Last posts on pavel tulaev

Le sens de la musique

2021-10-05T19:35:45+02:00

Le sens de la musique

Pavel Vladimirovitch Toulaev

(discours à l'occasion du 50ème anniversaire de Pavel Vladimirovitch Toulaev)

Ex: https://ateney.ru/old/bol/bg024.htm

Qu'est-ce que la musique ? D'où vient-elle et à quoi sert-elle ? Pourquoi tous les gens écoutent-ils de la musique, la chantent-ils, sautent-ils sur ses différents rythmes ?

Tout au long de l'histoire de l'humanité, tant d'instruments de musique ont été créés, tant de compositions mélodiques (et moins mélodiques) ont été écrites, qu'aucun jury ne serait capable d'apprécier toute cette richesse.

La majorité des gens, bien sûr, n'ont pas approfondi ces questions sérieuses. Ils continuent à écouter diverses émissions musicales à la radio et à la télévision, à assister à des concerts et à des pièces de théâtre, à passer leurs nuits dans divers clubs de danse, à acheter divers CDs, à se disputer au sujet de leurs artistes préférés, etc. Tout cela se fait aussi naturellement que de manger ou de respirer. Quant à la musique, elle répond à un besoin large et universel, elle est elle-même nécessaire en tant que telle, et les théories sur ses causes et ses formes sont l'œuvre de spécialistes.

Les musiciens professionnels, en particulier les compositeurs et les critiques, tentent bien sûr de répondre aux questions posées ci-dessus, bien que leur formulation succincte ne soit pas si simple.

Voici, par exemple, la définition de Sergei Vasilievich Rachmaninoff : "La musique, c'est l'amour. La sœur de la musique est la poésie, et sa mère est le chagrin".

Rachmaninov, qui vivait à la limite entre le XIXe et le XXe siècle, n'a pas été le premier à lier la musique à l'amour. Et en fait, la musique génère non seulement de la peine mais aussi une joie éclairée, et ce à un degré considérablement plus élevé. Friedrich Nietzsche, dépassant l'éthique chrétienne fondée sur le culte de l'ascèse et de la souffrance, a réfléchi sur les principes dionysiaque et apollinien dans l'art. L'exubérance des forces vitales et le sens du beau, voilà les véritables sources de la musique, selon le fondateur de la "science joyeuse". (Sur le continent américain, d'ailleurs, toutes les formes culturelles avaient été développées plusieurs millénaires avant l'arrivée des Européens sur place).

La philosophie de la musique existe dans le monde antique au moins depuis l'époque du grand Pythagore, qui a développé la doctrine de l'harmonie des sphères.

À notre époque, la conception philosophique la plus précise du sujet qui nous intéresse est présentée par Alexei Fyodorovich Lossev++ (1893-1988), éminent théoricien et historien des doctrines esthétiques, membre actuel de l'Académie d'État des sciences de l'art et professeur au Conservatoire de Moscou. (Alexei Fyodorovich Lossev (1893-1988) - l'un des grands philosophes du XXe siècle. Ses ouvrages les plus célèbres sont : "Le cosmos antique et la science moderne", "La dialectique des formes d'art", "La dialectique des nombres chez Plotin", etc. Les écrits philosophiques d'Alexei Lossev contiennent des critiques du marxisme et du communisme et font l'objet d'attaques sévères (par exemple, le rapport de Kaganovitch L. M. au XVème congrès du parti bolchevique). En 1930, il a été arrêté et emprisonné dans un camp de travail. De ce camp, Losev est revenu gravement malade en 1933. Son Histoire de l'esthétique antique en huit volumes, une profonde étude historico-philosophique et culturelle des traditions spirituelles de l'Antiquité, occupe une place particulière dans l'héritage créatif du philosophe russe (Anton Rachev).

Il développe les résultats de son étude fondamentale "La musique comme objet de la logique" ("Music as an Object of Logic") dans des essais spéciaux, où il donne des formulations sommaires et des caractéristiques du phénomène musical en tant que tel. L'existence musicale - selon le philosophe russe - n'est pas directement descriptible et racontable; elle exprime plutôt certaines profondeurs dologiques du monde.

Ce que l'homme ressent en musique de manière immédiate, intuitive, n'a qu'un lointain rapport avec sa physiologie, sa psychologie et même sa logique. Lorsque sa conscience et son subconscient sont plongés dans les vagues du ravissement esthétique, la joie et la souffrance, les pensées et les souvenirs, s'animent en même temps dans son âme, les échos des sentiments exultent, les étincelles de la raison s'allument.

"La musique - écrit Lossev - est un rire sans fondement, une joie souffrante, un Dieu en deuil". Une définition aussi nettement provocante peut sembler erronée aux académiciens formalistes de la vieille école, mais elle exprime en fait l'essence dialectique de la musique. A son fondement, comme au fondement de l'Etre-Non-être lui-même, se trouve la contradiction donnée comme organisme. La structure formelle de l'œuvre musicale, sa description au moyen de notes et d'autres signes spécifiques, est secondaire par rapport à la mélasse primordiale qui surgit dans les profondeurs du chaos, les secrets de l'âme et le miroir du subconscient.

Le monde qui nous entoure a lui-même une structure mathématiquement fondée, harmonieuse, on pourrait dire musicale : ce sont les sept notes classiques et les douze demi-tons, et plus encore dans la musique indienne. Dans le déroulement fantaisiste des mélodies et des rythmes, le souffle du cosmos divin se fait entendre dans diverses tonalités.

La musique, comme les lois de la nature, n'est pas créée par l'homme mais peut être découverte par lui. Elle existe en dehors de l'individu. C'est un moyen précis d'exprimer l'information et il est équivalent à l'arsenal mathématique. Ce sont des chiffres, des formules, des pirouettes logiques. L'information sonore et ondulatoire n'a pas seulement un caractère anthropologique. Les oiseaux du ciel chantent, remplissant la forêt de leurs trilles artistiques, bien avant l'apparition de l'homme.

L'organisme de l'homme qui chante, avec son âme, son esprit et son cœur, constitue également une sorte d'instrument de musique. La physiologie de cette propriété est bien connue des chanteurs professionnels qui "accordent leur voix" et qui apprennent à chanter "non pas avec la gorge, mais avec la poitrine, avec le ventre, avec le diaphragme". Dans l'âme de l'homme, une rencontre dramatique a lieu entre le monde intérieur et le monde extérieur. C'est de là que proviennent des expressions telles que "tirer les ficelles de l'âme" et "jouer sur les nerfs".

La majorité des gens ne sont capables de percevoir et de reproduire que des mélodies et des rythmes primitifs, et seuls quelques musiciens, surtout les génies doués et correctement formés, perçoivent la symphonie complexe des sons - tout un festin d'harmonies et de timbres sur une variété d'instruments.

"Chaque chien a une ouïe absolue", Anatoly Ivanovich Poletaev (Prof. Anatoly Ivanovich Poletaev est un célèbre compositeur russe, chef d'orchestre de l'Orchestre académique d'État russe Boyan. En son honneur et à l'occasion de son 70ème anniversaire, Pavel Toulaev a publié la composition Russian Concerto d'Anatoly Poletayev. Bessedy o muzyke i kultura", Moscou, 2007 - Anton Rachev ; http://tulaev.ru/html.php?49).

Les chiens hurlent parfois lorsqu'une mélodie agréable est jouée, mais ces créatures à quatre pattes n'entrent pas dans la salle de concert comme des individus spirituellement développés pour devenir plus propres et meilleurs. Car pour le véritable mélomane, le monde de l'art classique est comme un temple où l'on entre en communion avec le monde spirituel de la musique.

