By now it should be clear that the Ukrainian struggle against Russia is an anti-authoritarian and, frankly, anti-imperialist struggle. It is a struggle for collective political agency against an invading force that denies that agency. It is consistent with the series of revolutions that have marked the last 35 years of Ukrainian history: the Granite Revolution of 1991, the Orange Revolution of 2004, and the Revolution of Dignity of 2014. And while there’s been plenty of debate around how satisfactorily those three revolutions ended (Volodymyr Ishchenko’s term “deficient revolutions” is not entirely off the mark, despite my critiques of his position), they have given millions of Ukrainians a real sense that their own actions matter in the making of a better society.
The only social change worth fighting for, to my mind, is the kind that establishes a wider and more satisfying circulation of agency — a sense of “self-determination” of each among many, within a larger world for which that self-determination is suitable, sensible, and socially and ecologically appropriate. As most political philosophies recognize (libertarianism, at least in its right-wing variant, being an exception), the self cannot exist without the relations and differences that enable it to function.
Ukrainians’ gravitation toward Europe results from the perception that European institutions, in stark contrast to Russian or “Eurasian” ones, provide the mechanisms of mutual recognition that allow democratically organized national collectivities to function best. This gravitation has a history that goes back centuries, both at elite levels (as with philosophers like Hryhoriy Skovoroda, Mykhailo Drahomanov, and their latter-day followers and interpreters) and in popular discourse (for instance, surrounding the Cossacks).
Unfortunately, it’s that European drift, along with the perception of the West’s — and especially the U.S.’s — support for Ukraine, that has weakened most of the potential support for Ukraine’s position in the Global South. That, of course, is because of the history of relations between “the West” and “the rest.” As anti-colonial thinkers have long recognized, the U.S., despite its rhetoric, has not been a genuine friend to democracy in the Global South. Its history of military interventions around the world is a long one, and the current bombing of Iranian nuclear facilities is easily interpreted as just another in that line. In Iran, of course, it’s continuous with the CIA-arranged coup in 1953 that ousted democratically elected prime minister Mohammad Mosaddegh.
As for the rest of “the West,” the history of British, French, Spanish, Portuguese, Dutch, and other colonialisms are all too well known in the non-European world. The history of Russian colonialism, by contrast, is only (“only”) known directly in eastern Europe, Central Asia, and the vast expanses of northern Asia (all the way to Alaska). And it’s obscured by the duplicitous role, at once anti-colonial (in its rhetorical support for anti-Western movements around the world) and colonial (in its relations to Eastern Europe and the entirety of the Russian colonial world), played by the USSR for 70 years.
As I’ve argued here repeatedly, U.S.-led Western imperialism is no longer the only imperialism (if it ever was). In an increasingly “multipolar world disorder,” anti-imperial struggles must at times rely on support from forces perceived to be imperial by someone or other. This has been the case with the Kurds in Rojava, and it is the case in Ukraine. The Budapest Memorandum that guaranteed Ukrainian security in exchange for its nukes was, after all, signed by the U.S. and U.K., so the latter have a direct responsibility to protect Ukraine from its invader, the fourth signatory (Russia).
Ultimately, of course, that reliance — perceived by some to be a “cozying up” to unworthy powers — will never be entirely reliable, as Trump is demonstrating daily. To be true to its own anti-imperialism, it can only ever be a reliance on democratic institutions, not on rulers, and certainly not on kings or dictators. In that sense, Bill Brown’s wonderful poster, designed for No Kings Day, is a perfectly apt summation of where many Ukrainians, and supporters of Ukraine, stand (or should stand) on the question of authority.
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