Cambra, Fernando P. de. Homo sovieticus. La vida actual en Rusia. - Barcelona: Ediciones Petronio, 1975. - 296 p. ISBN 84-7250-399-2 Russian sociologist Lev Gudkov, former director of the Analytical Center Levada, describes the makings of a "Soviet Man" as a lifelong socialization process, accompanied by a powerful propaganda machine, highly ideological education system, supported by a powerful apparatus of political repression, as well as various forms of social control, including neighbors, colleagues, or even family members. ERR News is the English-language service of Estonian Public Broadcasting, run by a fully independent editorial team.

Such parallels with the now idealised late Soviet era were supposed to be one of Mr Putin's selling points. No tiresome political debate, fairly broad personal freedoms, shops full of food: wasn't that what people wanted? Instead, unthinkably, Mr Putin has been booed: first by an audience at a martial-arts event on November 20th, then at many polling stations, and now on the streets. The Soviet rhetoric conjured an anti-Soviet response.Homo sovieticus jest on tak niewolnik, który po wyzwoleniu w jednej niewoli czym predzej szuka sobie drugiej, gdyz buntuja sie przeciw komunizmowi, wielu przyjelo logike manichejska.” (Tischner, 1992) Po pozegnaniu z komunizmem czlowiek wita sie z samym soba. Uswiadania sobie swa wolnosc. Wybiara ja jako podstawowa wartosc, od której moze zaczac sie etyka. Najpierw jest to etyka prawdy. Nastepnie staje sie wlasnoscia siebie.” (Tischner, 1992) Upon arrival on Russia's political scene, Vladimir Putin made it seem as if there was nothing wrong with being Russian or a former Soviet citizen. Furthermore, Putin validated early on the feelings of millions of people who regarded the dissolution of the Soviet Union to be one of "the greatest geopolitical catastrophes of the century". The following strengthening of the power vertical and the State becoming again a paternalist caretaker of its citizens under Putin's rule just hit home for most of the Russian population who did not know any better.

The film's director Ivo Briedis and the journalist Rita Ruduša were both born in the Soviet Union. Together, they embark on a journey to explore the phenomenon of HOMO SOVIETICUS. They want to know if a totalitarian mindset can still be found in countries that were formerly part of the Soviet Union. Image: Mistrus MediaThe totalitarian and authoritarian delusion of wholeness, where history and every part of live was explained by the law of progression, sounded as a very attractive offer, it was considered to be the big new perspective. It however soon became fixed as a doctrine. The ideology of dialectial materialism was used to explain all social facts. All human beings were obliged to think in the same terms. Free autonomous thinking was not allowed. People ’s minds became captive. 2.1 The functioning of an ideology. The bodies lying on the streets of Bucha, Mariupol being destroyed, theaters and even maternity wards blown up, millions of innocent civilians fleeing the country searching for safety and shelter – all of it is ridiculed and overturned by Russian propaganda and served to the millions of Russians who behave like in one of Alexander Pushkin's famous poems: "Ah, it is not difficult to deceive me, I am happy to be deceived."

The MIT Press has been a leader in open access book publishing for over two decades, beginning in 1995 with the publication of William Mitchell’s City of Bits, which appeared simultaneously in print and in a dynamic, open web edition. Join us after the film for a panel discussion about this phenomenon and its repercussions on contemporary geopolitics. Filmmakers Ivo Briedis and Rita Ruduša will be joined by Craig Kennedy, from the Harvard University’s Davis Center of Russian and Eurasian Studies, and filmmaker Darya Zhuk. Moderated by Daris Dēliņš. Herschel and Edith Alt, The New Soviet Man. His Upbringing and Character Development, New York: Bookman Associates, Inc., 1964 (from a review: "The aim of the Alts' study was to portray the impact upon the character of the individual of the entire Soviet system, of which child rearing and education are a part.") This is not the kind of literary product one can savour with a glass of flinty Chablis, half-listening to the analog grit of some fresh lo-fi chillop. This is work both for the intellectual and the emotional aspects of readership, often punctured by tears, but always ending in a classic cleaning catharsis. I am fortunate to be able to read Alexievich in the original Russian, but even the English translations retain the thunderbolt strength of her laconicism. Truly, if the story (in this case, hundreds of stories) is enthralling, it requires no embellishment (sorry, Tolkien). Today, as the pandemic world convulses in the corrosive slops of populism, and in Alexievich’s native Belarus the emboldened dictator releases smug videos of himself with an automated gun (and his own underage son grotesquely clad in a spetznaz uniform), I revisit her Secondhand Time in search of answers, clues, and prophesies. What is the essence of a Soviet (and post-Soviet) person? What knowledge (if any) has been retained after decades with so much happening within them and yet with so little to show? What hope is there for hundreds of millions of identities stumbling, half-conscious, from ideology into ideology?

