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Published by: Institute of History, Research Centre for the Humanities, Hungarian Academy of Sciences

2021_4_Újlaki-Nagy

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Faith, Scripture, and Reason: The Debate between Transylvanian Sabbatarians and Christian Francken

Réka Újlaki-Nagy
Research Centre for the Humanities
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Hungarian Historical Review Volume 10 Issue 4  (2021):653-674 DOI 10.38145/2021.4.653

In this study, I present two Sabbatarian texts which were written in response to texts by Christian Francken. Based on the argumentation in the Sabbatarian texts, I try to clarify which writings by the German philosopher they were responding to. I offer an explanation of the ferocity of the Sabbatarian response, and I clarify the reasons why the Sabbatarians found it so important to respond to Francken’s ideas. My analysis of the Sabbatarian texts shows persuasively that Francken’s attacks were related to the basic and specific teachings of the Sabbatarians. The challenge presented by fashionable philosophical trends at the time compelled the Sabbatarians to face not only the benefits but also the dangers of following the ratio in the interpretation of Scripture. Sabbatarian texts arrived at a solution (by drawing a distinction between the concepts of ratio and philosophy) which, although formulated earlier in the established churches, was still undeveloped in the Transylvanian Antitrinitarian movement out of which Sabbatarianism grew.

Keywords: Sabbatarianism, philosophical skepticism, early modern atheism, ratio

One of the most infamous apostates of the late sixteenth century, the German free thinker Christian Francken, visited Transylvania twice, in the middle and late 1580s, and taught at the Unitarian College in Kolozsvár (today Cluj, Romania).1 He noted several times in his writings that he had intentionally chosen this part of Europe instead of taking one of the other posts which he had been offered with better salaries because in Transylvania he hopes to “find people that Diogenes was looking for with a torch in broad daylight.” Had his goal had been to make money, he writes, he would have chosen another region.2 This self-confident claim must be treated with reservations, as there was practically no other place in Europe where he would have been able to move freely to propagate his teachings, and he would not have found such openness for his bold ideas elsewhere in Europe. Francken tried to spread his criticism of Christian churches among the deniers of the Trinity in the guise of Aristotelianism. This philosophical trend seemed familiar to the Transylvanian Antitrinitarian elite, most of whom had been educated in Padua.3 However, this social stratum was open to a wide variety of new ideas, not just those coming from philosophical skepticism. Fashionable trends competed with one another, and the circle of potentially interested parties overlapped. Since the spiritual elite consisted primarily of aristocrats, who were also supporters and patrons with political power and influence, winning them was a serious challenge. Antal Pirnát considered the Sabbatarian debate with Francken a struggle for support and positions.4 Although with his presence and work in Transylvania Francken not only aroused interest but also provoked hostility in many,5 only Sabbatarians reflected on this in voluminous written texts. These texts try to reach and convince the abovementioned target audience. One of them indicates in its title the reason why it was written: some “great and noble” people had begun to follow a kind of human, Aristotelian reasoning which questioned the authority of Moses and other holy people of ancient times. The main disseminator of these dangerous misconceptions “gives great courage to many great and noble men to their peril.”6 Sabbatarian texts argue with Francken (though without referring to him by name) and not with the aristocrats, whom they address indirectly, presumably in an effort to avoid provoking resentment among them. Thus, it is repeatedly emphasized that the addressees are the deceived people and their “master,” “with the exception of those pious, God-fearing gentlemen and noblemen who do not believe in such lies and seek” to live gracefully.7

Sabbatarianism in the 1580s and early 1590s was still a relatively recent, evolving initiative which looked back on a history of only a few years. Theological debate formulated in polemical-apological writings was seen as a means of perhaps averting the threat to the very existence of Sabbatarianism.

I work in my inquiry here from the hypothesis that Francken attacked the area of the religion that was most sensitive to the Sabbatarian faith. Francken’s attack was not deliberately directed against the Sabbatarians. His works written in Transylvania imply a much broader target audience, and their intellectual horizon included new ideas in terms of philosophy, nonadorantism, and politics. Although Francken could not have regarded the Sabbatarians as remarkable opponents, the anger which one discerns in the Sabbatarian texts and also the length of these texts can be interpreted as indications that the Sabbatarians felt threatened by his ideas. The purpose of the analysis I offer here, therefore, is to identify the areas in which Sabbatarians found Francken’s attacks the most troubling and how they defended themselves against his ideas. I do this by placing reading the Sabbatarian apologies as polemical texts in debate with Francken’s writings. Although Bálint Keserű, Antal Pirnát, and Györgyi Máté have shown that the Sabbatarian texts are reactions to Francken’s provocative writings, they do not offer any in-depth analysis of the disputed issues or their theological background. Though one cannot speak of a nuanced exchange of ideas among the disagreeing parties, since we have only the responses of the Sabbatarians to Francken’s writings but no response from Francken to their polemics, the Sabbatarian texts nonetheless offer a clear indication of the impact of Francken’s ideas.

I begin with a discussion of Francken’s writings, or more narrowly, the texts which seem, on the basis of the Sabbatarian texts, to have been met with such alarm among the Sabbatarians. I then consider the ways in which the ideas found in his writings were recast and rephrased in the Sabbatarian texts, and I consider the Sabbatarian arguments against his tenets.

Francken’s Most Debated Texts

The most important among the text by Francken to which the Sabbatarian polemical writings respond are the Argumenta XXII in Sacram Mosis Historiam and the Disputatio inter Theologum et Philosophum de incertitudine religionis Christianae. In addition, the Sabbatarian texts also seem to have responded to some of the ideas from his Praecipuarum enumeratio8 and Spectrum diurnum Genii Christiani.9

The theses of the Argumenta10 have survived along with their refutation by Franciscus Junius, a French professor from Heidelberg. According to Antal Pirnát, the original document was written before 1587, and it was probably taken by Transylvanian students on their study trip to Heidelberg.11 The 22 theses published in the appendix to Junius’ writing attack the authenticity of the story of creation and the authority of Moses, setting Aristotelian physics as the only reasonable worldview. The original document was written presumably as a reaction to the so-called judaizer practices that Francken encountered in the court of János Gerendi.12 Gerendi was the leader of the abovementioned group formed from the aristocratic elite. He was in contact with the most prominent promulgators of Antitrinitarianism, and he supported them financially and also with his political influence. At the time Francken visited him, he was celebrating Sabbath and also observing certain dietary restrictions, presumably for reasons other than the reasons which guided dietary restrictions among the so-called Sabbatarians.13 Based on the experiences gained during the visit, Francken promised in a letter to him that he would deal in more detail with the beliefs concerning the writings of Moses.14

The other important work by Francken on the subject is the Disputatio, written during his second stay in Kolozsvár around 1590.15 This is perhaps the work in which Francken went the furthest in questioning the foundations of Christianity and belief in God. He himself later declared it a dangerous, atheistic, blasphemous text.16 It was written in the form of a dialogue between a Philosopher and a Theologian. Lech Szczucki aptly called it a “deaf-mute dialogue,”17 as it is only the philosopher who responds to the theologian’s arguments. The theologian does not even seem to understand his opponent’s objection, who does not accept the Holy Scripture as the authoritative basis for the debate, and he (the theologian) founds his arguments over and over again on the infallibility of Scripture. Consequently, the Philosopher begins most of his replies by pronouncing the theologian’s arguments logically defective. The philosopher’s answers in the Disputatio (presumably Francken’s own voice)18 blame his opponent for ignoring rationality and disregarding the rules of logic and argumentation. According to the philosopher, theologians do not derive the less known from the known, but infer it from an uncertain premise and thus commit the classical fallacy of petitio principii. Divine revelation can only be proved from the words of the Scripture, which are precisely what the philosopher requires proof for. Thus, an argument based on divine revelation is only an argument for those who want to believe it.19 This oft repeated accusation is so irritating that it demands the reader’s attention and reflection. This may have been the case for the Sabbatarians as well.

Sabbatarian Texts Written against Francken and the Issues Debated

On the divine wisdom of the prophet Moses

Two polemical texts are included in the Sabbatarian codices that were written against Christian Francken and his followers. One is the On the divine wisdom of the prophet Moses and the worldly wisdom of Aristotle and the various reasonings of men that were now brought forth by the noble orders and presented as true knowledge against the prophet Moses and against the knowledge and understanding of many old saints, presumably written by András Eőssi and surviving in two early Sabbatarian manuscript collections.20 The first part of the text is for the most part a reply to Francken’s criticism of the biblical history of creation, while the second chapter targeted the three other main camps (secta) of those who were seen by the Sabbatarians as having erred: adherents of popery, the followers of Luther, and above all, the Adorantists (Antitrinitarians who accepted the adoration of Christ), called demetriades. The name of the latter group derives from the Unitarian bishop Demeter Hunyadi, who forcibly compelled his followers to accept the worship of Jesus. The literature dates this Sabbatarian text between May 31 and July 8, 1592 and treats it as a reply to Francken’s Argumenta.21

The text mentions two critiques by Francken and offers polemical refutations of them.

The first critique by Francken discussed in this Sabbatarian text concerns the person and credibility of Moses, who according to Francken (as paraphrased in the Sabbatarian text) “talks a lot but proves little.”22 This is not a specific contention found in one of Francken’s works. Rather, it can be seen as a summary of the Argumenta, as this work is in general a questioning of the credibility of Moses and the first chapters of the Bible. One finds a similar line of reasoning in the Disputatio, in which Francken repeatedly states that only those believe the absurd stories of Moses who want to believe them.23

Francken’s criticism of Moses and his laws constituted an attack on the greatest authority for the Sabbatarians. The Sabbatarian apology is trivial. It consists mostly of arguments based on the authority of the Bible: Moses was recognized as a divine messenger by the people living after him, by prophets, saints, apostles, and Christ himself. They referred to him as a supreme authority and did not correct his writings. The same is not true of Aristotle, who never enjoyed such acceptance and authority. Moses’ divine mission was demonstrated by the miracles which had taken place before the eyes and ears of an entire people on Mount Sinai and throughout the wanderings in the wilderness. In contrast, Aristotle authority was not proven by any divine miracle or extraordinary phenomenon. The divine origin of the prophecies of Moses are also confirmed by their fulfilment. Everything that Moses said came true, and this could be continuously verified.24

The second problem discussed by the Sabbatarian author in detail is the question of who Cain feared after he killed Abel, as he was the only living son of the first human couple according to the Bible.25 The answer, according to the author, lies in the characteristics of biblical genealogical tables. The author of Genesis mentioned only the genealogy of the godly, the “holy branch,” i.e. of those who were the ancestors of the Messiah, because he knew that God took no delight in murderers. This way of thinking can be observed in the way in which the text mentions that Cain took a wife but does not specify who his wife was. As a consequence, we do not know of any brothers or sons who were evil, nor do we know of any women. The first God-fearing son of Adam was Seth, who is part of the genealogical table. According to the author, another answer may have been Cain’s state of mind following the murder. God gave him “a terrified heart” because of his deed, and ever since, one who spills innocent blood “dreads even the rustling leaf of the tree,” like Lamech who committed a murder similar to the one committed by Cain.26

The author addresses Aristotle: “This does not mean that man existed on other lands in this earth.” And he continues: “God did not have another creation beyond from Adam, despite what you say, Aristotle.”27 These quotations suggest the existence of a theory of creation assuming parallel creations on different continents with different “Adams.” The “critique of Aristotel” formulated here is thus ambiguous. The surviving documents do not contain any reflection by Francken on the story of Cain, however, such an idea wouldn’t be surprising from him, given his critical attitude to the Mosaic narrative.

It seems, however, that the Sabbatarian author struggles against an allegorical theory of creation very similar to the concepts of Jacobus Palaeologus. Palaeologus, who was born in Chios and completed his literary work in Transylvania, propagated co-Adamism or multiple Adamism, a theory that presumed parallel creations (in opposition to the literal understanding of the story of creation) in his treatise entitled An omnes ab uno Adamo descenderint (1573).28 Nevertheless, he did not go so far to question the veracity of the creation story, nor did he mention this view in his later works.29

The Sabbatarian text calls the opponent Aristotle, which, according to the secondary literature, is a reference to Francken.30 It is also conceivable, however, that the author is confronted with a mixture of fashionable ideas in which, although Francken’s influence is obviously felt, Palaeologus is also implicitly present (despite their otherwise appreciative attitude towards the Greek scholar). If the promotion of this theory of creation was nevertheless connected to Francken, it could only be true in the 1580s, since in Disputatio, which was written later, Francken denied the necessity of divine creation. According to the philosopher of the Disputatio, the creation and functioning of the world can be explained on the basis of the immanent reasons operating it, without the acceptance of a concept of God, a primary reason, or the creatio ex nihilo.31

Towards the end of On the prophet Moses, the author informs us that the disseminator of these false theses denied the existence of God and the Devil, as well as resurrection.32 The latter accusation is also present in the next Sabbatarian text, and it is an unambiguous allusion to Francken. The Devil is not discussed explicitly in the abovementioned works by Francken, but he partially explains his view on resurrection and the afterworld in a short work addressed to Gerendi.33 He claims in this work that literary immortality “is the eternal life all of us must wish for our true friends… We all love the other eternal life [the one in the afterworld] but a secret natural instinct makes us suspect that it is rather uncertain and we would not readily trade one for the other, even if it were possible.”34

The Sabbatarian position follows a traditional Christian argumentation, according to which human nature (conscience and the fear of death) suggests and proves the existence of an afterworld. Francken reverses this line of reasoning, arguing that it is precisely human nature that bears witness to the immortality of the soul and the afterlife. The desire for happiness and immortality can only be a result of the imperfection of nature.35

Francken’s most provocative charge, which the Sabbatarian author does not explicitly mention though he defends his faith against it, concerned the ratio. The philosopher of the Disputatio disputed the actual use of ratio by theologians. This charge obviously disturbed the Sabbatarians, as they were the successors of an Antitrinitarian tradition in which the ratio became increasingly important and the effort to follow it became more and more pronounced. Correspondence with ratio in their view was a condition of true faith.

The Sabbatarian text responds to the charge of neglecting reason with a kind of differentiation in the concept of the ratio. This distinction between divine and human ratio appears in the title and runs throughout the text. Understanding Scripture depends on approaching it with human or divine wisdom. This is, in fact, a rejection of Francken’s claim, which is only willing to accept rational and natural philosophical arguments as the basis of the debate on religion and theology. Thus, the Sabbatarian author does not directly refer to Scripture as the absolute authority, but rather claims that the mere notion of following reason does not mean the same thing to him as it does to his opponent. Decisive authority for him is divine wisdom, which obviously includes the perceptive capacity of the mind, but also conceals the written and oral revelation that does not contradict it. Thus, contrary to Francken’s method inclining to rationality, the Sabbatarian author when dealing with religious issues may allow himself, under the pretext of divine wisdom, to use other (even scriptural) arguments that fit into his concept of divine wisdom.

As can be seen from the responses in the Sabbatarian text, the polemic treatise On the prophet Moses… is not a direct reply to Francken’s Argumenta. This finding is confirmed not only by the mention in the Sabbatarian text of ideas that are not found in the Argumenta (e. g. Cain’s fear), but also by the fact that there are no issues in it that are not present in Francken’s other works.

The Complaint of the Holy Scripture

The second, undated Sabbatarian apology against Francken is entitled Complaint of the Holy Scripture against those who started to hate it out of obstinacy, the love of the world or other reasons due to human wickedness (hereinafter Complaint).36 The first 18 arguments (out of 37 arguments for the existence of God) of the theologian of Disputatio are thematized and cited in this text. However, like the other Sabbatarian polemic writing mentioned above, this text cannot be considered merely an answer to the Disputatio, since the Sabbatarian author also fights against thoughts of unspecified origin and ideas known from Francken’s other works. The author does not even refer to a particular work, but his most commonly used formula of address is the plural “your Sophists also say,” which may also apply to ideas spread orally.

It could be claimed that the preface of the Complaint is a response to the preface of the Disputatio, but one should be careful with this claim, since Francken’s main argument against Christian theologians discussed here (that religion cannot be supported by an absolutely certain and doubtless argument) can be found also in his Spectrum.37 He asserts that the arguments supporting religion are only of a probable nature, and since probable arguments can be refuted and human cognitive abilities vary, this explains the existence of the many religions.38 He sees the reason for the existence of religion itself in fear of punishment, which suppresses the mind and allows it to be dominated by distorted beliefs.39 Although he is highly critical of religions, he does not reject them completely. In his view, religions are useful tools for society, as they hold people in check and make them easy to control.40

The Sabbatarian author formulates this utilitarian thought of Francken, according to which religion is merely a tool, with these words: “religion was only invented for the foolish people.”41 According to him, bad interpretations lead to the creation of errant religions, but this does not change the substance of God’s word. A true fact may be interpreted in many ways, depending on influencing factors and interests. He takes an example from Transylvanian social practice: if a case is taken to the Diet, Saxons and Hungarians interpret it in different ways according to various factors. However, the truth of the case is independent of the Hungarian and Saxon interpretation, as the truth stands in and of itself. One must make efforts to find the truth, the true religion, and one must look for it at the right place (that is, in Judaism).42

As a counterattack, the Sabbatarian author accuses Francken of covert atheism. He attributes to him a reduced image of God that could not have originated from the Disputatio, which rejects even the idea of a God based on the smallest dogmatic minimum, but which must have been closer to the concept of God of the Spectrum and was probably spread orally by Francken’s followers. The Spectrum still keeps a reduced, so-called Anselmian concept of God (“quo nihil sit melius aut maius” – “argumentum Anselmianum” of Anselm of Canterbury) and protests against the charge of atheism.43

The Sabbatarian charge is as follows: “You say that the kind of God you promote with your disciples and Sophists, just to refute the accusation that you are a denier of God, does not feel anything, does not talk to those on Earth, does not take care of or hurt anyone, just sits calmly and is not angry with anyone.”44 Although the Sabbatarian author sensed the difference between atheism and Francken’s concept of God, he thought that Francken’s defense against atheism was artificial, apparent objection. According to him, the existence of a God that Francken’s worldview allows cannot be demonstrated with any argument.45 The author does not tolerate any other image of God or concept of revelation than the one announced in the Old Testament. This means that, as opposed to the theologian of the Disputatio, among others, the Sabbatarian author is against the natural religion. He believes that without oral revelation, nothing is sufficient to prove the existence of a true God.46

The criticism in Francken’s works that seems to have irritated the Sabbatarian author the most was probably the one concerning Moses and the revelation of the law. It is no coincidence that both Sabbatarian texts deal with this issue at the greatest length. The first text indicates this in its title, and although the title of the second one suggests that its author defends all of Scripture, he also reduces his defense to the person and writings of Moses. The previously mentioned Argumenta is entirely a questioning of the history of creation written by Moses and of his intentions and capacities. Francken formulated his arguments in a very provocative way, presenting Moses as someone who “can hardly avoid the stamp of ignorance,”47 who “does not understand what he is saying,”48 who “demonstrates his total lack of astronomical knowledge” or “any kind of meteorological knowledge,” and who “presents God as an ignorant God who does not foresee anything,” “either because he did not know that there is also air in nature or because he did not want his Jews to know this, and he claims—not only falsely but entirely improbably—that birds were created from water”49 and “man is similar to God in body, so Moses believes that God is also a body.”50 These statements constituted an attack on the books of the Scripture that were considered most authentic and important by the Sabbatarians and even went so far as to mock the greatest biblical authority, Moses, and present him as ignorant and of dubious intentions.

