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August 24, 2018
Writing about web page https://www.rfa.org/english/news/uyghur/infected-08082018173807.html
Sometimes it is said that a popular image or tweet or a video clip has "gone viral." That means that it has been shared from person to person many times, like an infection.
When we use this image, we think of ideas spreading on an epidemiological model. Some people have little resistance and so they are highly vulnerable. After just one exposure, they are taken over by the idea and become carriers. Then, they pass it on to more people like themselves who are also of low resistance. A pool is formed of people who pass the idea in question backwards and forwards and, in the process, expose many others. These others might be more highly resistant, and are captured by the idea only after repeated exposure, which happens over a period of time. Eventually, as more and more people are exposed more and more times, the infection will spread to everyone who is not for some reason immune.
The same model, according to which ideas spread like a disease, is often found in the practical thinking of authoritarian regimes. Such regimes often prescribe a particular set of ideas as "healthy" -- for example, obedience to the state and loyalty to the ruler, each embodying or personifying the nation. A source of danger to the regime is then the spread of "unhealthy" ideas, which might encourage disrespect of authority or public demonstrations of discontent. They worry that ideas about free speech or the accountability of rulers, if unchecked, might go viral, undermining the stability of the regime.
The epidemiological model also prescribes the remedy. Risks to public health are contained by keeping the community under continuous surveillance, by quickly identifying outbreaks of disease, and stepping in immediately to isolate the people who have become ideologically sick, preventing them from passing on their infection more widely.
This remedy can be seen at work today in China's province of Xinjiang, where the Chinese state is trying to manage the largely Muslim ethnic minority of Uighurs. On August 18, The Economist reported:
During the past year campaigners, academics and journalists have been shedding light on the detention for “re-education” of vast numbers of ethnic-Uighur Muslims in China’s far-western province of Xinjiang. On August 13th the topic was raised at the UN, when experts undertaking an audit of China’s policies towards ethnic minorities said they had heard that as many as 1m Uighurs are being locked away.
The Economist's report went on to cite a recording by the Xinjiang Uighur Autonomous Region communist party youth league, made last year and published on WeChat. The full transcript can be found on the Radio Free Asia website, and that's where I have taken the following excerpt:
In recent times, amid a growing heavy crackdown, a small number of people—particularly young people—have gone to re-education camps to study. However, their parents, friends and relatives, and the general public don’t understand the benefits of re-education, and as a result they are worried and fearful. So let us give answers to their questions and their concerns today.
Members of the public who have been chosen for re-education have been infected by an ideological illness. They have been infected with religious extremism and violent terrorist ideology, and therefore they must seek treatment from a hospital as an inpatient. In recent years, there have been violent incidents occurring in Xinjiang, one after another, instigated by the “three evil forces [of “terrorism,” “religious extremism,” and “separatism”], which has threatened the safety of people from all ethnic communities and caused serious damage and losses. These terrorists have one thing in common: they were infected by religious extremism and a violent terrorism disease.
The religious extremist ideology is a type of poisonous medicine which confuses the mind of the people. Once they are poisoned by it, some turn into extremists who no longer value even their own lives … If we do not eradicate religious extremism at its roots, the violent terrorist incidents will grow and spread all over like an incurable malignant tumor.
Although a certain number of people who have been indoctrinated with extremist ideology have not committed any crimes, they are already infected by the disease. There is always a risk that the illness will manifest itself at any moment, which would cause serious harm to the public. That is why they must be admitted to a re-education hospital in time to treat and cleanse the virus from their brain and restore their normal mind. We must be clear that going into a re-education hospital for treatment is not a way of forcibly arresting people and locking them up for punishment, it is an act that is part of a comprehensive rescue mission to save them.
In order to provide treatment to people who are infected with ideological illnesses and to ensure the effectiveness of the treatment, the Autonomous Regional Party Committee decided to set up re-education camps in all regions, organizing special staff to teach state and provincial laws, regulations, the party’s ethnic and religious policies, and various other guidelines. They mobilized the public to learn the common language [Mandarin Chinese], complete various technical training courses, and take part in cultural and sport activities, teaching them what is correct and incorrect … so they can clearly distinguish right from wrong … At the end of re-education, the infected members of the public return to a healthy ideological state of mind, which guarantees them the ability to live a beautiful happy life with their families.
Ideological illnesses are the same as physical illnesses, in that they must be treated in time, and should never be ignored and allowed to become serious. Otherwise, later we will regret it, as it will be too late … Being infected by religious extremism and violent terrorist ideology and not seeking treatment is like being infected by a disease that has not been treated in time, or like taking toxic drugs … There is no guarantee that it will not trigger and affect you in the future. If people don’t attend re-education class because there is no one to take responsibility for the household chores, or if they choose to run away from re-education, that can be considered being very irresponsible to themselves, their families and society.
You can see that the Chinese communist party youth league's model of the spread of ideas, expressed in this long quotation, is not intellectually consistent. The unhealthy ideas are sometimes called a "virus," sometimes a "poisonous medicine." But the general idea of ideological infection could not be clearer: "Ideological illnesses are the same as physical illnesses."
One feature of this perspective is that people who have been infected are not to blame (unless they refuse treatment). Another is that they are not seen as lost to the community; they can be saved (or they must help to save themselves). Nonetheless, as long as they are inflected by unhealthy ideas, they are a danger to the community as well as to themselves -- even if they are legally innocent of any crime. Therefore, compulsion is justified to treat them.
Why am I interested? In another context, the Soviet KGB (security police) used the terminology of "unhealthy" ideas and behaviours, and of methods of "prophylaxis" (a medical term for prevention), all the time in internal correspondence and reports. If you would like to read more about this, there are some human-interest stories and more discussion in my book, One Day We Will Live Without Fear, especially chapter 5.
November 20, 2017
One of the joys of your own blog is that there is no editor to reject your contribution. (The corresponding downside risk is that there is no one to tell you not to be so bloody stupid.)