Selon la définition de Poletaev, la musique est un vol de l'âme, un état particulier de l'homme dans les domaines spirituels. Les sons, par eux-mêmes, même s'ils sont disposés dans un ordre harmonieux, ne peuvent être considérés comme de la musique, tout comme une rime formelle ne peut être considérée comme de la poésie. La vie est pleine de manifestations musicales de moyenne et petite envergure, mais ce n'est pas encore du grand art. La vraie musique doit être belle, sublime, harmonieuse. La musique avec une majuscule est toujours en harmonie avec les lois de la beauté, du bien et de l'amour, quel que soit le genre dans lequel elle se manifeste : qu'il s'agisse de romance, d'opéra, de chorale ou même de jazz.

En outre, il existe une musique rituelle pour les différentes occasions de la vie. Il y a des chansons pour la table, par exemple, lors des anniversaires ; il y a de la musique pour les funérailles ; il y a de la musique en période de labeur, de campagne militaire, de loisirs, de voyage, etc. Les accompagnements musicaux sont nombreux et variés dans la vie de l'homme. Parmi ceux-ci, le concert occupe une place particulière. Lorsque nous achetons des billets pour le Philharmonique ou une autre salle de concert, nous y allons non pas pour danser, disons, ni même pour une simple récréation, mais pour quelque chose de plus élevé, pour une catharsis, une purification, pour devenir meilleur, plus intelligent, plus courageux. Bien sûr, un concert peut inclure des éléments de danse ou des marches solennelles, mais en même temps, la salle de concert n'est pas un carré, une place ou une piste de danse. Il s'agit de musique dramatique, de l'âme et de l'esprit de l'homme, pas de ses pieds et de ses mains.

Tous les hommes sont, de par leur naissance, dotés de diverses émotions animales: joie, tristesse, passion sexuelle, jalousie, peur, désespoir. Tous sont capables de rire ou de pleurer. Pourtant, rares sont ceux qui s'élèvent à la hauteur d'une personnalité spirituellement développée. Et c'est la musique qui aide les gens à atteindre ces mondes brillants, ces hauteurs célestes. Rien n'est plus édifiant spirituellement que les fêtes orchestrales. Selon M. Poletaev, même une chorale d'église ne possède pas un pouvoir spirituel aussi élevé qu'un orchestre symphonique.

L'art, l'artisanat et même la virtuosité - ce n'est toujours pas la vraie musique. L'art en tant que tel n'est qu'un degré supérieur de l'artisanat, des habitudes professionnelles établies. Tout art ne mérite pas d'être loué, soutenu et célébré. Ce n'est pas sans raison que l'on parle d'un art diabolique, d'un don et d'une technique d'exécution diabolique.

L'erreur de nombreux professionnels: compositeurs, interprètes, réalisateurs, qui sont dotés par la nature de nombreux talents, selon Poletaev, consiste dans le fait que ces personnes orientent leurs capacités multiformes vers l'acquisition de leur propre gloire et de biens terrestres. Ils vivent dans le péché, transgressent les interdits religieux et, à la fin, commencent à servir non pas Dieu mais son antipode, le diable. Ces musiciens accordent trop d'attention à la qualité de l'exécution et à la forme extérieure en général, mais ils ne veulent pas comprendre que la qualité doit avoir, avant tout, une substance. Tout contenu peut être positif ou négatif, esthétique ou laid.

La beauté est la mesure de l'harmonie et de l'esthétique. En même temps, nous ne parlons pas ici d'une beauté éblouissante ou d'un aspect spectaculaire. À côté de la beauté du corps et des choses qui nous entourent, il y a aussi la beauté spirituelle, la puissance de l'exploit, de l'esprit, de la compassion. La souffrance - comme l'ascèse, comme l'exploit en vue de quelque chose de plus élevé - n'est pas une fin en soi. Le but ultime est la plénitude de la perfection, l'harmonie dieu-homme où la spiritualité et la corporalité se rejoignent dans une union merveilleuse.

Si la vie elle-même, le monde qui nous entoure, est un chaos en soi, partiellement maîtrisable par l'homme, alors la musique est une tentative d'harmonisation esthétique avec l'élément naturel. Il illumine et purifie notre âme, éveille l'esprit et réchauffe le cœur, confère la joie, l'amour et la santé, renforce les pouvoirs de l'esprit et de la volonté, donne une force supplémentaire pour le labeur, la lutte et l'exploit martial. Comme la reine des cygnes du conte de fées, la musique annonce une métamorphose à venir - le miracle de la transformation corporelle. Comme tout art humain, l'esthétique musicale n'est, en définitive, que le symbole d'une création d'ordre supérieur, c'est-à-dire d'une théurgie divine. "La transformation radicale du chaos du monde annoncée par la musique pure - affirme le philosophe russe Lossev - est une voie, non pas artistique, mais divino-humaine, et sa signification nous annonce la fin des temps." Ce miracle de transformation corporelle et spirituelle ne vient pas de lui-même et quelque part dans les royaumes intouchables, mais ici et maintenant avec notre participation consciente et active. Dans ce processus divino-humain d'ascension, que certains confondent souvent avec le progrès technique, nous sommes des collaborateurs, des co-créateurs. Nous ne sommes pas encore des dieux, mais nous nous efforçons d'être semblables à des dieux, dans leur beauté, leur perfection et leur liberté.

Lorsque j'ai parlé à Anatoly Ivanovich, je lui ai souvent fait remarquer qu'il semblait plus intéressé par le côté spirituel et moral de la créativité que par la musique elle-même. Parfois, il se laissait tellement emporter par sa prédication qu'il oubliait même la question qui lui était posée et s'éloignait du sujet.

C'est le cas, par exemple, lorsque Poletaev, dans ses réflexions, a abordé le sujet de la Justice artistique. En musique, comme dans la vie, le maestro appréciait la Justice plus que tout. Et même si l'on dit que chacun a sa propre droiture, dans son esse