Whistleblowing Under the Whistleblowing Law, everyone is entitled to blow the whistle in the public and private sector regarding a threat to public interest observed in the working environment. Pavyzdžiui, salėje, skirtoje kultūrai, matome, kad viršutiniame lygyje kabo Lenino portretas; ir iš tikrųjų vado ir partijos lyderių atvaizdavimas tais laikais buvo pelningas verslas. Antrame lygyje – ekslibrisas, neutralus meno kūrinys, kokius Lietuvos menininkai galėjo kurti ne darbo valandomis, bet vėlgi, nepamiršdami savicenzūros ir net nesvajodami, pavyzdžiui, apie popartą. O apačioje matome trečią meno kūrinį, vaizduojantį žuvusius Lietuvos partizanus, kurių niekur ir jokiomis aplinkybėmis nebuvo galima rodyti“, – sako muziejaus gidas Rokas Miknevičius.

Almost three decades after the collapse of the Soviet Union, today more often than ever, global media and intellectuals rely on the concept of homo sovieticus to explain Russia's authoritarian ills. Homo sovieticus - or the Soviet man - is understood to be a double-thinking, suspicious and fearful conformist with no morality, an innate obedience to authority and no public demands; they have been forged in the fires of the totalitarian conditions in which they find themselves. Józef Tischner (2005). Etyka solidarności oraz Homo sovieticus (in Polish). Kraków: Znak. p.295. ISBN 83-240-0588-9. Nie ma tajemnic, których by nie wyjasnil. Nie ma problemów, których by nie rozwiazal. Jest naiwny i prosty. Jest pusty. Jest wszechwiedny i wszechobecny. Jest przepelniony madroscia. Jest czasteczka wszechswiata noszacego w sobie caly wszechswiat. Jest gotów na wszystko i do wszystkiego. Jest nawet gotów na lepsze. Oczekuje na lepsze, choc w nie nie wierzy. Ma nadzieje na gorsze. Jest Niczym czyli Wszystkim. Jest Bogiem udajacym Diabla. Jest Diablem udajacym Boga. Tkwi w kazdym czlowieku.” (Zinoviev, 1984)In a number of his works, Levada described the negative personal qualities inherent in the Soviet man and, summing up many years of research, expressed confidence that the Soviet man as a type of personality did not disappear with the collapse of the USSR, but continues to exist in modern Russia and be reproduced in new generations. Moreover, according to the scientist, cynicism and an increase in the level of aggression were added to such negative features as social hypocrisy, paternalism, suspicion and isolationism. According to Levada, these negative changes were again the result of restrictions on public freedoms, as well as distorted economic and moral incentives introduced by the new Russian authorities. As one of the surveys of the study showed, by 2004, the number of people who believe that Russians are no different from residents of other countries has significantly decreased and the number of those who consider Russia a "besieged fortress" surrounded by enemies has increased. [15] Zinovyev explains that Westerners use "Homo Sovieticus" in a sarcastic way and reinforces it by adding his own description of the Soviet Man: "Look at this (Soviet Man)! He is smart and educated. Nobody fooled him, intimidated him, or corrupted him. Rather, on the contrary, he himself did this to other people, who, however, do not consider themselves fooled, intimidated, orcorrupted.In general, there is no need to subject Soviet people to such treatment, since they themselves are capable of fooling, intimidating, and corrupting anyone." Harboe Knudsen, Ida (2013). New Lithuania in Old Hands: Effects and Outcomes of EUropeanization in Rural Lithuania. p.20. ISBN 9781783080472 . Retrieved 6 May 2014. Of course the concept of freedom was very important during communist period. It was completely different understood as it is today. It had a teleological meaning as contribution to the revolution and the progression. Freedom meant „poddanie sie obiektywnemu prawu dziejów, wykladanemu prez nieomylna partie.” (Tischner, 1992).