Last week, I wrote a letter to The Economist. I responded to a column entitled "What there is to learn from the Soviet economic model: Even today, some see it as a way to kick-start industrialisation." The column correctly pointed out that the Soviet way of doing things incurred heavy human and social costs. Nonetheless I felt it missed something. I wrote and said so, but my letter did not make it into this week's issue. Exploiting the prerogative of the blogger, I publish it here:
Jawaharlal Nehru asked whether the Soviet economic system could be “shorn of violence and coercion” (What there is to learn from the Soviet economic model, Nov. 9, 2017). Your correspondent correctly answers “No,” but, like Nehru, fails to grasp the reason. Nehru tried to understand the Soviet economy as a civilian project for economic growth and development. This was his mistake. The Soviet economy’s quantitative controls, priorities, and shortages, were the features of a war economy. The Bolsheviks’ first model was the German economy of sacrifice and mass mobilization for the Great War. Lenin expected to improve on the German outcome by dispensing with private property and the rule of law. The Soviet economy’s comparative advantage lay in supplying the means of national power in the age of mass armies. This advantage was revealed not in global market shares but in the global balance of power, where the Soviet Union was much more successful than its second-rate economy would have predicted. That is why the idea of it retains appeal for Russian nationalists in times of international tension.
October 28, 2017
Writing about web page https://www.elindependiente.com/opinion/2017/10/28/por-que-colapso-la-economia-sovietica/
This column appeared (in Spanish) on 28 October on the website of El Independiente.
Soviet economic institutions were inspired by two western economic models of the early twentieth century. One was the German war economy of the Great War, which Lenin observed and admired for its government priorities, the control of supply chains by committees of industrialists, the rationing of commodities at fixed prices, and obligatory labour mobilization. The other was the American system of mass production of standardized products in great factories under centralized management.
Combined with an authoritarian single-party dictatorship, these two models made the Soviet economy as it emerged under Stalin and persisted until 1991. Everything was designed for mobilization, production, accumulation, and expansion. To ensure this, the state owned nearly everything and directed nearly everything from the centre, either by decree or by pressure to conform, backed up by the secret police. The citizens were motivated to comply with authority by a mixture of patriotic appeals, fear, and meagre rewards. The economy could supply basic consumer goods and services, but its special advantage lay in supplying the means of national power in the world, especially a mass army with vast quantities of standardized weapons. By the outbreak of World War II, Stalin’s Soviet Union had become one the world’s two leading producers of armaments, the other being Hitler’s Germany.
The Soviet economy was capable of growth, but it never proved capable of catching up with the innovative market economies of the time. Moreover, the growth rate of the Soviet economy steadily deteriorated through the postwar period. From the mid-1970s, the Soviet Union was falling further behind the United States in productivity and prosperity. While its economy began to stagnate, the Soviet Union faced additional challenges of the time. One challenge arose from the U.S. rearmament under Presidents Carter and Reagan. Another arose from the self-imposed burden of the Soviet Union’s entanglement in Afghanistan. In the international economy the Soviet Union was reliant on the oil market, where prices collapsed.
The Soviet leaders made repeated efforts to overcome economic constraints through reforms. The reforms sought to raise productivity by decentralizing management and improving incentives for efficient behaviour, while retaining the framework of state ownership and the party monopoly of power. All such reforms failed, as the economy reverted to its basic type. Later, the Chinese leader Deng Xiaoping would say that the last Soviet leader, Mikhail Gorbachev, was a fool for abandoning the party monopoly of power without reforming the economy. But this was unfair. Gorbachev did so only after all economic reforms had been tried, including most of the reforms that had been tried out successfully in China. Why they failed in the Soviet Union is an important story, but one for another time.
The end of the Soviet economy cannot be explained by economic factors alone. This should be clear from the example of countries like Cuba and North Korea, where ruling parties are facing vastly greater economic problems and threats than the Soviet Union ever faced, yet regimes have not collapsed. In the case of the Soviet Union, politics was decisive. The conservative generation of leaders such as Leonid Brezhnev, born in the early twentieth century, died out. A new generation took command, led by Mikhail Gorbachev. The new generation was more open-minded, and their open minds had been influenced by the ideas of the dissident movement – nationalist, liberal, or social-democratic. Gorbachev was decisively influenced by ideas about social democracy and rule by consent. He did not want to rule at any price, or to rule by fear. Once it became widely understood that resistance to power would not be punished, people stopped being afraid. The Soviet Union became ungovernable and fell apart.
Politics was decisive in the moment, but at the same time we should not ignore the deeper economic forces. The Soviet economy was designed for a world of mass production and mass armies. That is no longer the world in which we live. In the 1970s, the information revolution gave rise to flexible production and a services economy based on information sharing. In the same decade, precision guidance and miniaturized nuclear weapons put an end to the idea that the future of Europe could be decided by a great battle fought by thousands of tanks and planes and hundreds of thousands of soldiers in the central European plain. The world for which the Soviet economy had been designed was disappearing. The Soviet Union had no future. No one should want to see it return.
October 13, 2017
Writing about web page http://wid.world/
In August this year Filip Novokmet, Thomas Piketty, and Gabriel Zucman circulated a new working paper, “From Soviets to Oligarchs: Inequality and Property in Russia, 1905-2016” (NPZ 2017a, b). This paper makes several advances, including a novel estimate of the evolution of Russians’ offshore wealth.
To situate the subject briefly, Cold War scholarship has left us a substantial literature on income inequality under communism. Bergson (1944), Yanowitch (1963), Wiles and Markowski (1971), Pryor (1972), Wiles (1974, 1975), Wädekin (1975), Chapman (1977), McAuley (1977), and Matthews (1978), each made valiant attempts, sometimes extending to piecemeal comparisons over countries and over time. “Considering the obscure data with which they had to work,” a survey by Schroeder (1983) remarked, “Western investigators display a large degree of agreement.” Measured by the decile ratio, the distribution of official incomes in the Soviet Union was becoming more equal over time and was substantially more equal than in the developed market economies then available as comparators. Schroeder noted, however, that Western researchers could not access data on the Soviet distribution of illegal incomes, or on privileged distribution of goods and services including accommodation and health care.
More recently, Lindert and Nafziger (2014) made an advance in another direction, examining inequality in Russia before and after the Soviet era. They concluded that pre-tax income inequality in 1997, although likely understated by official reports, was greater than in 1904.
Finally, a new paper by Allen and Khaustova (2017) examines Russian real wages in the long run. This paper does not address income inequality directly but allows inferences to be drawn from comparing real wages and productivity in industry. They find that real wages stagnated from the 1860s to 1913 (in St Petersburg, the capital, and Kursk, a provincial centre) or showed modest gains (in Moscow) but lagged everywhere behind productivity, suggesting a movement from wages to profits and income from wealth. After the troubled wartime and revolutionary period, the 1920s brought large real wage gains. These were short-lived, evaporating in the famine-led inflation of the early 1930s.
Novokmet and co-authors (NPZ) are the first to have tried to measure wealth and income inequality in Russia over the whole twentieth century. And, as many readers will be aware, their paper is part of a much larger collaborative project, the World Inequality Lab and the associated World Wealth and Income Database, one that aims to measure inequality in many countries over hundreds of years.