Vladimir Nabokov's Gift

2020-08-08T11:08:16+02:00

Vladimir Nabokov's Gift
Pavel Tulaev
Ex: https://www.ateney.ru
Vladimir Vladimirovich Nabokov (1899-1987), the best English speaking Russian writer of the 20^th century, a brilliant novelist, poet and translator, stands fully apart from the national literary school. His modern language went so far from the traditional Slavic mentality that some critics even don’t want to consider him a great Russian thinker. Nabokov’s biography gives certain reasons for it.
He was born into a noble family with aristocratic European roots. His grandfather was Minister of Justice under Alexander II who married a young baroness Marie von Korff. His father, Vladimir Dmitrievich Nabokov, was a well-known liberal statesman, a member of the first Russian Parliament and one of the leaders of anti-Bolshevik opposition. Being an undisguised “westerner” and Anglofile (his favourite author was Alexander Herzen) Vladimir Dmitrievich invited an English nurse for his son.
Thus Vladimir Nabokov became a bilingual from the baby age. At the age of five he began learning French. And when the family moved from St. Petersburgh to Berlin, in 1919, because of the Red Terror and the Civil War. Vladimir applied for Trinity college at Cambridge University and chose foreign languages as his specialty. The two foreign languages were French (medieval and modern) and Russian.
Another passion of his life from the very childhood was Lepidopterology. Nabokov collected, hunted and described butterflies. His first serious study on the Crimean butterflies, written in English, was published in “The Etimologist” magazine on 1920.
Later on Nabokov liked to give himself out for lepidopterologist whose hobby was literature, but it was just one of his typical tricks and mystifications. He spent most of his enthusiasm on fiction.
His first Russian literary publications, signed with pseudonym Syrin (the name of the mythological paradise bird), were printed by emigrant press (“Mashenka”, “The Defence”). Some short stories and lyrical poems where he depicted the drama and tragedy of the Russian refugees, the downfall of their first hopes and their despair (an emigrant chess-player Luzhin in “The Defence” committed a suicide by jumping out of the window) were accepted with understanding by readers. One of them was Ivan Bunin, the Noble Prize winner for literature and one of Nabokov’s authorities of that time.
However, the young writer was far from following standards of the old realistic school. He was too complicated and ambitious for such a primitive task. Being a contemporary of the proletariat revolution and the bloody communist dictatorship, he hated any kind of primitivism and philistinism.
The next novels – “The Despair”, “The Lantern in the Dark” and “The Invitation to Beheading”, written in an anti-realistic, hard-modernist language, sometimes close to Kafkian absurdity, expressed not only his own existential cry but also a programmatic challenge to the cruelty of the communist dictatorship.
Dostoevsky noticed once that all Russian Literature went out of Gogol’s “Overcoat”. I should say that Nabokov came out of Gogol’s “Nose”. And when he stood up, everybody could see “The Diaries of a Madman” in his hands, opened on the last page.
During that time the best of Nabokov’s novels was born. It was “The Gift”. It is very specific. There is no ordinary plot in the book. Formally, it is a life and carrier story of a Russian writer Godunov-Cherdyntsev and his love Zina Mortz. But the real heroine of the novel is not Zina. It is the Russian Literature. Modernist Language and the structure of “The Gift” which let Nabokov show the lustre and the darkness of our cultural heritage: from Pushkin to “the five poets” with names, beginning with “B”: Balmont, Bunin, Beliy, Blok and Bulgakov – the five senses of the new Russian poetry.
“The Gift” ’s author doesn’t say many words about his favorite writers in a direct way. You just see their reflections or allusions to their aesthetics, feel their invisible breathing. At the same time he dedicates the whole chapter 4 to the biography of Nikolai Chernyshevskiy, a famous revolutionary-populist (narodnik) and a spiritual father in the person of Lenin that becomes the negative center of the novel. Nabokov follows the example of Dostoevskiy’s “Demons” and gives a caricature portrait of the revolutionary, but he makes it in a different manner. Not to be boring, Nabokov retells the Cherdyntsev’s utilitarian and socially limited ideas in the black ironic verse.
“…No great intelligence is needed to distinguish a connection between the teaching materialism, regarding inborn tendency to good; equality of man’s capacities – capacities that generally are termed mental; the great influence exterior circumstances have on a man; omnipotent of experience; sway of habit and upbringing; the extreme importance of industry; the moral right to pleasure and communism”.
In opposition to this blind social reductionism, Nabokov puts a pure aesthetic contemplation of the life mystery which we find in Godunov-Cherdyntsev’s poems:
One night between sunset and river
On the old bridge we stood, you and I,
“Will you ever forget it”, I queried,
“That particular swift that went by?”
And you answered so earnestly: “Never!”
And what sobs made us suddenly shiver
What story life emitted in flight
Till we die, till tomorrow, for ever,
You and I on the old bridge one night.
To any kind of negativism and foolish optimism, especially political demagogy with its promising “social progress”, “happy future”, he sets off his clear anti-equalizing pessimistic credo: “An oak is a tree, a rose is a flower, a deer is an animal, a sparrow is a bird. Russia is our Fatherland, death is inevitable”.
“The Gift” was received with cold indifference by the immigrant community. The Orthodox people couldn’t accept Nabokov’s antichristian philosophy, the left wing – his anti-socialist and anti-populist views, the bourgeois (in the Flaubertian sense) couldn’t accept his unusual Avant-Guard language. And, of course, it was impossible even to dream about some Russian readers in his Fatherland. All Nabokov’s works were absolutely banned by the Soviet regime.
This kind of reaction was not unexpected by the author. He was proud of his forced solitude:
Thank you, my land for your remotest,
Most cruel mist my thanks are due.
By you possessed, by you unnoticed
Unto myself I speak of you.
“The Gift” was the best Vladimir Nabokov’s novel, written by him in the native language. It was the top of the whole Russian period of his creative work. When the conclusive chapter of the book was completed in 1937 in France, he and his family – his wife Vera and his son Dmitry – moved from Europe to USA. There Nabokov had to find a job to earn his living. In Germany he taught many language classes. He taught Russian literature at Weleshy College and then from 1948 till 1959 he lectured on Russian and European Literature at Cornell University. And all that time he never stopped writing fiction.
He finished the book of memories – its first title “Conclusive Evidence” (1951) – later changed into “Speak, Memory” by the author -, where he described in a pure classic manner his happy childhood in a family village Rozhdestveno near St. Petersburgh, portrayed with infinite tender his parents and represented the general life atmosphere of a good old pre-revolutionary Russia.
Very few people in America could appreciate that elegant nostalgic book. The next novels “The Real Life of Sebastian Knight» and «Bend Sinister” were easier and more understandable for a western reader but they were not noticed either. And Nabokov decided to create something totally different.
“Lolita, light of my life, fin of my loins. My sin, my soul, Lo-lee-ta: the tip of the tongue, taking a trip of three steps down the palate to tap, at thee, on the teeth. Lo-lee-ta!
She was Lo, plain Lo in the morning, standing from feet ten in one sock. She was Lola in slacks. She was Dolly at school. She was Dollores on the dotted line. But in my arms she was always Lolita”.
About 1955 he was writing the world famous, magic and sensational Lolita. It was a thrilling, intensely lyrical, sentimental story about the aging Humbert, Humbert’s doomed passion for a twelve-year-old nymphet, a sexually attractive young girl Dolores Haze.
“Wanted, wanted: Dolores Haze.
Hair: brown. Lips: scarlet.
Age: five thousand three hundred days.
Profession: None, or starlet”.
(…)
My car is limping, Dolores Haze,
And the last long lap is the hardest.
And I shall be dumped where the weed decays
And the rest of rust and stardust.
From the very beginning the book brought surprises to its author. Firstly, Nabokov could not find an editor in USA. When the novel was published by the “Olympic Press” in Paris, American critics fired a common volley at “Lolita”. One of them said that the author of the novel was “hypercivilized European debanching young American”, another classified the story as “pornographical”, the third called the book “anti-American” and the forth called it “anti-semitic”.
Humbert was at least three times mistaken for a Jew, and the pistol of his rival Guilty was a German one.
Nabokov tried to defend himself. He said that “Lolita” couldn’t be considered as anti-American. While composing the story, he tried to be an American writer. What one should bear in mind he was not a realistic author, he wrote fiction. It had taken Nabokov some forty years to invent Russia and Western Europe. And at that moment he faced the task of inventing America. He didn’t like Humbert Humbert. Indeed that character was not an American citizen, he was a foreigner and an anarchist. Nabokov disagreed with him in many ways, besides, nymphets like his, disagreed, for example, with Freid or Marx.
He was not understood and pled guilty. After an enormous scandal round “Lolita” Nabokov lost his job at Cornell University. After that final knock-out which in fact became the beginning of Nabokov’s world glory, the writer could devote all his time to the literary work. He published a poem “Pale Fire” of nine hundred ninety-nine lines, divided into four cantos with a long fantastic commentary, a novel “Pnin” about an emigrant university lecturer like him. Among other fiction, there was a novel “Ada or Azdor: a Family Chronicle”, some books and short stories, plays and a screen-play for his “Lolita”, ordered by Stanly Kubrik.
And let’s remember that Vladimir Nabokov was a brilliant translator and an expert in the world literature. The most important creation in this field was Pushkin’s “Eugen Onegyn”, published by Bollinger Foundation in four volumes with huge commentary in every one. He also made the English translation of “The Song of Igor’s Campaign”, a famous Medieval tale, Lermontov’s “Hero of our time” and some poems of the Russian classics. From English into Russian he retold “Alice’s Adventures in the Wonderland” by Luis Carrol (“Alisa v strane chudes”) and his memories (“Drugie Berega”).
Nabokov’s critical biography by Nikolai Gogol (a non-Christian interpretation of a Christian author were the first books, published in the Soviet Union. But his “Lectures on Russian Literature”, “Lecture on Literature” (on Western Europe), “Strong Opinions” where he collected some interviews, letters and articles were unknown until post-soviet times.
“Why?” – you can ask. May be, because of his not very Russian American novels? I don’t think so. Many American writers have been translated and published in the USSR. By the way, Nabokov himself was quite clear about

Answers

2014-03-08T16:39:00+01:00

Answers to the questions of Pavel Tulaev

About my modest biography, my experiences in the French New Right Circus, etc.