In his first eight arguments of the Argumenta, Francken sets out in his objections to the history of creation with references to details of astronomy, which the Sabbatarian author formulates in the following words: “As the son cannot be born before the father, the day cannot exist before the Sun. But the Sun was created on the fourth day, so it cannot have existed on the previous three days, because the Sun and the Moon make and divide the day and the night.”51 The Argumenta states that the cause of the days is the sun, and light is the quality and attribute of the sun, not a substance but an accident. However, the effect cannot precede the cause, just as the son cannot precede his father, and the accident cannot exist without the subject to which it belongs.52 Darkness does not precede but simply follows the existence of light.53 He repeatedly refers to the relationship of the part to the whole and claims that the whole cannot be created without its parts.54

The Sabbatarian reply to this is not particularly detailed. It is limited to the distinction between “dies” and “Sol.” According to the Sabbatarian author, at the beginning of creation, on the first day, the duration of a day was determined. The day had some light, but not as strong as later from the sun. Thus, on the first three days, day was separated from night in a way that a furrow separates two pieces of land: it is not as evident as if a great stone had been put between the two to signal the demarcation.55

Not only the Argumenta, but also the first point of the Disputatio discusses the revelation, claiming that there is no evidence for it. Accordingly, the Sabbatarian response is also detailed. The Sabbatarian author seeks to list a number of arguments in defense of divine revelation, the most significant of which he considers to be human remembrance. The existence of generations and empires is built on collective memory, preserved through letters, oral testimonies, and historical chronicles. Nor can the existence of Aristotle be proven in any other way unless we give credit to the writings that perpetuate his memory.56 In addition to written memory, however, there is also an oral memory, survived purely only among Jews. The yearly festivals and rites with historical narratives served as aids to keep memories alive and pure.57 In order to prove the authenticity of the revelation and the writings of Moses, the author also tries to use psychological arguments. Contrary to the “sophist” charge, according to which Moses wrote and acted arbitrarily, he tries to prove that, like the other prophets, Moses did nothing to seek his own glory. According to the Sabbatarian author, it would be understandable if Moses had attributed the law to himself, issued in his own name to seek his own glory, but he never did.58 If the law had been merely a fiction of Moses, it would not have been able to persuade an entire people to follow it. After his death, there would have been little compulsion or reason to obey such a law,59 just as it would have been pointless to suffer in the desert for 40 years without any result if Moses had been the originator of all this. It is a well-known argument that it would have been foolish for the prophets to endure persecution and torture for something they themselves knew was not true.60 Scripture cannot belong solely to Moses, because the covenant had begun with Abraham. Moses only continued an existing tradition. If the writings of Moses had been created arbitrarily, the prophets of later ages would have pointed out the unauthentic parts.61 The author defends only the prophecies of Moses against the accusation by Francken that they were not fulfilled. According to the philosopher of the Disputatio, if the facts prove that the prophets were not mistaken, it is due to chance or the existence of magical powers.62 The Sabbatarian author, on the other hand, believes that the prophecies had been fulfilled “point by point,” and this can be verified empirically. The miserable fate of the Jews, foretold by Moses as a consequence of their disobedience, is still clearly perceptible.63

The essence of the revelation for the Sabbatarian author is the law, so it is particularly offensive to him that Francken considers biblical law and other religious laws equal.64 The philosopher of the Disputatio claims that the laws of different nations are equally useful tools of social order, of controlling people.65 Although they are not of divine origin, they teach us honesty when interpreted properly.66 Francken finds a parallel between Moses and other lawmakers who lied and claimed that they had received their laws from gods, e. g. Zoroaster from the Good Spirit, Lycurgus from Apollo, Mohammed from Gabriel, etc.67

In contrast, the Sabbatarian author believes that although divine laws (such as the laws of Adam and Noah) existed outside the mosaic law, they survived only among the Jews and the Caldeans.68 Every other law is just human fabrication. He proves this with yet another psychological argument: the omission of human writings does not have an effect on the human soul, as opposed to Scripture, which influences our soul. If you keep its teachings, you will feel good. If not, you will be filled with fear:69 “It is not possible that the dead Moses does this in the human heart, that he creates a movement and sensitivity… He bears his blessed and damned effects in his conscience, whether he wants to or not… he cannot remove it.”70 The hour of death or dying is a great sign of this functioning, as even the “atheist” feels “the sting of eternal death” and is horrified.71

The Sabbatarian text mentions several so called “sophist” criticisms related to the authenticity of the Holy Scripture which are not found in Francken’s writings. One of these criticisms was that believers in Scripture cannot even say when these books were given the names Scripture and Bible.72 The Sabbatarian author tries to give a historical answer, but he is a bit misinformed (according to him, the texts were given these names when the Septuagint translation was completed), and he concludes his line of reasoning with a logical argument: the late appearance of a name is not an argument against the authenticity of the object of the name, just as the New World discovered by the Spanish had existed for a long time, regardless of the fact that it only received its name recently. However, the answer points out that the author considers the Hebrew Scripture to be the Bible and not the Christian one.73

Similarly, the origin of the “sophist” argument that the historical events portrayed in the Bible are not mentioned by other nations is unknown. According to the Sabbatarian author, it is only natural that the revelation was given to only one nation, the nation that was willing to pass it on. Each nation tried to record and pass on the glory of its own nation and not that of others, if it knew writing at all (except the Chaldeans).74 Nevertheless, the lack of such texts in other nations does not demonstrate the inauthenticity of Scripture. Just because Mohammed does not write about Attila’s acts and Vlach (Romanian) chronicles do not mention King Matthias, these people and their deeds existed.75

Another criticism by Francken which constituted a keen attack on essential aspects of the faith for the Sabbatarians concerns the Jewish people as the chosen one (Disputatio, arguments 3–5). The philosopher argues “on the basis of rationality” that God cannot be closer to one people than to another. If he created all people, he nurtures them all. Everyone is his property, and he takes care of everyone. He must teach everyone if he wants everyone to convert. It is also clear that every nation refers to its own divine miracles and exceptional treatment, and every nation considers itself God’s people and its law divine law.76

The Sabbatarian text clearly and firmly defends the Jews as the chosen people. It mentions the usual Sabbatarian argument according to which the revelation and its interpretation were given to the Jews and it asserts the Jews the guides of the blind in this matter, but it also describes the Jews with stereotypical characteristics as an exceptional, blessed nation. They handle work and money wisely and have learned longsuffering and patience at the cost of much misery.77

To reinforce his proofs, Francken ends his Disputatio with a catalogue enumerating ten theses from ancient atheist philosophers. The Sabbatarian author saw in this catalogue the machination of contrasting philosophy and religious faith.78 He rejects this attempt by stating that philosophy is not necessarily blasphemous. Because of the oblivion of true memory among their fathers, the philosophers in question could no longer learn of God. The Sabbatarian author also devaluates his opponent’s skills and character with pejorative words, contrasting him with the ancient “sophists,” who pursued philosophical reasoning on a higher level:

But wise men with a true mind could differentiate between the grunt of a drove of pigs and the song of the nightingale. Read the writings of Coriphees attacking atheists: the philosophy of Lactantius, Philippus Morneus, Joannes Bodinus, Philo. See what Josephus answers to Appion the Grammaticus when Appion had the same opinion of Moses as you do. Read old histories that I cannot even enumerate. Were all philosophers atheists? Plato, Socrates and the others.79

Although Sabbatarian texts do not have a positive view of philosophy in general, it cannot be stated that they were expressly anti-philosophical. Towards the end of the apology under discussion, the following statement can be found: “Philosophy is thus double: true and false. One is for my followers, one is for yours.”80 The abovementioned “grunt of a drove of pigs” and the “song of the nightingale” thus signify the two kinds of philosophy or wisdom, true and false.

One long Sabbatarian treatise begins with the theoretical distinction between human and divine wisdom and brings philosophy into the discourse:

[Those erring] do not make a difference between the two kinds of wisdom, as the wisdom of this world is worldly, the wisdom of the spiritual person is heavenly… That is what Lactantius thinks when he writes: The sages of the world are rightly called philosophers, as they seek wisdom throughout their lives, but they never find it, because they do not search it where it can be found, for out of the nations under the sun God had given it unto one nation.81

This latter text gives us the Sabbatarian key to true philosophy and wisdom: the Jewish oral tradition, or in other words, the Jewish interpretation of Scripture.

Conclusion

Christian Francken’s works written in Transylvania are of historical and philosophical significance on the European level, especially his Disputatio inter Theologum et Philosophum de incertitudine religionis Christianae, the first theoretical atheist work in the history of European philosophy.82 The most significant reflection on the works of the German philosopher, at least from the perspective of the length of the texts, came from the Transylvanian Sabbatarians. Therefore, it would be reasonable for the secondary literature to place more emphasis on these polemic texts. Although the impact of the texts discussed above remained local due to their inaccessibility in terms of language and the fact that they remained in handwritten manuscripts, the ideas in these texts were nonetheless significant for the formation of a religious community balancing between Christianity and Judaism.

As is clear from the discussion above, the ideas in Francken’s writings which were made the object of criticism by the Sabbatarian author(s) concerned four main theological topics: the existence of God, the authenticity of Scripture and the law, the authority of Moses, and the privileges of the chosen people. Most of these issues, especially the last three, are particularly emphatic teachings for the Sabbatarians. In the defense of these teachings, they could not have relied on other denominations. These were theological issues which for the Sabbatarians were the foundations of true religion and faith on which they built their entire system of teachings. It is thus understandable that they came to the defense of these ideas.

In addition to opposing certain attacks on Scripture and the belief in God, the most important part of the Sabbatarian defense was that the provocative ideas claiming to follow the ratio were considered human reasonings by them. Although they may have experienced the presence of the philosophy of Francken as a serious threat and may have detected its influence, this threat did not entail a devaluation of rationality or a total rejection of philosophy by them. In the search for effective answers, they had to make their own way without the help of their spiritual predecessors. They did not choose a solution that subordinated ratio entirely to the text of Scripture, but avoided the accusation of anti-rationality by drawing a distinction between philosophy and the concept of ratio.

The interaction and influence between the Sabbatarians and Francken could not have been deep or long-term. It was reciprocal in the sense that it stimulated discussion and debate on both sides. Thanks to the law-oriented spiritual trends of the time in Transylvania, Francken was thoroughly immersed in dissecting the authenticity of the Holy Scripture, especially the books of Moses and the law. The result, in turn, forced Sabbatarians of the 1590s into a defensive stance and prompted them to face the challenges of following the ratio.

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1 The most important literature on Francken from the perspective of this inquiry: Pietrzyk et al., Antitrinitaires polonais; Pirnát, “Christian Francken egy ismeretlen munkája”; Keserű, “Christian Franckens Tätigkeit”; Szczucki, “Filozófia és tekintély”; Simon, Die Religionsphilosophie Christian Franckens (1552–1610?); Simon, “Filozófiai ateizmus”; Simon, “A kleitomakhoszi ateista-katalógus recepciója”; Biagioni, The Radical Reformation; Francken, Opere a stampa.

2 “His, inquam, et multis aliis vitae commoditatibus reiectis, in Transylvaniam rediit, non aliam certe ob causam, quam quod experientia didicerat, citius hic, quam alibi inveniri homines, quales Diogenes clarissimo die quaerere lucernacula sua solitus fuit.” Spectrum diurnum Genii Christiani Francken, apparens malo Simonis Simonii Genio, Kolozsvár, ca. 1590. Published in Simon, Die Religionsphilosophie, 183–203. Original numbering: 47–49. See also the 33.

3 See the list of Hungarians who studied at the University of Padua in Veress, A paduai egyetem. Concerning the peregrinatio academica of Transylvanian students, see Szabó and Tonk, Erdélyiek egyetemjárása; Szabó. “Az erdélyi unitáriusok”; Lovas, “Unitáriusok egyetemjárása.”

4 Pirnát, “Arisztoteliánusok és antitrinitáriusok.” The Sabbatarian references to the spread of Francken’s ideas among the elite are consistent with the accusations made by the Calvinist theologian Franciscus Junius, who claimed that Francken, as the servant of Satan, spread his ungodly views among the students of Kolozsvár and like a bat “flies around the houses of the mighty people in darkness.” Pirnát, “Christian Francken egy ismeretlen munkája,” 109.

5 For example, the Bishop Demeter Hunyadi ironically refers to Francken’s followers as “deep minded” in one of his sermons. According to him, the rich and mighty, in particular, are more likely to be tempted by this aberration. The deceived people question the authority of the Scripture, mock those who suffer for their faith, do not believe in miracles, in the existence of Devil, in the religion itself, claim that the function of the religion is to tie or bind the poor, and contend that the world is eternal and belief in the soul is nonsense. Possár. “Újabb adatok,” especially 187–88. There are other references to individuals who came under Francken’s influence. See Pázmány Péter összes munkái, vol. 3, 13; Cf. Balázs, “Trauzner Lukács ‘megtérése’,” 12; Pirnát, “Arisztoteliánusok,” 371. The secondary literature identifies the person referred to here as Lukács Trauzner, the son-in-law of Ferenc Dávid. Related to this, see Giovanni Argenti, leader of the Transylvanian Jesuit Order: “tandem, inquam, ex Arianismo in atheismum praeceps actus, tantum profecerat, ut in mundi fabrica et gubernatione Aristoteli potius, quam Moysi credendum esse existimaret. Hinc cum aliquando philosophi Ethicam percurrisset, ea de re ad amicum scribens: ‘Etiamsi, inquit, libri omnes sacri amitterentur, nihilominus tamen homo suae saluti consulere posset, si vel Ethicas ab Aristotele traditas praeceptiones observaret.’ Licet autem privatim de Deo, uti atheus sentiret, religionemque nihil aliud esse, quam populare frenum a sapientoribus excogitatum arbitraretur; publice tamen Arianismum, in quo consenuerat, profitebatur.” Veress, Annuae Litterae Societatis Jesu, 97. I would like to express my gratitude to József Simon for the data mentioned in this paragraph.

6 RMKT XVII/5, 513, 515.

7 Ibid., 515.

8 Praecipuarum enumeratio causarum, cur Christiani, cum in multis modis religionis doctrinis mobiles sint et varii, in Trinitatis tamen retinendo dogmate sint constantissimi, Kraków, 1584. Modern edition: Szczucki, W kręgu myślicieli heretyckich, 256–67.

9 Spectrum diurnum Genii Christiani Francken, apparens malo Simonis Simonii Genio, Kolozsvár, ca. 1590. The manuscript is preserved in Archives of Székesfehérvár City with County Rights, the deposit of Ferenc Vathay, fol. 17–49. Published in Simon, Die Religionsphilosophie, 183–203.

10 The manuscript was considered missing for a long time, until Antal Pirnát found Francken’s theses and their refutation in a collection of theological treatises of Franciscus Junius in Debrecen (“Confutatio argumentorum XXII, quae olim a Simplicio in Sacram Mosis historiam de creatione fuerunt proposita, et nostro saeculo ab hominibus prophanis atheisque recocta imperitis obtruduntur.” In Francisci Junii Biturgis Opera Theologica I. Genevae, 1613, 99–120). The Latin theses and their Hungarian translation were published by Pirnát, “Christian Francken egy ismeretlen munkája,” 107–19.

11 Ibid., 109.

12 See Dán, “Judaizare”; Újlaki-Nagy, “Judaizing and Identity.”

13 See Pirnát’s study cited above and from the same author “Gerendi János és Eőssi András.” See also Újlaki-Nagy, “Sabbath-Keeping.”

14 Pokoly, Magyar Protestáns Egyháztörténeti Adattár, vol 8, 158–60; Pirnát, “Arisztoteliánusok és antitrinitáriusok,” 369–70.

15 The final form of Disputatio is thought to have developed in 1593. See Biagioni, The Radical Reformation and the Making of Modern Europe, 116–18. The manuscript is kept in Biblioteka Uniwersytetu Wrocławskiego, signature Mss. Akc. 1955/220. Modern edition: Simon, Die Religionsphilosophie Christian Franckens, 151–82. The work was found by Bálint Keserű in 1972 in Wrocław.

16 Keserű, “Christian Franckens Tätigkeit,” 79. The arguments are typical erudite libertarian ideas and bear a resemblance to the mysterious and undated text of De Tribus Impostoribus. See the debate on whether Francken can be linked to this work: Biagioni, “Christian Francken e le origini” and Simon, “Metaphysical Certitude.”

17 Szczucki, “Filozófia és tekintély,” 114.

18 Biagioni, The Radical Reformation and the Making of Modern Europe, 118.

19 Disputatio, the first argument of the philosopher.

20 Mózes prófétának Istentől származó bölcsességéről és Arisztotelésznek ez világi bölcsességéről és az embereknek külemb-külemb okoskodásokról való írás melyet most ez világi fő rendek némelyek elővettek és igaz tudománnak mondanak Mózes próféta ellen és az régi sok szentek tudományok és értelmek ellen. One of the collections is the codex Mátéfi Kissolymosi, kept in the Kalocsa Cathedral Library under the signature Ms 303 (21 509). The other collection is in the Library of the Romanian Academy Cluj-Napoca with the title Szombatosok régi könyve or Árkosi kódex, signature MsU. 1290. There is no significant difference between the two variants. The critical edition of the text was published in the Volume 5 of the seventeenth-century series Régi Magyar Költők Tára, on pages 513–18.

21 Pirnát, “Christian Francken egy ismeretlen munkája,” 107.

22 RMKT XVII/5, 513.

23 Pirnát, “Arisztoteliánusok és antitrinitáriusok.” The first argument of the Disputatio.

24 RMKT XVII/5, 513.

25 See Gen 4:14.

26 RMKT XVII/5, 514–15.

27 Ibid, 514.

28 Codex Máté Thoroczkai, Biblioteca Academiei Romane, Cluj-Napoca, MsU 1669-XIXb, 720–21. Modern edition: Szczucki, W kręgu myślicieli heretyckich, 243–44. Hungarian edition: Balázs, Földi és égi hitviták, 135–36. On the history of non-adamic creation theories, see Livingstone, Adam’s Ancestors; Livingstone, “The Preadamite Theory.”

29 Cf. Pirnát, “Arisztoteliánusok és antitrinitáriusok,” 370; Pirnát, Die Ideologie der Siebenbürger Antitrinitarier, 75–76. Szczucki warns that the co-Adamism of Palaeologus formulated in this work should be treated with reservation, as he makes no mention of it anywhere in his later woks. Szczucki, Filozófia és tekintély, 60.

30 According to Pirnát, the literary education of the Sabbatarian author was too superficial for him to have realized that these arguments did not come from Aristotle. He assumes a fictive dialogue in the background of the text that the Sabbatarian author may have read. Pirnát, “Arisztoteliánusok és antitrinitáriusok,” 370; Pirnát, “Christian Francken egy ismeretlen munkája,” 107.

31 Disputatio, arguments 27–35. Szczucki, Filozófia és tekintély, 114–15. According to Simone Simoni, Francken wrote a text on this subject with the title Theses de materia prima. Simon Simonius, Appendix, last page.

32 “What could be a more dangerous knowledge than one who dares to say that there is neither God nor Devil, nor resurrection, but as Aristotle says, so it was and will be.” RMKT XVII/5, 515.

33 The title of the work is Oratiuncula. Published in Elek, “Gerendi János és Franken Keresztély,” 37.

34 Pirnát, “Arisztoteliánusok és antitrinitáriusok,” 386–87.

35 Disputatio, 15th argument.

36 This text has survived in the codex Árkosi, forming a separate unit of text and copied with strikingly clear, easy-to-read letters. Published in Máté, “A szentírás apológiája.” Máté presumes that the text was written in the mid-1590s. Ibid., 192.

37 Disputatio, first page. Spectrum in Simon, Die Religionsphilosophie Christian Franckens, 192–94.

38 Szczucki, Filozófia és tekintély, 114, 118; Simon, “Politikai vallás,” 124.

39 Praecipuarum, introduction; Disputatio, 8. argument and Kapaneus Statius’ statement in the atheist catalogue. See also Simon, “Politikai vallás,” 123.