Here I focus on income inequality:
Income shares in Russia, 1905-2016 (selected years): bottom 50 per cent and bottom 90 per cent
Source: Novokmet, Piketty, and Zucman (2017a,b).
According to NPZ, the share of the top 10 per cent in pre-tax income distributed to adults in Russia was 47 per cent in 1905. The share fell to 22 per cent in 1928, increased modestly to 26 per cent by 1956, and began to fall gently back again, reached a low of 21 per cent in 1980. (The Soviet-era years observed are 1928, 1956, and then roughly every second, third, or fourth year to 1988, when annual observations begin.) By 1996 the top 10-per-cent share had returned to the 1905 level and remained in that vicinity through 2016. NPZ comment: “our benchmark estimates suggest that inequality levels in Tsarist and post-Soviet Russia are roughly comparable. Very top income shares seem if anything somewhat larger in post-Soviet Russia.”
Measured by the top 10-percent income share, Russia today appears in the World Inequality Lab database in the same inequality band as the United States and China. Income inequality is reported as greater in a few countries: Turkey, India, South Africa, and Brazil. All north and west European countries that are represented in the database are more equal than Russia. But all are smaller than Russia in population, and a larger population will always tend to show greater inequality, because unequal economic outcomes are promoted by heterogeneity of all kinds, and heterogeneity is inevitably increasing in population size.
In its time the Soviet Union, in contrast, was apparently one of the most equal countries in the world. This is particularly striking, considering the large size of the Soviet population, 288 million by 1991. Other countries in the WID dataset with top 10-percent shares of 26 per cent or below at any time from 1917 to 1991 are few, and they are also much smaller in population: Australia, Denmark, Mauritius, Italy, New Zealand, Norway, Portugal, Sweden, and Taiwan. Of all these countries, only Italy’s population had reached 57 million by 1991, and Taiwan’s 20 million.
These results are broadly consistent with the earlier research described above. They confirm that income inequality in Russia after the Soviet era was comparable to before the Revolution, if not greater; that the distribution of Soviet official incomes was markedly more equal than in most market economies at the time and today, and in Russia beforehand and today; and that, within the Soviet era, inequality followed a modest Kuznets curve, rising, then falling.
Seen in this light, Soviet institutions and policies appear distinctly pro-poor. Before we take that as settled, however, there are three issues that point the other way.
First, in the Soviet era the poor might have gained relatively, but the chief factor in this was impoverishment of the rich. What the rich lost was not transferred to the poor, or was given only temporarily before the state grabbed it back, as clearly implied by Allen and Khaustova (2017). NPZ measure inequality by shares of income distributed to adults. In the Soviet era, the share of income not distributed to adults, but retained by the state, became unusually large. As a first approximation, household consumption fell from around 80 per cent of GDP in 1913 to around 50 per cent in 1940 and through the postwar period. By implication, what the rich lost was diverted into government administration and investment and defence projects; it was not passed on to the lower income strata. If there was an initial transfer to the poor, it was confined to the 1920s, and was then cancelled in the Great Breakthrough of Stalinist collectivization and industrialization.
Second, the Soviet state did not take only from the rich. It took also from the poor, including the poorest. This applied particularly in the years from 1928 to 1956, a period for which the NPZ dataset has only gaps. While I cannot find full explanation on this point, the NPZ dataset (like most Cold-War scholarship) seems to rely on reports of the distribution of official wage earnings to capture Soviet-era inequality. Wage earnings accounted for less than one third of Soviet household incomes in 1928, just over 60 per cent in 1937, and nearly 70 per cent in 1956 (Kashin and Mikov 2004: 17, 23, 34). The largest category of households excluded from reports of wage earnings were collective farmers – the great majority of Soviet farm workers – who received an uncertain dividend, not a wage. If that is the case here, then the rural poor are left out of account. (Forced labourers are also left out. There were millions of these from the 1930s to the 1950s. But they are a small omission compared with many tens of millions of collective farmers.)
Narrative accounts of rural food shortages and periodic famines indicate that rural poverty contributed substantially to Soviet-era inequality before the 1950s (e.g. Davies and Wheatcroft 2004). After that time, the compensation of collective farmers moved gradually, but never completely, towards public-sector standards.
Finally, as NPZ acknowledge, under Soviet arrangements, persistent shortages and privileged distribution decoupled consumption inequality from income inequality. In the Soviet Union everyone had an income, but not everyone could spend it on the same terms. A privileged class of insiders – the party elite and the employees of key production and service establishments – who had access to relatively high-quality goods and services at prices fixed below the market-clearing level without waiting. Others had limited access to staple goods and services, for which they either waited in line or paid a higher, sometimes illegal price. As long as the poor had money they could not spend, or faced higher prices to spend it, it is possible and even likely that consumption was distributed more unequally than income. This contrasts with the pattern that has been found to prevail in market economies, where consumption inequality is generally less than income inequality. But comprehensive data on Soviet consumption inequality would seem far more difficult to come by than income data, so this may well remain a conjecture.
Consumption inequality was important not only for ex post evaluation of economic welfare under Soviet arrangements. It was of central importance to the political economy of the time. During the 1930s, as Paul Gregory (2004: 76-109) has noted, Stalin received regular reports of discontent and falling effort among the workers in the provinces and intervened from time to time to improve their condition. When he did so, he did not order their wages to be raised because, in a supply-constrained economy, this would only have lengthened local queues. Rather, he ordered consumer goods in short supply to be redirected to the towns and factories where dissatisfaction was rising, so that the workers could more easily spend their wages.
The existence of unofficial incomes in the Soviet era only adds complexity to the problem. We guess that unofficial incomes were substantial but of time-varying size. Anecdotes on who received them are plentiful. The Soviet central bank compiled annual estimates of their aggregate size (Kashin and Mikov 2004), but we continue to lack (and may never find) data on their distribution. Thus, it is impossible to say whether their net effect was to increase or reduce the extent of inequality of different kinds.
To summarize, the extent to which Soviet institutions favoured the poorest in society is easily overstated. The impact of the Bolshevik Revolution was to flatten the distribution of wages. On that official measure income inequality fell sharply. But non-wage earnings were likely distributed more unequally than wages. Unofficial incomes also mattered; how they mattered is unclear. Consumption inequality mattered too, and arguably mattered more than income inequality. Most likely, consumption inequality did not fall to the same extent. Whereas consumption inequality in market economies is relatively stable, it is possible that Soviet consumption inequality was volatile, spiking in particular years of crisis.