Dear Robert Steuckers, you are among the few West European journalists or publicists who profoundly understand the history and geopolitics of Russia. We know each other now since more than fifteen years and that’s why I find this interview is important. First of all, would like to introduce yourself, to tell us about your profession, your specialisation, your titles, etc. ?

RS: Well, there is nothing special about me. I was born in Uccle/Ukkel in January 1956 in a quite poor family. My father was the son of a peasant having a family of seven children and came to Brussels to find a job as a servant in 1933. He didn’t want to go to school to become a schoolmaster, didn’t want to work on the farm feeding the pigs and couldn’t find a long-lasting job in his province. My mother, who died recently in December 2011 at the age of 97, was the daughter of a beer brewer and seller, who, at the age of 14, left his village, where his own father had also seven children and only one cow he had to drive along ways and paths in his village in order to let her graze as he had no meadow of his own.

In Brussels my grand-father became the helper of a baker and then could be hired by the army to replace a rich son of a bourgeois family, who had no lust to do his military service (at that time conscription was not yet compulsory in Belgium). He served for three years in the 2^nd and 4^th Lancers, an elite light cavalry regiment, in which he got the noble attitude in his daily gestures he kept till his last breath, almost 87 years old. With the money he got from the rich family to do military service instead of the son of the house, he could buy and take over the small business of a retired or passed away brewer and marry my grandmother in 1908, the very year one of his sisters migrated to the United States, to Indiana, to run a farm with her husband: they too had seven children. My mother’s parents started a trade in beers and lemonades, which lasted 80 years, being taken over by my uncles in 1953. My grand-parents’ youngest son retired in 1988. My grandfather was called up in August 1914 and participated in the First World War as a sergeant in the transport units behind the Yser Front in Flanders. He swallowed mustard gas (Yperite), suffered ten years long from the effects of this nasty chemical but could recover after a terrible pneumonia, due to lung complications, in 1928. Even if he could earn a good life by selling beers to pubs and private customers, he was the model of an ascetic, eating almost no meat, only oats with milk and eggs, together with rhubarb and prunes that he cultivated in his own garden. He wanted to remain thin to mount horses in case if… but he had no horse anymore. He bought motorcars and lorries that he was never able to drive himself: this was the task of his sons. He used to say: “Modern times are preposterous: they all need a motor under their bottom even for a distance less than 500 yards”. My grandmother was even more ascetic and left me one of her often quoted saying: “Clock hours (i. e. measured time) are for fools, the wise know their time” (‘t Uur is voor de zotten, de wijzen weten hun tijd”). In this sense, she was exactly in tune with the celebrated German writer Ernst Jünger, when he theorized his ideas about time.

My father came to work as a servant to the House of Count Willy (Guillaume) de Hemricourt de Grunne in 1938. In the summer of this year he made his first trip outside Belgium to a village in Franche-Comté, near the Swiss border, where Count de Grunne had inherited a wonderful mansion house from an aunt who had inherited it from his own grandfather, the French Catholic thinker and politician Count Charles de Montalembert. I still spend some days in this part of Europe twice or three times a year. In August 1939, just a few days after the Molotov-Ribbentrop agreement, my father was called up in the Belgian army, was sent to barracks near the German border during the phoney war, then to the Beverloo military camp, where he underwent the German air attack by Stuka bombers in the early morning of May 10^th, 1940. After his duty, as no Flemish conscript soldiers were taken prisoner of war and sent to Germany, my father went back to the House of Count de Grunne, where he worked till his retirement in 1978. Some months later Willy de Grunne died, just three days before his 90^th birthday.

My youth was spent in the marvellous surrounding Willy de Grunne created in the large garden behind his house in Brussels, which was a marvel of architecture designed by the genial Belgian architect Brunfaut in the early Twenties. Willy de Grunne wanted to have different flowers in his garden in spring, summer and late summer, so that I always could play among the most beautiful selection of plants that a team of very able professional gardeners kept with love and care. The mansion in Franche-Comté is still a marvel today and is now run by his grandson, whose father was Russian and son of a White Guard officer and later one of the best teachers of your language in Belgium. The surroundings created by Willy de Grunne made of me a youth completely immune to the seductions of modern world, but simultaneously I was perhaps also affected by a serious handicap: I could never understand the way of working in factories or offices, with the artificial rhythms and hierarchies they imply.

The world of my youth was a world with only personal, friendly relationships never determined by contracts, only by pure genuine human and manly confidence, based on the given word you never withdraw. Books were important in this world, as Willy de Grunne had, among other tasks as a diplomat, to read books for Queen Elizabeth Wittelsbach, a Bavarian Duchess, who became Queen of the Belgians in 1909. Willy de Grunne was Grand Master of her House in the Thirties. Queen Elizabeth was, just as her whole Bavarian family in Munich, an excellent sponsor of arts, music and museums. We owe her the Egyptology Museum in Brussels and among many other things the world famous “Concours Reine Elizabeth”, promoting young talented musicians from all over the world. Many young Russian musicians participated in this prestigious competition. Besides, Queen Elizabeth has been (and still is) criticized for being of German origin and for having refused to boycott the USSR and China during the Cold war. She ended her life in the Fifties and the early Sixties by acquiring the then sulphurous reputation of a “Bolshevik Queen”. She died in 1965.

Now, I became a so-called “intellectual” thanks to my father’s sister Julienne, who had a diploma of schoolmistress, had married Hendrik Lambrechts, a Flemish schoolmaster in ‘s Gravensvoeren (Fouron-le-Comte), and had a son, Raoul, who after his father’s death in 1949, became a political scientist having studied at the prestigious University of Louvain, after brilliant secondary school studies (Latin and Greek) achieved at the Flemish “Heilig Hart College” (“Sacred Heart College”) in Ganshoren near Brussels. My aunt was very proud of her son. But unfortunately Raoul died in 1961 from a heart disease that would now be easily cured. I was only five years old when I was brought to the University Hospital in Louvain to see him dying after a previous operation that provoked a blood clot that stroke his brain. The vivid and awful memory of this dying unconscious young man, his desperate eyes and the frightful calls of his mother remain in my mind till now. After Raoul’s death my father was told and even ordered by his sister to make all the efforts needed to let me study at a University, because, she said, “our old Province Limburg should have an elite born out of peasant families”. I was given the task, even the burden, to replace Raoul in the family: a man had been killed, another had to take his place. Aunt Julienne died in 1991. I saw her some days before her passing away. She was as happy as happy can be. A bright smile illuminated her face, although she was suffering a lot due to the dog days: finally, not only me, the crazy boy full of silly fantasies, had something like a diploma, but also the daughter of her daughter, who just got her diploma of political scientist at the State’s University of Ghent. One of my cousins found the right words when she held a very well balanced speech in the church on her burial day: “A grand and simple lady”.

