Eurasian and Slavic Nationalisms in Ethnology, Sociology and Folklore as Ideological Principles of Racial Discrimination of Belarusians on the ground of ethnic origin and language

EURASIAN AND SLAVOPHILE NATIONALISMS IN ETHNOLOGY, SOCIOLOGY AND FOLKLORE AS IDEOLOGICAL FOUNDATIONS OF RACIAL DISCRIMINATION AGAINST BELARUSIANS ON THE GROUND OF ETHNIC ORIGIN AND LANGUAGE Канапляніков, Д., Товсцік, Тетяна Євразійський та слов’янофільський націоналізми в етнології, соціології та фольклористиці як ідеологічні засади расової дискримінації білорусів за етнічною і мовною ознаками. // Народознавчі зошити. 2020. No 4 (154). С. 907–922. Режим доступу https://nz.lviv.ua/archiv/2020-4/14.pdf Relevance. In modern-day Russia, Belarus, and the territories occupied by Russia, there is widespread racial discrimination against indigenous peoples by language. Schools in their native language are closed and activists fighting Russification are subjected to physical violence, fine, police, criminal prosecution. Many researchers do not understand why discriminate against the Belarusian language in Belarus. The purpose of the article is to reveal this as Russian imperialism constructs its ideology through the academic schools of science formed in Russia and Belarus over the centuries of colonialism. The used method of historiographical analysis of the imperial ideologies of ethnographic, folklore, Slavic and sociological studies of Belarusians gave the following results: with the 1960 Russian scientific schools created the now popular in the former USSR, the ontological foundation for Eurasianism, Slavophilism, racism, for example, the Moscow-Tartu School, M. Tolstoy Slavistics School, the L. Gumilyov’s Passionary Conception of Ethnogenesis. After 1991, in the Russian imperial ethnology created constructivism. Also Russian Orthodox clericalism, combined with different versions of Eurasianism, became popular in the social sciences in Russia and Belarus. These racist ideologies in conjunction with the Belarusian authoritarianism created «Belarusian State Ideology», which is mandatory for use in the Belarusian universities and science. Conclusions. These theories and concepts can not be verified, since they contain racist ideological axioms, ideological choice of sources and facts. Such studies should be considered pseudoscientific, and their findings, methods of measurement, the facts can not be used. Keywords: historiography of ethnology and folklore, nationalism, racism, Russification, imperialism, ideology, methodology of social sciences and humanities. Introduction. This kind of racial discrimination on the basis of language as Russification is a huge problem for all post-Soviet peoples, which for a long historical period were and continue to be under the influence of Russian imperialism. The International Court of Justice in the case of Ukraine against Russia (2019) recognized Russification in Crimea as one of the forms of racial discrimination [1]. Science often raises the question of why Russification is taking place in Belarus, which is an independent state, schools are being closed, education is taught in the Belarusian language, and those activists who fight against the dominance of the Russian language are subject to physical violence, excessive fines, and lyceum bullying and persecution. The purpose of the article. To solve this problem, it is not enough to identify the economic and military-political Russian colonialism, but it is necessary to highlight the further destructive plans, actions and methods of this ideology, by which Russian imperialism constructs its doctrine through those formed in Russia and Belarus during the century of colonialism academic anthropological schools. The Ukrainian anthropologist Roman Kis wrote about the need for research into the functioning of Russian nationalism as a "messianic" idea that permeates all Russian life, including all directions of Russian science, who in the book "The Final of the Third Rome ( The Russian messianic idea at the turn of the millennium)" in the book "Dimensions of Eurasianism" predicted back in 1998 that Russian imperialism would restore the Russian empire on the basis of Eurasianism [2;3]. The purpose of the article is to identify Russian nationalist ideological foundations in ethnology, folkloristics, and sociology using the example of studies of the Belarusian ethnos. Research methodology. When conducting a historiographic study of the relationship between imperial racist ideologies and ethnographic studies of Belarusians, we proceed from a combination of external and internal approaches [4; 5]. As Thomas Kuhn clearly pointed out, science develops in certain paradigms, the change of which is revolutionary, and there is a feedback relationship between the acceptance of scientific knowledge and theories and actual social processes [6-8]. Main part. Criticism of racism and imperialism in science. Ethnology and anthropology, which arose as a science in Eastern Europe, were determined not only by the philosophical logic of the