Any judgement on new work must be preliminary, but my thoughts so far are as follows. NPZ (2017) is a substantial contribution. It is not the first word on the subject, and it will not be the last word either. It turns a new page and sets a new challenge.
- Allen, Robert C., and Ekaterina Khaustova. 2017. “Russian Real Wages Before and After 1917 in Global Perspective.” University of Oxford: Discussion Papers in Economic and Social History no. 158 at https://ideas.repec.org/p/oxf/wpaper/158.html.
- Bergson, Abram. 1944. The Structure of Soviet Wages. Cambridge, MA: Harvard University Press.
- Chapman, Janet G. 1977. “Soviet Wages Under Socialism.” In The Socialist Price Mechanism. Edited by Alan Abouchar. Durham, North Carolina : Duke University Press.
- Davies, R. W., and S. G. Wheatcroft. 2004. The Industrialisation of Soviet Russia, vol. 5. The Years of Hunger: Soviet Agriculture, 1931-1933. Basingstoke: Palgrave.
- Gregory, Paul. R. 2004. The Political Economy of Stalinism. Cambridge: Cambridge University Press.
- Kashin, Yu. I, and V. V. Mikov, eds. 2006. Po stranitsam arkhivnykh fondov Tsentral’nogo Banka Rossiiskoi Federatsii, vol. 1. Denezhnye dokhody i raskhody naseleniya 1924-1990 gg. Moscow: Tsentral’nyi Bank Rossiiskoi Federatsii.
- Lindert, Peter H., and Steven Nafziger. 2014. “Russian Inequality on the Eve of Revolution.” Journal of Economic History 74(3): 767-798 at https://ideas.repec.org/a/cup/jechis/v74y2014i03p767-798_00.html.
- Matthews, Mervyn. 1978. Privilege in the Soviet Union. London: George Allen & Unwin.
- McAuley, Alastair. 1977. “The Distribution of Earnings and Incomes in the Soviet Union.” Soviet Studies 29(2): 214-237.
- Novokmet, Filip, Thomas Piketty, and Gabriel Zucman (NPZ). 2017a. “From Soviets to Oligarchs: Inequality and Property in Russia, 1905-2016.” WID.world working paper no. 2017/09 at http://wid.world/.
- Novokmet, Filip, Thomas Piketty, and Gabriel Zucman (NPZ). 2017b. Appendix to “From Soviets to Oligarchs: Inequality and Property in Russia, 1905-2016.” WID.world working paper no. 2017/10 at http://wid.world/.
- Pryor, Frederic. 1972. Economic System and the Size Distribution of Income and Wealth. Bloomington, IN: International Development Research Center.
- Schroeder, Gertrude. 1983. “Consumption.” In The Soviet Economy: Toward the Year 2000. Edited by Abram Bergson and Herbert S. Levine. Winchester, MA: Allen & Unwin.
- Wädekin, Karl-Eugen. 1975. “Income Distribution in Soviet Agriculture.” Soviet Studies 28(1): 3-26.
- Wiles, Peter, and Markowski, Stefan. 1971. “Income Distribution under Communism and Capitalism”, Soviet Studies 22(3): 343-369; 22(4): 487-511.
- Wiles, Peter. 1974. Distribution of Income: East and West. Amsterdam: North Holland.
- Wiles, Peter. 1975. “Recent Data on Soviet Income Distribution.” In Economic Aspects of Life in the USSR. Brussels: NATO, Economic Directorate.
- Yanowitch, Murray. 1963. “The Soviet Income Revolution.” Slavic Review 22(4): 683-697.
May 22, 2017
In Berlin on 22 November last year, I gave a talk at the Free University in a series on the Centenary of the Russian Revolution. My title was The Stalinist Economic System. The organizers were kind enough to make a video, which has been published here (50 minutes, so pour yourself a drink first if you are inclined to watch).
If you prefer just to leaf through my presentation, a slideshow is here.
For the cover slide, I used an illustration that made a big impact on me when I found it some years ago. It's the front page of Pravda on New Year's Day 1937: "Happy New Year, comrades!"
In the foreground, Stalin smiles benignly on the happy workers and peasants, who wave back at him. Advancing from the background is a column of tanks. Above them in massed formation flies a fleet of bombers. For the image was drawn from a real scene, the Revolution Day parade in Red Square in November 1936. Here's a grainy photo from that day:
(If you would like a moving version, set to the Kremlin bells and a marching band, it's here on Youtube.)
The airplanes were not just symbolic, by the way. The TB-3 was the world's first four-engined bomber. In the late 1930s the Soviet Union was building as many combat airplanes as the rest of the world put together, despite the fact that several other countries were actually at war and the Soviet Union was not.
I used these images to illustrate a simple point. Don't look at them and tell me that the Soviet project was not first and foremost about building national power. Don't tell me the first priority was the welfare of the people, or giving everyone a job or a hot dinner, or even economic growth, There was growth, and job creation, and some people did get hot dinners, but these were incidental by-products of the building of national power.
The Soviet economy was the first of its kind, a system designed for continuous war mobilization, even when there was no war. The Soviet economy and society lived under permanent mobilization, not because there was a war on, but because there might be one in future, and in order to be permanently ready for the "future war" when it arrived. Nothing took priority over that. It was the first priority under Lenin and Stalin, and it continued to be the first priority after the war, under "peaceful coexistence" and in the era of "detente."
There's more, of course. But for that you have to sit through the lecture. So pour yourself a drink.
January 16, 2017
Writing about web page http://www.bbc.co.uk/news/world-us-canada-38589427
The Steele memorandum, with its lurid tales of Donald Trump and “golden showers,” has put kompromat in the news.
Kompromat is the Russian term, a colloquial abbreviation, for “compromising evidence.” When did it arise? Sometimes there's the impression that it is a recent thing – a feature of post-Soviet Russia. Andrei Soldatov, an expert on the KGB, describes kompromat as “a tactic to smear one’s opponents in the media” that “came into use in Russia in the late 1990s.” Likewise, Julia Joffe links kompromat to cases that became frequent in Russia in the 1990s, involving what Russians call “black PR” – the use of real or faked evidence of wrong doing to discredit political opponents in the public arena.
It’s true that, to judge from the Google Ngram viewer, kompromat was completely unknown until the mid-1980s, when Soviet censorship collapsed, and its use became widespread only in the 1990s. (The figure below shows both the abbreviated and unabbreviated forms of kompromat; they show similar patterns. I can't explain the spikes during World War II; they might just be a random consequence of relatively few books entering the Google Books corpus from that time.)
