, separatist works, interviews, and popular literature.
Findings:
Campana (2009): The wolf and the closely associated ideal of freedom were ideologized and idealised during the final years of Perestroika and early post-Soviet period (focuses on 1991-1994). The wolf became a national symbol, and freedom an intrinsic value of Chechens.
Abstract: This paper deals with the political uses of freedom myths in the Chechen separatist ideology between 1991 and 1994. By adopting a constructionist perspective, it shows that these myths could have a pervasive role in a period of deep political crisis. It explores the way myths have been evolving over times. It particularly points out the role of collective memories of past tragic events in reshaping myths and their political significance. From that point onwards it analyses how myths have been included into political rhetoric. Chechen separatist leaders make a linear reading of Russo-Chechen relationships and put forward independence as a necessity. In so doing, the new self-proclaimed independent state represents, beyond political and economic arguments, a ‘guaranty for safety’. While the embryonic Chechen state was failing, separatist leaders borrowed from mythology to legitimize the Chechen state and raise the struggle for an independent state to the status of a right and just struggle. This paper demonstrates the strength that the narratives conveyed by myths could have in terms of constructing a common sense to past and present in a period of changes.
Notes:
Campana (2009:43): The wolf is a symbol of the heroic resistance of the Chechens, but it is one that comes from the insurgents themselves; therefore, those analysing the conflict who use it are actually borrowing from insurgent self-representations and romanticizing the conflict. Both the wolf and freedom are central concepts in the separatist political mythology.
Campana (2009:43): Myths are ethnicity markers and help create and strengthen “collective imaginary,” which is itself continually redefined. The evocation of myths can potentially have a strong mobilizing role.
Campana (2009:44): Many interviewees spontaneously noted that Chechens have preserved a distinct identity throughout history, and were unanimous in identifying freedom and equity as that which made them distinct.
Campana (2009:45): Two symbolic characters represent freedom, courage, and equity: the abrek and the wolf. “It has to be noticed that this term has become a pejorative expression in Russian, meaning savage, bandit. In the Chechen traditions, abreks are still representing as men fighting enemies to defend their territorial integrity and the values common to the ethnic group.”
Campana (2009:45-46): “in the Chechen context, the wolf primarily symbolizes freedom, strength, slyness and agility. It emblematizes independence, the pride of the Chechen people and their historical struggle for preserving their traditions.”
Campana (2009:46): Abreks defend territory and identity, whereas the wolf symplozes the rejection of domination and the need for leadership. Wolf incorporated into national flag and features in the national anthem.
Campana (2009:48): “Mass deportation is still recalled as an unrecognized genocide. This widespread interpretation has led to the entire re-writing of the history of the Russo-Chechen relationships. All the confrontations which opposed Chechens and Russians are presented as a continuous genocide that started three centuries ago with the North Caucasus’s conquest.” Argues that the use of genocide serves a dual purpose: attracting the attention of the international community, and constituting a concrete accusation against Russia that presents it as a physical danger and a threat to identity.
Campana (2009:48): “Independence has been presented from 1990 onwards as a necessity to safeguard the physical, territorial and moral integrity of the Chechen people. Beyond political and economic arguments, the separatists revived a traumatic collective memory alongside with references to freedom and equity.” Thus the concept of genocide is used as a rationalisation of the political goal of independence.
Campana (2009:49): Yeltsin’s use of force against Chechnya rallied support behind Dudayev at least in part by validating the argument that Russia represented a physical and identity threat.
Campana (2009:50): Dudayev repeatedly utilised the ideology of Russia as a threat, attributing all internal difficulties and disagreements to Russian subversion. Military concerns dominated Dudayev’s decrees.
Campana (2009:51-52): Wolf has come to be replaced by other symbols. Tower, oil rig and rising sun used by Chechen government in 2004, which sought to impose its own interpretation of Chechen identity, rather than negotiate a new on.