research of Immanuel Kant and Johann Gottfried Herder, but also by their personal discrimination and violence that existed during the Russian occupation of the Prussian Germans, until they both belonged [9, p. 273—302]. The anthropological paradigm, the first theoretician of which was Immanuel Kant, is interpreted by this scientist in his work "Anthropology in a pragmatic sense" as a cognitive science that stands on the positions of freedom and democracy [10, p. 117-333]. The logic of Kant's research, his understanding of anthropology as a science of thinking, and not only of human physiology, despite his own Eurocentrism and racialism, leads to criticism of colonialism and denial of discrimination of people based on race, ethnicity, etc. [11 ; 12]. Michel Foucault in "Introduction to Kant's Anthropology" proves that anthropology was proposed by I. Kant as a science of people that connects space and time and shows the inverse interdependence of freedom and truth [13]. In Central and Eastern Europe practical anthropology was presented in the form of folklore studies by Johann Gottfried Herder, a student of I. Kant, in his works "Auszug aus einem Briefwechsel ü ber Ossian und die Lieder alter V ö lker" [14] and the collection "Volkslieder" [15; 16]. John Kenneth Noyes in the book "Herder: aesthetics against imperialism" [17] reasonably asserts that the study of culture by J.-H. Herder's no-force anti-imperialist character. The successors of Y.-H. Herder is considered the Heidelberg Romantics, of whom the brothers Jakob and Wilhelm Grimm are the most famous. They created the linguistic, folklore, mythological ontological foundations of the German nation during the times of French occupation and the movement for the unification of all German nations into a single Germany. The paradigm of folklore studies with the aim of forming ethno-cultural foundations for the establishment of the nation expanded first in Europe, and then throughout the world [18, p. 40-54; 19, p. 20-21]. Despite the fact that imperial ideologies also tried to use folklore to justify their existence and propaganda, the study of folk poetry had the greatest impact on the ideology of national liberation movements and their cultural nationalism. An overview of the mutual influence of folklore and nationalism is covered in the collection "Folklore and nationalism in Europe during the long XIX century" [20] Discriminatory imperial practices required not only folklore anthologies and propaganda, but also direct substantiation of the intellectual superiority of ruling groups and classes through various types of racist concepts. This is clearly visible on the example of the racism of Joseph Arthur de Gobineau, for whom skin color was not one of the reasons for discrimination. The language, the mind of the Finnish peasants for him is below the mentality of the nobility and German teachers, which in his case justifies discrimination [21, p. 67, 106—107]. A modern critic of racism, Robert Miles, wrote: "The concept of racism refers to any argument, irrespective of form and content, that suggests that the human species is composed of naturally occurring discrete groups in order to legitimate social inequality.” Racism has two approaches: 1) negative description of Other Groups; 2) a positive description of Self Group [22, p. 83, 84-86, 104, 147]. At the same time, in modern racist discourses, biological features are often insignificant or invented, racism is aimed at entire ethnic groups [23]. The Russian train of colonialism in Ukraine and Belarus is considered by Western and Ukrainian scientists as a part of world colonialism and imperialism. Methodological problems of colonial studies were considered by Mykola Ryabchuk in two articles with the same title "Disadvantages of colonialism: on the applicability of post-colonial methodology to the study of post-communist Eastern Europe" [24], as well as in the collection of his articles "Post-colonial syndrome. Observations" [25], articles by the Ukrainian historian of colonialism Serhiy Troyan "Postcolonial studies: Ukraine in postcolonial studies" [26]. American researcher Ewa Thompson highlighted in her book "Imperial knowledge: Russian literature and colonialism", how Russian-language literature from Pushkin to Solzhenitsyn expresses and propagates the ideas of empire, how Soviet ideology and propaganda in literature and the press combine communist illusions with Russian colonial desires, how the ideology of Russian imperialism is carried directly in the textbooks of the Russian Federation, as well as through semiotic substitution of terms "occupation" to "reunification", "Belarus" to "Russia", "Belarusian" to "Russian" [27]. Systematic studies of semiotic changes and the creation of ideological myths were initiated by R. Barthes, who in 1957 in the article "Myth as a Semiological System" showed the deformational relationship between the concept and meaning in the example of French imperial colonialism [28, p. 189]. The historiography of Ukrainian studies of Russian colonialism