40 Disputatio, 8. argument.

41 Máté, “A szentírás apológiája,” 200. The Sabbatarian author is outraged when he describes the libertine, drunking, and carefree life advocated and practiced by the so called sophists and their master. He calls Francken a giddy, childish man, deficient since his childhood, who does not care about good reputation, honor, or humanity, and he contends that the spirit of the Devil dwells in him and that his teachings and the teachings of his adherents are “some giggles over wine” and “lies clanging like a dulcimer.” He also insists that Francken’s followers are hypocrites, flirtatious rogues, ship sails, reeds etc. Ibid., 204–6. According to the secondary literature, many of these expressions refer to Francken’s dense changes of religion as signs of some sort of opportunism. The philosopher of the Disputatio does not explicitly claim that he supports seeking joy and pleasure, but he defends all such positions attacked by the theologian (arguments 12–18) with such vehemence that the Sabbatarian author might easily have read the text as an implicit endorsement of libertine ways. Although the philosopher tries to occupy a neutral position in connection with the issues, he declares that seeking pleasure is not contrary to the law of nature or rationality. The law of nature dictates: “Do what is useful for you and brings you pleasure!” (the thirteenth and sixteenth arguments of the philosopher), “as wise nature instilled us with a desire for pleasure for good reason,” and it is only human laws that forbid it. Thus, Francken implicitly defends practices like homosexuality, the abandonment of unwanted children, the cult of the phallus, and the creation of bordellos (the sixteenth and seventeenth arguments), and this obviously met with outrage.

42 Máté, “A szentírás apológiája,” 201.

43 See the twenty-second answer of the philosopher. Simon, “Politikai vallás,” 121–22, 124. According to Simon, Francken distinguishes between the political and metaphysical use of the term “atheist.” The Latinized form of the Greek term became fashionable in sixteenth and seventeenth centuries in Europe. A dispute arose between Simon and Mario Biagioni about the contemporary meaning of the terms atheist and skepticism. See Simon, “Metaphysical Certitude” and Biagioni, “Christian Francken Sceptical.” See also Simon, “Philosophical Atheism”; Simon, “Se a hit, se a nevelés.”

44 Máté, “A szentírás apológiája,” 195.

45 According to the author, if Scripture is not true, then there is no god, because there is no other who has professed to be the creator of the world. “Thus, you are atheists, as you do not believe me to be true [the personified Scripture is speaking].” Ibid., 195.

46 Ibid., 195.

47 Pirnát, “Christian Francken egy ismeretlen munkája,” 114.

48 Ibid., 115.

49 Ibid., 116.

50 Ibid., 117.

51 Ibid., 203–4.

52 Ibid., 114, 115.

53 Ibid., 114.

54 Ibid., 115.

55 Máté, “A szentírás apológiája,” 204.

56 An example offered by the author of how remembrance works and for its imprints in later times is the story of the wrestling between Jacob and the angel. In remembrance of this event, even thousands of years later, the Jews do not eat the sciatic nerve of some animals. The other example is the Shavuot, the feast of the giving of the law. This feast also proves that Jews celebrate the revelation of the Torah not only on the basis of Scripture, but also because of the experiences of their fathers. Ibid., 198.

57 Ibid., 195–98, 202.

58 Ibid., 197.

59 Ibid., 198.

60 Ibid., 196–97.

61 Ibid., 199.

62 According to Simon, while the philosopher attacks the rationality of his opponent’s faith and argumentation, he himself uses irrational means in his reasoning (e.g. magic).

63 Máté, “A szentírás apológiája,” 196.

64 Ibid., 199.

65 Similarly, he treats religions and ritual customs equally, the so-called heretics in the same way as the ecclesiastical authority, since in his view they unjustly place themselves above the other, since after all, the faith of none of them can be proved. Disputatio, arguments 19–21.

66 Ibid., sixth argument.

67 Ibid., first argument.

68 Máté, “A szentírás apológiája,” 200.

69 In the omitted section, the author refers to suicide as a consequence of breaking the law. This is, according to the secondary literature, an intimation to Francken, who repeatedly blackmailed his Catholic superiors by threatening to commit suicide when they doubted the sincerity of his re-Catholicization. Szczucki, “Philosophie und Autorität,” 242. Cf. Máté, “A szentírás apológiája,” 190.

70 Ibid., 199.

71 Ibid., 200, 205.

72 Ibid., 202–3.

73 Ibid., 192.

74 Ibid., 200.

75 Ibid., 203.

76 Disputatio, arguments 4–5.

77 “You claim that Jews are fools. Cheat him, if he is fool! If he is fool, why do you borrow money from him? Why does he have more money than other nations, when it has no heritage at all? […] For he does not want to press clay for noble people, that is why he does not ask for his inheritance. He does not even want to rebel foolishly, seeing that not one, not two nations, but all the nations under the Sun hate him for the religio, and he does not want your lies turned into truth, because than they would go fool […] From experience, they have learned the profit of peaceful sufferance.” Máté, “A szentírás apológiája,” 205–6.

78 See the responses in the Sabbatarian text to the atheist catalogue in Máté, “A szentírás apológiája,” 200–1. On the role of the atheist catalogue in the Disputatio, see Simon, “A kleitomakhoszi,” 80–82. See also Keserű, “Christian Franckens Tätigkeit, 76–77.

79 Máté, “A szentírás apológiája,” 201. A similar dispraise can be found on the page 206: “The ratio that you feel too strong against Moses is just child’s play, as you are only the children of old sophists, your Fathers were the bucks….” Unlike Sabbatarians, Francken believed to have philosophical tools that the philosophers of Antiquity did not yet possess, and with these tools, he thought himself able to refute belief in God on a metaphysical level. See Simon, “A kleitomakhoszi” 88.

80 Máté, “A szentírás apológiája,” 204.

81 Újlaki-Nagy, Korai szombatos írások, 32. Cf. Divinarum institutio, second book, fifth chapter. Lactantius here declares that pagans and philosophers seek wisdom in the wrong places. However, he does not claim that only the Jews possess correct knowledge of God. Cf. Máté, “A szentírás apológiája,” 202.

82 Concerning this claim, see the monograph by József Simon, Die Religionsphilosophie Christian Franckens.

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Multiple Loyalties in Habsburg-Hungarian Relations at the Turn of the Fifteenth and Sixteenth Century

Bence Péterfi
Research Centre for the Humanities
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Hungarian Historical Review Volume 10 Issue 4  (2021):621-652 DOI 10.38145/2021.4.621

In this essay, I examine how people with business and political interest on both sides of Austrian–Hungarian border, sometimes even in royal courts, could survive in spite of the rather capricious relationship between Hungarian kings and Habsburg rulers in the second half of the fifteenth century and the early sixteenth century. Most of them sought a solution that would enable them to keep the estates and the positions they had already acquired. This “double loyalty” was practically impossible in the midst of the war between Matthias Corvinus and Frederick III, Holy Roman emperor: very few of the figures in question managed to maintain attachments to both sides. A window of opportunity opened with the Peace of Pressburg in 1491, when the two parties recognized the possibility of service in the neighboring ruler’s service. Although the peace treaty did not alter the significant shrinking of the camp supporting the Habsburg claim to the throne, which had been relatively large in the time of the 1490–91 Austro-Hungarian War, from the 1490s on and in strikingly large numbers from the mid-1510s, more and more people could be found whose activities made plainly clear that they were not exclusive in their loyalties: they were quite able to serve two masters at the same time.

Keywords: multiple loyalties, late Middle Ages, Hungarian Kingdom, Habsburg dynastic politics, cross border contacts

 “A Hungarian will always be a Hungarian, with faith and loyalty rather unstable.” Florian Waldauf made this claim in a letter written to Sigismund, archduke of Austria in October, 1490. Waldauf was informing the archduke about the recent developments of the military expedition launched by Emperor Frederick III (1440–1493) and his son, King Maximilian I (1486/1493–1519) in the autumn of the same year.1 As the imperial army entered the Kingdom of Hungary by force, several Hungarian and Croatian noblemen yielded to it, some of whom undoubtedly did so not simply out of necessity but rather as a strategic move. For those going over to the Habsburg side, the peace treaty signed in Pressburg (Bratislava, today in Slovakia) on November 7, 1491 meant relief from retaliatory actions.2 King Vladislaus II of Bohemia (1471–1516) and Hungary (1490–1516) not only had to guarantee a pardon for these subjects of his, he also acknowledged, for the future, that they had the right to join any prince in any country outside Hungary who was not an enemy of His Majesty and the country and who had not allied with such enemies, especially the Holy Roman emperor, as wished or considered convenient, but by all means remained, like the others, obedient and loyal to Vladislaus II before all else, preserving the freedom of the country and bearing the burdens deriving from their possessions and incomes at all times.3

The Peace of Pressburg in 1491 put an end to a period which had borne witness to repeated outbreaks of conflict from the late 1470s on, the roots of which went back to the 1440s. After the death of Albert, king of the Germany and Hungary (1439), there escalated a civic war of varying intensity between the parties in order to acquire possession of the Holy Crown of Hungary and conquer the Hungarian throne as an ultimate goal: some supported the posthumous-born son of King Albert, Ladislaus (1440/1453–1457), while others supported Vladislaus I, king of Poland (1434–1444). King Vladislaus I was killed in the Battle of Varna (1444), so no rivals were left for Ladislaus the Posthumous, but the civil war was not over. At this point, some estates in Western Hungary ended up in the possession of Duke Albert of Austria for a short time and his brother, King Frederick, from the 1440s onwards, some (the smaller share) by right of pledge and some (the larger share) because they were simply taken by force. Peace with Frederick was finalized in the Treaty of Wiener Neustadt (1463) in the sixth year of the reign of the next king, Matthias Corvinus (1458–1490). The most severe “compromise” in the treaty proved to be the terms regarding the right of inheritance of the Hungarian throne. Supposedly keeping the unsatisfying and frustrating conditions in mind, Matthias Corvinus started an open conflict with the emperor in 1477 which did not come to an end until December 1487 (without any significant success). The aforementioned Peace of Pressburg not only set aside the military conflict between King Wladislaus II and his Habsburg rivals after the death of Matthias Corvinus but also confirmed the main points of the Treaty of Wiener Neustadt. Wladislaus II and Maximilian I then signed a marital agreements involving their dynasties, first in March 1506 and eventually, in its final form, in July 1515.4 Finally, the elevation of Ferdinand, archduke of Austria (1521–1564) to the throne of Hungary was based neither on the treaty of Wiener Neustadt nor on the Treaty of Pressburg, but on two symbolic acts at the time: his election in 1526 and coronation in 1527, as was also true in the case of his rival, János Szapolyai (who was elected and crowned in 1526).5

The following questions arise: 1) did the Peace of Pressburg constitute a new phenomenon that had been unknown or did it merely “legalize” it on the highest level; 2) after 1491 and before the Habsburg provinces and the Jagiellonian Kingdoms of Hungary and Bohemia were united by King Ferdinand (1526–64), how many people, if any, took advantage of the opportunity, created by the Treaty of Pressburg, to show dual loyalties and serve two rulers, a Jagiellon and a Habsburg at the same time? In order to answer these questions, I first examine the issue in general. I then consider, touching on its antecedents and with the help of some graphic examples, what the point included in the Peace of Pressburg, which may seem a bit unusual at first, actually meant in reality.

Multiple Loyalties

Today, we are perhaps more likely to think (or even judge) about loyalty in categorical terms, but apart from in times of war, loyalty has never been a simple question, as rulers and their counselors themselves quite pragmatically realized in the late Middle Ages. Undoubtedly there were some individuals who showed dual or multiple loyalties for a shorter or longer periods of time, or in other words who served and were loyal to two (or more) masters at the same time.6 Paul-Joachim Heinig stressed that for rather a long time, until the reign of Emperor Charles V (1519–1555), personal commitments predominantly showed a lack of regulation in the Holy Roman Empire. The phenomenon of “serving or being committed to more masters, could, at various levels, lead to one being given the status of familiaritas or being appointed to serve as a counselor. It was not only about titles and formality, but rather went hand in hand with certain functions.”7 Occasionally, however, contemporaries argued8 that “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other” (Mt 6.24).9 Similar arguments can be found in several pieces of medieval European poetry. The strict disapproval of multiple loyalties, however, may suggest that this kind of conduct was more common than poets wanted to admit.10 However, there may have been other “practical” reasons for references to multiple loyalties: conflicts, defections, and betrayals make a more exciting story line. Authors only rarely narrated something that seemed to favor avoiding conflicts and accepting compromise for the sake of realizing multiple interests.11

Multiple loyalty extended beyond borders: first and foremost, permeability was possible due to the identical or very similar social structure (the feudal system).12 Subjects coming from the Low Countries could easily belong to the Holy Roman emperor and to the French king as their liege lord at the same time.13 However, multiple loyalty became more and more conflicted by the growing French expansionism in the early modern period.14 Independently from the social system, actors sometimes performed services for several parties in the world of diplomacy, as recent analysis has shown, drawing on the examples of nuncios, legates, and clerks of the Holy See and the envoys of foreign rulers in Rome in the second half of the fifteenth century.15 Crossing borders between Christian and Muslim countries was not a privilege for traders at all, and sometimes Christian mercenaries paid by Muslim rulers represented the interests of Christian kings (or of the people who had commissioned them).16

The feudal system of Western Europe never set foot in the Hungarian Kingdom, which is why the findings of scholarship on multiple loyalties in Western Europe (a topic which is often intertwined with analysis of the local social system) can only be taken into account in a limited way. A member of the lower nobility, for example, was often “employed” as a so-called familiaris, a position which was distinctive to the world of Hungary and which meant belonging to the familia of a landlord, working in his service. This position had nothing to do with the position of the vassal in the feudal system.17 Based on the criterion of disloyalty, one sees where the limits of loyalty lay.18 However, no systematic analysis has been done on what it meant to be a “good” and “loyal” subject in the Hungarian Kingdom19 or what was done for and thought of loyalty and disloyalty in theory and practice.20 Positions which involved working in the service of the court constituted the highest, most prestigious slice of the “spectrum of loyalty.”21 In most cases, we do not know exactly what service involved or whether any services were actually performed. Receipts and accounts are available only from the turn of the fifteenth and sixteenth centuries on from the court of the Holy Roman emperor, certifying that someone made it onto the list of payments, or in other words received regular income for his services, but the nature of this service remains unclear.22 The source material on matters of the medieval court of the Hungarian king is even more scattered and fragmented.23

As seen from the discussion of the differing legal systems, the Hungarian-Austrian border had very sharp contours, but this did not really prevent people from crossing it and having short-term or even long-term (business) issues on the other side of the border. If one interprets the concept of loyalty loosely, multiple loyalties might also mean that, for whatever reason, someone was a landowner in one or more provinces or countries, whether these lands were under a single, autonomous sovereign or belonged to a common composite state under one ruler. In fact, in order to maintain possession of an estate successfully over the long run, a certain degree of loyalty was needed. Otherwise, the estates would have been lost. This kind of double or multiple ownership of estates, or in other words, owning estates which were in more than one country, was not a new phenomenon in the late medieval period; it may certainly be detected, albeit in a fragmented form, in the Austrian-Hungarian borderland from the thirteenth century on. From the second half of the thirteenth century, there is more and more evidence of less significant figures settling in or relocating to and acquiring smaller estates on both sides of the border.24 The will of nobleman Wolfgang Rauschar/Rauscher of Levél or Gáta, written in 1526, offers a clear indication of the places which were decisive in his life. For instance, he designated the hospital in Pressburg as a beneficiary, but also the hospitals in Hainburg and Bruck an der Leitha, right across the border.25 Noblemen were not the only people who obtained estates. Ecclesiastical institutions also did (Heiligenkreuz, Pöllau, Vorau), as did burghers, who indeed obtained them in even higher numbers (Bruck an der Leitha, Wiener Neustadt etc.), usually with vineyards in Hungary, which “enjoyed a special status since the thirteenth century, their owner having the right to sell or bequeath them to whomever he wanted as long as he cultivated them regularly.” The burghers in particular managed to make their voices heard when they repeatedly expressed their resentment for having to pay foreign trade duties, that is, the thirtieth and the ninth (nona), the tax of landlords, for the wine they produced on their own Hungarian estates.26 The predominantly German inhabitants of Pressburg and Sopron, which were both close to the border, must certainly have had interests in the territory of the Empire (owing to their numerous family ties),27 but few details are known about this.

As a consequence of the aforementioned wars in the second half of the fifteenth century, life in the Hungarian-Austrian border region became more complicated and conflicted. The world beset by party strife was vividly captured by German poet Michael Beheim, who wrote in the mid-fifteenth century, a time at which the Hungarian, Bohemian, and Austrian territories were plagued by civil war. In one of his poems, Beheim described how a Hungarian nobleman, having noticed the coat of arms on Beheim’s shield and realized that he was in the service of Ladislaus the Posthumous drove him away, shouting imprecations at him all the while for having discouraged his king from visiting Hungary.28 In another poem, Beheim gave an account of an episode when he was verbally abused at the wedding of a prominent big landowner from the Austrian-Hungarian borderland, Count Sigismund of Szentgyörgy-Bazin, in Óvár. This time, however, the source of conflict was not anti-German sentiment but tensions within the House of Habsburg. When the poet inquired as to why he was being taunted, a jester named Christopher told him that, while Beheim was on the side of Frederick III, those hurling abuse at him supported the monarch’s brother, Albert VI, archduke of Austria.29

Waldauf’s negative view of Hungarians, cited in the first sentence of this essay, may have been indirectly fed by this tumultuous period. Bad experiences were naturally engraved more deeply in the memories of those living in the borderland than they were among the inhabitants of the Tyrol (like Waldauf himself). However, the news affected those living farther from the events as well, as they could hardly avoid hearing the flood of reports. The fear of Hungarians became so intense that it was still palpable in Habsburg territories even in the mid-sixteenth century, by which time the rulers sitting on the Hungarian throne had been from the House of Habsburg for decades.30 On the other hand, it was not only Habsburg supporters who were prejudiced against the people of the Kingdom of Hungary. Similar attitudes were also prevalent among members of the Hungarian nobility.31 Later generations were also swayed by these preconceptions. The once significant royal town of Sopron, for instance, was often accused of being “two-faced” or “false-hearted” because, due to its location near the Austrian-Hungarian border, at times of political crisis, it sometimes had to adopt a prudent policy and make shows of loyalty both to the Hungarian king and the Holy Roman emperor.32

From the Empire to the Kingdom of Hungary

If we wish to have a more subtle grasp of what being in the service of more than one ruler meant after 1491, we would do well first to examine the decades before this period. Members of the Cilli retinue, who took part in the administration of their “empire” (which included lands in Carinthia, Carniola, Styria, the Kingdom of Hungary and Croatia), which fell to pieces after the assassination of Ulrich II, count of Cilli (1456), all found their way somehow. It is a well-known fact that thanks to the influential Cilli family, a great number of imperial subjects arrived in the Kingdom of Hungary as castellans or familiares.33 Nevertheless, few of them were able to achieve anything resembling the career of Bohemian mercenary captain Jan Vitovec who, in the 1450s and 1460s accumulated a considerable size and number of estates by maneuvering between Frederick III and Matthias Corvinus.34 Yet, however prominent Jan Vitovec may have been at the beginning of Matthias Corvinus’s reign, his sons were driven away from their Hungarian estates incredibly easily, by the increasingly autocratic king’s troops in 1488.35 All their significant estates in Hungary were lost, and there was probably little left of the estates amassed and owned by the mercenary captain in the territory of the Empire either. According to the records, the two sons, William and George, were on the side of the Habsburgs in 1491,36 although at this time they also enjoyed support from Matthias Corvinus’ widow, Beatrice of Aragon.37 Presumably because of his knowledge of Slavic languages, Count William was sent as an envoy by Frederick III and Maximilian I to Poland, Mazovia, and Russia in 1493–1494,38 then he became assessor of the supreme court (Kammergericht) in Wiener Neustadt. He was given the estate of Bruck an der Leitha, on the Austrian side of the border, probably as a payment for his services.39 His elder brother, Count George, was able to remain on the Hungarian estates, which were then only a fraction of their previous size, but according to the book of accounts of 1494–1495, he may have been given a place in the court of Vladislaus II.40 Complaints concerning various properties were made in George’s name,41 but the family was unable to get back most of the former estates.

