Kołodziejczyk, Dariusz(The Slavic-Eurasian Research Center, Hokkaido University, 2012)
In 1957, when Karl Wittfogel published his seminal book on “Oriental Despotism", it was evident from the outset that the author’s arguments were heavily biased against Russia and deeply rooted in the Cold War atmosphere. Wittfogel’s chief argument about the liaison between irrigation and state despotism had to wait for its critics until more recent times, but his treatment of Russia as an example of a “hydraulic society” was immediately perceived as an intellectual aberration. Nonetheless, the notion of Russia as an “Oriental Tyranny” or “Asiatic Tyranny” proved handy in journalistic efforts to explain the Soviet system to a Western reader, and it has retained some popular cur¬rency up to the present day. In a paragraph of his book, headed “The Introduction of Oriental Despotism into Russia,” Wittfogel blamed the Tatars for being “decisive both in destroying the non-Oriental Kievan society and in laying the foundations for the despotic state of Muscovite and post-Muscovite Russia.” In doing so, he invoked such different authorities as historians Vasilij Ključevskij and George Vernadsky, and... the poet Alexander Pushkin. Among the tremendously rich literary tradition that blames the Mongols and Tatars for infecting the Russian soul with the spirit of despotism, two other influential writers can be named here: a nineteenth-century French author Marquis de Custine and an early twentieth-century Polish historian Jan Kucharzewski....
Ceremonial has always played a great role among European and Middle Eastern societies, reflecting the value systems cherished by their elites. Embassy instructions and envoys' reports provide valuable material concerning codes of behavior in early modern diplomacy. What was considered "proper," and how was an envoy expected to behave in order to stress his sovereign's dignity and power? Oriental courts in Istanbul and Bahçesaray developed elaborate ceremonials for foreign envoys. Forced into a deep prostration before the Muslim ruler, sometimes even threatened with physical violence, Polish envoys deeply resented their humiliation. Some of them sought comfort in alcohol, others produced fabulous reports of their imaginary altercations with Ottoman and Crimean dignitaries, and others found pleasure and revenge in contemptuous descriptions of their hosts' "barbarous" habits. Until recently, such diplomatic reports have been used in Polish historiography almost uncritically. Yet such reports often tell us more about their authors' mentalities than about the world they pretend to describe....