is presented by the Canadian-Ukrainian historian Stepan Velichenko in the article "Questions of Russian colonialism in Ukrainian thought. Political dependence, identity and economic development" [29], in the book "Imperialism and Nationalism in Red: Ukrainian Marxist Criticism of Russian Communist Rule in Ukraine (1918-1925)" [30] and other publications [29; 31]. In 1929, Alaksandar Ćvikievič (he was the Chairman of the Council of People's Ministers of the Belarusian People's Republic) analyzed the Belarusian version of the Russian imperialist ideology of the time of the Russian Empire — "Western Russianism" (Западноруссизм) — in the work "Western Russianism. Essays on the history of public opinion in Belarus in the 19th and early 20th century", the afterword to this book was written by folklorist Arsien Lis[32]. А. Ćvikievič in the article " Eurasianists (New Searches of Russian Thought)" in 1922 showed that Eurasianism (Евразийство) is a variant of the imperial ideology and emerged from Slavophilism (Славянофильство) [33]. Some modern ideological manifestations of "Western Russianism" are illuminated by Igar Melnikau in the article "Western Russianism as a Manifestation of Russian Imperial Ideology in Modern Belarus" [34]. Simon Lewis, in his study of resistance to cultural imperialism in Belarus, showed that "the post-Soviet Belarusian discourse creatively combines the paths of postmodernism and postcolonialism. It simultaneously contains Soviet myths and refutes them, obviously being drawn into the intertext of Soviet times" [35, p. 16]. Ideological variants of Russian imperialism: Eurasianism, Russian nationalism, Slavophileism, national-Stalinism became popular in the Russian Federation from the beginning of the 1990s and have been used since then as a state ideology. This ideology was explored in a number of works, including the book written by Ukrainian historians Ihor Torbakov and Serhii Plohiy "After empire: nationalist imagination and symbolic politics in Russia and Eurasia in the twentieth and twenty-first century" [36], by the French historian Marlene Laruelle "Russian nationalism: imaginaries, doctrines, and political battlefields" [37], "Russian Eurasianism: an ideology of empire" [38], etc. The issue of the ideological influence on science and the work of researchers of cultural imperialism was considered in the works "Culture and Imperialism" [39], "Orientalism" [40] by the Edward Said [41; 42]. The concept of "linguistic imperialism" in the studies of anthropology and sociology of language diverged after the publication of the book "Language Imperialism" by the Danish-British sociolinguist Robert Phillipson [43]. Western anthropological science is also dependent on ideology, as Louis Dumont emphasized in his works [44, p. 193—299], Sune Haugbolle [45], Kathleen Nadeau [46]. The classic of socio-psychological studies of colonialism, Frantz Fanon [47-49], in the article "Racism and Culture" (1956), noted that the goal of colonialism is the destruction of the traditional worldview: "For that, it is necessary to break its reference systems. ... The social panorama is destructured, values flouted, crushed, emptied. The lines of force, collapsed, no longer order. Opposite a new set, imposed, not proposed but affirmed, weighing with all its weight of guns and sabers." To destroy the traditional worldview, its discrediting is used: "The establishment of the colonial regime did not necessarily lead to the death of indigenous culture. On the contrary, it emerges from historical observation that the goal sought is more a continued agony than a total disappearance of the pre-existing culture. This culture, once alive and open to the future, is closing in, frozen in colonial status, caught in the yoke of oppression." For this purpose, as the researcher points out, national organizations are imitated, and reliable collaborators are appointed to manage them: "These organisms apparently reflect respect for tradition, for the specificities cultural, personality of the enslaved people. This pseudo-respect is in fact identified with the most consistent contempt, with the most elaborate sadism." As the author notes, scientific evidence and institutions are important for colonialist enslavement: "occupier legitimizing its domination by scientific argument" [50; 51]. Thus, applying this model to Belarus, it is clear why tsarist, Soviet and modern Russian imperialism and colonialism support limited scientific and cultural institutions that justify the racial discrimination of Belarusians. In the Belarusian situation, national self-expression is allowed in rural conditions, in folklore, and for better colonial exploitation, it is scientifically confirmed, on the one hand, their inferior nature and archaism by the superior culture of the metropolis, and on the other hand, scientific and psychological arguments are given that encourage the natives to improve his life due to deprivation of his worldview, language and culture. One of such psychological arguments is the description