Vitovec was not the only person coming from the far side of the border and settling in Western Hungary who entered the service of the Hungarian King but also kept his interests abroad for a time. In 1472, Frederick III complained to Pope Sixtus IV (1471–84) that the king of Hungary had a habit of supporting Austrian noblemen who dared to rebel against the emperor.42 Andreas Baumkircher from Carniola was one such “rebel.” Baumkircher had spent a long time in the service of the Habsburgs (as a mercenary, first of King Ladislaus the Posthumous, then of Frederick III), and he had thus obtained an estate in Western Hungary (Szalónak or Stadtschlaining, today in Austria). On the day of the treaty of Wiener Neustadt (1463), Baumkircher took an oath of loyalty to King Matthias Corvinus, and he was granted a special privilege: he was allowed to serve anyone as long as, in doing so, he caused no harm to the king of Hungary or the kingdom. Not surprisingly, Baumkircher came up as a counsellor of the emperor a few days later. He eventually turned against Frederick III, however, going over to the side of Matthias Corvinus in 1469. In 1471, the emperor had Baumkircher arrested and executed, and neither the Inner Austrian estates or Matthias Corvinus made any protest.43 Thanks to an agreement between the emperor and Baumkircher’s widow and sons in 1472, the family would receive compensation for Baumkircher’s estates on the territory of the Holy Roman Empire, though there is no clear evidence that the whole amount of money was ever actually transferred to them.44 By the end of the fifteenth century, the major part of the estates of the two sons, Wilhelm and Georg,45 consisted of Császárvár (Cesargrad, today in Croatia) and Szalónak, in the territory of the Kingdom of Hungary, and Rohonc (Rechnitz, today in Austria), bought in July 1490.46 Despite the fact that the Austrian-Hungarian war of 1490–1491 probably also hit his Hungarian estates situated close to the border, Wilhelm Baumkircher did not end up among Maximilian’s troops invading the Kingdom of Hungary but rather joined the supporters of Vladislaus II, crowned king of Hungary in 1490,47 and stayed at his side until his death in 1492. He was rewarded for his loyalty with the position of treasurer for a short time.48 Probably due to considerations of property rights, his brother Georg Baumkircher kept his Austrian estate Kirchschlag49 (which he held by right of pledge) when he entered the service of the Habsburgs in 1493, though he did not choose Frederick III, his father’s executioner, but his son, Maximilian I.50 However, records from 1494 refer to Georg Baumkircher as now (or continually?) a counselor to Vladislaus II.51 Although it is not clear that he played these roles at the same time, one thing is for sure: while the father could not manage to strike a successful balance between his loyalties to the two rulers in wartime, his son managed to do so in a time of peace.

Sigmund Weispriach, a brother-in-law of Jan Vitovec, set foot first as captain of Fraknó (Forchtenstein, today in Austria) in the 1450s in Hungary, serving Frederick III at that time. In 1466, rewarding him for leaving Frederick III’s side and joining the Hungarian king, Matthias Corvinus donated Sigmund the estates of Fraknó and Kabold (Kobersdorf, today in Austria), and privileged Sigmund, among others, to use the arms of the former counts of Fraknó. For the following eight years, he was ispán of Sopron county in Western Hungary and, for a while, he even served as captain of the town of Sopron. Meanwhile, he was possibly able to keep his offices on the other side of the border, namely the captaincy of Pettau (Ptuj, today in Slovenia), which belonged, however, to the authority of the archbishop of Salzburg.52 The path to the Hungarian king’s service was less direct for his sons, Ulrich and Andreas.53 In January 1475, Andreas was said to be a courtier (aulicus) of Corvinus.54 In December 1479, the brothers and their widowed mother refused to open the gates of the Castle of Pettau for the troops of the Hungarian king under an agreement between Corvinus and the archbishop of Salzburg.55 It was probably due to the Hungarian invasions in Styria and Carinthia in the early 1480s as well as a financial conflict of financing mercenaries with Frederick III at the same time that Andreas went over to Matthias Corvinus’s side in 148256 and, following in his father’s footsteps, he became ispán of Sopron.57 Later, as a courtier (“unnser diener, hofgesind”) of Corvinus he was even imprisoned by the emperor for a time, against which the Hungarian king tried to take action.58 Matthias took Ulrich von Weispriach under his protection around December 1485 and made him a member of the royal court (“zu unserm diener und hofgesind”).59 In the case of the Weispriachs, too, a serious break came with the aforementioned 1488 campaign against the Vitovec.60 After that, they came to serve Frederick III and Maximilian I, participated in the aforementioned Habsburg invasion of 1490, and Andreas von Weispriach became captain of the Hungarian town of Veszprém, which was occupied by imperial troops.61 After the Peace of Pressburg, the Weispriach family remained in control of the estate of Kabold and acquired the pawned estate of Kosztel (Kostelgrad, today in Croatia).62 The sources offer no indication that they performed any services for the Hungarian royal court after 1490. They started (or kept) collecting estates in the Habsburg lands, and they were commissioned by King Maximilian to perform some services: Ulrich Weispriach, for example, became governor (Landeshauptmann) of Carinthia (1500–1503).63

The third person arriving from the territory of the empire and dominant from a political perspective was Ulrich von Grafeneck from Swabia, who obtained his first estates in 1447 in Hungary (Sopronkertes or Baumgarten, today in Austria) in the service of Frederick III. In the early 1450s, he served as the castellan of Kőszeg, which at the time was occupied by the emperor’s troops. At the turn of the 1450s and 1460s, Frederick III appointed him to serve as ispán of Sopron county. At the same time, Grafeneck got hold of the estate of Trautmansdorf on the Austrian side of the border (1459) and, gradually, further estates in the Archduchy of Austria. In addition to increasing his wealth, Grafeneck also successfully expanded his network of connections. In the late 1460s, he was often seen around Matthias Corvinus, and he even received an estate from the king (Scharfeneck, 1470). In those days, he clearly tried to achieve a balance by serving both rulers. The cracks in the relationship between Grafeneck and the emperor were probably caused by Andreas Baumkircher’s execution in 1471. Grafeneck took part in a feud (Fehde) led by several Austrian noblemen against the empire, which enjoyed the overt backing of the Hungarian king himself. Eventually, Grafeneck and the emperor reached an agreement in early 1477. In return for 50,000 Rhenish guilders, Grafeneck would give up all his estates in Austria. Not much later (before the spring of 1478), though, the Swabian nobleman went back to supporting Frederick III, then, after further unknown turns, he returned to the service of the Hungarian king. It is possible that in 1487 he was about to change sides again, but this was something the Hungarian king would not tolerate, and it is possible that Grafeneck was killed at his behest. There is no indication in the sources that any of his descendants performed any services for the court. They maintained ownership of (or at least their rights to) both their Hungarian and Austrian estates until they sold them in 1504.64

From the Kingdom of Hungary to the Empire

It was not unusual at all, in the fifteenth century, for Hungarian and Croatian nobles in the service of the Habsburgs to maintain their contacts with the Hungarian king.65 Yet the strategy of Emperor Frederick III and his son, Maximilian I, brought new elements, quite similar to the “methods” used by Matthias Corvinus: they exerted influence on the dynastic policy of their neighboring rival, made some subjects falter in their loyalty by making them various offers, and then built a group of followers who would work to further their dynastic policy, which aimed at destabilization and securing local support for possible military action. This method was particularly used in the period between 1440 and the Peace of Wiener Neustadt in 1463 and the period after 1491. After Matthias Corvinus’s death (1490), and later the Habsburg rulers continuously gave indications of their desire to do so. One of the most emphatic examples of these efforts was the funeral procession of Frederick III (December 6–7, 1493). According to the diplomatic protocol, Maximilian I, delegates of the Holy See and of Charles VIII of France were followed by two emissaries of Vladislav II: Tamás Bakóc, bishop of Eger, and Miklós Bánfi of Alsólendva. They were not the only subjects of the king of Hungary present at the funeral: Hungarian noblemen were also seen in the procession symbolizing the lands of Frederick III. Representing the Holy Roman emperor’s title as king of Hungary, they marched with the coat of arms of the Kingdom of Hungary, right in front of the people symbolizing the Empire, and were last but one (in other words, the second most important figures) in the entire procession. Four of the five delegates can be identified. Two of them were individuals who had recently risen to prominence (Jakab Székely of Kövend and János Kishorvát), and two of them were from prestigious Hungarian noble families (Miklós Szécsi of Felsőlendva and János Ellerbach of Monyorókerék).66 The fact that these noblemen represented the interests of the Holy Roman emperor in the funeral procession was probably a consequence of their serving the Habsburgs during the war of 1490–1491 and continuing to maintain their network of relationships.

In the period after the Peace of Pressburg in 1491, for Frederick III and Maximilian I, openly supporting those loyal to the Habsburgs would have meant weakening the peace treaty, which had been signed to strengthen the Habsburg claim to the throne in the first place, so their followers could only count on some informal support. At the turn of 1494–1495, the news of the ongoing military campaign ordered by Vladislav II against Duke Lőrinc Újlaki reached Maximilian I, who at the time was in Antwerp, somewhat differently: The Hungarian king and his counselors were settling accounts with Maximilian’s former and present supporters instead of dealing with the Ottoman threat. The king of the Romans did not wish to violate the peace agreement, nor did he want to let down his followers, who were “his only joy and comfort in the Kingdom of Hungary,” and who (and here he was clearly referring to his estates in the south) would “also serve as a shield against the Ottomans.” Therefore, he intended to send a delegation to the Kingdom of Hungary to address the conflicts and more soldiers to fight against the Ottomans.67 This “hesitation” probably paralyzed the supporters of the Habsburg’s claim to the throne, and in time, their numbers dropped. As time passed, the threat of the Ottoman Empire likewise diverted the attention of the inhabitants of the southern regions, including Maximilian I’s former followers. Perhaps it was despair due to the hopeless situation that motivated Ferenc Beriszló in 1511 to revive his earlier relationships with the House of Habsburg, for as former ban of Jajce (1494–1495, 1499–1503), Beriszló knew very well what the Ottoman threat entailed. In his own name and the name of his brother, Bertalan Beriszló, prior of Vrana, he offered his services to Maximilian I,68 and then to the chancellor of Tyrol, Zyprian von Serntein.69

In the former letter,70 Beriszló also mentioned his joint service he had performed earlier with János Kishorvát. He may have been referring to the civil war of 1490–91, but that he had another in mind is also possible, as he and Kishorvát had served the emperor for several years. Yet as an envoy of Matthias Corvinus in 1489 in the Ottoman Empire,71 two years later during the preparatory meetings for the Treaty of Pressburg, Kishorvát represented fellow Hungarian and Croatian noblemen finding themselves on the side of the Habsburgs,72 and in the spring of 1492, he was seen, with many others, in Habsburg service in military campaigns against the Ottomans.73 It was probably on the grounds of his military services that he lay claim to some smaller or greater sums of money, which can be traced in the documents concerning him from late 1496 on.74 At the same time, the amount owed to Kishorvát was so large that, in 1497, the Holy Roman emperor gave him Arnfels, an estate in Styria.75 Kishorvát received half of the 6,000 guilders, Maximilian’s debt, in June 1506 but the rest was considerably delayed: part of the arrears was still unpaid in 1524, years after Kishorvát’s death.76 Like Beriszló, Kishorvát had estates in southern Hungary, so it is quite possible that he was motivated to serve the emperor at least in part because of the dire necessities he faced back home. He also may have been tempted to serve the Habsburgs because he lost his Hungarian estates by the mid-1490s as a consequence of his highly aggressive, sometimes even criminal activity,77 and it became impossible for him to prosper in the political sphere. In 1503, when Kishorvát and his brother-in-law, Lőrinc Bánfi of Gara, got back a part of their estates with the help of Duke John Corvin (under the condition that, in absence of any heir, the estates would become the property of the Corvin line), Kishorvát obliged himself to serve the duke but nobody else.78 He was chosen to be one of the executors of duke’s will after the death of Corvin (1504).79 However, we can assume, given the large debt which had been incurred by the Habsburg court, that Kishorvát’s contacts with the Habsburg court were eagerly kept.80

Alongside Kishorvát, Jakab Székely of Kövend was also in the permanent service of the Habsburgs. In the 1470s, he took on military service in Matthias Corvinus’s court, and he played important roles in the king’s campaigns against the Habsburg lands in the 1480s and even obtained estates in Styria. His decision to change sides was not prompted by the Ottoman threat, but rather by the hope to protect and keep his estates in the Habsburg lands, which he had received in the 1480s. He proved successful in these efforts. The fact that certain sources in the Holy Roman Empire refer to Jakab Székely as a counselor (Rat) of Maximilian I may indicate that he held a position of some distinction but was never a real insider.81 His place of origin and the fact that he owned a considerable number of estates in the Kingdom of Hungary in the 1490s played almost no role in his services to the empire, with the exception of Frederick III’s funeral procession in 1493. The tasks he was given required loyalty and reliability, such as military missions in Italy (e.g. in 1496) and the Habsburg provinces or supporting the emperor in his disputes with the Styrian estates. Occasionally, Székely participated in negotiations and diplomatic missions. It is also possible that sometimes he was consulted in issues concerning Hungary. Perhaps the greatest achievement of his career was his triumph in ensuring that both his brother and his sons would have opportunities to move up in the ranks in the Hungarian royal court, thus considerably expanding their room for maneuver.82

Among the families permanently in the service of the Habsburgs, as opposed to the Hungarian royal court, some of the most prominent members of the Hungarian and Croatian nobility can be found. Among the counts of Szentgyörgy and Bazin, who had close connections to both the Moravian-Bohemian83 and the Austrian-South German84 nobility through kinship and estates, the most important supporters of the Habsburg court were John and Sigismund, who lived in the fifteenth century and whose political role was especially notable in the 1440–60s,85 that is, at the time when the Habsburgs were particularly active in their foreign policies towards the Kingdom of Hungary and Hungary was struggling with serious internal conflicts. And although in the end, the family returned to being loyal supporters of the Hungarian king (mainly because of their important Hungarian estates), their network of connections, the prestige they had won, and their knowledge of German were not wasted, and this sometimes made them seem suspicious in the eyes of several fellow Hungarians, who feared that they might be engaged in malicious negotiations against the Hungarian king.86 It was due to the close-knit network that, in June 1480, a few months after the third Austrian-Hungarian war broke out, Frederick III and counts Sigismund and John made an agreement that would guarantee peace between the two parties with a non-aggression pact, and protect the counts’ estates in Moson County from being taken away by the emperor.87 Count John’s and Sigismund’s orientation to the House of Habsburg was partly followed by Sigismund’s son, Thomas,88 and the half-brother, Christopher, who was in the service of the Habsburgs in 1506.89 Christopher’s ambitions may also have derived from the fact that, thanks to his wife, Elisabeth von Neidberg, he acquired quite a few estates in Styria, which Maximilian I topped up with an estate in pledge (Wachsenegg) in 1501.90

John and Sigismund of Szentgyörgy and Bazin may also have been the people who were able to gain a foothold in the Duchy of Bavaria, though for reasons yet unknown.91 It was, however not them or their lineal descendants, but Count Francis of Szentgyörgy and Bazin, who belonged to another branch of the family, who entered the service of Albert IV, duke of Bavaria (1467–1508).92 It is thus possible that, during the negotiations for the marriage between his son, William IV, duke of Bavaria (1508–1550), and the sister of King Vladislaus II of Hungary and Bavaria (1509–1510), Peter of Szentgyörgy and Bazin, voivode of Transylvania, was purposely commissioned to be the chief negotiator on behalf of the Hungarian party, as he had a good knowledge of both Bavaria and the German language owing to his relatives.93

The Croatian Frankopan family, which had huge estates in the southern regions of the Kingdom of Hungary and Croatia, was also traditionally oriented to the House of Habsburg. Except for a short period, Count Stephen Frankopan was ban of Croatia from 1434 to 1437,94 and between 1436 and 144095 and then again between 1453 and 1454 he served as governor (Landeshauptmann) of Carniola,96 a position that his brother, Duim Frankopan probably also held between 144497 and 1447.98 At the same time, the growing number of members of the Frankopan family in the service of the Habsburgs is also quite notable.99 At the turn of the fifteenth and sixteenth centuries, Michael Frankopan (from the Slunj line) and his cousins John and Nicholas Angelo (from the Trsat line), as well as John and Nicholas from the Cetin line are noted to have been in the service of the court.100 Bernard from the Modruš line of the Frankopan family may also have had close relations with the House of Habsburg, but the details are unknown.101 In November 1509, Maximilian I reinforced Bernard’s previously granted privileges in the empire (his title as palatine) with reference to the services he had performed.102 The services rendered by Bernard Frankopan’s son Christoph for the Habsburgs in the 1510s and 1520s are among the most documented cases. In 1522–1523, he was Master of the Horse (grand escuier d’escuierie) in Archduke Ferdinand’s court, which, given his role in the War of the League of Cambrai (1508–1516), should be interpreted not as a “classical” position in the court but as a function on the battlefield.103 Presumably maintaining his remarkably good relations with the archduke,104 in 1525 Frankopan appeared as one of the familiares of Louis II of Hungary and Bohemia and then as one of his counselors.105 As in the case of the aforementioned noblemen from the south of Hungary and Croatia, fear of the Ottomans was a decisive factor among fellow Croatian noblemen. Keeping contacts with the Habsburg House and their officials, moreover, receiving financial and military support from them in the 1520s provided a partial solution to the Ottoman threat106 that could, however, give some extraordinary answers to loyalty issues. As Lajos Thallóczy puts it:

the court of Buda was not too delighted to see Christoph, Wolfgang, George and Matthias Frankopan, as well as Stephen Blagajski in the service of Ferdinand, but the same noblemen both frequented the court of Buda and accepted a soldier’s pay from Archduke Ferdinand. This could be accounted for by claiming that, as landowners at the border of Carniola, they were protecting the Austrian territories from the Ottomans too, and the payment they received from the archduke was in fact a contribution to the defense of their own country.107

Although several members of the Kanizsai family, which had estates in the Austrian-Hungarian borderland and enjoyed considerable prestige in the Kingdom of Hungary, likewise served the Habsburgs in times of crisis and civil war, despite their marriages with Austrian families, their service did not prove long-lasting. The only exception was János Kanizsai, whose demonstrable service to the Habsburg court beginning in 1498 can hardly be explained. At the same time, Kanizsai did not give up serving the King of Hungary either (as the ispán of Sopron and ban of Jajce, i.e. a holder of an important military office in the anti-Ottoman defense system), and he kept his estates in Hungary. Initially, he was probably employed as a military man with some horses, then, from the mid-1510s, when he moved to Austria, his service might have involved a permanent presence at the imperial court.108

The fact that János Kanizsai was able to have such a remarkable career may be due in no small part to the intertwining of the Jagiellonian and the Habsburg dynasties. The mutual attitude of distrust, which lasted until 1506 (i.e. until the Treaty of Vienna, which was signed after a short war between Maximilian and Vladislaus II) and, in certain respects, until 1515 (i.e. until the agreements made at the First Congress of Vienna), was obviously not too favorable for the development of such careers. From 1515 on, however, subjects had more room than ever before to find easy transit between the provinces ruled by the dynasties and their courts. The joint courts of young princesses Anna of Jagiello and Marie of Habsburg, who were brought up together in Innsbruck between 1516 and 1521, served as a king of melting pot for the elites, leading to marriages between female and male members of the court.109 It was, however, not the only place where intertwining interests can be seen. One of the master of courts of King Louis II was said to have been a counsellor to Emperor Maximilian I at the same time.110 In 1518, Maximilian I took István Hásságyi, chamberlain of Louis II, into his own service for an annual payment of 200 guilders.111 The assignment of Stefan von Zinzendorf from the Archduchy of Austria was probably partly an undercover maneuver: in February 1516, the Holy Roman emperor gave orders “secretly” to pay him 200 Rhenish guilders for his future services. Zinzendorf’s task was to espouse the issues of Emperor Maximilian I and support them at the Hungarian and Bohemian royal courts. The Austrian nobleman continued performing this task after the death of Vladislaus II in March 1516, following the emperor’s orders, in the court of the new king.112

In the 1510s and 1520s, Péter Erdődi was present in the courts of both Vladislaus II and Louis II,113 but from 1522, in parallel with his service for the latter, he was a familiaris and counselor in the court of Archduke Ferdinand as well.114 It would be difficult to deny that the decisive factor behind this career was his powerful relative, Tamás Bakóc, cardinal and archbishop of Esztergom, who also participated in the First Congress of Vienna in 1515. In 1522, Péter Erdődi obtained the estate belonging to Kőszeg (situated in Western Hungary, under Habsburg rule at the time) by right of pledge, as a result of an agreement to resolve a long financial dispute between Maximilian I and Bakóc, both deceased by then.115

Summary

In a formal or informal way, the persons discussed above all tried to balance between the Hungarian royal court and the court of the Habsburgs in the hopes of ensuring their own prosperity and the prosperity of their families. Such relationships, however, involved great risks, especially in times of war. Some of these individuals were executed (Andreas Baumkircher, for instance), while others “only” lost their estates when suspected of disloyalty to the king (such as the sons of Jan Vitovec).

