A People's Tragedy (51 page)

All these factors played their part in Semenov's struggle to separate from the commune.

To begin with he and his supporters, who were mostly the younger and more literate peasants, tried to persuade the rest of the village to consolidate all their land together, or at least to carry out a communal redivision of the land to reduce the number of narrow strips. But Maliutin and his supporters raised all sorts of objections, and the rest of the peasants were either too fearful of them, or else too fearful of change, to give Semenov and his supporters the two-thirds majority they required to enforce a general consolidation. So Semenov's group now began to campaign for the right to consolidate their own allotments as
otruba.
But again they encountered hostile opposition from Maliutin and the other elders. The village broke down into two warring minority camps

— one trying to break away from the commune and the other trying to stop them —

whilst the majority of the peasants did not know what to think but tried, like sheep, to stay with the largest group. To frighten Semenov, the elders barred his children from the village school and deprived him of access to the communal pastures and woods.

Maliutin's followers beat up his wife, killed his livestock and burned the houses of his supporters. They even threatened to kill the land surveyors when they came to the village; and for eighteen months no surveyor dared re-appear.

Such intimidation was by no means unusual (in many villages troops had to be brought in and martial law imposed to end the violence). It was certainly effective in putting off many potential peasant pioneers. Of the six million individual applications for land consolidation received before 1915, over one-third were subsequently withdrawn by the applicants themselves, largely because of pressure from their neighbours. Of those that were completed (about one million individual consolidations in all), two-thirds had to be forced through by the authorities against the opposition of the commune.32 And yet, as Semenov was to learn, even with the state on their side, it would need considerable determination by the separators to see the thing through to the end.

Bureaucratically, the fate of Stolypin's reforms was in the hands of the local land captains. They were charged with explaining to the peasants the advantages of the new mode of farming and with approving their petitions to the land commission, the Peasant Land Bank, and other sources of financial support. Semenov's land captain, Makarov, was a liberal and educated noble driven to this relatively humble office by bankruptcy and a tragic love affair. Like the provincial governor, he was quite sympathetic to the enclosure movement. This was unusual. The majority of their colleagues in the provincial bureaucracy were opponents of reform. They saw the enclosures as part of a general campaign by Stolypin to undermine the gentry's domination of the countryside, and tried to block their implementation through inaction and delay. The need to involve the land captain turned out in itself to be a major deterrent to potential separators. For in many areas the captain had played the key role in putting down the agrarian disorders of 1905—7 and peasant mistrust of the captain, as of all government officials, still ran very deep.33

But there was still not much that even Makarov could or would do to help Semenov.

The Marshal of the Nobility and the other land captains in Volokolamsk were strongly opposed to the reforms, and Makarov was not prepared to step out of line for fear of losing his job. Nor was he brave enough to use his coercive powers and force through Semenov's rights in the face of hostile opposition from his fellow villagers. Indeed he never once came to the village for fear of his life. All this played into the hands of Semenov's opponents, who now stepped up their resistance. Led by Maliutin, they bombarded the local authorities with petty complaints against Semenov. These complaints were cleverly planned to give the authorities an excuse for endless bureaucratic delays over the land reform. They denounced Semenov to the district police for defiling a portrait of the Tsar, so that a detailed investigation had to be carried out before Semenov was deemed worthy enough to own a private plot. They took the question of whether Semenov or his father was to have rights at the village assembly to the volost court, and, when it failed to reach a decision, they took it to the district courts.

All of this took up nearly two years. Maliutin also dragged him through the courts with a bogus claim to his allotment land, so that while the case was
sub judice
he would be unable to enclose his strips since he had no clear legal right to them.

Semenov's determination to cut through all these obstacles was quite extraordinary.

Most peasants were deterred by far less difficulty, and the enclosure movement lost much of its impetus as a result. The rate of consolidations, after a strong initial spurt, fell sharply after 1909—10. Between 1906 and the eve of the revolution something in the region of 15 per cent of all the peasant households in European Russia consolidated their land as private plots, either in groups or individually, bringing the total of peasant farms in hereditary tenure to somewhere between 27 and 33 per cent.34 Yet for every household that enclosed its land there was another that had tried and failed, either because of

communal resistance or bureaucratic delays, with the result that they lost interest. Most of the separations took place in the west, the south and south-east of the country, where the market was most developed. The separators tended to be either the more market-oriented farmers or, conversely, the poorest peasants, who quickly sold up their private plots and often moved into the cities. The mass of the peasants in the central region of Russia — precisely those who would lead the agrarian revolution of 1917 — were not affected. Stolypin's reform had failed to alter their communal way of life.

In the end, after more than two years of wrangling, the land surveyors arrived in Andreevskoe with armed bodyguards and the final details of the land consolidation were completed. Of the forty-five households which had originally applied to consolidate their strips along with Semenov, only eight remained. To appease their opponents they were forced to make do with a piece of poor scrubland on the edge of the village. Since it had no suitable pasture, they remained dependent on the village commune's permission to graze their cattle on its land. Such compromises were a fact of life. Most of the peasant separators preferred to keep one foot in the village, as they could do if they held an
otrub
(which gave them rights of access to the communal pastures and the woods), rather than run the risks of setting up an enclosed but dangerously isolated
khutor
on their own. The vast majority of Stolypin's land enclosures were consolidations of
otruba;
and the government, despite its preference for
khutora,
had little choice but to give them its blessing.