But this pattern also reflects the limitation to published print media. For the first seventy years of its life the term kompromat was used very widely, but only by Soviet government and party officials in the secret documentation that can now be found in archives. In Soviet times, kompromat denoted the security files that documented the political crimes, misdemeanours, and faults of the citizens. In this sense its use goes back almost a century. The Soviet secret police was founded in 1918, and it began storing kompromat as soon as the circumstances of civil war allowed it to turn from killing people to recording their weaknesses.
Here’s an example. You’re following suspect A, let’s say, someone who is suspected of passing information to foreigners. In the street, A greets a stranger, who now becomes suspect B. Someone else will now follow suspect B and identify him. After that, the officer in charge will write a note to KGB records: “Is there kompromat on B?” And the answer will come back, yes or no. If no, too bad. If yes, it might be that B listens to Western radio, or sends letters abroad, or comes from a family that once had property, or is Jewish, or gets drunk and, when drunk, is liable to curse the communist party and its leaders. For any of these is a sign that B might hold a grudge against the political and social order and should therefore be considered potentially disloyal.
Now, suppose there does exist kompromat on B. The question is, what do you do now? In the Soviet practice of kompromat the answer is that you do not, under any circumstances, take it to the media. On the contrary, you file it and store it.
In Soviet times, kompromat had a mass application and a targeted application. The mass application was to grade people in very large numbers. Then, when someone sought promotion at work, or entry to higher education, or a foreign trip, the KGB would check its files for kompromat, and the files would tell it whether to say yes or no. The evidence would never be disclosed. Nonetheless, it is clear that most Soviet citizens understood the importance of not accumulating kompromat, and this influenced their behaviour in ways that were favourable to the stability of the regime.
Kompromat had a more targeted use. Although arguably of less importance in history than its mass application, this is the meaning of kompromat that is of greater interest today.
In cases where an individual person such as B was targeted, the kompromat would be useful, not when it was published to punish or discredit B, but because it was kept secret. And, used in this way, kompromat had the magical quality that it could turn people who might otherwise have been reluctant or recalcitrant into productive material for the regime.
Kompromat in this sense is blackmail, but no money changes hands. You would use the kompromat to persuade B to cooperate in your task, whatever that might be: for example, you might recruit him as an informer. You would apply the pressure slowly, over a long period of time, and during all this time the kompromat would remain secret, and would never be disclosed, but would be a gift that keeps giving.
This principle was applied not only in police matters, but more widely in politics. The party boss must promote one of two subordinates. Which should he choose, the one that is clean, or the one with a flawed past, documented by kompromat? The choice was clear. The untainted subordinate could become a rival; better promote the one the boss could control, the one who was obligated to the boss by his silence. In a low-trust organization, in other words, kompromat is the key that guarantees loyalty.
In these cases, you can see, the moment the targeted kompromat reaches the public, it loses its power to control the target, for that power lies in secrecy. You promise to keep the information secret while B works with you and your organization. You have given B something to lose. Hold the kompromat forever, and forever your collaborator will be obligated to you.
Today’s use of kompromat to cover the publication of discreditable information – real or fake – is, in comparison, a break with its traditional meaning. To hold kompromat is to hope that the target, the person on whom kompromat is held, might one day be useful. The dissemination of kompromat signals that you’ve given up that hope. The target has nothing left to lose, and can no longer be manipulated.
Here’s the bottom line. To read discreditable stories about our leaders is a worry. We should worry about these stories and try to evaluate them carefully, as best we can. But don’t worry about the stories too much. If they’re false, we should discard them, and, if they’re true, at least we know.
And we know, also, that kompromat that is published is spent and has no more value. The kompromat that still has value, that retains its magical power to induce cooperation, is the kompromat that is held back. If you like to lie awake at night and worry pointlessly about who is manipulating our leaders, you should think about the kompromat that we don’t know and will never hear. As I said, it's pointless.
PS Lots more like this in my book of stories, One Day We Will Live Without Fear.
October 10, 2016
My Hoover colleague and co-author Paul Gregory is involved in a remarkable project: to bring to life the stories of women who survived life in Stalin's Gulag. His book, Women of the Gulag: Portraits of Five Remarkable Lives, recounts their fates. As a historian, Paul began his research from documentary records of the survivors. He went on to track them down. The result is a beautiful and touching feature film by Marianna Yarovskaya.
In 2013 at the Hoover Institution's annual summer workshop I had the privilege to see an early cut of this beautiful film. Introducing Paul and his work to the audience, this is what I said:
For some of you Paul Gregory will need no introduction. For others, he is a leading economist and historian of Russia under communist rule. Among economists he is a rarity. All economists work with theoretical models and statistical data. Paul is one of the few that also understand the power of the story. Among Paul’s most celebrated publications are books that tell stories. His book Lenin’s Brain is a collection of stories from the Hoover Archives that range from the grim to the comic and curious. His book Politics, Murder, and Love in Stalin’s Kremlin is the poignant story of Nikolai and Anna Bukharin.
Today Paul Gregory will talk about his new book, called Women of the Gulag. Women of the Gulag was inspired by a need and an opportunity. The opportunity is represented by the Hoover Archive’s rich holdings on coercion and repression in the Soviet Union. These include millions of pages of documents from the Gulag, Stalin’s agency for forced labour camps. Among other holdings that tell the story of power and cruelty under the Bolsheviks are the minutes of many meetings of the party central committee and the personal archives of Nestor Lakoba, one of Stalin’s Georgian comrades in arms; and of Dmitrii Volkogonov, Gorbachev’s biographer of Stalin. These holdings illustrate the opportunity for scholars to work here at Hoover on the history of Soviet rule.
Now the important bit.
The need for Paul’s book is illustrated by a simple statistical comparison: In Russia, women die on average in their mid-70s, and men in their early 60s. Almost all men who experienced and survived Stalin’s mass repressions are now dead. Only a few women are still alive, and they too will soon have passed on. Their stories need to be told now, before it is too late. Through Paul’s book, the last survivors have now been able to tell their stories. They are: Women of the Gulag.
While Paul's book is published, the film of the book, which includes moving interviews with its surviving heroines, is still to be completed. Paul is crowd-funding this final stage. If you would like the chance to contribute, here's how.