While at the time of the conflicts between Frederick III and Matthias Corvinus it was primarily those who took the side of the Hungarian king who were able to pursue successful careers, after 1491, the situation reversed, and those who were on the side of the Habsburgs seemed to have more opportunities. However, this was not simply a “180-degree turn,” as the period after 1491 was not the exact opposite of the previous one. Rather, it differed in terms of its dynamics and the logic of power, as well as the ways in which one could adapt this logic. The post-1491 period was less about great changes and, for those supporting the cause of the Habsburgs, definitely more about careful maneuvering. Considerable change was only brought about by turns in the dynasty in 1506 and 1515. Perhaps it is not only the wealth of sources which allows us to identify so many instances of dual loyalties to different rulers and ties to the courts from the mid-1510s, or in other words precisely the time when Anna Jagiellon and Mary of Austria were brought up together on Habsburg soil.

The section of the Peace of Pressburg quoted at the beginning of this essay indeed makes mention of a kind of career which may not have been widespread but which was not completely unknown, neither in the borderlands nor in the royal courts. Including this section in the peace treaty probably served the purpose of reassuring the then numerous Habsburg supporters for many of whom the possibility of serving the House of Habsburg would become unrealistic within a few years: they could not expect any military aid from Maximilian I, as a few of the noblemen in the southern regions, who had fallen into despair because of the ever more impending threat of Ottoman encroachment, had already experienced firsthand. The winds of change could also be felt when, due to the Ottoman threat, Louis II and his brother-in-law Archduke Ferdinand were frequently forced to cooperate in the beginning of the 1520s, which was a new situation for both of them. It meant that, besides the royal courts, in which double loyalties had a place as a consequence of the Habsburg–Jagiellon dynastic agreements in 1515, serving two lords (i.e. the Habsburgs and the Jagiellons) became also possible on the Hungarian-Croatian military border for the sake of a more efficient defense system.

Archival Sources

Bayerisches Hauptstaatsarchiv, Munich (BHStA)

Abteilung I (Ältere Bestände)

Herzogtum Bayern (HB)

Ämterrechnungen bis 1506

Kurbayern (KB)

Äußeres Archiv (ÄA)

Magyar Nemzeti Levéltár Országos Levéltára [Hungarian National Archives, State Archive], Budapest (MNL OL)

Fényképgyűjtemény [Photo Collections]

Diplomatikai Fényképgyűjtemény [The Photo Collection of Medieval Documents] (DF)

Magyar kincstári levéltárak [The Treasury Archives of the Hungarian Kingdom]

Magyar Kamara archivuma [The Archive of the Hungarian Chamber]

Vegyes iratok, ügyviteli segédletek, pecsétnyomók [Mixed Files, Finding Aids, Seals]

A bécsi Udvari Kamarai Levéltárban őrzött segédkönyvek és iratok másolatai [Copies of Finding Aids and Files Kept in the Archive of the Treasury in Vienna] (E 239)

Mohács előtti gyűjtemény [Collection of Medieval Documents]

Diplomatikai Levéltár [The Archive of Medieval Documents] (DL)

Österreichisches Staatsarchiv, Vienna (ÖStA)

Allgemeine Verwaltungsarchiv (AVA)

Adelsarchiv

Reichsadelsakten (RAA)

Finanz- und Hofkammerarchiv (FHKA)

Alte Hofkammer, Hoffinanz (AHK)

Gedenkbücher (GB)

Haus-, Hof- und Staatsarchiv (HHStA)

Reichsarchive

Reichskanzlei (RK)

Reichsregisterbücher (RRB)

Maximiliana

Urkundenreihen, Siegelabguß- und Typarsammlung

Urkundenreihen (UR)

Allgemeine Urkundenreihe (AUR)

Sonderbestände

Familienarchiv Erdődy (FA Erdődy)

Urkunden (D)

Országos Széchényi Könyvtár [Széchényi National Library], Budapest

Kézirattár [Manuscript Collection] (OSZKK)

Steiermärkisches Landesarchiv, Graz (StLA)

Allgemeine Urkundenreihe (AUR)

Tiroler Landesarchiv, Innsbruck (TLA)

Landesfürstliche Hofkanzleien

Sigmundiana

Mischbestände

Pestarchiv-Akten

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1* This study was supported by postdoctoral grant no. PD 124903 and research group no. K 134690 of the National Research, Development and Innovation Office (NKFIH), Hungary, and the János Bolyai Research Scholarship of the Hungarian Academy of Science. I am indebted to Tibor Neumann, Tamás Pálosfalvi, Renáta Skorka and the two anonymous reviewers for their useful comments.
“… aber ein Hunger ist ein Hunger, des glawben vnd trew gantz vnstet ist…” Kraus, Maximilian’s Beziehungen, 35, no. 11.

2 See Wiesflecker, “Das erste Ungarnunternehmen”; Neumann, “Két sorsdöntő esztendő”; E. Kovács, “Miksa magyarországi hadjárata”; Wolf, Die Doppelregierung, 252–72. For the latest assessment of the 1491 Peace of Pressburg see Neumann, “Békekötés Pozsonyban.”

3 Ausgewählte Urkunden, 433.

4 For a new analysis of the period between 1440 and 1464, see Pálosfalvi, “Koronázástól koronázásig.” On the foreign affairs of the reign of King Matthias Corvinus, see Nehring, Matthias Corvinus. On Habsburg-Jagiello dynastic relations, see Das Wiener Fürstentreffen (especially the article by István Tringli). On the Habsburg occupation of Western Hungary, see Bariska, A Szent Koronáért and Csermelyi, “Zwischen Kaiser und König,” 23–30.

5 Pálffy, A Magyar Királyság, 52–59. (The Hungarian version of the monograph is more detailed than the English translation, which is why I cite it instead of the English.)

6 E.g. Heinig, “Römisch-deutscher Herrscherhof,” 232–5; Hesse, Amtsträger, 223–26; Kintzinger, “Servir deux princes”; Metz, “Diener zweier Herren”; Moraw, “Gedanken,” 58–59; Peters, “ ‘Gespaltene Treue’ ” (with the latest literature on the topic of multiple loyalties).

7 “Zugleich mehreren Herren zu dienen oder wenigstens verpflichtet zu sein, ist auf verschiedenen Ebenen bis hin zur Familiarität, zu Ratsernennungen etc. geronnen. Dies waren nicht nur Titulaturen oder Formalia, sondern damit waren auch bestimmte Funktionen verbunden.” – Heinig, “Römisch-deutscher Herrscherhof,” 233.

8 For instance, in the context of Hungarian landlord, Nicolaus Olahus, and his familiaris: Olahus, Epistulae, 477 no. 359, 484 no. 366.

9 See also Lk 16.13.

10 Oschema, “Der loyale Freund,” 28–29; Terada, “Doppelte Lehensbindung,” 137.

11 Peters, “ ‘Gespaltene Treue’.”

12 The earliest traces of double loyalty come up in 1037 in France and in 1074 in the Holy Roman Empire: Deutinger, “Seit wann,” 97–98. For a short overview of the genesis and problematic points of the “feudal” system in the Holy Roman Empire, see Deutinger, “Das hochmittelalterliche Lehnswesen.”

13 E.g. Croenen, “Regions,” 149–53. (Most of the literature concerning the Middle Ages in the Low Countries was inaccessible to me.)

14 Spangler, “Those in Between.”

15 Untergehrer, Die päpstlichen nuntii und legati, 264–73.

16 Jaspert, “Zur Loyalität.”

17 Engel, The Realm, 127–28.

18 “Online Decreta Regni Mediaevalis Hungariae,” 1216–17, 1390–91 (István Werbőczy’s Tripartitum, I. 13). See also Bónis, Hűbériség, 530–32 (in the reprinted version: 374–75).

19 See Oschema, “Der loyale Freund,” 32–33.

20 See Rehberg, “Reziprozität,” 438–42 and Spieß, “Loyalität.”

21 On trust generally, see e.g. Schulte, “The Concept of Trust.” On the same topic and the notion of trustworthiness in the courts of the princes of the Holy Roman Empire (Reichsfürsten), see Hirschbiegel, Nahbeziehungen.

22 On the sources of the court of Habsburgs around 1500, see Noflatscher, “‘Die Heuser Österreich vnd Burgund’.”

23 Recently started, a four-year-long research project was launched which will offer systematic research on this topic: The Hungarian Royal Court in the Reign of King Matthias and the Jagiellonian Kings (1458–1526): A Biographical Encyclopedia, NKFIH no. K 134690, principal investigator: Tibor Neumann.

24 See for example the Stuchs family, which owned estates both in the Principality of Austria and the Kingdom of Hungary: Trauttmansdorff, Beitrag. Brunner offers a more comprehensive picture: Brunner, “Der burgenländische Raum zwischen Österreich und Ungarn, 800 bis 1848,” 270–71, 284–85; Allgemeine Landestopographie des Burgenlandes, vol. 2, part 1, 35–37.

25 MNL OL DL 49819.

26 Prickler, “Adalékok”; Prickler, “Weingartenbesitz”; Prickler, “Zur Geschichte”; Engel, The Realm, 275 (citation).

27 See Majorossy, “Egy város.”

28 Die Gedichte des Michel Beheim, vol. 2, 788–91, no. 356.

29 Die Gedichte des Michel Beheim, vol. 2, 652–54, no. 324; Bleyer, “Beheim,” 530–31.

30 Pálffy, A Magyar Királyság, 111. See also Petrin, “Der Verkauf.”

31 Kubinyi, “Az 1505-ös rákosi országgyűlés.”

32 Szende, “Fidelitas.”

33 Miljan, “Grofovi”; Klaužer, “Plemićka obitelj Frodnacher”; Klaužer, “Plemićka obitelj Lausinger.”

34 Ban and Mirnik, “Die Münzen”; Pálosfalvi, “Vitovec János.”

35 Péterfi, “Korvin János.”

36 Deutsche Reichstagsakten: Mittlere Reihe, vol. 4, 691, 696, 704.

37 MNL OL DF 276742.

38 Regesta Imperii XIV, no. 538, MNL OL DL 82076, fol. 5r.

39 Regesta Imperii XIV, no. 4839, ÖStA HHStA RK Maximiliana Kt. 7, Konv. 4/1, fol. 216r, Regesta Imperii XIV, no. 6273, no. 11856, no. 12395, no. 18817, no. 18892, no. 18896, no. 18904, no. 19069, ÖStA HHStA RK Maximiliana Kt. 42, IV/7a, fol. 175r.

40 Neumann, Registrum, passim.

41 E.g. MNL OL DL 101215, DF 233348, DF 276756.

42 Codex epistolaris saeculi decimi quinti, vol. 3, 266–67 no. 241.

43 See Csermelyi, “Idegen származású,” 160–70, 190 n. 948. On the execution of Baumkircher, see Schäffer, “Untreue und Verrat.”

44 Csermelyi, “Idegen származású,” 170.

45 See Csermelyi, “Idegen származású,” 170–75.

46 Engel, “Andreas Baumkircher,” 252.

47 See Neumann, “Békekötés Pozsonyban,” part 1, 357 and n. 120, 359, 363–64.

48 Neumann, “Békekötés Pozsonyban,” part 2, 333.

49 See Neumann, “Békekötés Pozsonyban,” part 1, 367 and part 2, 303. Regarding the Baumkircher interests in Austria see Regesta Imperii XIV, no. 2934, no. 8041; Neumann, “Békekötés Pozsonyban,” part 1, 368. (literature regarding the “Baumkircherschuld” and the case of Katsch).

50 MNL OL DL 103999. See Neumann, “Békekötés Pozsonyban,” part 2, 338. It is worth mentioning that possibly in the summer or autumn of 1490, Prince Christoph of Bavaria and others were commissioned by Emperor Frederick III or King Maximilian I to “convert” Georg Baumkircher into Habsburg service. TLA, Landesfürstliche Hofkanzleien, Sigmundiana XIII/254, Nr. 29 (fol. 36r–v).

51 Neumann, Registrum, 219 n. 1030–31.

52 See Csermelyi, “Idegen származású,” 188–92, and C. Tóth et al., Magyarország, vol. 2, 233.

53 See Csermelyi, “Idegen származású,” 192–97.

54 Ibid., 82.

55 Mátyás király levelei, vol. 1, 448–49, no. 302 (in the reprinted version: 534).

56 Heinicker, “ ‘Sold und schaden’,” 81; Csermelyi, “Idegen származású,” 193, n. 962 (arguing for 1481).

57 C. Tóth et al., Magyarország, vol. 2, 234.

58 MNL OL DL 37151.

59 MNL OL DF 258172.

60 Péterfi, “Korvin János,” 169, 172–76.

61 StLA AUR 8615, Unrest, Österreichische Chronik, 190 (chapter 185) as well as Thurocz, Der Hungern chronica, fol. 63r. See also Csermelyi, “Idegen származású,” 194.

62 ÖStA HHStA UR AUR 1493 IV 14 (two charters), MNL OL DF 233236, DF 248689. See also Csermelyi, “Idegen származású,” 195.

63 Ibid., 194–96.

64 Haller-Reiffenstein, “Ulrich von Grafeneck.” See also Csermelyi, “Idegen származású,” 175–88, 212.

65 In 1312, Master of the Treasury Miklós Kőszegi declared his intention to serve both Charles I, king of Hungary (1301–1342) and Frederick the Fair (or Frederick the Handsome), duke of Austria (1308–1330) (Anjou-kori oklevéltár, vol. 3, 106 no. 223). When in 1374, Count Nicholas “the German” of Fraknó or Nagymarton (Mattersburg, today in Austria) entered the service of Albert III, duke of Austria (1365–1395), he not only offered his services but was also ready to make his entire estate of Fraknó available to support the duke. In case of military conflict, Count Nicholas was not obliged to rush to the duke’s aid against King Louis I of Hungary (1342–1382), although the condition itself became irrelevant after the death of the former: making contact or negotiating with the heir to Louis I was only allowed with the knowledge and approval of the Austrian duke (Lichnowsky, Geschichte, vol. 4, dclxxxviii, no. 1192, Wertner, “Die Grafen von Mattersdorf-Forchtenstein,” 59).

66 Borsa, “Néhány bécsi,” vol. 3, 79–82; Pálffy, “Ungarn,” 37–38.

67 Regesta Imperii XIV, no. 1298.

68 MNL OL DF 258444.

69 MNL OL DF 258445.

70 MNL OL DF 258444.

71 Balogh, A művészet, vol. 1, 60.

72 See Neumann, “Békekötés Pozsonyban,” part 1, 367–68.

73 TLA Pestarchiv-Akten XXV/87, [no. 3].

74 Regesta Imperii XIV, no. 4784, no. 4792, no. 7789, no. 15075.

75 Regesta Imperii XIV, no. 4785–6. See also ÖStA HHStA UR AUR 1506 IV 16 (April 16, 1506).

76 See ÖStA HHStA UR AUR 1506 IV 16 (April 16, 1506 and June 11, 1506), ÖStA HHStA UR AUR 1518 X 18, MNL OL E 239, vol. 14, p. 318–19 (original: ÖStA AVA FHKA AHK Gedenkbücher, Österreichische Reihe 22, fol. 320r).

77 E.g. MNL OL DL 20269. See ÖStA HHStA UR AUR 1518 X 18, fol. 2r.

78 Schönherr, Hunyadi Corvin János, 297.

79 DF 254494. He is not mentioned among the executors: Schönherr, Hunyadi Corvin János, 304.

80 ÖStA HHStA UR AUR 1506 IV 16 (April 16, 1506).

81 Wiesflecker, Kaiser Maximilian, vol. 5, 284–85.

82 Péterfi, “Aus Siebenbürgen.”

83 Pokluda, “Magyarországi nemesek,” 238, 240, 272.

84 Wertner, “Die Grafen von St. Georgen und Bösing,” 257–58.

85 See Heinig, Kaiser Friedrich III., vol. 1, passim.

86 Horváth, “Magyar Regesták,” 71, no. 176.

87 Chmel, Actenstücke, vol. 3, 282–83, no. 118.

88 Regesta Imperii XIV, no. 185 (indirect evidence), no. 8321.

89 He would exclusively serve Maximilian I for an annual payment of 200 Rhenish guilders, with the single exception being Vladislaus II of Hungary. MNL OL DL 21614.

90 E.G. Regesta Imperii XIV, no. 12456.

91 See BHStA KB ÄA 973, fol. 51r-v.

92 E.G. BHStA Herzogtum Bayern, Ämterrechnungen bis 1506, Bd. 1123 (“Jahrgang 1504/1505”), fol. 86v.

93 Marth, Die dynastische Politik, 208–24.

94 Engel, Magyarország, vol. 1, 26.

95 Kozina, Die Landeshauptleute, 15–16. See Dimitz, Geschichte Krains, vol. 1, 328.

96 Lichnowsky, Geschichte, vol. 8, dxix, no. 1742e; Dimitz, Geschichte Krains, vol. 1, 328; A Frangepán család oklevéltára, vol. 1, 385 no. 370, vol. 2, 1. no. 1.

97 Kozina, Die Landeshauptleute, 16; Heinig, Kaiser Friedrich III., vol. 1, 234.

98 A Frangepán család oklevéltára, vol. 1, 349, no. 342; Lichnowsky, Geschichte, vol. 8, dxvii, no. 1261d.

99 E.g. in 1437, a ten-year agreement was made between Counts Stephen, Bartholomew, Martin, Sigismund, Andrew and Ivan Frankopan, and the two Habsburg dukes, Frederick V (later called as Frederick III, the Holy Roman emperor) and his brother Albert VI. The contracting parties stated that if the dukes’ estates in Inner Austria were to come under attack, the Frankopan family would rush to their aid with a thousand heavy cavalry hired at their own expense. Furthermore, the agreement specified that the cavalry would not go to war against Sigismund, Holy Roman emperor (1433–1437), Frederick IV, duke of Austria and count of Tyrol (1409–1439), or Albert V, archduke of Austria (1404–1439, king of Hungary between 1438 and 1439). A Frangepán család oklevéltára, vol. 1, 291, no. 295, Chmel, Materialien, vol. 1, part 2, 46, no. 27.

100 For a detailed list of the information concerning the people mentioned, see Péterfi, “Adalékok,” 165.

101 A horvát véghelyek, 9, no. 13 as well as MNL OL DF 276656.

102 ÖStA AVA RAA Karton 120, no. 7. See de Vajay, “Un ambassadeur,” 556, n. 26.

103 Dimitz, Geschichte Krains, vol. 2, 9–10, 12, 14; Györkös, “Aventurier sans scrupule”; Györkös, “Magyar hadvezér”; Wiesflecker, Kaiser Maximilian, vol. 4, 140.

