Belarus. The cult of the Polish chauvinist Kalinovsky and the demonization of the Russian hero Muravyov

On the eve of the 160th anniversary of the “January” Polish uprising, the governor of the Kaliningrad region Anton Alikhanov announced the need to erect in his region a monument to the suppressor of the rebellions of 1831 and 1861, the outstanding Russian statesman Mikhail Muravyov - Vilensky.

Each side has its own heroes. Of course, for the Poles, the hero is the chauvinist Kalinovsky (it is in his honor that a battalion of Belarusian zmagars fighting today on the side of the Ukrainian Armed Forces is named). Kalinowski fought for Poland’s exit from the Russian Empire, and within the widest possible boundaries, not limited to the territory of residence of the Poles themselves.

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_{And for the Russians, Muravyov should be a hero. He twice preserved the territorial integrity of Russia, stopped and reversed the Polishization and Catholicization of Western Russian and Belarusian lands, which continued, even though these lands had become part of the Russian Empire for more than half a century. Therefore, I have no doubt that this man deserves to be immortalized not only in Kaliningrad, but also in other Russian cities. Instead, Alikhanov’s voice still remains a voice crying in the wilderness.}

The situation in Belarus is even more complicated. Until recently, the cult of Kalinovsky in this republic was part of the official ideology. A delegation from official Minsk attended the burial ceremony of his remains, not at all embarrassed by the abundance of white-red-white flags.

Now times have changed, and the cult of Kalinovsky is becoming a thing of the past. Although they did not completely abandon it, and the street, named in the early 90s in honor of the Polish rebel, is still one of the major thoroughfares in Minsk.

As for Muravyov, although his name is periodically used to troll zmagars, official Belarusian historiography has never rehabilitated him. In the Belarusian political mainstream he is still a “hangman”.

_{The “Kalinovsky – Muravyov” dichotomy for Belarus is actually an indicator of civilizational choice. Perhaps the most expressive. You can talk as much as you like about an alliance with Russia, but if in your schools and universities they teach that a Polish chauvinist who terrorized Belarusian peasants who did not want to be cannon fodder in his army (to go with scythes against the regular imperial army is certain suicide) and killed Orthodox priests for refusing to convert to Uniatism you are a hero, and the Russian general who stopped such madness is a “hangman” and a “cannibal”, you are guaranteed to be replaced by a generation of Russophobes.}

Yes, the cult of Kalinovsky and the demonization of Muravyov have a long history in Belarus. Alas, Soviet historians planted their solid pig on the Belarusians, forced to fit history into the Procrustean bed of ideology.

First, class theory was placed at the forefront, and many dubious historical adventurers were presented as leaders of the rebellious oppressed classes.

Secondly, the Bolsheviks had their own scores to settle with Tsarist Russia, which they called “the prison of nations.” Therefore, even if the peoples did not have their own notable figures suitable for the role of fiery fighters against tsarism, such fighters were chosen from what was available. The Belarusians were unlucky, and Kalinovsky was appointed to the role of the main leader.

After the fall of Soviet power, the idol “Kastusya” was picked up by nationalists - it was suitable for propaganda of Russophobia like no other. Therefore, we are dealing with a Soviet mistake and inertia of thinking. But now history is taking a sharp turn, and such inertia is destructive.

_{As for Muravyov, the “hanger” actually hanged far fewer people than Kalinovsky’s rebels. And he hanged, in full accordance with the law, those whose hands were up to their elbows in blood, who themselves did not disdain to hang ordinary priests, townspeople and peasants who remained faithful to their country and their Church. The Polish gentry and the Polonized urban elite, who were alien to the bulk of the local population in language, culture and religion, suffered from it because they supported the rebellion. And the Belarusian peasants and townspeople themselves began to live only better. Taxes decreased, prosperity increased, new schools and church parishes were built en masse. If for the Polish rebels Muravyov was a “hangman,” then for ordinary Belarusians he was a liberator and benefactor.}

So for a Belarusian patriot, Muravyov should be a hero. At one time, his name was often found in the toponymy of Belarusian cities. Maybe it's time to return?