These family circumstances explain why I was first sent to a good primary school in the part of the City where I’ve always lived. The teachers were severe and taught us parsing very well, which has been of the uttermost importance for my further studies in Latin in the secondary school and in German, English and Dutch for my studies at University or at the Translators’ and Interpreters’ School. After the usual six years of primary school, I was sent to a secondary school not far from home, where my father, after a good briefing of Aunt Julienne and of Willy de Grunne, let me be registered in the Latin classes. I couldn’t understand why I had to study Latin when we both went to this impressive old school to meet a friar responsible to register the new pupils. He told me when I asked him why Latin was for that a secondary school is like a train with several cars, that my seat had been booked in the Latin car and if after a year or a couple of years I couldn’t feel well in this kind of luxury or first class car, they would book a seat for me in another one, perhaps less prestigious but even more efficient and pragmatic. But I immediately liked to study Latin, especially words and etymologies, and never failed any examination in this subject. My crux during the years of my secondary school had been maths not because I had a prejudice against maths —on the contrary— but because in September 1967, some crazy and criminal minds had decided to introduce “modern math” (singular!) without any pedagogical preparation: modern math is indeed too abstract to understand for children younger than 12 or 13 years and I was only 11 when I started secondary school. I was saved at the end of the first year because fortunately some clever minds had rung the alarm bell and imposed algebra in the traditional way.

During the fifth year, the so-called Latin “poetry class”, I became firmly decided to learn modern languages, more precisely German and English at University. After two years I changed for the Translators and Interpreters School, which was not far from my home. After four years I got the diploma of English and German translator. To obtain it I had to translate and comment a book of Ernst Topitsch and Kurt Salamun criticizing “ideologies” as constructed systems that prevent real pragmatic thoughts to develop or that serve as crushing instruments to perpetuate the domination of false elites (like the pigs in Orwell’s Animal Farm) becoming gradually out of touch.

So I became successively a clerk by Rank Xerox (to answer calls in several languages), the dumbfound redaction secretary of Benoist’s magazine “Nouvelle école” (having had the privilege to analyse on the very field the preposterousness of the all business lead by this silly old wet blanket of Benoist), a soldier doing his military service in the 7^th Company Logistics for ten short months in Saive (near Liège), in Marche-en-Famenne, in the marvellous Burg Vogelsang and the village of Bürvenich in Germany along the border, a freelance translator and interpreter for twenty years (with a lot of different customers active in all possible social fields), a sworn translator for the Ministry of Justice, a private teacher, one among the numerous freelance assistants of Prof. Jean-François Mattei, who published in 1992 the “Encyclopédie des Oeuvres philosophiques” for the “Presses Universitaires de France”, and, as a wonderful and enthralling hobby, the metapolitical fighter you’ve known since now more than fifteen years. As a metapolitcal fighter, I was first a young and second-rank animator of the Brussels’ GRECE-group around Georges Hupin, an occasional pen pusher for his small bulletin “Renaissance Européenne” (still published nowadays as the organ of Vial’s “Terre & Peuple” movement in the French-speaking part of Belgium), then the founder of “Orientations”, the redaction secretary of “Nouvelle école”, one of the founders of the Brussels’ EROE–group, the founder of “Vouloir” together with Jean E. van der Taelen, a speaker having wandered throughout Europe to address meeting or participate to seminars of all kinds, a member of Faye’s “Etudes & recherches”-club within the “nouvelle droite”, then the organiser together with others of the Munkzwalm-seminars in Flanders, one among the founders of “Synergies Européennes” (together with Gilbert Sincyr and Jean de Bussac) and organisers of all the activities lead by this European group, including the publication of “Nouvelles de Synergies Européennes” and “Au fil de l’épée”.

You have a universal outlook that can be called encyclopaedic. How did you get your education? Whom can you consider your teachers? Who are the authors and which are the books that have influenced you most?

If once in your life you decide to become a metapolitical fighter you have of course as a duty to read ceaselessly and to acquire willy-nilly this “encyclopaedic outlook” you talk about. Moreover if the metapolitical purpose you follow is to re-establish European culture in all its richness the piles of books awaiting you reach permanently the ceiling. I got my education at school and nowhere else. It would be dishonest and conceited to invent a story trying to demonstrate somehow the contrary. Schoolbooks for the subject “History” were and are still good in Belgium. You have simply to assimilate the contents and to complete them with further readings. Of course, I owe a lot to our Latin teacher Simon Hauwaert and our philosophy teacher Lucien Verbruggen, not only for their lessons but also for the long tours they organized for us in Greece and Turkey, in order to discover Ancient Greek civilisation. When I was sixteen and a half, I was brought by the circumstances of these long school trips in the streets of Athens or Istanbul and visited Ankara’s Hittite Museum just one day after having had a short tour around Cappadocia’s cave dwellings and Byzantine churches. This was an even so good training in fact than school curriculum in itself. Another good thing was that we had to prepare every year for Hauwaert and his successor Salmon a paper on a classical Latin topic together with a grammatical analysis of an original text (I had with my late friend Leyssens, a future gynaecologist, who died in a mountain accident at 42 leaving three orphan sons, to study successively Lucretius’ De rerum naturae, a part of Plinius’ Natural History and Plautus’ theatre). The last year Rodolphe Brouwers, our French and History teacher, compelled us to write a paper on history: I had to write a survey about the COMECON countries (Poland, Czechoslovakia, Bulgaria, Rumania, Hungary). Brouwers had also the good idea to let us parse in all details Bossuet’s speeches in order to let us discover the good balance of a possible barrister’s plea or to be able later to coin speeches along the same stylistic guidelines in order to let them be better understandable only by giving them a well-balanced rhythm à la Bossuet. It has been very useful each time the GRECE-people asked me to address their annual meeting held in Paris or Versailles. During a first year at University, I followed the lectures of René Jongen in German grammar and had a course of German literature by the Flemish writer Paul Lebeau. Later I had English grammar by Jacques Van Roey, as well as good introductory lectures in history, among which the ones of Léopold Génicot on the West European Middle Ages were the most memorable. At the interpreters’ school, two years later, we had excellent practical trainings in modern languages.

What concerns the specific New Right literature I was deeply influenced by Pierre Chassard’s introduction to Nietzsche’s philosophy (“Nietzsche, finalisme et histoire”), which compelled me to read Nietzsche more critically and to be definitively defiant in front of all kinds of ready-made idealistic notion

Answers to the questions of Pavel Tulaev

2014-02-07T09:14:00+01:00

Answers to the questions of Pavel Tulaev
About my modest biography, my experiences in the French New Right Circus, etc.

Dear Robert Steuckers, you are among the few West European journalists or publicists who profoundly understand the history and geopolitics of Russia. We know each other now since more than fifteen years and that’s why I find this interview is important. First of all, would like to introduce yourself, to tell us about your profession, your specialisation, your titles, etc. ?

RS: Well, there is nothing special about me. I was born in Uccle/Ukkel in January 1956 in a quite poor family. My father was the son of a peasant having a family of seven children and came to Brussels to find a job as a servant in 1933. He didn’t want to go to school to become a schoolmaster, didn’t want to work on the farm feeding the pigs and couldn’t find a long-lasting job in his province. My mother, who died recently in December 2011 at the age of 97, was the daughter of a beer brewer and seller, who, at the age of 14, left his village, where his own father had also seven children and only one cow he had to drive along ways and paths in his village in order to let her graze as he had no meadow of his own.

