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The Individual, Auto/biography and History in South Africa

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masterpiece” of design simplicity replaced a wooden mausoleum <strong>in</strong> 1930, was a site of<br />

solemn pilgrimage <strong>and</strong> tourist curiosity for more than sixty years, under the watchful<br />

eyes of round‐the‐clock ceremonial guards. Dur<strong>in</strong>g this time, members of a special<br />

team of embalmers applied special reactants to the corpse, which was also given a<br />

major chemical overhaul every two years. Located “at the very heart of Russia”, the<br />

preserved body of Len<strong>in</strong> enshr<strong>in</strong>ed <strong>in</strong> the mausoleum, was <strong>in</strong>voked by Stal<strong>in</strong>ist<br />

authorities to represent immortality <strong>and</strong> eternity, <strong>and</strong> convey a sense of permanence of<br />

the socialist order.<br />

After his death <strong>in</strong> 1953, the body of Stal<strong>in</strong> was placed <strong>in</strong> the mausoleum alongside<br />

Len<strong>in</strong>’s, but was removed to a grave alongside the Kreml<strong>in</strong> walls. <strong>The</strong>re Stal<strong>in</strong>’s body<br />

lay alongside those of other top Soviet leaders, while the ashes of dozens more lay<br />

buried <strong>in</strong> the Kreml<strong>in</strong> walls, <strong>in</strong>side which there was also a mass grave of Bolsheviks<br />

killed <strong>in</strong> the 1917 revolution. But it was the ‘holy relic’ of Len<strong>in</strong>’s body that became the<br />

ma<strong>in</strong> attraction of the cemetery l<strong>and</strong>scape of Red Square, <strong>and</strong> it was <strong>in</strong>corporated <strong>in</strong>to<br />

Red Square’s list<strong>in</strong>g by UNESCO as a protected l<strong>and</strong>mark. 87 It was at the apex of a<br />

biographic cultural l<strong>and</strong>scape through which the mak<strong>in</strong>g of socialism was equated<br />

with the political achievements of Len<strong>in</strong>’s life.<br />

With the break‐up of the Soviet Union <strong>and</strong> the collapse of Stal<strong>in</strong>ism <strong>in</strong> Europe s<strong>in</strong>ce<br />

the late 1980s <strong>and</strong> early 1990s, the biographic l<strong>and</strong>scape of Len<strong>in</strong> veneration faced<br />

unprecedented political challenges. After show<strong>in</strong>g an impressive ability to survive for<br />

more than sixty years after Len<strong>in</strong>’s death, the ‘cult of Len<strong>in</strong>’ began to dis<strong>in</strong>tegrate.<br />

Accord<strong>in</strong>g to Smith, “monuments <strong>and</strong> memorials to Len<strong>in</strong> began to fall like<br />

dom<strong>in</strong>oes”. <strong>The</strong> people of Len<strong>in</strong>grad chose to restore the historical name St<br />

Petersburg. <strong>The</strong> Len<strong>in</strong> State Library changed its name to the Russian State Library.<br />

While Len<strong>in</strong>ist texts were not purged from the library, Len<strong>in</strong> was reduced to just<br />

another philosopher <strong>and</strong> “merely a ‘historical figure’ <strong>in</strong> his nation’s saga”. Gigantic<br />

Len<strong>in</strong> statues were toppled <strong>in</strong> Kiev, Tashkent <strong>and</strong> the Kreml<strong>in</strong> courtyard. In Tashkent,<br />

87 Trevor J Smith, ‘<strong>The</strong> Collapse of the Len<strong>in</strong> Personality Cult’, pp 332‐338; Chris Bryant, ‘Rema<strong>in</strong>s<br />

of the Deity’, p 17.<br />

81

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