MOSCOW'S ECHO: Technologies of the Self, Publics, and Politics on the Russian Talk Show
Article first published online: 8 JUL 2009
DOI: 10.1111/j.1548-1360.2009.01038.x
© 2009 by the American Anthropological Association
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How to Cite
MATZA, T. (2009), MOSCOW'S ECHO: Technologies of the Self, Publics, and Politics on the Russian Talk Show. Cultural Anthropology, 24: 489–522. doi: 10.1111/j.1548-1360.2009.01038.x
Publication History
- Issue published online: 8 JUL 2009
- Article first published online: 8 JUL 2009
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Keywords:
- psychotherapy;
- Russia;
- subjectivation;
- the self;
- neoliberalism;
- liberalism;
- postsocialism;
- media
ABSTRACT
This essay examines the practices and politics of self-help in Russia. It interrogates the status of “neoliberalism” in Russia as it relates to the remaking of subjectivity 17 years after the collapse of communism by analyzing a radio talk show called For Adults about Adults hosted by a psychotherapist. An analysis of host–caller exchanges reveals a deployment of robust neoliberal technologies. The talk show not only incites autonomous, responsible, self-esteeming subjects but it also advocates alternative social relations, practices of intimacy and visions of “civil” society. Yet at least two factors indicate a more complex discursive field: The host's technologies of self aimed not as much at a rational-choice actor as a liberal-democratic citizen. And caller responses posed competing visions of selfhood, social life, emotions, and politics. These point to the multiple pulls on subjectivity in post-Soviet Russia. Projects that appear to be “neoliberalizing” also articulate with other political rationalities to form particular assemblages. Nonetheless, at the intersection of national politics under the Putin-Medvedev tandem, where political liberalism remains a dirty word, the effects of this particular assemblage appear depoliticizing: The host's pedagogy of self-cultivation dovetails with a federal interest in making Russians into entrepreneurial subjects, although his “autonomized” politics—referring to the forms of community-based politics neoliberal governmentality is supposed to engender—are blunted. A psychotherapeutically inspired, liberal-progressive vision of a future Russia appears to serve the call to sacrifice all for the economy. This anti-political effect attests to the promiscuous and dynamically assembled nature of neoliberalism—an effect that is seen here to take shape inside the subject.

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