August 26, 2016
Writing about web page http://www.simonandschuster.co.uk/books/Bridge-of-Spies/Giles-Whittell/9781849833271
Were there missed opportunities to unwind the tensions of the Cold War? This question was raised by my holiday reading: Bridge of Spies, by Giles Whittell. The book was published in 2011 by Simon & Schuster. (Since then Steven Spielberg has made a film with the same title. The relationship between the book and the film is currently in dispute. The book is great. I'm told the film is decent, but I haven't seen it yet; my remarks are based entirely on the book.)
The book tells the stories that came together in a prisoner exchange across the Gleinicke Bridge that joined East and West Berlin on 10 February 1962. For present purposes, the story that matters is that of Francis Gary Powers, an American U-2 (spy plane) pilot, shot down over the Urals on 1 May 1960. After parachuting to safety, Powers was captured, put on trial, and imprisoned. The author links this moment to a missed chance for peace in the Cold War. His argument goes like this.
In the 1950s, there was a Soviet-American race to develop long-range nuclear missiles. Both sides had atomic weapons that could be delivered by planes, but planes were slow and could be intercepted. Ballistic missiles would take nuclear attack and counter-attack to a new level: fast and certain. The arms race was becoming more dangerous.
In point of fact, however, in the late 1950s neither side actually had a reliable long-range missile. Rocket science meant filling a giant tube with an oxidizer and an oxidant and setting them on fire in the hope that they would burn smoothly, not just blow up. Mostly they blew up.
There was one difference between the two sides. The American failures were public. The Soviet failures were hidden from view. They were concealed by two things. One was intense secrecy. The other was a veneer of success. As far as both the American and the Soviet publics were concerned, the Soviets were winning the space race. They were first with a space rocket, first with an orbiting satellite (the famous sputnik), and first with a dog in a spaceship, all in 1957. Judged on that basis, the Soviet missile programme was more advanced. In 1958 and 1959 the Soviet leader, Nikita Khrushchev, made several claims of a successful, large-scale Soviet missile programme that strongly reinforced this impression.
Only one of these claims is reported in Bridge of Spies, but they are collated in a declassified CIA report dated 21 January 1960as follows. In November 1958, Khrushchev announced that Soviet intercontinental missile production was set up and ready to go. In January 1959 he repeated this announcement, referring specifically to “serial” production, implying large numbers. In November of the same year, he told journalists: “In one year, 250 missiles with hydrogen warheads came off the assembly line in the factory we visited.” (But he did not state that they were intercontinental missiles.) And, in January 1960, he announced a substantial cutback of Soviet conventional forces, offering as the public justification: “We already have so many nuclear weapons … and the necessary rockets … that … we would be able literally to wipe the country or countries which attack us off the face of the earth” (my emphasis).
(More famously, but less precisely, at a reception held in November 1956, Khrushchev had told the assembled NATO ambassadors: "We will bury you," using the Russian verb for interment of the dead.)
During 1958 and 1959 the Americans who took Khrushchev seriously raised the alarm: there was a "missile gap," they claimed, that US President Eisenhower had allowed to grow from complacency and lack of effort. Eisenhower tried to manage his critics by looking for independent evidence of the true size of the Soviet missile programme. The evidence would come from a secret CIA operation, a squadron of camera-laden spy planes overflying Soviet territory at super-high altitudes, above the reach of Soviet air defences.
In reality, Khrushchev was bluffing America over his WMD programme—a risky activity, as Saddam Hussein would later discover. The huge Soviet space rocket that was lifting satellites into orbit was completely unsuitable for a surprise nuclear attack, as Whittell explains: it "took days to fuel and was impossible to hide." Meanwhile, Khrushchev’s bluff was going wrong: it was stirring the United States into a military-industrial mobilization. If that worked, the Soviet Union would have no choice but to turn the bluff into reality. For the Soviet economy, only a fraction the size of the far wealthier United States, that looked ruinously expensive.
By 1960, therefore, Khrushchev was regretting his bluff. In January he announced a major cutback of conventional forces—justifying it by claims of Soviet nuclear strength. According to Bridge of Spies, moreover, he was preparing a daring initiative to end the missile race—a chance for peace in the gloom of the Cold War. In return for American restraint, he would offer to bargain away something that he didn't actually have: a successful Soviet missile programme. If the Americans would agree not to build missiles, the Soviet side would agree to stand down Khrushchev’s missiles. Without missiles, the balance of terror would recede, and the world would be spared the pointless expenditure of trillions of dollars on nuclear overkill.
What could go wrong? While Khrushchev was forming his plan, the Americans were trying to uncover the truth—and they were beginning to succeed. The CIA spy planes had found most of the Soviet potential manufacturing, test, and launch sites, and there was no sign of hundreds of missiles. Still, the picture remained worryingly incomplete, and the U-2 programme continued.
Then, disaster struck. On May Day, 1960, while Khrushchev reviewed the annual military parade in Red Square, a new Soviet anti-air missile shot down the U-2 flown by Francis Gary Powers. Khrushchev made a huge public fuss. A planned East-West summit was cancelled. There was no Soviet arms control initiative. The missile race went on, and led quickly to the most dangerous moment of the Cold War. This came in 1962 with Khrushchev’s attempt to place nuclear missiles in Cuba.
So, Whittell suggests, the chance for peace was lost. But I began to wonder. My first question was: if a chance was lost, who lost it? That is, who should have behaved differently? Whittel does not criticize the actions of Khrushchev, the Soviet leader, who is portrayed as seeking peace. Nor does he question the decisions made by Eisenhower, the American leader, who resisted the escalation of tensions, and looked to the CIA and its U-2 programme for supportive evidence. As for Powers, he was just a soldier.
Those whom Bridge of Spies holds accountable are the American promoters of the “missile gap” theory: the profit-seeking entrepreneurs (Thomas Lanphier), position-seeking politicians (Allen Dulles and Stuart Symington), and headline-seeking journalists (Joseph Alsop and Frank Gibney) of the US military-industrial complex. Also, let’s not forget the US presidential candidate John F. Kennedy, who campaigned successfully in 1960 on closing the “missile gap.”
Still, one wonders: how should these people have behaved differently? In hindsight they were wrong, and hindsight is a wonderful thing, especially for historians. At the time, however, how should they have known that Khrushchev lied? The Soviet Union was then, as before and afterwards, shrouded by the most intense secrecy the world had ever known. Why, and what did the secrecy conceal? Eisenhower’s intuition was that Khrushchev’s claims were a bluff, but he did not know for sure; that’s why he approved the U-2 spy plane programme. Dulles, Symington, and the others did not know for sure either, but at least they had evidence on their side in the public claims of the Soviet leader himself.