of traditional culture and language as rural, unnecessary for science and for the city. In addition, semantic falsification of the name of the ethnic group is made, Belarusians are called "Russians", "Slavs", proving their similarity with Russians. Russian nationalism in science depended, on the one hand, on the state system, and on the other hand, on the ideological nationalist currents of the Russian intelligentsia, but due to the fact that Russian scientists were always in the public service, the influence of the state system was the greatest and, accordingly, we make the periodization according to the existence of times those states that initiated certain forms of ideologies. Concepts that arose during the Russian imperialism in 1795-1917. It should be emphasized that most of the studies of the 19th and early 20th centuries were conducted with an orientation to the ideology and money of Russian imperialism or the Polish national movement. At this time, the Polish and Russian Persian ideologies had a similar view of Belarusians, according to which it was written that Belarusians have underdeveloped not language, artistic culture, folklore, but destruction traditional Belarusian culture through Christian is a positive and progressive phenomenon, which differs only in those whose Christianity will be more more correct — Moscow Orthodoxy or Polish Catholicism [52; 53, p. 513-524; 54]. An attempt to unite these ideologies under the idea of of Slavism, expressed by Zorian Dołęga-Chodakowski who invented Slavic antiquities in Belarus and Ukraine and worked for a grant Russian emperor [55], no strong development found, since the Imperial ideologies was clearly understood of Belarusians as a part of Russians, and the Polish national movement set itself the goal of restoration Poland Republic as primarily a Polish state, not Commonwealth of Four Nations. And although he failed to combine both ideologies, Slavophilism is still popular and used is held to hold a Russian cultural event imperialism. In order to show that Belarusian folklore is similar to Russian, studies of Belarusian folklore and language were conducted with the money of the Russian state and Russian patrons in the 19th century, and a number of collections were published. Although all these collections were censored, including through self-censorship, the series collected by local folklorists, such as Jeŭdakim Ramanaŭ from Mogilev [56] and Uladzimir Dabravolski from Smolensk province [57; 58]. Concepts that arose during Soviet-Russian imperialism in 1917-1991. Already in the second half of the XX century Russian imperialism in the USSR, in addition to the post-Stalin concept of the Soviet people and Soviet cultural evolutionism, began to use the ideology of Russian nationalism, which based its ontology on a combination of nationalist concepts of the XIX and early XX centuries with modern Western scientific methodologies. The slavophile culturalimperialist direction of research by Russian slavists is most clearly traced in the studies of traditional culture, which set themselves the goal of studying not Belarusians or Ukrainians, but conditional "Slavs", Indo-Europeans. In Russia in the 1960s, two types of ideologically imperialistic directions of research emerged — the Slavophile school of Slavic studies of Nikita I. Tolstoy [59] and the Eurasian-Slavicophile direction of research of the “Image of the World” by Moscow-Tartu Semiotic School, whose leaders were Vyacheslav Vs. Ivanov, Vladimir M. Toporov. The indicator "Tartu" does not mean Estonian, since Juri Lotman was actually the leader of Russian imperialism in Estonia, promoting and analyzing Russian literature [60]. The school of N. Tolstoy combines the traditional for linguistics and folkloristics of the beginning of the 20th century apparatus of literary studies with semantic and structuralist analysis for the classification and mapping of concepts [61]. When reconstructing the "Slavs", preference is given to the peoples living in the Balkans and in the east of Europe, and to phenomena close to the Orthodox religion [62; 63]. The so-called pagan cult characters are called "unholy power", although people often have a good attitude towards them [64, p. 11], and in the encyclopedia "Slavic Antiquities" [65], as Doctor of Science Jerzy Bartminski told me, his materials about sacred stones with "traces of the Mother of God" were not included - the eastern border of this phenomenon runs along the eastern borders of the Grand Duchy of Lithuania, Ruthenia and other lands. Such an approach, in addition to having ideological goals, contradicts the understanding of the people as an ethnolinguistic group and a complete system accepted in anthropology. At the same time, the basics of the geographical-historical approach are not taken into account, based on which it is clear that Belarusian folklore and customs are more similar to the folklore and customs of Northern Ukrainians, Eastern Lithuanians, Latgalians, and Eastern Mazovians — ethnic groups that have a common