104 A Frangepán család oklevéltára, vol. 2, 359–61, no. 324, 369–70, no. 333.

105 See Fógel, II. Lajos, 56; Fraknói, “II. Lajos király”; A Frangepán család oklevéltára, vol. 2, 378, no. 348.

106 A horvát véghelyek, passim; Rothenberg, The Austrian Military Border.

107 A Frangepán család oklevéltára, vol. 2, xlv.

108 Péterfi, “Johann Kanizsai.”

109 See Lamberg, Rosen Garten; Heiß, “Königin Maria,” 419–48; Kerkhoff, Maria van Hongarije, 91–96; Réthelyi, “Mary of Hungary,” 70–130.

110 “magnificus noster [Maximiliani imperatoris – B. P.] et Sacri Imperii fidelis syncere dilectus N. baro de N., consiliarius noster et serenissimi principis domini Ludovici […] regis […] curie magister,” s. d. [between 1516 and 1519], OSZKK Fol. Lat. 1656, fol. 88r–v no. 198. The unknown person must have been Mózes Buzlai or János Pető or Péter Korlátkői serving as masters of the (royal) court at the same time (C. Tóth et al., Magyarország, vol. 1, 109–10). Korlátkői seems to be more likely than the others, since he was awarded the baronial title of Berencs (Podbranč, today in Slovakia) in 1515. Neumann, A Korlátköviek, 57–58. I am grateful to Tibor Neumann for drawing my attention to this detail of the argument.

111 ÖStA HHStA RK RRB Bd. BB, fol. 273v, 280v–81r.

112 ÖStA HHStA RK RRB Bd. Z, fol. 42r.

113 Fógel, II. Ulászló, 66; Fógel, II. Lajos, 53 n. 4.

114 ÖStA HHStA FA Erdődy D 1242a, fol. 1r–2v, D 10285; MNL OL E 239, vol. 14, p. 211–13 (original: ÖStA AVA FHKA AHK Gedenkbücher, Österreichische Reihe 19, fol. 128r–v), p. 216–19 (original: ÖStA AVA FHKA AHK Gedenkbücher, Österreichische Reihe 19, fol. 292v–93r), p. 219–21 (original: ÖStA AVA FHKA AHK Gedenkbücher, Österreichische Reihe 19, fol. 293r–v).

115 Bubryák, “Kaiserkreuz,” 42.

2021_3_Bódy

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Actors, Ruptures, and Continuity. New Socialist Order or Legacy of the War Economy: The Hungarian Vehicle Industry around 1950

Zsombor Bódy
Eötvös Loránd University
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Hungarian Historical Review Volume 10 Issue 3  (2021):466-494 DOI 10.38145/2021.3.466

This article investigates the formation of a Hungarian socialist enterprise in the vehicle industry. After giving an overview of the legacy of World War II in a (nationalized) vehicle industry plant, it explores political, production, and wage conflicts on the basis of company and party archives and considers the kinds of resources which workers and engineers could use in their efforts to assert their interests. It also considers how these efforts limited the abilities of the central economic authorities to exert influence. It arrives at the conclusion that the main features of the early socialist enterprises, such as technology, the structure of the skilled workforce, the attitudes of this workforce, etc., were shaped by the industrial boost which had come with the war. Furthermore, the relationship between workers and firms was itself shaped by the shortage of consumer goods during and after the war, because the supply of consumer goods (above all, food) was considered the responsibility of the enterprises. These circumstances set narrow limits within which the central economic administration had to operate in is efforts to create so-called socialist enterprises. So, the early socialist enterprise seems to have had few genuinely socialist elements. It was shaped far more by the prevailing conditions in the postwar context, networks among engineers, and a sense of solidarity among skilled workers which had been inherited from the pre-socialist era.

Keywords: Socialism, Hungary, technocracy, labor history, enterprises.

In December 1951, tensions concerning wages (quite typical of the Rákosi era) in the Ikarus Bodywork and Vehicle Factory on the outskirts of Budapest led to a riot. Barely a week earlier, the trade union secretary of Ikarus had spoken about the tension surrounding bonuses at the meeting of the Hungarian Workers’ Party (MDP) in the sixteenth district.1 As Christmas approached, the conflict became increasingly acute. According to the rules, December 27 would have been the payday at Ikarus. However, chief accountant Jenő Medvei had promised at a trade union event on December 19 that wages due would be paid on December 23, i.e. before the holiday. He allegedly misled the company’s executives by saying he had obtained permission from the Ministry of Metallurgy and Machinery to pay these wages. When the payments were already in progress, Medvei called the ministry to get permission to make the payments before Christmas. The ministry, however, rejected his request and even ordered the suspension of the payments that were already underway. The Ikarus leaders then suspended the payments, and they spent some time on the phone helplessly entreating various representatives of the higher bodies to help until, eventually, Minister of Metallurgy and Machinery Mihály Zsofinyec firmly informed them that they were forbidden from deviating in any way, with the disbursement of payments, from the official schedule.2 At 4:30 that afternoon, the workers, who were eagerly waiting to be paid, were told on the loudspeaker that payments of wages would only be made on December 27. Later, the company management was harshly criticized for not having the courage to stand in front of their employees in person and explain the party’s decision and stance. Financial director Medvei, however, allegedly did approach the angry workers in person and informed them of the instructions he had been given by the party. The crowd of about 500 people, including party members, wanted to beat general manager Szőcs, who fled to the party office. Szőcs was later criticized for having led the angry crowd to the party office.3 The angry mob broke into the corporate MDP office, smashed the equipment, and threw the documents and décor on the ground, but Szőcs was able to escape. The events were brought to an end with the arrival of the state security forces. The crowd was dispersed, and some 100 people were detained.4 By exploring the processes which led to the conflict described above, the present study examines the peculiarities of the formation of a socialist company which, as one of the flagbearers of Hungarian industry, provided buses for the Soviet Union and other Comecon countries for decades and, in some periods, also was a major source of exports from Hungary to countries in the third world.5

The secondary literature on the economics of the state socialist era has always considered large enterprises as important actors, and it was, according to this literature, the relations between these enterprises and the governing superiors (relations which were plagued by communication failures), the often dysfunctional interactions among these enterprises, and the internal conflicts at these enterprises which were responsible for the chaos of the planned economy.6 At the same time, its inefficiency from an economic point of view notwithstanding, the socialist enterprise was an important institution of social integration in state socialism because it linked its workers and employees to itself and to the system through other organizations tied to the enterprise (trade unions, sports clubs, etc.) and through social benefits, in addition to wages, and thus provided them with a specific socialist way of life.7 The more recent literature also emphasizes, in comparison with earlier research, that companies functioned as autonomous institutional actors in state socialist societies, maintaining transnational networks of contacts, often across the Iron Curtain, and that the development of these networks over time did not necessarily follow the same pattern as the development of political relations between East and West, but rather had a distinctive dynamics of its own.8 At the same time, the literature has only rarely dealt with the period of the emergence of the socialist enterprise, the processes that created the familiar features of the socialist enterprise, and the actors who shaped them in the period of nationalization. The present study examines the groups and forces that shaped the image of the enterprise at the turn of the 1940s and 1950s, and it considers the extent to which nationalization and the establishment of the party-state system represented a departure from the earlier path.

The Legacy of the War

“The Uhri siblings showed us that there is an America in Hungary too. They began as entrepreneurs with only small workshops, and we immediately made them into major industrialists.” So said, allegedly, the Deputy Minister of Defense on October 17, 1943. He was referring (or at least so the source in which the statement is found contends) to the tremendous growth which the company founded by the Uhri siblings had enjoyed because of the orders placed by the state for the military.9 The enterprise launched by the Uhri family, which had begun as a low-level undertaking, had grown by 1938 to a middle-level company which, however, still had less than 100 employees. Over the course of the next year, however, as a consequence of the orders placed by the state, the company grew to several times this size, from the perspectives of both production and the number of employees. The company, which in the early 1940s employed a few thousand people, made cable drum carts and superstructures for a wide variety of military vehicles (artillery carts, veterinary and horse disinfection carts, and, later, command vehicles and radio carts) and also pontoons for the army. It was declared a military plant, and the army became the most important source of orders for its products. Furthermore, as a consequence of this change in the status of the company, the important skilled workers were exempted from military service.

They received government loans. In 1942, the state lent 3.7 million pengős to the Uhri siblings for investment in vehicle manufacturing. They had to build a modern factory in Mátyásföld in order to be able to engage in modern large-scale production.10 The creation of a dramatically larger factory site necessitated, of course, a number of other changes. A doctor’s office, a kitchen, and a cafeteria were set up, or in other words, the kinds of social facilities associated with a large enterprise. The company was run by three siblings. Imre Uhri Jr. served as commercial director because he had connections to politics and the Ministry of Defense. Zsigmond Uhri saw to the tasks of technical director and was in charge of production. Matild Uhri (the wife of László Kelecsényi) headed the material procurement department, which may well have been a major task at a time of war.11

In 1938, the Uhri siblings also began to work in airplane manufacture. First, they made a gliding machine on the basis of designs by the Technical University Sport Flying Association. The glider was essentially a matter of small-scale industrial production. The Miklós Horthy National Aviation Fund then placed orders for repairs to school machines made by Bücker Flugzeugbau, a German manufacturer.12 The move into the aircraft industry was made possible by the fact that the production processes for bodywork for road vehicles were technologically similar to the production processes involved in making aircraft bodies. Working with the same machines and tools and similar materials, the skilled workers were able to use the training and experience they already had to perform the necessary tasks. Thus, in addition to the role it played in vehicle production, the factory was also able to take on the repair of aircraft and the production of sports aircraft in small series.

The next step was to establish a relationship with the Bücker Flugzeugbau manufacturer, as the Uhri siblings’ factory was doing repairs to planes produced by Bücker. The other factories in Hungary which were suitable for aircraft production were engaged in production within the framework of a joint program with the Germans, and thus there were no factories which would have been able to address the need to produce planes for training for the Hungarian military. The Ministry of Defense purchased the license for the Bücker 131 and then handed it over to Uhri siblings’ company.13 The Ministry of Defense then ordered 210 training planes from the company, and it provided significant loans for the investments needed to meet the order.14 The Uhri company thus became a kind of government enterprise. Similar enterprises had developed in Germany and overseas as a consequence of government investment programs to combat the world economic crisis, and naturally they continued to grow as a result of production for the war.15

The emergence of a system of contracts for the manufacture of aircraft, which was in the interests of both the Hungarian Ministry of Defense and the German company, involved the mobilization of significant sums of money and thus would not have been possible without persistent lobbying and background work. One of the accusations against Imre Uhri, who in 1945 and later was stigmatized as someone who had been a right-wing friend to the Germans during the war, involved the contacts which he had maintained with extreme right-wing personalities and military leaders, primarily people in the air force and military who were responsible for equipment orders, several of whom were members of the Arrow Cross, a far-right party in Hungary which for a time was even banned by Horthy. Some of these individuals, for instance a retired Deputy Minister of Defense, ended up on the company’s board of directors.16

As the investments were being made, several reports were received by the Ministry of Defense regarding the loans which had been made to the Uhri siblings. According to these reports, the monies which had been provided had been used in part to cover expenses for luxuries. In the course of the subsequent investigations, the Ministry of Defense committee of inquiry found that the original loan agreement according to which the Hungarian Army Treasury had entered the investment had been reached without actually stipulating clear plans for the construction of buildings, the manner of implementation, or the provision of the necessary equipment, though the Ministry itself had called for such plans. Since the very first financial plans had been reached, the credit line which was allegedly needed “had grown like an avalanche to 5, 8, 11, 14.7, 20, and 25 million, and now there is talk of 30–32 million.”17 During the investment, the Uhri siblings charged a number of things to the credit line which were not, strictly speaking, eligible. A total of 1,670,189 pengős were spent on costs which, according to the committee, should not have been charged to the credit line.18 In 1944, however, the Ministry of Defense transferred another quick loan to the company so that construction would not stop, and they even made a proposal to the Council of Ministers to raise the credit line.

The construction of a factory under the leadership the Uhri siblings but financed entirely by the Ministry of Defense bears a close resemblance to the later investments made by the socialist state according to the planned economy with only soft constraints on budgeting. As a consequence of this investment, in 1943 and early 1944, a 11,685 square-meter factory hall was built in Mátyásföld which at the time was one of the largest and most modern factories in all of Hungary.19

In the summer of 1944, factory councils were formed at the company, as indeed was the case at all factories. These councils were established by law in the spirit of the corporate ideas of the far-right government which came to power with the German occupation after March 19, 1944.20 Later, from 1945 onwards, these bodies were referred to as “Arrow Cross factory councils.” However, the actual political views and inclinations of the members of the councils may well have been very mixed (though people who had open left-wing sympathies, of course, would not have been admitted), and there may have been cases in which the elections reflected little more than the popularity of a given candidate among those who were entitled to vote. The factory councils, which had to listen to questions concerning personnel, focused primarily on welfare matters. For instance, they oversaw the distribution among workers and officials of materials which had been taken from shops which had classified as “Jewish.” From the perspective of the provision of goods and wares during a time of war, this was a manner of complementing the company’s forms of social welfare which had been developed earlier.

In the upheaval of the last months of the war, the Uhri factory could hardly escape the fate of most modern enterprises. As the Soviet army drew ever nearer, the government resolved to have all installations of any possible value moved. Some of the workers hid both materials and machines in the cellars of the Mátyásföld factory, in all likelihood with Zsigmond Uhri’s knowledge. At the beginning of December 1944, as it was essentially impossible to transport the machines which had not yet been moved, the Arrow Cross authorities (by this time, the Arrow Cross was in power) ordered that the machines simply be destroyed on site. Some of the middle-level leaders at the company were able to hide some of the motors, and they contended that they were unable to dismantle important parts because they did not have the necessary manpower. The willingness of factory employees to try to protect some of the company machines, materials, and tools was not so much an expression or consequence of principled stance against Nazism on their part as it was an indication of their attachment to the factory itself. For them, the factory was something of value, and it was important that it remain able to function.

In 1945, as the war finally drew to a close, a new era began for a company which was deeply indebted to the state, which was equipped with both the most modern machinery and production facilities, and which had an experienced workforce which was in part bound to the factory and which expected both a livelihood and social benefits from it.

After 1945: The Growing Party-influence, Exculpation Proceedings, Economic Dependency

After the war, in the absence of orders from the military, it no longer made sense to produce aircraft. A new motor vehicle market was emerging for the company, however, first and foremost in the repair of damaged vehicles. As military operations came to an end, the Soviet Army placed large orders for vehicle repairs from the company, which was allowed to keep some of the repaired trucks as a form of payment. The company exchanged some of these trucks for food for its employees.21 The situation after the war created other business opportunities. The company made railway wagons for the Hungarian delivery of reparations to the Soviet Union and pontoons for use as temporary bridges.

Following the siege of Budapest, factory committees were formed which replaced the factory councils which had been in 1944. Former Arrow Cross members were removed from these committees, but there was still some continuity in council/committee membership, as views among the workers and the officials at the company concerning who was worthy of esteem or exerted influence did not necessarily change.22 István Cséfalvay, who became a leading figure at the company in 1945 as a member of the Hungarian Communist Party, had also been a member of the factory council which had been formed in 1944.23 Members of the factory committee which initially had been created at the company belonged, for the most part, to the Communist Party. They then came out in opposition to the continued presence of the Uhri family in the company leadership. At a factory committee meeting in April 1945, they proclaimed that, “it is no longer possible to work together [with the Uhri siblings]. At the time of German and Hungarian fascist rule, they served the army, forcing production to the extreme.”24 Imre and Zsigmond Uhri were reported to the political law enforcement division of the police station with jurisdiction. The factory committee alleged that the work done by the two directors was worthless to the company and their presence at the factory was harmful.25

Imre Uhri made no attempt to defend himself against the contentions that were being made about him by the factory committee. Given his strong right-wing leanings, he simply left the country. First, however, in the presence of a notary he authorized his two siblings, Zsigmond and Matild, to dispose over his possessions, including any divestments.

As a result of the report, Zsigmond Uhri was interned.26 At the plant, however, a conflict broke out between the groups leaning either towards the Communist Party or the Social Democratic Party. As a result, changes were made to the membership of the factory committee, and steps were taken by the new members, most of whom belonged to the Social Democratic Party, to release Zsigmond.27 In their submissions to the police, the Ministry of the Interior, and the Ministry of Justice, they referred only to Imre Uhri as a “friend of the Germans” or “fascist.” They claimed that Zsigmond’s experience was essential to the continued work of the factory, which allegedly had virtually ground to a halt after his internment.28 Zsigmond himself appealed against his internment. His appeal and the steps taken by the factory committee were successful in the end, and the Ministry of the Interior reversed the decision of the Mátyásföld captaincy and released him. In August 1945, Zsigmond Uhri rejoined the management of the factory.29

Parallel with the case involving Zsigmond’s internment, the case concerning whether the acts he had committed during the war were justified was also underway. Similar procedures were introduced in all companies and public service workplaces in 1945. The “justification” processes offer glimpses into what the “Arrow Cross” or other political stances actually meant for workers and how workers were attached to the factory. Most of the employees at the Uhri companies, concerning whom no potentially accusatory observations were made, were automatically certified as “justified” by the committee, meaning that they were no considered under suspicion of having committed questionable acts during the war. Only a comparatively small number of cases were heard at length or with the possible involvement of witnesses. A woman who had worked as an official at the factory admitted during the procedure (and she was, from this point of view, a remarkable exception) that she also had received materials from the stocks taken from people who had been classified as Jewish, which the company, as a military plant, had received. The questionnaire used in the process had one question concerning whether the person involved had received or “purchased any of these clearance-materials.” Almost no one answered yes to this question, though as workers at the factory, they had indeed received these kinds of materials as part of the social benefits provided by their employer. The member of the Factory Council who had been responsible for distributing the food allowances was only censured. One of the complaints made by the Factory Committee against him was that, before Christmas 1944, he had not distributed food supplies in full. Obviously, from the perspective of the workers, who were represented by the committee, this had been an “anti-labor” act. The fact that he had been a member of the Factory Council had not, in and of itself, been a matter of particular interest. In the case of another person who had been a member of the Factory Council involved in the distribution of foodstuffs, mere membership on the Council again was not the grounds on which accusations were brought. Rather, he was rebuked for having favored, in this position, members of the Arrow Cross Party.30 In other words, the notion of having received in some way materials which had once been owned by people classified as Jews seen quite as natural, since almost everyone at the factory did indeed benefit from what was essentially the theft of these materials because they were used by the factory in its efforts to provide forms of social welfare. In the case of everyday industrial goods and foodstuffs, the benefits which were provided by the enterprise were considered natural regardless of where they had come from.31 If someone had gotten his or her hands on some item of value which had once belonged to Jewish neighbors who had been deported, however, this was judged very differently. There is an example of one such case in the “justification” procedures which were held at the Uhri companies.

The “justification” of Zsigmond Uhri took place in this context of procedures after his release from internment.32 During the certification process, it was clearly to his advantage that, in the eyes of his workers, he was not a parasite or abusive boss. Many of the skilled laborers at the factory were on close terms with him, and they sought him out to discuss their troubles. Zsigmond’s efforts to make sure that the factory remained operational fostered a sense of community between him and workers who were tied long-term to the plant. This may explain the position of the company’s social democratic group of workers, who expressed their support for him.33

In the course of the “justification” procedures, the concept of worker identity seems not to have been defined according to the logic of party politics. For them, the work that they did in the factory was not simply a matter of putting food on the table. It was also an essential part of their identities. Anything that threatened operations at the plant threatened not only their livelihoods but also their social understandings of themselves. For this reason, they may very well have opposed the relocation of machinery at the plan abroad, and in 1945, they expected the people with the capital, i.e. the Uhri siblings, to ensure the necessary funds for the relaunch of the factory if they wanted to remain in their leadership positions. Zsigmond Uhri had to provide the working capital necessary to run the company. According to a subsequent audit report which was issued when the company was taken over by the state, Uhri Zsigmond invested a total of 370,000 pengős in the company in 1945.34 The workers were interested in who was promoting the operation of the factory, to which their livelihoods and identities were tied, while the question of whether a given individual had been an “Arrow Cross” (either a member of the party or just someone with extreme rightwing views) was not considered, on its own, a problem.