Was there really a lost chance for peace in 1960? As I asked myself this question, I stumbled on a second “lost chance.” This one, from 1953, is claimed by Sheila Fitzpatrick, writing in The Guardian on 18 August 2016. Fitzpatrick, one of the world’s great experts on Stalin’s Russia, was reviewing The Last Days of Stalin, by Joshua Rubinstein, published this year by Yale University Press. This is a book I haven’t read, so my comments are based entirely on Fitzpatrick’s review.
As Fitzpatrick points out, after Stalin’s death in March 1953, the Soviet leaders who succeeded him allowed many reforms to go ahead. Within their country they quickly curtailed Stalin’s last purges, and they went on to the phased release of millions from forced labour and resettlement. (I wrote about these changes in my own book, One Day We Will Live Without Fear.) In Korea, the new leaders allowed ceasefire talks to resume, bringing a speedy end to that bloody conflict.
Could there have been more? Soviet leaders, Fitzpatrick writes, “wanted to signal their interest in easing cold war tensions …. in the crucial months between Stalin’s death in March and the Berlin uprising in June of 1953, the US missed a great opportunity to meet the new Soviet leaders halfway.” She quotes Rubinstein’s verdict: “Soviet and Western governments could not overcome the decades of distrust that divided them.” That suggests equal blame for missing the chance on both sides.
Fitzpatrick answers back: this is too even-handed. Khrushchev looked for an opening. Churchill was ready for a summit. Eisenhower resisted, believing that this might be the time to call on the Soviet people to rise up against their oppressors. Whispering in Eisenhower’s ear was the older Dulles brother, John Foster Dulles, who believed that, eight years after World War II, the Soviet Union presented “the most terrible and fundamental” threat to Western civilization in a thousand years. Responsibility for the missed opportunity to unwind the Cold War in 1953 lies, Fitzpatrick concludes, “squarely with the US.”
So, the hypothesis: two lost chances to scale back the Cold War, one in 1953, the other in 1960.
After much reflection I’m not convinced. Here are my reasons. First reason: pay attention to the inherent fragility of the two Soviet peace initiatives. They were so brittle and insubstantial that, if one obstacle had not broken them, another surely would have. Consider 1953, when a new Soviet leadership wanted briefly to open up to the West. The window opened in March, when Stalin died, but it closed again in June. Why so brief an opportunity? Because, at the first signs of domestic relaxation, thousands of East Germans turned out into the streets to demand the resignation of the communist government. The uprising was promptly suppressed by tanks and guns. Hundreds of people were killed, then or later.
From that moment it was clear that the goals of Stalin’s successors had not changed: to hold power at all costs and spread their system of rule wherever possible. They differed from Stalin only in their preferences over means: “peaceably if we may, forcibly if we must.” Did they really want peace? Not deeply enough to respond peaceably to their own people if there were unintended consequences.
The chance for peace in 1960 was fragile too. It was fragile for two reasons: the Soviet commitment to missile negotiations was only skin-deep, and it was based on a lie. Khrushchev wanted an agreement with the Americans, but how deeply did he really want it? The shootdown of Francis Gary Powers did not stop him from seeking one. The world knew nothing about the U-2 programme until the Soviets publicized it. If they had really wanted a disarmament summit, they could simply have kept the news to themselves. They had the means, after all, in the world’s most effective censorship.
You could say that the Western Cold Warriors, uncomfortable with Eisenhower’s restraint, did not help because they put pressure on Eisenhower, and this put pressure on Khrushchev, which played into the hands of the Soviet military leaders who were already uncomfortable with Khrushchev’s conventional arms cuts. (I’m writing about the Soviet military as though they were a faction, although there is no real evidence that such a faction existed.) But in fact the Soviet side was collectively to blame for all the circumstances in which this game was played out. The Soviet missile men were to blame for a failing programme that threaten to impoverish the country. And Khrushchev was to blame for lying about the programme’s success. If he hadn’t made exaggerated claims, the “missile gap” would never have existed.
Now my second reason: when communist leaders came to the West with peace initiatives, they generally had a vastly inflated belief in their own credibility. They never really got how most Westerners saw them. (But it’s true that Western sympathizers with communism shared the same blinkers.) Within their own countries these leaders, Khrushchev included, were responsible for terrible crimes of commission, arresting and killing millions, and also crimes of omission, allowing millions to die of famine. Afterwards they regretted this, and they made partial, semi-secret admissions, not of personal guilt, but of a few collective errors. Instead of resigning and allowing judicial scrutiny to take its course, their next move was to carry on as normal: So we made some mistakes. We fixed them. What’s done is past. Everything is all right now! Move on. But the world remembered.
In foreign policy, the communist leaders had occupied Poland and the Baltic countries, blanketed them with the same secrecy and censorship that they operated at home, eradicated their national institutions, exterminated their national elites, imposed new regimes, staked out new borders, and defended them with the threat of overwhelming conventional and nuclear force. Because this turned out to be quite expensive, they thought they could then turn on a sixpence and say to the West: lower your guard, because that was then, and now we want peace and friendship. And Western leaders were expected to lower their guard on the word of practised killers who concealed their own weapons under a veil that could be penetrated only by a spy plane at 90,000 feet.
The first and only communist leader to get this was Mikhail Gorbachev. He puzzled over the Soviet Union’s inability to reach new agreements with the West over arms control. Shortly after taking office, on his road to Damascus, in 1986 or thereabouts, he reached an astonishing, shattering conclusion: They don’t trust us because they think we’re liars! And they’re right: we are liars! We can only be credible partners in negotiation if we learn to be open about everything and tell the truth! (Which turned out to be unexpectedly difficult. I wrote part of this story here.)
So my conclusion on the lost chances to end the Cold War is pessimistic. I don’t see real missed opportunities in either 1953 or 1960. On a more optimistic note, there was usually scope for both sides to gain from arms control, and negotiations were generally better than fighting. The important arms treaties would come. But their negotiation required more mutual trust than was available in 1953, and more mutual openness than was available in 1960.
March 11, 2016
China is investing heavily in its capacity to monitor and evaluate the attitudes and behaviour of the population. On 14 June 2014 the State Council issued a Notice concerning Issuance of the Planning Outline for the Construction of a Social Credit System. The plan envisages that by 2020 every adult Chinese citizen will have a social credit rating.
In a market economy, a person's credit is based on the record of what you earn, spend, borrow, and repay. You gain credit by demonstrating that you can handle money within the law and by honouring your debts. In China, "social credit" is partly financial, but it's also cultural and political. Social credit is gained, not just by handling money honestly and non-corruptly, but also, on a reasonable interpretation of the official language, by knowing the right people and showing the right attitudes in your social and political behaviour.
