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One Belarus - different Belarusians

Recently I have finished reading the book of Nicolas Zernov(1). The author does try to show to readers the true oblik of Russians. He repeats the beliefs of one of my Russian friend who was saying, that the Belarusian's and the Ukrainians are only a small brothers of a much bigger Russian community. Mr Zernov shows Russia as a very distinguish nation. The very ‘corporate-minded’ one. The Russians, who ‘believe in Moscow as the Third Rome’, in Russian Christianity, with its emphasis on the interdependence of all human beings and with its belief in Sobornost (unity in freedom), that all of that is not only important for Russians, but an important corrective for Western individualism, and that the Orthodox Church presented a better balanced and sounder interpretation of Christian truth than did either Romanism or Protestantism…
Mr. Zernov constantly supports the idea of ‘big’ Russia by not mentioning the ‘small’ nations: As there are no geographical barriers in Russia, so there are no distinct boundaries and antagonisms. All those races that inhabit the vast land form one body, mixing freely with one another and recognising their common destiny. (page 177).
At the end of the book, Mr. Zernov adds: The culture of Great Britain has been marked by special emphasis on the freedom and responsibility of the individual, which have been secured after a long and hard struggle. The Russians, defective on this side of the Christian order, have developed a keen sense of the interdependence of all peoples, and have laid great stress on the importance of self-sacrifice and humility… The sense of being one community experienced by the Russians was spontaneous and organic. It arose not from obedience to authority, nor from the idea of duty, nor from intellectual agreement: it was due to a pattern of life, a rhythm of existence which was lovingly designed, built and followed by the entire population.
After WW2 wave of Belarusian migrants to Australia from Western Belarus have experienced a communism only for 2 years: from 1939 ‘liberation-occupation’ to 1941 ‘liberation-occupation’. Moscow did not have enough time to kill, deport or brain wash those Belarusian's who disagreed with Stalin’s oprichniki. However, the NKVD (Stalin’s secret police) worked hard during those two years.
It means to me the only one thing: the migrants, who came to Australia in 50s, are a very unique slice of Belarusian life. They are very different from me and other migrants, who came to Australia from the post Soviet Belarus in 90s and they are very-very different from the present Belarusian population. That difference was magnified in them in the after WW2 Germany Deportation Camps by being organised (by distinguished Belarusian leaders) to a very high level of Belarusian national life: churches, schools, colleges, cultural life, publications and so on.
This particular period of life of Belarusian refugees, who were trying to escape the rapidly advancing communism should be explored more carefully in the future. Not to mention the necessity to explore the influence of an Australian democracy on development of their individuality and their communities as well.
The periods in history of Belarusian migrants in Germany from 1942 to 1949 and in Australia from 1950s to 2000 must be researched, archived and preserved for the future generations for  better understanding the sources of power of Belarusian national character, as well for the better understanding of sources of Belarusian national life, which blossomed later in Australia to a very organised and long surviving body of Belarusian's Abroad, who, during their life as naturalized Australians, never forgot their own Fatherland.

1- The Russians and their Church by Nicolas Zernov. First published for the Fellowship of St. Alban and St. Sergio’s in 1945. London.