In Brussels my grand-father became the helper of a baker and then could be hired by the army to replace a rich son of a bourgeois family, who had no lust to do his military service (at that time conscription was not yet compulsory in Belgium). He served for three years in the 2^nd and 4^th Lancers, an elite light cavalry regiment, in which he got the noble attitude in his daily gestures he kept till his last breath, almost 87 years old. With the money he got from the rich family to do military service instead of the son of the house, he could buy and take over the small business of a retired or passed away brewer and marry my grandmother in 1908, the very year one of his sisters migrated to the United States, to Indiana, to run a farm with her husband: they too had seven children. My mother’s parents started a trade in beers and lemonades, which lasted 80 years, being taken over by my uncles in 1953. My grand-parents’ youngest son retired in 1988. My grandfather was called up in August 1914 and participated in the First World War as a sergeant in the transport units behind the Yser Front in Flanders. He swallowed mustard gas (Yperite), suffered ten years long from the effects of this nasty chemical but could recover after a terrible pneumonia, due to lung complications, in 1928. Even if he could earn a good life by selling beers to pubs and private customers, he was the model of an ascetic, eating almost no meat, only oats with milk and eggs, together with rhubarb and prunes that he cultivated in his own garden. He wanted to remain thin to mount horses in case if… but he had no horse anymore. He bought motorcars and lorries that he was never able to drive himself: this was the task of his sons. He used to say: “Modern times are preposterous: they all need a motor under their bottom even for a distance less than 500 yards”. My grandmother was even more ascetic and left me one of her often quoted saying: “Clock hours (i. e. measured time) are for fools, the wise know their time” (‘t Uur is voor de zotten, de wijzen weten hun tijd”). In this sense, she was exactly in tune with the celebrated German writer Ernst Jünger, when he theorized his ideas about time.

My father came to work as a servant to the House of Count Willy (Guillaume) de Hemricourt de Grunne in 1938. In the summer of this year he made his first trip outside Belgium to a village in Franche-Comté, near the Swiss border, where Count de Grunne had inherited a wonderful mansion house from an aunt who had inherited it from his own grandfather, the French Catholic thinker and politician Count Charles de Montalembert. I still spend some days in this part of Europe twice or three times a year. In August 1939, just a few days after the Molotov-Ribbentrop agreement, my father was called up in the Belgian army, was sent to barracks near the German border during the phoney war, then to the Beverloo military camp, where he underwent the German air attack by Stuka bombers in the early morning of May 10^th, 1940. After his duty, as no Flemish conscript soldiers were taken prisoner of war and sent to Germany, my father went back to the House of Count de Grunne, where he worked till his retirement in 1978. Some months later Willy de Grunne died, just three days before his 90^th birthday.

My youth was spent in the marvellous surrounding Willy de Grunne created in the large garden behind his house in Brussels, which was a marvel of architecture designed by the genial Belgian architect Brunfaut in the early Twenties. Willy de Grunne wanted to have different flowers in his garden in spring, summer and late summer, so that I always could play among the most beautiful selection of plants that a team of very able professional gardeners kept with love and care. The mansion in Franche-Comté is still a marvel today and is now run by his grandson, whose father was Russian and son of a White Guard officer and later one of the best teachers of your language in Belgium. The surroundings created by Willy de Grunne made of me a youth completely immune to the seductions of modern world, but simultaneously I was perhaps also affected by a serious handicap: I could never understand the way of working in factories or offices, with the artificial rhythms and hierarchies they imply.

The world of my youth was a world with only personal, friendly relationships never determined by contracts, only by pure genuine human and manly confidence, based on the given word you never withdraw. Books were important in this world, as Willy de Grunne had, among other tasks as a diplomat, to read books for Queen Elizabeth Wittelsbach, a Bavarian Duchess, who became Queen of the Belgians in 1909. Willy de Grunne was Grand Master of her House in the Thirties. Queen Elizabeth was, just as her whole Bavarian family in Munich, an excellent sponsor of arts, music and museums. We owe her the Egyptology Museum in Brussels and among many other things the world famous “Concours Reine Elizabeth”, promoting young talented musicians from all over the world. Many young Russian musicians participated in this prestigious competition. Besides, Queen Elizabeth has been (and still is) criticized for being of German origin and for having refused to boycott the USSR and China during the Cold war. She ended her life in the Fifties and the early Sixties by acquiring the then sulphurous reputation of a “Bolshevik Queen”. She died in 1965.

Now, I became a so-called “intellectual” thanks to my father’s sister Julienne, who had a diploma of schoolmistress, had married Hendrik Lambrechts, a Flemish schoolmaster in ‘s Gravensvoeren (Fouron-le-Comte), and had a son, Raoul, who after his father’s death in 1949, became a political scientist having studied at the prestigious University of Louvain, after brilliant secondary school studies (Latin and Greek) achieved at the Flemish “Heilig Hart College” (“Sacred Heart College”) in Ganshoren near Brussels. My aunt was very proud of her son. But unfortunately Raoul died in 1961 from a heart disease that would now be easily cured. I was only five years old when I was brought to the University Hospital in Louvain to see him dying after a previous operation that provoked a blood clot that stroke his brain. The vivid and awful memory of this dying unconscious young man, his desperate eyes and the frightful calls of his mother remain in my mind till now. After Raoul’s death my father was told and even ordered by his sister to make all the efforts needed to let me study at a University, because, she said, “our old Province Limburg should have an elite born out of peasant families”. I was given the task, even the burden, to replace Raoul in the family: a man had been killed, another had to take his place. Aunt Julienne died in 1991. I saw her some days before her passing away. She was as happy as happy can be. A bright smile illuminated her face, although she was suffering a lot due to the dog days: finally, not only me, the crazy boy full of silly fantasies, had something like a diploma, but also the daughter of her daughter, who just got her diploma of political scientist at the State’s University of Ghent. One of my cousins found the right words when she held a very well balanced speech in the church on her burial day: “A grand and simple lady”.

These family circumstances explain why I was first sent to a good primary school in the part of the City where I’ve always lived. The teachers were severe and taught us parsing very well, which has been of the uttermost importance for my further studies in Latin in the secondary school and in German, English and Dutch for my studies at University or at the Translators’ and Interpreters’ School. After the usual six years of primary school, I was sent to a secondary school not far from home, where my father, after a good briefing of Aunt Julienne and of Willy de Grunne, let me be registered in the Latin classes. I couldn’t understand why I had to study Latin when we both went to this impressive old school to meet a friar responsible to register the new pupils. He told me when I asked him why Latin was for that a secondary school is like a train with several cars, that my seat had been booked in the Latin car and if after a year or a couple of years I couldn’t feel well in this kind of luxury or first class car, they would book a seat for me in another one, perhaps less prestigious but even more efficient and pragmatic. But I immediately liked to study Latin, especially words and etymologies, and never failed any examination in this subject. My crux during the years of my secondary school had been maths not because I had a prejudice against maths —on the contrary— but because in September 1967, some crazy and criminal minds had decided to introduce “modern math” (singular!) without any pedagogical preparation: modern math is indeed too abstract to understand for children younger than 12 or 13 years and I was only 11 when I started secondary school. I was saved at the end of the first year because fortunately some clever minds had rung the alarm bell and imposed algebra in the traditional way.

During the fifth year, the so-called Latin “poetry class”, I became firmly decided to learn modern languages, more precisely German and English at University. After two years I changed for the Translators and Interpreters School, which was not far from my home. After four years I got the diploma of English and German translator. To obtain it I had to translate and comment a book of Ernst Topitsch and Kurt Salamun criticizing “ideologies” as constructed systems that prevent real pragmatic thoughts to develop or that serve as crushing instruments to perpetuate the domination of false elites (like the pigs in Orwell’s Animal Farm) becoming gradually out of touch.