In other words, just as you can lose financial credit by breaking money rules, you will lose social credit by knowing the wrong people and saying the wrong things. And these things will interact, so that if you know the wrong people or say the wrong things you will put at risk your ability to borrow and to find responsible employment.
What's it all about? Based on its official motivation, the programme
uses encouragement to keep trust and constraints against breaking trust as incentive mechanisms, and its objective is raising the honest mentality and credit levels of the entire society.
Thus, it's explicit that social credit is an incentive mechanism aimed at behaviour change at the level of the population. Every single adult must must understand the norms that China's ruling communist party sets for personal behaviour in economic, cultural, and political life. Break those norms and you lose trust. Lose trust, and there wil be personal consequences. No one will be beyond the system.
Communist regimes have always aimed to classify their subjects for political reliability, but classification was usually crude and error-prone. Stalin's "usual suspects," (described in my new book One Day We Will Live Without Fear) were anyone who from a non-proletarian background, anyone educated under the old regime, anyone of foreign origin or experience of life abroad, anyone with religious beliefs, and so forth. In Mao's China people were classified into "red" and "black."
What the Chinese authorities have in mind today is a classification that is more sophisticated in every way: multi-dimensional, continuously calibrated, and above all comprehensive.
It's not hard to see the benefit for the party leadership. The party authorizes the norms that you should follow, but enforcing those norms throughout society is an unremitting slog. Through comprehensive "social credit" rating of the population, based on big data, the rulers gain a system that sets up clear incentives for every single citizen to conform in every aspect of their lives. If you have the wrong friends or you're indiscreet on social media, you lose the promotion or you are denied the loan you hoped for. So most people will be persuaded to conform.
Plus, the system will also identify the minority that isn't persuaded, and so resists the official incentives, and it marks them out as security risks.
Recently my attention was grabbed by the technology website Ars Technica discussing China's investments in big data collection such as CCTV:
The authorities are watching for deviations from the norm that might indicate someone is involved in suspicious activity (my emphasis).
I knew I had seen this somewhere before. So I looked for it, and here's what I found:
Our communists should be concerned every day to study and know more deeply processes that are essentially anomalous, that is, incorrect, deviating from the general rule of processes and phenomena, and in a timely way to obtain alerts leading to the exposure of persons intending to carry out hostile actions that can lead to serious consequences (my emphasis again).
This was nearly fifty years ago: on 24 April 1968, Lt. Col. Matulionis, an officer of the Soviet Lithuania KGB, was speaking to a meeting on counter-intelligence priorities of the day. (The documentary record is held on microfilm by the Hoover Institution Library & Archives, where I consulted it.)
Communism in Europe and China had common roots. After that, they went different ways. China today looks very different from the Soviet Union. But in respect of what makes a security risk, China's secret policemen have retained exactly the same idea as the Soviet KGB. An ordered society has normal processes. Good citizens follow those norms. When social norms are disrupted, the result is "anomalous, that is, incorrect."
That's where the secret policeman steps in. What is anomalous is incorrect. It arouses suspicion of a crime, and what is suspicious must be investigated for evidence. Who is behind this, and is the hand of the enemy at work?
February 02, 2016
Writing about web page http://www.amazon.com/One-Will-Live-Without-Fear/dp/0817919147/
My book One Day We Will Live Without Fear: Everyday Lives Under the Soviet Police State is published today in the US. It will be available in Europe from February 29. This is the story behind the title of the last chapter of my book, which I also used as the title of the book as a whole.
It’s 1958. David is chatting to his friend. Their subject is David’s dream, which is to emigrate. He’s a Jew, living in Vilnius, the capital of Soviet Lithuania. He was once a Polish citizen, born on territory that was absorbed by the Soviet Union in 1939 when Stalin and Hitler split Poland between them. Suddenly, David was a Soviet citizen. In World War II he fought in the Red Army. After the war he settled in Vilnius, got married, and made a family.
In the 1950s there was a short window when the Soviet authorities allowed people like David, born Polish, to leave for Poland if they wished. His younger sister, Leila, left for Poland the previous year, and from there she was able to travel on to Israel. David did not go with her, but now he regrets that he stayed behind. He would like to follow her, but he finds that he is trapped. Whether he left it too late, or for some other reason, the government will not let him go.
David tells his friend that he has become afraid of even asking about permission to leave.
It could turn out that you put your papers in to OVIR [the Visa and Registration Department] and they give them back to you, and then you get a ticket to Siberia, or they can put you in jail.
David has come to a decision. There's no point dreaming about leaving, he tells his friend. He has concluded it's dangerous even to think about it. He realizes he is going nowhere. He and his family will stay at home. But then he comes back to another thought, perhaps even more dangerous, that he cannot help but voice:
We’ll stay in Vilnius and we'll live in the hope that he [one of the Soviet leaders of the time, not named] and generally this whole system will smash their heads in, and maybe we will live here freely and without fear.
After that, David’s friend went home and made a note of the words David had used. In due course he passed the note to his handling officer, because this friend, unknown to David, was a KGB informer. The note ended up in the files of the Soviet Lithuania KGB, where I came across it more than half a century later.
The KGB handler thought David's remarks were pretty interesting. At the end of the report he summed up:
Report: Information on David received for the first time.
Assignment: The source [David's friend] should establish a relationship of trust with David and clarify his contacts. Investigate his political inclinations and way of life.
Actions: Identify David and verify his records.
Few people who lived in Soviet times ever imagined those times would come to an end. David was one of the few.
What was life in the Soviet Union really like? Through a series of true stories, One Day We Will Live Without Fear describes what people's day-to-day life was like under the regime of the Soviet police state. Drawing on events from the 1930s through the 1970s, Mark Harrison shows how, by accident or design, people became entangled in the workings of Soviet rule. The author outlines the seven principles on which that police state operated during its history, from the Bolshevik revolution of 1917 to the collapse of the Soviet Union in 1991, and illustrates them throughout the book. Well-known people appear in the stories, but the central characters are those who will have been remembered only within their families: a budding artist, an engineer, a pensioner, a government office worker, a teacher, a group of tourists. Those tales, based on historical records, shine a light on the many tragic, funny, and bizarre aspects of Soviet life
One Day We Will Live Without Fear: Everyday Lives Under the Soviet Police State, by Mark Harrison, is published on 2 February 2016 by the Hoover Press in Stanford, California. Order it today from Amazon US or pre-order it from Amazon UK.