history of ethnogenesis with Belarusians than on the folklore and customs of the population of the Volga River basin and the peoples of the Balkans. The Moscow-Tartu school tried to use for its purposes new research methods and approaches at the time of its creation, such as structuralism, binary oppositions, generative language grammar. This school owed its origin to the perception not only of the structuralism methodology of the Prague Linguistic Circle, but also of the Eurasian ideology of the leaders of this circle. Back in 1958, Vyacheslav Ivanov was dismissed from Moscow University precisely for supporting the views of Roman Jacobson [66], but in the following years this direction of structuralism became the leading one in the USSR: "An example of an ideal philologist for V. Vs. Ivanov became Jacobson [...]. Ivanov adopted Jacobson's research program, which consisted in the development of a unified structural-semiotic methodology for the study of language, literature, art, folklore, mythology and other components of traditional and modern cultures" [67]. The leaders of the circle, N. S. Trubetskoy and Roman Jacobson, aimed to construct a linguistic and cultural community of Eurasians as a scientific justification of the Eurasian imperial ideology, its ontology [68]. On the other hand, this ideology became the basis of their theoretical structuralist conclusions, as shown by Patrick Seriot in the work "Structure and totality: the intellectual origins of structuralism in Central and Eastern Europe." Thus, R. Jacobson using the theory of "phonological linguistic union" proved the ontological existence of Eurasia, and, accordingly, the USSR as natural and territorial units [69; 70]. During the Soviet era, these directions of Slavophileism and Eurasianism were respected by Russian intellectuals, because they did not use international rhetoric, did not conduct research in the direction of Marxism-Leninism, that is, they stood on the truly Russian nationalist positions. Thus, the works on Eurasianism by Lev Gumilyov were distributed underground in Moscow [71]. Victor A. Shnirelman in his work on racism in the USSR and Russia "Threshold of tolerance. Ideology and practice of new racism" shows how Moscow ethnology has acquired a racist character since the 1970s with the use of such concepts as "national character", "national psychology", "ethnosocial organism" [72, p. 251-290]. As early as 1979, the USSR began to promote the ideas of the classics of Eurasianism [73], in 1990 V. N. Toporov published an article about N. S. Trubetskoy [74]. In 2003, Moscow State University published a collection of articles "Eurasian space: sound, word, image" (Евразийское пространство. Звук, слово, образ), where V. N. Toporov, V. Ivanov, I. Zemtsovsky and others sought to provide an ontological confirmation of Eurasianism on the basis of selected data from folklore, language, and music. A clear indicator of the imperial legacy of the imperialism of the tsarist era is that both of these schools attributed the greatest archaism to the Belarusians. The only difference is that the Moscow-Tartu school had many different tasks and methods, and V. Toporov and V. Ivanov "reconstructed" not only the Slavs and their "picture of the world", but also proved this archaism of pre-Indo-European times by reconstructing Indo-Europeans, and for this they were interested in Lithuanian-Belarusian borderland and Belarusian mythology itself - it was the basis for modeling the "Main Myth of IndoEuropeans" [75] and language [76], and the school of M. Tolstoy was engaged in dialectological ethnolinguistics and looked for Slavs in the Prypiać (Pripyat) basin (ukr. Polissya, bel. Palessie) and in the Ukrainian Carpathians [59]. The methodological shortcomings of research on the linguistic "Image of the World" in Central and Eastern Europe from the point of view of the achievements of Western linguistic anthropology were considered in the articles of the Lublin journal "Ethnolinguistica" in 2016 and 2017 [77-80]. One of the main conclusions of the discussion of Slavic scholars is that psychological and anthropological methods of research are not used, for example, mental maps are not used. Usually, researchers in Belarus and Russia, analyzing the traditional "Image of the World", started from the approaches of the Slavic studies school of N. Tolstoy and the Moscow-Tartu school. When using these methods, they "reconstructed" the meaning of concepts based on their own interpretations of folklore works, which increases the subjectivity of the research. Human thinking is a linguistic and figurative system. Therefore, in order to reduce subjectivity, scientists, when researching concepts in anthropological studies, find out what opinion the informant has about the meaning of the concept [81, p. 337-406]. Such a method is used in the ethnolinguistic school of Jerzy Bartminski in the study of the "picture of the world". According to his approach, the meaning of the concept is determined by the informant and then additionally marked