So I became successively a clerk by Rank Xerox (to answer calls in several languages), the dumbfound redaction secretary of Benoist’s magazine “Nouvelle école” (having had the privilege to analyse on the very field the preposterousness of the all business lead by this silly old wet blanket of Benoist), a soldier doing his military service in the 7^th Company Logistics for ten short months in Saive (near Liège), in Marche-en-Famenne, in the marvellous Burg Vogelsang and the village of Bürvenich in Germany along the border, a freelance translator and interpreter for twenty years (with a lot of different customers active in all possible social fields), a sworn translator for the Ministry of Justice, a private teacher, one among the numerous freelance assistants of Prof. Jean-François Mattei, who published in 1992 the “Encyclopédie des Oeuvres philosophiques” for the “Presses Universitaires de France”, and, as a wonderful and enthralling hobby, the metapolitical fighter you’ve known since now more than fifteen years. As a metapolitcal fighter, I was first a young and second-rank animator of the Brussels’ GRECE-group around Georges Hupin, an occasional pen pusher for his small bulletin “Renaissance Européenne” (still published nowadays as the organ of Vial’s “Terre & Peuple” movement in the French-speaking part of Belgium), then the founder of “Orientations”, the redaction secretary of “Nouvelle école”, one of the founders of the Brussels’ EROE–group, the founder of “Vouloir” together with Jean E. van der Taelen, a speaker having wandered throughout Europe to address meeting or participate to seminars of all kinds, a member of Faye’s “Etudes & recherches”-club within the “nouvelle droite”, then the organiser together with others of the Munkzwalm-seminars in Flanders, one among the founders of “Synergies Européennes” (together with Gilbert Sincyr and Jean de Bussac) and organisers of all the activities lead by this European group, including the publication of “Nouvelles de Synergies Européennes” and “Au fil de l’épée”.

You have a universal outlook that can be called encyclopaedic. How did you get your education? Whom can you consider your teachers? Who are the authors and which are the books that have influenced you most?

If once in your life you decide to become a metapolitical fighter you have of course as a duty to read ceaselessly and to acquire willy-nilly this “encyclopaedic outlook” you talk about. Moreover if the metapolitical purpose you follow is to re-establish European culture in all its richness the piles of books awaiting you reach permanently the ceiling. I got my education at school and nowhere else. It would be dishonest and conceited to invent a story trying to demonstrate somehow the contrary. Schoolbooks for the subject “History” were and are still good in Belgium. You have simply to assimilate the contents and to complete them with further readings. Of course, I owe a lot to our Latin teacher Simon Hauwaert and our philosophy teacher Lucien Verbruggen, not only for their lessons but also for the long tours they organized for us in Greece and Turkey, in order to discover Ancient Greek civilisation. When I was sixteen and a half, I was brought by the circumstances of these long school trips in the streets of Athens or Istanbul and visited Ankara’s Hittite Museum just one day after having had a short tour around Cappadocia’s cave dwellings and Byzantine churches. This was an even so good training in fact than school curriculum in itself. Another good thing was that we had to prepare every year for Hauwaert and his successor Salmon a paper on a classical Latin topic together with a grammatical analysis of an original text (I had with my late friend Leyssens, a future gynaecologist, who died in a mountain accident at 42 leaving three orphan sons, to study successively Lucretius’ De rerum naturae, a part of Plinius’ Natural History and Plautus’ theatre). The last year Rodolphe Brouwers, our French and History teacher, compelled us to write a paper on history: I had to write a survey about the COMECON countries (Poland, Czechoslovakia, Bulgaria, Rumania, Hungary). Brouwers had also the good idea to let us parse in all details Bossuet’s speeches in order to let us discover the good balance of a possible barrister’s plea or to be able later to coin speeches along the same stylistic guidelines in order to let them be better understandable only by giving them a well-balanced rhythm à la Bossuet. It has been very useful each time the GRECE-people asked me to address their annual meeting held in Paris or Versailles. During a first year at University, I followed the lectures of René Jongen in German grammar and had a course of German literature by the Flemish writer Paul Lebeau. Later I had English grammar by Jacques Van Roey, as well as good introductory lectures in history, among which the ones of Léopold Génicot on the West European Middle Ages were the most memorable. At the interpreters’ school, two years later, we had excellent practical trainings in modern languages.

What concerns the specific New Right literature I was deeply influenced by Pierre Chassard’s introduction to Nietzsche’s philosophy (“Nietzsche, finalisme et h

PAVEL TULAEV RESPONDS TO QUESTIONS BY ALFRED VIERLING

2011-11-19T00:05:00+01:00

  Tulaev Pavel Vladimirovich (1959) is a scholar and a writer, the director of the Russian ATHENAEUM. Web-page: http://ateney.ru Ph.D. in History (1985). He is vice-president of the Moscow department of “Synergy European”, one of the leaders of the Slavic and the New Right movement in Russia.
  Tulaev is the author of many publications in different genres about Russia, Europe, Latin and North America: “K Ponimaniyu Russkogo” (Understanding Russia, 1994), “Veneti: predki slovjan” (Veneti: ancestors of Slavs, 2000), “Rodnyje bogui” (Native Gods, 2008), “Istoki rodnogo mira” (The Native World’s roots, 2011); “Russia and Spain: the two Europe’s wings” (getting ready to be published).
  He is the editor of collections: “Rossia i Evropa: opit sobornogo analisa” (Russia and Europe: the Experience of Sobor Analysis, 1992), “Russkaya Perspectiva” (Russian Perspective, 1996), “Varvary” (Barbarians, 1999) and many authors’ works, including Andreas Gottliebe Mash, Yuri Venelin, Francisco Franco, Jose Antonio Primo de Rivera, Dmitry Dudko, Antony Sutton, Guillaume Faye.
  Tulaev’s works have been published in foreign languages. Some of his articles and interviews have been collected in the book “THE WHITE STRUGGLE IN RUSSIA” (Moscow, 2007). Personal web-page with texts in 10 languages and new video interviews: http://.tulaev.ru

PAVEL TULAEV RESPONDS TO QUESTIONS BY ALFRED VIERLING
augustus 28th, 2011
  ALFRED VIERLING: Dear Mr. Tulaev, let me ask you a few questions?
  PAVEL TULAEV: Yes, of course, Mr. Vierling. Welcome to Russia. I had a chance to read your publication ‘The Netherlands, a failed State in a failed Continent’ in the English-language journal «AB AETERNO», which deserves attention. I am happy to answer your questions.