Despite the continued opposition of the communal peasants, who occasionally vandalized their property, Semenov and his fellow separators gradually turned their scrubland into model private farms. They introduced big square fields with advanced crop rotations, sorted seed, chemical fertilizers and modern tools. Their cereal and flax yields increased by nearly half. They built winter sheds for their cows, imported better livestock breeds from Europe, exported milk to Moscow and established a dairy farmers' union. They also grew fruit and vegetables, which they took by train for sale in Moscow every Saturday. 'My experience over the past three years', Semenov wrote in 1913, 'has convinced me that a bright new future lies ahead of the peasants.'35 And these newly enclosed farmers were the pioneers of a brief agricultural revolution in Russia before the First World War. To a large extent it was they who accounted for the marked rise in peasant living standards noted by recent historians. The
khutor
farmers, who were generally the strongest of the strong, had three or four horses and perhaps a dozen cows, compared with one of each for most of the communal peasants. They hired labour, bought more land from the gentry and began to set up in business. Here were the winners of the 'wager on the strong'.

But there were others, especially among the
otrubniki,
who failed to make it on their own. Many of their
otruba
were actually smaller than the neighbouring communal allotments, suggesting that they belonged to the weaker peasant households.

No doubt some of them had set up on their own with the aim of selling the land and moving into the cities: over one million peasants did just that between 1908 and 1915.

But others did attempt to cultivate their enclosed plots, believing that once they were free of the commune they too could become successful farmers. The truth was, of course, that farming an enclosed plot entailed many more costs and risks than the peasants had faced within the village commune, and that trying to do it with inadequate means was bound to end in disaster. The separators had to pay interest on loans from the bank and invest in roads, fencing and water. They also had to provide their own means of transport, tools, timber, pasture and stocks of seed and grain, some of which they would previously have shared with their communal neighbours. The range of communal services which had always made the village the centre of the peasant's life — the church, the school, the shops and small trades, as well as the personal networks between neighbours — was now closed to them, at least partly. By 1917, many of the private farmers had fallen into desperate poverty and were only too ready to liquidate their farms in order to rejoin the commune and share in the division of spoils as it renewed its war on the gentry's estates.

The majority of Western historians have tended to assume — often more on the basis of their own ideological prejudices than empirical evidence — that Stolypin's land reform

'must have been' a success. It is argued that were it not for the First World War, which brought the separations to a halt, the reform might have averted the agrarian revolution by converting the peasants into a class of yeoman landowners. This fits with the
view
of those historians who stress that tsarist Russia after 1905
was
becoming stabilized and strengthened as a result of its evolution towards a modern society and that, if it had not been for the war, the revolution would never have happened. The bad old days of autocracy were receding, a parliamentary order was taking shape, and Russia, so the argument goes, was fast becoming a real industrial power with a peasantry that not merely fed itself but, thanks to Stolypin's reforms, was able to export food as well.

In fact, long before 1914, Stolypin's land reforms had ground to a halt. Stolypin had claimed that they would need at least twenty years to transform rural Russia. But even if they had continued at the same rate as they had been progressing before the First World War, it would have taken the best part of a century for the regime to create the strong agrarian bourgeoisie on which it had evidently decided to stake its future. The land enclosure movement, like every other reform of the tsarist regime, came too late.

Part of the problem was the lack of an adequate bureaucratic structure to implement the reforms, so that they suffered endless delays. The government was attempting to transform the peasantry's way of life without any real political leverage in the countryside. Most of the gentry, from the provincial governors down to the local land captains, opposed the reforms and did their best to stop them. Meanwhile, at village level there was no state administration at all, although Stolypin, to be fair, had tried to create a volost zemstvo dominated by the new peasant landowners and it was only the political opposition of the gentry, defending their traditional hegemony over local government, which buried his proposals. The peasant pioneers, like Semenov, thus had no political authority of their own to which they could turn in their uphill struggle to break away from the commune and unless, like him, they showed extraordinary perseverance they had very little hope of succeeding. Without the democratization of local government Stolypin's reforms were doomed to fail.

Perhaps above all the reforms were fated by their sheer ambition. It turned out to be much harder to impose foreign capitalist ways on the backward Russian countryside than the senior bureaucrats, sitting in their offices in St Petersburg, had been prepared to acknowledge. The village commune was an old institution, in many ways quite defunct, but in others still responsive to the basic needs of the peasants, living as they did on the margins of poverty, afraid of taking risks, suspicious of change and hostile to outsiders.

Stolypin assumed that the peasants were poor because they had the commune: by getting them to break from it he could improve their lives. But the reverse was closer to the truth: the commune existed
because
the peasants were poor, it served to distribute the burden of their poverty, and as long as they were poor there would be little incentive for them to leave it. For better or worse, the commune's egalitarian customs had come to embody the peasantry's basic notions of social justice and, as the events of 1917 would prove, these were ideals for which they would fight long and hard.

iv For God, Tsar and Fatherland

In the hills overlooking the western districts of Kiev there are some caves where before the revolution children used to play and, on fine Sundays in the summer, families would come with picnics. One day in the spring of 1911 some children found the corpse of a schoolboy in one of the caves. There were forty-seven stab wounds in the head, the neck and the torso, and the boy's clothing was caked dry with blood. Nearby were his school cap and some notebooks, identifying the victim as Andrei Yustshinsky, a thirteen-year-old pupil at the Sofia Ecclesiastical College.

Kiev was outraged by the murder. It filled the city's papers. Because of the large number of wounds on the victim's body some Black Hundred groups

said that it had to be a ritual murder by the Jews. At the funeral they distributed leaflets to the mourners in which it was claimed that 'every year before their Passover the Jews torture to death several dozen Christian children in order to get their blood to mix with their matzos'. They called upon the 'Christians to kill all the Jews until not a single Yid is left in Russia'.36