Thus, by the second half of 1945, in cooperation with Factory Committee, the majority of which belonged to the Social Democratic party, Zsigmond Uhri regained control of the company. The injection of capital helped solve the problems cause by war damages and the need for working capital. In the period of soaring inflation which followed, it was not difficult to finance the company. There were plenty of orders. The period of stabilization which began in early August 1946, however, put the company in a difficult position. Financial stabilization meant a dramatic drop in loan offers.35 Orders also fell, and it was impossible to get credit. This situation became a trap for the company in part simply because the management was unable to reduce the number of employees in parallel with the downturn in business. Government decrees had been issued starting in 1945 which made it impossible to reduce the workforce, which had swollen during the war, by banning layoffs. With the introduction of the forint in the autumn of 1946, a decree was issued allowing companies to reduce the number of employees, but the Factory Committee vehemently opposed it.36 In the aim of reducing the number of people who would be dismissed most of the members of the committee were not guided simply by social concerns which ran contrary to economic considerations.37 The factory communist party group regularly attacked the committee, most of the members of which, as noted above, were Social Democrats, so these Social Democratic members of the committee could not afford to seem if they were not vigorous in their efforts to defend the “interests of the workers.”38 Thus, the layoffs which were implemented following the introduction of the forint remained minimal, which put an extreme burden on the company, because in addition to wages, the company’s welfare department also provided a number of in-kind services for employees (for instance, firewood, boots, and food).39

Zsigmond Uhri made efforts to improve the situation by looking for new credit opportunities and new investors. However, there was simply no capital market in Hungary at the time. Had there been, the company probably would have been able to find adequate financing, must as it had been able to remain profitable at a time of inflation caused in part by an abundance of cash. According to the recollections of János Vörös, the company’s Social Democratic Party Secretary, for a time, the Social Democratic Party bank provided loans for the company.40 In the absence of a financial institution willing to provide serious loans, however, Zsigmond Uhri began looking for an investor who was also professionally interested in the automotive industry and would therefore be willing to cooperate with the company. Under the circumstances at the time, however, this kind of investor could only be a state-owned company, as at the beginning of 1947 there were no longer any serious companies in the vehicle industry that were still in private hands. Due to the lack of working capital and the political situation, it was quite clear that were it to partner with a state enterprise, the company would effectively fall under state control.

Two of the options merited particular consideration, the Heavy Industry Center (Nehézipari Központ, or NIK), which included the largest companies already under state management, and the Hungarian National Car Factory (Országos Gépkocsi Üzem Rt., or MOGÜRT), a vehicle industry and trade company. At the time, MOGÜRT was a communist company controlled by the Ministry of Transport, which was headed by prominent communist Ernő Gerő. In the NIK, which belonged to the Ministry of Industry (which was led by Social Democrats), the Social Democratic Party had slightly stronger positions. By engaging in negotiations in both directions (i.e. with both NIK and MOGÜRT), Zsigmond Uhri became embroiled in the struggle for economic and political influence between the two parties or, more precisely, between the networks which were organized around these parties, and in doing so, he also created conflicts among the workers at his factory.41

According to Vörös, there was pressure from above to hand over the leadership of the Factory Committee to the communists, but this had not yet taken place in 1947, as the Social Democratic Party group was more than twice as big as the Communist party group.42 There were sever conflicts about the future of the company between the various groups of workforces. According to some complaints, some “communist” workers have had even proclaimed that the Social Democrats would have to go “if we become MOGÜRTs.”43

In August 1947, NIK finally took over the company, simply because the company could no longer pay its employees weekly wages. At the time, Béla Zerkovitz, the son of the operetta and pop-song composer of the same name, who was a bodywork design engineer, was placed in Mátyásföld without a specific position, but practically as a factory manager. The legal situation was settled on September 30, 1947, when, in the presence of a notary, Zsigmond Uhri and his sister, Mrs. Matild Uhri László Kelecsényi, granted a call option for their company to a NIK owned Company.44

In the first half of 1948, the series of conflicts which had begun at the company in 1945 between the Communist Party and Social Democratic Party organizations (and the groups of workers who had sympathies with one of these two camps) came to an end, at least on the surface. The two parties were unified (which effectively meant that the Social Democratic Party was swallowed by the Communist Party), and in the course of this process, some of the people who had belonged to the Social Democratic organization simply were not made part of the new party. Others, János Vörös, for instance, who had served as the Social Democratic Party Secretary at the factory simply left the company. As part of the process, the Factory Committee, which had exerted remarkable power, also lost its role under the new management.45

Technocrats and Party Power

The company fell into the hands of the state, or rather the MDP, which had slowly become the only party. Every organized, independent group which or actor who could have had any influence in the life of the company (which in the meantime had been merged with a smaller company and given the name Ikarus) disappeared. Some informal groups remained, however, and the conflicts among them were very important from the perspective of the development of the company. The network of technocratic engineers constitutes one such informal group, while the other was the group of skilled laborers. Each of the two circles had its own practical space for maneuver, and they were in conflict with the party, or more precisely, with the individuals delegated by the party to prominent positions at the head of the company.

As Philip Scranton has noted, citing many examples from Hungary and Czechoslovakia, in the early stages of state socialism, in contrast to the politically appointed company managers who had little weight among employees, the technical management of the factories in many ways had effective local control of the company.46 In fact, technocrats were an indispensable component of the functioning of state socialism, operating according to their own logic, distinct from the political-ideological and power-driven mode of the party, as the history of Ikarus reveals.

In the age of modernity, technocrats seek to establish their positions and legitimize their roles in making investments and economic and technical decisions on the basis of some competence founded on scientific explanations and rational implementation (for example, the standardized knowledge of engineers or the expertise of economists).47 Technocrats are not political utopians, nor could they be considered social engineers in the sense in which Popper, for example, defined these concepts. Utopian thinking first envisions a distant ideal society and only then begins to look for the means to achieve this society (often including violence). Social engineers are captivated by visions of utopias, and they feel themselves called upon to transform society.48 Technocrats, in contrast, base the legitimacy of their own work and endeavors on “technique” itself, i.e. the precise, scientific knowledge of how to do something. Their point of departure is expert planning and implementation founded on the empirical sciences, not a distinct political goal. They work from the presumption that social and economic problems can be addressed with the use of rational procedures based on precise understandings of the sciences. Thus, though they do indeed follow visions which derive from the mentality of their professional surroundings, they are not laboring in the pursuit of political utopias.49

In the state socialist regime, following the nationalization of industry, with the essential liquidation of the market economy, there was more and more space for the emergence of the technocratic ethos. This ethos could also be easily linked in the discourses to the language of the party state. For instance, in connection with Ikarus, the following contention was made: “Yet today, the designer has been given such a vast space to make his wildest dreams come true, a space he never could have counted on in the capitalist economy. […] Nothing is impossible for the engineer if he has the suitable materials in his hands.”50 Technical skill was often linked with socialism in the rhetoric: “Under socialism—the progressive social order—the sciences play a particularly big role. We must concede that this is entirely natural if we keep in mind that the task of the sciences is construction, the search for the new, the systematic summary of natural and social laws, and the use of correct conclusions in everyday life, or in other words, to work in the service of progress and development.”51

After the nationalization of the large enterprise sector, technicians with formal training were able to do far more than link their technocratic manner of speaking (i.e. a kind of discourse that emphasized the need for rational, technical knowledge) with the language of socialist state politics at the time. The owners of the enterprises had disappeared, and the centralized management bureaucracy was unable to perform ownership functions as effectively as the earlier owners had. This gave technocrats considerably more room for maneuver on the level of individual companies. Furthermore, the emerging layer of technocrats was significantly more institutionalized than it had been in the earlier period had been.

One element which was central to the restructuring of the technocratic field in 1948 was the formation of the Alliance of Technical and Natural Science Associations (Műszaki és Természettudományi Egyesületek Szövetség, or METESZ), which gave engineers a shared forum and thus brought them together as a group. In the first presidency of METESZ, university professors, state secretaries, and high-ranking ministry officials met with CEOs of large companies and Ernő Gerő, the politician who was overseeing the entire area. METESZ was an association which included several member organizations. Following the wave of nationalizations, ten scientific associations dealing with branches of industry were formed in 1948 and 1949, and the mining and metallurgy associations which had existed for a long time also joined.

As a member organization of METESZ, the Mechanical Engineering Scientific Association (Gépipari Tudományos Egyesület, or GTE) was responsible for the automotive industry. The founding leaders of the Association included communist engineers, politicians or ministerial leaders, technical manager (Dezső Winkler), who had started his career as an engineer in large-scale industry before the war, a university professor and a member of the older generation, and other mechanical engineers, who had worked as leaders and designers of large enterprises.52 The composition of the leadership of the association made it possible for it to reach groups of technical experts who originally had kept their distance from the Communist Party, and it also enabled the association to create opportunities for these individuals, within the frameworks of the system, for participation in professional public life.

Alongside the association, there was also a surprisingly expansive vehicle research base in Hungary at the time. In addition to the groups at large companies who dealt with such issues, there was also the so-called National Automobile Experimental Station (Országos Autómobilkísérleti Állomás), which functioned under the direction of the Ministry of Transport and Postal Services. More important was the Vehicle Development Institute (Járműfejlesztési Intézet, JÁFI), which was created to further the centralization of technical design in the automotive industry. It was put under the leadership of Dezső Winkler (who remained in this position until 1968). Winkler owed his reputation in the automotive industry to the fact that he oversaw the development of one of the few truly successful Hungarian military innovations in World War II, the Botond all-terrain vehicle. The institution he ran became a kind of hub for engineers who had worked in vehicle development for military purposes during the war, and who worked here for the socialist vehicle industry. Their careers offer examples of the trajectories of the professional lives of technocrats, for whom the year 1945, which was pivotal in so many other respects, did not constitute a break.

Technicians working in research institutes and the corresponding departments of large companies also did not form a homogeneous group in all respects. There were generational differences, for instance. But these difference notwithstanding, together they began to form a technocratic community which was essential for state socialism. This is why this community had comparatively remarkable influence, not to mention room for maneuver, even if the individuals in this community were still vulnerable to the whims of the dictatorship. This layer of technocrats, with its associations and professional journals, was institutionalized in the first years of state socialism and created a sphere where individuals could assert themselves on the basis of the professional considerations, even given the pressures to confirm politically. The role of technocrats has been highlighted in many studies, which have called emphasis to their role in the development of some large companies,53 but it is important to note that in this case it was not just the individual technocrats who shaped the development of the party-state economy, but an institutionalized technocratic network.

At the Ikarus company, by relying on their professional competences, the technocrats could even get into conflicts with the party and some of its representatives. Their place in the larger field of technocrats constituted a source of strength and even authority for them. Drawing on this, they were able and willing to enter into lengthy conflicts with the party’s economic policy leaders over issues concerning the construction of buses. In order to understand this, it is worth pausing for a moment to consider the technical and historical turning point in bus production that took place in the 1940s.

After the Second World War, the production of buses all over the world essentially separated once and for all from the production of trucks. Buses with self-supporting bodywork were considered pioneering experiments within the industry. The body was no longer fitted to the chassis (which included all the main units and was capable of propulsion). Rather, the light-metal body itself was designed so that the chassis, the engine and powertrain, and the steering gear could then be built into it.54 This shift in the industry was in part a consequence of a change to the production of airplanes that had taken place during the war, because the self-supporting bus bodywork was based essentially on an adaptation of the construction methods used to make aircraft fuselages. During the war, the Ikarus factory was used for the production of airplanes, and the industrial knowhow gained in this process was then familiar to the engineers at the plant.

As part of their naive vision for cost-effectiveness, however, the politicians responsible for decisions concerning economic policy wanted the engines and the chassis for the buses to be made using the same main parts that were used for lorries (and other vehicles). Therefore, the designers at the factory worked on plans for the buses that they were expected to provide. Nevertheless, Cséfalvay and Zerkovitz did not give up on the idea of using self-supporting bodywork, and they continued to work on designs for these vehicles, while of course also continuing to develop designs as requested by the policymakers. It was not until 1955, with the production of the Ikarus 55 model, that a self-supporting bus was actually made by the plant, and that could be regarded as a success.

Zerkovitz and his engineers achieved this success by coming into conflict not only with ministerial superiors, but also with the organ of the party which had oversight in area and the director of the company. Furthermore, in 1952, the ÁVH (the State Protection Authority) launched an investigation against Zerkovitz on charges of sabotage.

At the meetings of the district party committee, the “technical intelligentsia” working at Ikarus and Béla Zerkovitz himself, who, as a non-party member, never attended the meetings, were regularly criticized behind their backs. Szőcs, the company’s director, who was the fourth person to hold this position since the company had been nationalized, complained at a meeting of the district party committee that Zerkovitz had “already accustomed the workers to working with him, so they believe what he tells them.”55 In its report to the Budapest Party Committee, the XVI. District Party Committee reproached Szőcs for failing to discipline Zerkovitz adequately. “It was also a failure on the part of the director to show opportunistic conduct in removing the hostile elements that had infiltrated the technical management,” according to the committee.56

In the debate over the report of the XVI. District Party Committee, Szőcs accused the technical management of the company of having been responsible for the 1951 Christmas riot at Ikarus.57 The critical remarks concerning Ikarus eventually reached Ernő Gerő, the leader of the MDP who was responsible for economic policy, who went so far as to speak publicly about the “mistakes” which allegedly had been made at the company: “At Ikarus, when designing the bus type 30, which is now so enthusiastically advertised by our papers and I think not without reason, the norms [meaning the expectations according to which an individual’s workers performance was assessed and thus wages were determined] were set for the first series, and they did not take into account that, later, the tools, equipment, and working methods had improved significantly. Of course, this meant a loosening of the standards.”58

The ÁVH also launched an investigation against the technical management of Ikarus under the suspicion sabotage. Their concerns with regard to state defense were focused primarily on Béla Zerkovitz, who had been under continuous observation since 1952. They believed he had been making mistakes that impeded completion of the plans issued by the regime. They also suspected him of hindering the labor competition movement59 and the switch from hourly wages to piece rates, which was one of the most important tools used by the regime in its strivings to improve production.60

However, Zerkovitz was not arrested or even removed from his position as chief engineer until 1957. Relying on his professional competence, he was able to make use of the spaces in which the specialists and technocrats operated. He was able to remain largely independent in technical matters within Ikarus and also had room for maneuver to convey his ideas. According to the recollections of Paul Michelberger, who was his successor at Ikarus, “he was a very good-natured man. Non-party, religious.”61 He seems to have been one of the poles in field of automotive technology in the first half of the 1950s.62 Relying on the institutionalized technocratic field, Zerkovitz was able to overcome the opposition of diveres representatives of the party-power and use his design ideas in series production. Naturally, he was not the only person to work on the designs. A team of engineers led by Cséfalvay worked on the detailed designs of the buses. But Zerkovitz, who (it is worth remembering) was not a member of the party, was the person who regularly published on the subject, represented the idea as the chief engineer at the company, and organized the work process. The engineer and experts did not simply perform tasks directly related to implementation, and with regards to investment decisions and directions of development, they were not limited to a subordinate preparatory function. Rather, by using the technical and scientific forums which were available to them, they also played important roles in initiatives which had consequences with regard to content. They also devoted some of their energies to securing orders, which meant that they assumed entrepreneurial functions, probably because, according to their assessment, they could not rely on the economic management bodies of the party state or the cumbersome foreign trade apparatus to look for a “market” for their technically innovative products.63

The political leadership had an urgent need of technocrats to be able to run the economy of the country. Indeed, with the disappearance of the owners, the technocrats in many ways took over some of the entrepreneurial functions, because these functions had fallen on them and not on the company leadership which represented the party.64 As a clear example of the success of the efforts of the technocrats, beginning in 1953, a separate experimental plant was in operation in Mátyásföld where work was done on the scientific development of new constructions. A design team was also set up at the time.65 With this, the two dominant directions in technocratic professionalism in the automotive industry, technical design and the industrial design, were given institutional form in Ikarus.66

It is not entirely clear just how cost-effective the operations of the technocracy in the socialist economy were or how they were tied to budgeting. During the war, given the exigencies faced by the government and military, investments already functioned according to “soft budgetary constraints.” As the factory reports which were submitted every year to the authorities, Ikarus had needed to take advantage, from year to year, of these “soft” constraints. After nationalization, a larger injection of capital was made to address the remaining debts from the earlier period and the lack of working capital, though even after this it remained necessary, year in, year out, to make up for losses of working capital, while the volume of production was growing rapidly.67

The budget problems, of course, were noticed by the party state leadership, which took steps to address them. In principle, the fight against the creation of excess scrap materials was intended to improve cost-effectiveness, as was the thriftier use of materials and the minimalization of waste in the production process, but the most important measures in this campaign were the effort to keep norms under continuous control, the transition to a system of pay based on performance, the organization of labor competitions. The use of these kinds of tools and the adoption of these approaches, however, necessarily led to conflicts with labor.

Skilled Workers and Party Power

After the nationalizations, it became increasingly clear that the companies were unable to provide the kinds of benefits which workers had managed to acquire in the earlier period. Several benefits in kind which had been considered more rights than benefits were left out of the collective contract, and the number of overtime hours and the amount of overtime pay were both dramatically reduced. The collective contract for 1949 year again had an ominous “echo” among workers, mainly due, for instance, to the obligation to report “obsolescence” of norms as a consequence of improvements in production technology.68 In 1948, the average annual wage among workers was 10,366 forints. By 1949, it had dropped to 7,921 forints.69 And this process did not stop here. As a result of the projected process of “standardization of norms” for the upcoming year (1950), average wages dropped by a nominal 35.5 percent at Ikarus. However, according to a report prepared for the Budapest Party Committee, wages were expected to increase, because workers would see that the norm could be exceeded.70 “Standardization of norms,” which really meant wage cuts, was met with an array of forms of resistance. Accusations concerning “manipulation” of norms were also raised in party disciplinary cases.71 The institution of standardized norms and competition among labor threatened the practical control of workers over work processes. Workers perceived these efforts to exert control as a limitation on and interference with their autonomy in relation to work processes and also as an irrational step from the point of view of production.72 This obviously affected primarily those workers who had been at the company before it was nationalized, especially skilled workers, who were accustomed to their work being important and valued and therefore were also accustomed to enjoying a degree of autonomy. They were also used to having some institutionalized room for maneuver through their trade unions or, after 1945, through the factory committee, but with nationalization, they had also lost this.73 As a result, there was “a certain degree of abstention from work among the workers.”74 The prevailing mood at the plant seemed to suggest the potential for violence, and as was noted, measures taken to ensure calm were not entirely effective: “The raising the factory fences, pulling out the wires, and the erection of watchtowers with floodlights and telephones also did not have a positive influence.”75

As a consequence of these changes, workers at Ikarus showed little enthusiasm for the party-state system. On the basis of the minutes of the XVI. District Party Committee meetings, the MDP seems to have had very little actual influence over the workers at the factory. There were frequent complaints about political indifference among the workers, and a recurring topic of discussion at the party committee meetings was that the party organ at the Ikarus factory was falling apart. Very few people actually attended the meetings, it had no real contact with the workers, and it did little substantive work. Most the workers who were selected at the Ikarus Factory to attend the party school or the various instructional programs never played roles of any prominence or importance.76 The “village tour group” which was organized at the company (these groups were sent to rural communities for propaganda purposes) had to be disbanded because of problems with discipline.77 In 1950, there was also a “shameful” occurrence on May 1, when no one was available to carry the Ikarus placard at the parade, so the placard was simply left in the factory.78

The workers’ demands, which for the most part they only made felt in a diffuse way (felt as something of a prevailing mood), in general were not considered feasible by the party authorities. Furthermore, in the wake of the many conflicts, some party functionaries seem to have thought of the workers as enemies of their party, and probably with good reason at times.79 After the disturbances in December 1951, for instance, when the new party secretary of Ikarus tried at the meeting of the district party committee to represent some demand made by the Ikarus workers, this proposal was rejected. The district secretary of the MDP offered the following argument in opposition to the workers’ demand: “If we fall into the barge of workers, then next week they might demand that we let them do the work for the week in five days.”80 The conflict described in the introduction to this essay may have been smoldering precisely because of these kinds of tensions, though other concrete factors contributed to its eventual outbreak.