through folklore works [82, p. 9-20; 83]. In Western anthropology and psycholinguistics, methods of psychological and biological measurements are used to detect the correspondence of the image concept in human thinking. Methods of linguistic anthropology and sociology, including ethnographic observations and sociological measurements, are used to detect compliance with the concept of denotation [81, p. 337-406; 84, p. 935-963; 85, p. 84—121]. Due to the ideological imperial basis of the works written in this period, or the strong censorship of the works of Belarusian folklorists, it is possible to conclude that not only conclusions, but also facts cause mistrust. Historical facts were constructed through the presentation of certain materials based on soviet ideology, or in order to confirm of ideology, or avoid punishment. It is necessary to take into account the lack of freedom of informants in answering questions, depending on the historical period, since in Belarus, both in the Soviet and non-Soviet periods, research is determined not only by ideological pressure, but also by the fear of physical and economic punishment for noncompliance with the prevailing soviet ideology. Concepts that arose during Russian cultural and linguistic imperialism in 1991-2019. To consider the historiography of worldview research in this section, it should be taken into account that, unlike the situation in Ukraine, where the current state of culture and science can be considered as post-colonial, the current state of Belarusian culture and science has a colonial character, since there is a Union State Russia and Belarus, Russia's economic exploitation of the Belarusian population through the imposition of its goods, tariff and non-tariff regulation, common customs space and through obtaining cheap Belarusian labor resources; and the internal policy of the Belarusian government in the military, economic and ideological spheres is subordinated to the imperialist interests of Russia; there is racial and ethnic discrimination against Belarusians on the gound of language. For these reasons, Russian cultural and linguistic imperialism is harsh and violent in relation to Belarusians living in the Republic of Belarus and the Russian Federation. As for the small groups of Belarusians who live in the free territories of Ukraine and in the EU countries, the actual cultural and linguistic form of Russian imperialism operates in relation to them, which are combined with European forms of local cultural and linguistic nationalism, as, for example, in relation to the indigenous Belarusian population of Poland, Lithuania, Latvia. Russian state nationalism as a modern imperial ideology in the social sciences. After 1991, Russian ethnology and sociology took an active part in the development of modern Russian imperial ideology and the justification of the actions of the Russian administration. Modern Russian concepts of the ideology of imperialism have the following forms: • biological racism, such as, for example, the Eurasianism of Lev Gumilyov (Gumilev), when, in fact, the theses of Joseph A. Gobineau; • institutional racism, when a hierarchy of peoples, ethnic, religious, social groups is singled out for their discrimination and subjugation, respectively, domestic and folklore signs (ethnopsychology, "Images of the World"). Next, we will consider those examples where scientists independently create imperial, racial ideological concepts, publish them as scientific, while they are often the heads of scientific institutions. Biological racism characteristic not only of Russian marginal nationalist movements. This is the official position of many Russian institutes. Thus, university conferences are held in honor of Lev Gumilyov's achievements, the head of the department of ethnology of St. Petersburg University A. G. Novozhilov considers himself his student [86]. An overview of the influence of L. Gumilyov's concepts on the ideology of Russian nationalism is presented in Mark Bassin's book "The Gumilev mystique: biopolitics, Eurasianism, and the construction of community in modern Russia" [87]. The racism of the Russian state anthropology and ethnology was criticized in 1995 by Vera Rich in her article "Anthropology Institute Accused of Racism", which concerned the "ethnic ecology" of V. I. Kozlov [88]. Criticism of Russian state imperialism and colonialism, assimilation of other peoples from the point of view of right-wing nationalism and biological racism, presented in the works of the ideologist of Russian nationalism, historian Valery D. Solovyej in the book "Blood and Soil of Russian History" [89], and in the book "The Revolution Didn't Take Place" [90], written together with ethnologist Tatjana D. Solovyej, in their articles [91; 92]. Orthodox clerical racism well shown in the section "Religion - races - ethnicities" in the book "Faith. Ethnos. Nation", publication of the Institute of Sociology of the Russian Academy of Sciences, where the author Eugyene F. Morozov creates a racial hierarchy "Russian