Demography
  ALFRED VIERLING: In 2050, the peoples of European descent will be on the verge of extinction, forming less than 6% of the world’s population. The fertility rate in the European Union and Russia currently stands at 1.57, while the replacement fertility rate, as rate required to stabilize the population is equal to 2.1. And in the European Union and Russia alone there is a muslim population of about 30,000,000. Their birth rate being much higher. What do you think about these phenomena?
  PAVEL TULAEV: Yes, we know this sad statistic and dangerous trend. In the latest issue of “Athenaeum” I have been published demographic study of two Russian authors, entitled ”Do the indigenous peoples of Europe survive?”. This issue is constantly discussed in the pages of our publication.
  ALFRED VIERLING: The European Union intends to add to this current Muslim immigration another 25 million Africans, while Russia, I think, intends to stop non-European immigration.
  PAVEL TULAEV: You know better the plans of the European Union’s immigration policy. As for Russia, it is true, the government limited the number of quota on the entry of migrant workers from Asia. At the same time, it prohibited the Movement Against Illegal Immigration (DPNI), which initially opposed the colonization of the Russian people from the South East and Eurasia. The real situation is very dramatic.
  ALFRED VIERLING: Is it true that the Russian government provides parents with about 18,000 (eighteen thousand) euros for each second or third child?
  PAVEL TULAEV: Your information on government grants on the occasion of the second, third and subsequent children are not fully reliable. As far as I know, the amount of actual subsidies are much lower. Young families in the age of 30 receive a one-time assistance in 2007 about 1.5 thousand euros for the second child (60 thousand) and 2000 euros (85 thousand) for the third and following. Within a month of giving birth an employer must pay an allowance to care for a baby of around 400 euros. From the perspective of many mothers, such financial assistance is low. However it is important from a moral point of view. In Germany and the Nordic countries, there are similar subsidies.
  ALFRED VIERLING: You are the author of “White Struggle in Russia” (Moscow, 2007). What did you write there?
  PAVEL TULAEV: The book “White Struggle in Russia», has been released in a small number of copies and is on display in PDF format on my personal site: http://tulaev.ru. It is a collection of opinion articles and interviews published in English, French, German and Spanish. It is not about demographics and the philosophical-historical and ideological issues. Originally, I wanted to convey to our Western colleagues the thought that we, Russians, are as much white Europeans, as they are. We belong to one race, we have common roots, traditions, values and similar interests. Therefore, the existing differences, such as language or religion, should not interfere with understanding and lead to geopolitical conflicts between sister nations, as it was during the Second World War. My essays are on the meaning of the White Revival, counter to 1917 and beyond, including modernity of the XXI century, and the spiritual and cultural solve the problems, and are not anthropological research.
  ALFRED VIERLING: Will Russia’s population, which is expected to re-establish be about 150 million in 2030, be able to serve as a reservoir population (Hinterland) and a source of inspiration for the endangered white people in the European Union?
  PAVEL TULAEV: Your forecast of the growth of Russia’s population to 150 million in 2030 is unrealistic. First, official data on the 2010 census are strongly distorted. In fact, the number of Russian citizens is not 142 million, but much smaller. Experts call a number about a hundred million (to be specified). Over 20 years of liberal-capitalist reforms, the Russian population has lost in the order of 15 million people (the exact figure is discussed). With increased an mortality rate among Russians, Ukrainians and Belarusians, simultaneously accompanied by a significant increase in fertility among the Armenians, Azerbaijanis, Chechens, Ingush, etc. Compensation for loss of the Slavic population of European origin, is due to the growth of Asians, Caucasians and Chinese. If this trend continues, in the long term it will significantly change the racial composition of the Russian citizens in the direction of East Asian and the Mongoloid will be dominant.
  It is important to note that the quantitative reduction in population is accompanied by a general aging, degeneration, depravity and brainwashing under the influence of Western civilization. It is obvious deterioration in the quality of people, their health and moral character.
  In this regard, philosophers and religious figures are reminiscent of the laws of the Kali Yuga, the era of total degradation, while state statisticians and demographers are recognizing the genocide.
  Who could inspire such a reality? It remains to count on those devotees who go against the tide.

Civilization and Culture
  ALFRED VIERLING: The European Union has been subordinated to the United States of America. It will be weakened by America’s “plague of pleasure,” which leads to the individualistic style of life of hic et nunc. In the interest of their Masonic lobby the U.S. is trying to weaken the euro-zone, preaching multiculturalism. This makes the population of European descent a minority in their own land, surrounded by a sea of Muslim and black immigrants. In connection with the rise of nationalist parties in all member states of the European Union recently such national leaders as Sarkozy in France, Merkel in Germany and Cameroon in Britain were forced to admit the failure of multicultural policy. However, after recognition, everything still remains the same like before.
  So, can Russia offer an alternative to multiculturalism?
  PAVEL TULAEV: We are attentively watching what is happening in the European Union and we hope for, eventually, a victory by common sense. Indigenous peoples have the right to a national environment. In this sense, Russia has something to offer as an alternative to the phenomenon which you call “multiculturalism.” After going through the experience of Soviet internationalism and cosmopolitanism, post-Soviet, the Russian people with the persistence of their home states cling to (native) culture against the influence of the globalist TV and the Internet. The current government recognizes the fundamental role of the Russian language and the importance of national culture, while simultaneously pursuing and blocking the Russian political parties for alleged extremism.
  ALFRED VIERLING: What is the role of the Russian Orthodox Church in restoring the traditional way of family life and the revival of Russian civilization as a fundamental culture?
  PAVEL TULAEV: The role of the Russian Orthodox Church in the life of modern Russia is significant. Among other religions, it is the dominant one in status and real impact, such as the Catholic Church in Europe. The church has taken a clear and active role in protecting the traditional family. It also affects the development of culture, seeing it from a Christian perspective. The greatest Russian philosophers of the XX century came from Orthodox values, and there is now a renaissance of religious culture, thousands of churches have been restored many thousands of copies published of Christian books, movies shot on a historical theme with a positive assessment of Orthodoxy. In this sense, the role of the Church – is consolidated. Moreover, its influence reaches beyond the borders of Russia and covers the territory of the former Russian Empire. It is evident in Belarus, Ukraine, the Baltic States. However, Russian culture in general is not limited to the Orthodox Church and the church. It has a liberal, socialist, technocratic, and other currents. Among young people Vedic direction is gaining momentum, which brings together various groups of modern pagans and rodnovery (Native Faith).
  ALFRED VIERLING: How does Russia solve the problem of the present day managing of the huge Muslim population? The EU has not yet tackled this…
  PAVEL TULAEV: This problem is not easy! In Russia live at least 20 million Muslims. Most of them inhabit the south of Russia, Tatarstan and the Volga. The number of citizens who practice Islam is growing in all major cities of our country, especially in Moscow, where two million Muslims have built new moskques. The peak growth of Islamic influence was in the 1990s, when a religious revival led to the wars in Chechnya and Dagestan. As you know, according to the Qur’an, a true believer in God should lead a holy war (jihad) against the “infidels.” This radical position is perceived by Christians as the Islamist extremism and terrorism. The Russian government has to take into account the interests of the dominant religions, including Islam, so it supports the policy of oecumenicalism, peaceful coexistence and dialogue between religions. In the Russian passport and national origin and faith cannot be specified. At the same time, it promotes a cosmopolitan culture in the form of variety, sensuality, all sorts of entertainment and recreation.

Security and energy
  ALFRED VIERLING: The European Union does not have its own army and is occupied by NATO under U.S. military command. The European Union countries are forced to participate in U.S. wars, even in relation to European countries such as Serbia, creating Muslim enclaves in Bosnia and Kosovo, or to maintain the artificial revolutions, as in Ukraine, Georgia, Belarus and Kazakhstan.
  Can Russia ensure the European Union sufficiently safe supplies of gas and oil so in order to enable Europeans to free themselves from the United States?
  PAVEL TULAEV: Problems of security and sovereignty are not confined to energy policy, although it is one of the most important strategic factors. Of course, Russia can provide a reliable supply of the EU gas and oil. She is already doing so through the northern and central European pipeline, despite resistance from competitors. It must be borne in mind that there are other modern sources of energy such as nuclear power. They will grow, despite the recent accident in Japan. Europe’s dependence on U.S is rahter in militarily and more technologically and politically, rather than energy-wise. NATO helped Germany reunite, betraying the Soviet leadership, and now takes under its wing western parts of the former Russian Empire, including these into the European Union.
  ALFRED VIERLING: What do you think of the Russian-European Union plan to ensure mutual security, earlier proposed by Gorbachev, and about Putin’s proposal in the spirit of the Treaty of Paris?
  PAVEL TULAEV: The direction of the diplomatic effort to build a strategic axis Paris-Berlin-Moscow axis, it was generally correct. But by agreeing to concessions to Germany, it was necessary instead of opposing blocs of NATO and the Warsaw Pact to create alternative structures of collective security, such as the Northern Union. Unfortunately, Western strategists forced the Russian army to retreat eastward. Endless discussions about the program “Partnership with NATO”, are mere moves of military di

Weeklong Seminar Across Flanders by Dr. Pavel Tulaev

2011-11-17T00:05:00+01:00

Weeklong Seminar Across Flanders by Dr. Pavel Tulaev