Orthodoxy — Christianity — Islam" [93]. Constructivist imperialism. Ukrainian researcher Vasyl Balushok in 1999 in the article "Ethnicity and Nationality: Dynamics of Interaction" noted that Russian ethnologists in response to the liberation struggle of the peoples of the Russian Federation began to use their vision of social constructivism to explain this process. V. Balushok notes that the Russian version of social constructivism does not take into account the objective basis of ethnic self-awareness and ethnic psychology, reasonably pointing out that humanity as a phenomenon, society, all social institutions are purposefully constructed by people [94]. In contrast to Russian constructivist imperialism, the concept of nation construction by political scientist Benedict Anderson in his work "Imagined communities: reflections on the origin and spread of nationalism" and "Imagined communities: reflections on the origin and spread of nationalism" describes the formation of ideas about the state and non-state national ideologies as one of the types of ideas about a social group. These works were written in the spirit of anticolonialism and aimed to reconcile the theories of Marxism and nationalism [95; 96; 97, p. 16— 17]. During the 2000s, the director of the Institute of Ethnology and Anthropology of the Russian Academy of Sciences (IEA of the RAS) Valery O. Tishkov created the concept of a nation in the form of reactionary imperial ideology to justify the creation of the imperial "Russian" nation and the destruction of other peoples of Russia in the books "The Russian People. A Teacher's Book", "Nation and National Identity in Russia", "The Nation - is a Metaphor" [98-102]. Justification of Russification. Propaganda of Russian imperialism and colonialism can be seen in the speech of N. Yu. Martynova (Head of the Center for European and American Studies of the IEA RAS) "Linguistic diversity of the population of Russia and the problem of school education", in which she justifies the linguistic discrimination of non-Russian children in the Russian Federation as a result of the actual cancellation of native language lessons in many schools [103]. At this and previous conferences organized specifically for Russian ethnologists, as well as at the Congress of Anthropologists and Ethnologists of Russia, there were many presentations by Belarusian ethnologists, although their research related to Belarusians and was done by Belarusians, which is related from Russia's financing of their activities [104; 105]. Under the leadership of N. Yu. Martynova, Russian-Belarusian studies of Belarusian ethnic territories were conducted on the topic of "borderland". Here, the border was actually the entire territory of Belarus. On the basis of these studies, in his article, the Russian ethnologist R. A. Grigorieva proves that the rural population of the Bryansk and Gomiel (Homiel) regions mainly speak Russian and support Russification, although she herself cites quite conflicting examples of the fact that there are communication difficulties for the speakers of the Belarusian Western Bryansk dialects to understand Russian: - Well, in the Bryansk region, who were affected by the accident at the Chornobyl NPP and were therefore resettled in the Zhukovsky district (30-40 km from Bryansk), found themselves in a different language environment. According to their stories and the stories of local residents, at the beginning there were difficulties in communication between them, there was practically a language barrier [...]. Our children (Lyubovshan school) have big problems with language in primary school [...]. Residents of the Krasnogorsk district believe that their spoken language is the same as that of their neighbors, and the transmissions in Belarusian, although they are conducted in the literary language, are understandable, with the exception of certain words" [106]. Pseudoscience in studies of ethnic thinking in Belarus has two directions — esotericism and various attempts to combine authoritarianism with Eurasian Russian Orthodox clericalism. Esotericism in Belarus. Janka Kruk (who worked as the rector of the State University of Culture in Belarus) and Aksana Katovič in their book publications combine national culture and esotericism with Slavophilism, creating their version of cosmos based on the systematization of traditional rites of worship, the folk calendar of mainly Belarusians, using semiotic analysis. They consider the knowledge of their relatives and old Belarusian peasants to be the primary authoritative sources. Since the authors are culturologists and are aimed at the animation of culture, such work should be considered propaganda, because it introduces traditional customs into the environment of modern popular urban esotericism, replacing popular Eastern and Western practices and beliefs. The purpose of Janka Kruk's work is expressed in the following words: "However, the most important thing is to rise above the household the reality that was constantly imposed on folklore, and show its cosmicism, energy-informational potential, reveal the structure of archetypes and the sacral-magical function of thorough studies of folk culture, for example, reveal the movement of the Sun along the zodiacal circle and show that its ornamentation was the basis of the ornamental laces of dances ; analyze the expression of dance and wood carving, as well as towels and folk costumes"[107]. In line with this, it is necessary to consider the use of the words "Slavic nation", "Vedic culture", "Eastern Slavs" to strengthen the positions of the Belarusian tradition [108]. The ideology of Russian neocolonialism in Belarus. A feature of Russian neocolonialism in Belarus is that Belarusian scientists, many of whom are leaders of Belarusian state institutions in the field of social science, try to combine the state ideology of the only one Belarusian leader A. G. Lukašenka with Russian nationalism in the form of Eurasianism and Orthodox clericalism for the sake of opposing the Belarusian national movement. This is how the dean of the Faculty of Philosophy and Social Sciences of the Belarusian State University, candidate history of Sciences V. F. Hygin [109]. Neocolonial approaches in ideological works written by Russian nationalists who worked in state institutions in Belarus were considered by Alaksiej Lastouski in the article "Russocentrism as an ideological project of Belarusian identity." The author found that here "the main criterion of belonging to the Belarusian nation, however, is not ethnic origin and citizen's position, but identification with a specific set of values." On the other hand, a part of ethnic Belarusians who hold other political views is excluded from the Belarusian nation" [110]. Traditional values and mentality were written in anti-Western and paternalistic directions in textbook articles for the university subject "Ideology of the Belarusian State". In these works, Belarusians are attributed the qualities that the Belarusian government wants to see in them. It is significant that all these works are written in Russian [111-113; 114, p. 18—63]. The creation of the Belarusian authoritarian version of the post-sovetical Orthodox Eurasianism was the official main topic of the works of the Institute of Sociology of the National Academy of Sciences of Belarus in the last decade, and was published in the collections: "Belarusian society in the context of the civilizational and cultural code: sociological measurement" and other articles. In these theoretical works of Belarusian state sociology Jauhien M. Babosau, I. V. Katlarou and their colleagues are trying to prove that Belarusian traditional values and norms of behavior — the "civilization code" — are a local variant of the post-Soviet Eurasian Russian-Orthodox "civilization code" and are aimed at supporting Belarusian authoritarianism [115-119]. In my opinion, the Belorussians' belonging to the Orthodox Russian civilization contradicts the history of Belorussians, who were joined to the Russian Orthodox Church only in 1839. As of today, the intelligent religious youth of Belarus, being in the minority, are more focused on denominations of Western origin: "63.2% of students do not identify themselves with any religion, and religious students are divided as follows: Orthodoxy - 10.6%, Catholicism —8.9%, Protestantism — 9.9%" [120]. Conclusions. Racism and imperialism are the dominant ideologies in modern Russian ethnology. In the Belarusian state institutional science, in order to justify Russification and Russian colonialism, a number of researchers combine Russian nationalism with the ideology of Belarusian state authoritarianism. In order to create the science-like of ethnological, anthropological, and folkloristic research, Russian imperialism and racism during the 19th and 21st centuries used either racist Western theories that justified imperialism, or deceptively used the terms and approaches of real anthropological scientific theories and approaches in their own interests. From the very beginning of its existence, the scientific logic of anthropology, ethnology and folklorist studies led a true scientist to reject imperialism and racism. Those studies that deepen the foundations of the anthology of racism, imperialism, and colonialism are pseudoscientific. If the researcher has as axioms assumptions such as racism and imperialism, as well as their variations, such as Russian nationalism, Eurasianism, or Slavophilism, then his conclusions cannot be considered valid. At the same time, researchers often select sources and facts based on ideological principles. False ideological foundations of such studies create a false methodology at all research stages, which makes it impossible to reliably verify sources, measurements, and conclusions. Based on this, it is not worth using those methodologies, conclusions of the mentioned theories and studies, which in their foundations stand on the foundations of Russian nationalism, Eurasianism and Slavophilism. 1. 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