According to a factory assessment dated October 3, 1952, only slightly more than half of the manual laborers were employed on a piece rate basis. The rest were paid hourly wages, though the goal was to have as many employees as possible on piece rates, as this was supposed to motivate them to work more efficiently.81 According to a domestic affairs report on Zerkovitz’s performance at the time, he would allow the work to fall behind during normal working hours. He would then need employees to work overtime, for which they were naturally paid more, thus incurring additional costs for the factory.82 The district party committee was also of the opinion that there was too much unjustifiable overtime pay at Ikarus.83 It is quite possible that Zerkovitz used this strategy to alleviate tensions at the factory concerning wages, which also at least in part explains why he enjoyed the support of the skilled workers, as Szőcs noted in his complaint to the XVI. District Party Committee.

The most important problem, however, was that only half of the manufacturing work carried out was done in accordance with an appropriate operations plan.84 According to a long report of chief engineer Antal Hirmann, who was Zerkovitz’s successor, the plant did indeed produce the models in the series, which were manufactured in relatively small numbers, “under the oversight of several of the superb engineers at the plant […] and a relatively large number (considering the number of vehicles manufactured) of first-class skilled workers,” without the technical documentation that would have been necessary for standardized production. The production of the buses rested on an industrial work culture in which the bodywork mechanics were the key figures. At the plant, they were referred to as “emperors of sheet metal,” able to produce any type of bodywork panel with a small amount of mechanized labor.85 Clearly, they were people who did not consider the technical documentation, which specified precise standards, terribly important.86 This skilled workers solved the various problems that arose in the course of the production (which were caused, for instance, by the varying quality of the materials provided by the suppliers) simply in oral consultation with the engineers and on the basis of their own experience in the profession. In other words, when it came to the production of buses, the plant relied to a large extent on the experience and knowledge of its engineers, and first and foremost its skilled laborers, who performed the tasks they were assigned without precise documentation.87

Thus, the engineers who were struggling with the challenges of designing self-supporting vehicle bodies were able to work well with skilled workers who, given their experience, were able to provide individual, even creative solutions to the tasks and who, as long as their financial interests were taken into account, were ready to produce the number of models ordered. Through the maintenance of a work culture that seemed natural for a significant proportion of the skilled workers, a community of shared interests was formed between the technical leadership at Ikarus and the core of the skilled workforce. This community of shared interests came into conflict with the representatives of the party, who were opposed by both the skilled workers and the technicians.88

Conclusion

The story of these tensions at Ikarus offers an example of the ways in which what was in principle a “socialist company” actually functioned according to earlier practices and expectations and had very few new elements in the early stages. In this period of the history of the company, its path had essentially been decided by the earlier events. Nationalization only made dependence on the state an undeniable fact, but this dependence had become a practical reality during the war. As the new owner, the party could do little to shape the company, the profile and work culture of which (which made skilled workers indispensable) had been formed in the first half of the 1940s. Instead of the state party, which in theory had ownership rights, the technocrats were in fact in charge of determining the development of the company. Though they were compelled to adapt to the party-state, the technocrats constituted an independent component of the regime which was of a fundamentally different nature from the ideological-political logic, and they were able to prevail in conflicts with the political power. However, the power of the party in the factories was limited not only by the presence of technocrats in the early socialist enterprise. When the party took measures to implement changes, it ended up threatening the identity of the workers (which was strongly linked to the factory and which had a solidarity which was rooted in wartime experiences) and provoked violent conflict in which the technocrats, who had their own conflicts with the party authorities, acted as allies of the workers.

Archival Sources

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Budapest Főváros Levéltára [Budapest City Archives] (BFL) Budapest

XVII.1625 Budapest justification committee

XXXV.95.a. The Budapest Party Committee of the Hungarian Workers’ Party

XXXV.157.a. (Budapest) XVI. Distric Party Committee of the Hungarian Workers’ Party

Fővárosi Szabó Ervin Könyvtár [Metropolitan Ervin Szabó Library] (FSZEK)

Budapest Gyűjtemény

BQ 0910/365 Jenei, Károly, and József Szekeres. “Az Ikarus Karosszéria és Járműgyár története” [The history of Ikarus Body and Vehicle Factory]. Manuscript, 1971.

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Vörös, János. “Az életutam” [My life]. Unpublished manuscript, last modified 2006,

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Interview with Géza Tóth. May 20, 2019. (Author’s files.)

Közlekedéstudományi Szemle [Transportation Science Review], 1953, 1954.

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Szentgyörgyi, Zsuzsa. Mérnök – tudós – iskolateremtő. Michelberger Pál [Ingeneer, scientist, professor. Michelberger Pál]. Budapest: Typotex, 2008.

Valent, Lajos. “Autóbuszközlekedésünk műszaki nehézségeinek megoldása” [Solution to the technical difficulties of our bus transportation]. In Hazai Gépjárműközlekedésünk fejlesztése, edited by dr. Béla Czére, and László Prohászka. Budapest: Közlekedési Kiadó, 1953.

Varga, László. “Pártunk nem ismerte a csüggedést, a kishitűséget: Osztályharc az ötvenes évek elején” [Our party could not be discouraged or shaken in its faith: class struggle in the early 1950s]. In Az elhagyott tömeg: Tanulmányok 1950–1956-ról, 34–58. Budapest: Cserépfalvi-BFL, 1994.

1 “Bonus for reaching the production target: Yes, but it doesn’t work well. The trade union, for instance, only learns of it afterwards. There was a case in which Chief Engineer Zerkovitz promised the workers overtime pay, and when they went to get it, they were told that there was no money for overtime pay anymore.” BFL XXXV.157.a.3. 257. December 14, 1951.

2 At the time, pay days at different companies were scheduled at different times so as not to overwhelm commerce with a sudden surge in demand on a single payday for a potentially huge customer base.

3 Szőcs was harshly reprimanded in party disciplinary proceedings. BFL XXXV.95.a. 52/b. the meeting of the Budapest Party Committee on April 15, 1952.

4 At the same time, there was a strike at the Csepel Car Factory for the same reason. According to a report of the state secret police, in front of the CEO’s room, the crowd made “statements which were pornographic, anti-democratic, and insulting to the leaders of our government.” Cited Belényi, Az ipari munkásság, 161–62. For an analysis of the events in Szigetszentmiklós, see Kiss, “A Csepel.”

5 Bódy, “Enthralled by Size.”

6 Kornai, A hiány; Germuska, “What Can We Learn;” Steiner, “Zur Anatomie.”

7 See the essays in the following volume: Schuhmann, Vernetzte Improvisationen.

8 Fava and Gatejel, “East-West Cooperation;” Jajesniak-Quast, “The Multiple Interantional Dimension of Comecon.”

9 “Sikeres magyar nagyiparosok,” Katolikus magyarok vasárnapja, November 27, 1977.

10 MNL OL Z 517. 2. Loan agreement.

11 MNL OL Z 517. 1. 6. Instruction of Imre Uhri.

12 Magyar Szárnyak, October 1, 1941, 24.

13 MNL OL Z 517. 32. Minister of Defense’s letter to the company.

14 In 1943, the Ministry of Defense authorized interest-free loans to the Uhri company in several steps. HL HM 1943 eln. 17/b 107819., MNL OL Z 517. 17.

15 Schanetzky, Regierungsuntermeher.

16 Gazdasági, pénzügyi és tőzsdei kompasz, 1943–1944, 531. HL HM 1944 eln. 17/b. 203893. Accounting report of the Airplane Factory on January 26, 1944 to the Ministry of Defense.

17 HL HM 1944 eln 17/b. 203893. Report for the Deputy Ministry of Defense on April 4, 1944.

18 HL HM 1944 eln. 17/b. 209074 and 1944 eln. 17/b. 203893. 3. Report of the commitee of inquiry, and cost accounting.

19 The cost accounting of the construction, which was still in progress at the time, from January 1944, contains the main data concerning the site: MNL OL Z 517. 2.

20 28900/1944. Ip. M. and the 29000/1944 Ip. M. regulations.

21 Géza Tóth, a worker at the plant, made trips using the company’s trucks to his own hometown to procure food. Interview with Géza Tóth.

22 A government decree gave the factory committees extensive powers over company management. In practice, the factory committees became representatives of the Hungarian Communist Party and the Social Democratic Party within companies, where the two parties, which both regarded themselves as labor parties, were often in sharp conflict with each other. Bódy, “Többpárti totalitarizmus?”

23  BFL XVII.1625 Budapest justification committee (a forum for political accountability which was created to hold people responsible for their conduct in the past) number 268/b. 2.

24 MNL OL Z 1192. 1. Protocol of the factory committee.

25 MNL OL Z 1192. 1. Protocol of the factory committee.

26 This took place on August 11, 1945 on the basis of the decision of the Mátyásföld captaincy.

27 The minutes of subsequent factory meeting show that the chair of the factory committee, and Zsigmond Uhri were able to work together, as they had a similar understanding of the interests of the company. According to the recollections of Vörös, who was the secretary of the Social Democratic Party at the factory, he considered himself almost an ally with Zsigmond Uhri in the fight against the communists. Vörös, “Az életutam.”

28 MNL OL Z 1192.1. Letter of the factory committee to the Ministry of Justice.

29 BFL XVII.1625 Budapest justification committee no. 268/b. Box 2. Session minutes.

30 Ibid.

31 Vörös, “Az életutam.”

32 BFL XVII.1625 Budapest justification committee no. 268/b. Box 2. Session minutes.

33 According to the recollections of Géza Tóth, Zsigmond Uhri had a good relationship with the local leader of the trade union even before 1945, although naturally there was not an officially recognized trade union group at the factory. Interview with Géza Tóth.

34 MNL OL Z 517. 1, 5. Audit report.

35 Pető and Szakács, A hazai gazdaság.

36 On the political and economic context of dismissals see Bódy, “Többpárti totalitarizmus?”

37 MNL OL Z 1192. 1. Factory meeting on March 5, 1947.

38 November 6, 1946. Committee disciplinary meeting MNL OL, Z 517, 18.

39 MNL OL Z 5171. Session minutes of the factory committee.

40 Vörös, “Az életutam.”

41 On party political divisions in the NIK, see the interview with Sebestyén Endre Bakonyi, who worked at the center at the time (and who had been a part of the illegal Communist Party since the early 1930s): “Q: And what was the focus of the debate between the Social Democrats and the Communists? Beyond the struggle for power. A: All the questions concerning the struggle for power in the end. So whatever economic question happened to arise, it was triggered by a power struggle.” OHA 1001. 107.

42 MNL OL Z 517. 20. Vörös’s letter dated October 23, 1946 and the list of members of the Hungarian Communist Party factory group.

43 MNL OL Z 1192.1. Factory meeting on May 27, 1947.

44 Ibid.

45 This was the case in other factories that were put under the management or ownership of the state.

46 Scranton, “Managing Communist Enterprises.”

47 Doering-Manteuffel, “Ordnung.”

48 Popper, “Utópia és erőszak.” Leucht, “Ingenieure.”

49 This understanding of the technocracy differs in part from the way in which technocratic-minded business leaders were distinguished from managerial-minded or bureaucratic ones in the Kádár era. Szalai, Gazdasági mechanizmus. On the technocracy: Renneberg and Walker, “Scientists.” Laak, “Planung.” Caldwell, “Plan.”

50 Valent, “Autóbuszközlekedésünk.”

51 Prohászka, “Gépjárműközlekedésünk,” 250.

52 Ki kicsoda az 50 éves Gépipari Tudományos Egyesületben.

53 Fava and Vilímek, “The Czechoslovak Automotive Industry.”

54 Michelberger, “Előszó.” Pál Michelberger, who originally was an airplane engineer, became an engineer at Ikarus in 1957.

55 BFL XXXV.157.a. 3. 257. December 14, 1951. Sitting of the XVI. District Hungarian Workers’ Party Committee.

56 BFL XXXV.95.a. 52. Minutes of the March 18, 1952. Sitting of the Budapest Party Committee.

57 Ibid.

58 Gerő, “A döntő tervév,” 232.

59 A strategy used by the regime to motivate workers by placing them in competition with one another and offering rewards to those who outdid their peers.

60 ÁBTL 3.19. V-141867. Dr. Emil Hant’s investigation dossier.

61 Szentgyörgyi, Mérnök – tudós, 128.

62 For the debate see: Közlekedéstudományi Szemle from numbers 11–12, 1953 until number 5, 1954.

63 FSZEK BQ 0910/365. Jenei and Szekeres, “Az Ikarus Karosszéria és Járműgyár története,” 156.

64 Boldorf, Governance in der Palnwirtschaft.

65 Jenei and Szekeres, Az Ikarus.

66 At the same time, during the period when Imre Nagy served as Prime Minister, steps were taken in other areas to institutionalize the technocracy, to “rationalize the organization and operation of economic policy.” Rainer, “A szocializmus újratervezése,” 27.

67 MNL OL XXIX F 187–r. 178. d. Factory assessment.

68 Jenei and Szekeres, Az Ikarus, 86.

69 Ibid., 107.

70 BFL XXXV.95.a. 23. The report prepared for the August 11, 1950 meeting of the Budapest Party Committee on the effects of “standardization of norms.” See Varga, “Pártunk nem ismerte a csügge­dést,” 55.

71 BFL XXXV.95.a. 47. The Budapest Party Committee of the Hungarian Workers’ Party.

72 “220 buses are parked in the courtyard, they all are parked because they are missing glass clocks, speedometers, and bodies for the wheels.” Why would they work, then, in pursuit of work-competition goals if the buses would then just sit in the courtyard. This is how the attitudes of the workers to the work competitions were described. BFL XXXV.157.a-3. 257. December 14, 1951.

73 On the process and consequences of the Gleichschalting of trade unions, see Varga, “Pártunk nem ismerte a csüggedést,” 34–58.

74 Report of leading director Kálmán Urda on June 13, 1949. Jenei and Szekeres, Az Ikarus, 89.

75 FSZEK BQ 0910/365. Jenei and Szekeres, “Az Ikarus Karosszéria és Járműgyár története,” 150.

76 BFL XXXV.157.a.1. 6. March 21, 1954. XVI. Secretary’s report to the district party meeting.

77 BFL XXXV.157.a.3. 65. May 26, 1949. Sitting of the Mátyásföld Budapest MDP.

78 BFL XXXV.157.a.1 3. Minutes of the XVI. District MDP Party Conference. June 4, 1950.

79 Mark Pittaway calls attention to the paradoxical fact that the regime, which was in principle a collectivist system founded on the promotion of equality, sought to implement a system of individualized performance pay. This was perceived by the skilled workers as an attack on them, and they strove to maintain the traditional hierarchy in the workshops which was based on skill level, age, and gender. Pittaway, “The Social Limits.”

80 BFL XXXV.157.a.3. 290. Sitting of the XVI. District Party Committee. March 13, 1952.

81 MNL OL XXIX F 187–r. 178. Factory assessment.

82 ÁBTL 3.19. V-141867. The investigation dossier on Dr. Emil Hant and associates.

83 BFL XXXV.157.a.2. 18. July 9, 1951. Session minutes of the XVI. District Party Committee. Here, he repeated his contention that, “it was a mistake not to have been adequately consistent in the question of the technical intelligentsia.”

84 MNL OL XXIX F 187–r. 178. Report of chief engineer Hirmann.

85 On “emperors of sheet metal,” see Michelberger, “Előszó.”

86 “The workers consider the documentation completely unnecessary […] This leads to particularly challenging problems in the case of a few of the old trained laborers who really can work.” MNL OL XXIX F 187–r. 178. Hirmann’s report.

87 Ibid.

88 As Mark Pittaway has emphasized, in contrast with the notion that the influential skilled workers at the workshops gained some autonomy only in the Kádár era, skilled workers actually enjoyed room for maneuver even in the period of the most rigid Stalinism. They had this degree of autonomy specifically because of the shortage economy, as their cooperation was necessary in order to ensure that the plants could reach the expected levels of production. Pittaway, “The Reproduction of Hierarchy.” But the dominant groups of skilled workers were able to cooperate not only with the general management. At least at the Ikarus, the groups of skilled workers were able to work with the technocratic wing directly responsible for the management of production.

2021_3_Zsuzsanna Varga

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Practices of Creative Disobedience: A Key to Economic Success in Socialism? A Case Study of a Hungarian Agricultural Cooperative

Zsuzsanna Varga
Eötvös Loránd University
This email address is being protected from spambots. You need JavaScript enabled to view it.

Hungarian Historical Review Volume 10 Issue 3  (2021):444-465 DOI 10.38145/2021.3.444

In this article, I examine the fate during the decades of socialism in Hungary of the agricultural company Árpád-Agrár Ltd. of Szentes, which which has flourished up to the present day. Its predecessor, the Árpád Mezőgazdasági Termelőszövetkezet (Agricultural Producer Cooperative), was established in 1960, during the last wave of collectivization. Most members were gardeners who specialized in a Bulgarian type of horticulture.

One of the central questions in my inquiry is how individual gardeners’ best practices were preserved and further developed within the structure of a socialist cooperative. I also consider how the Árpád Cooperative used the economic reforms of 1968 to expand its market-share.
In my analysis of the successful transfer of knowledge and processes of adaptation, I devote particular attention to the human factor, taking into consideration both the changing relationship between the leadership and the membership of the cooperative and the formation of a class of managers who had had experiences in the West and had a more open-minded mentality. These factors offer a possible explanation as to why this agricultural community chose the organizational form of a cooperative at the time of the change of the political regime and was transformed into a public limited liability company only a decade later.

Keywords: Hungary, socialist cooperatives, horticulture, adaptation, bottom-up initiatives, agrarian lobby, market reforms, innovation

Árpád-Agrár Ltd. in Szentes is considered one of the national leaders in Hungary in the production of cocktail tomatoes and peppers as well as in the growing of seedlings. Vegetable cultivation is based on renewable energy and the utilization of thermal water and cutting-edge technology. For the purpose of protecting plants, the use of chemicals has been replaced with the use of organic materials.

Immediately after entering the company’s office in Szentes, one notices the certificates, awards, and diplomas from every decade of the enterprise’s existence decorating the walls. The earliest are from the 1960s, from the time of the Árpád Mezőgazdasági Termelőszövetkezet (Agricultural Producer Cooperative).1 The current company views the Cooperative as its predecessor both from the legal perspective and from the perspective of historical continuity. The commitment to this continuity is reflected in the way both the 50th and 60th anniversaries were celebrated.

In this paper, I focus on the socialist period of the company’s history. I begin with a discussion of how “socialist” the Árpád Cooperative really was. How did individual farmers dealing with intensive horticulture and production for the market fit into a socialist-type large-scale organization which at the time was essentially unknown in the world of Hungarian agriculture? I also consider how the Cooperative used the economic reforms of 1968 to expand its market. I make use in my analysis of the official documents of the Árpád Cooperative as well as the press and oral sources.2

Historical Background

The roots reach back to 1875, when Bulgarian gardeners moved to Hungary, or more specifically to the estate of the Count László Károlyi, where they founded a farm of roughly 15 hectares (ha).3 The Bulgarians made sure to settle alongside natural waterways. The major elements of the Bulgarian-type of gardening were the following: careful choice and arrangement of plants, protection against frost, use of hot-beds for seedlings, raised beds for growing, continuous irrigation, and soil treatment. Using these methods, the settlers and their descendants were able to get their vegetables to market before other producers, which led to significant profits.4

Most of the labor was handled manually. For periods of planting, hoeing, picking, and preparation for market, the Bulgarian gardeners hired seasonal laborers. More and more of these laborers learned these unique methods, and over time, vegetable growing in Szentes began to resemble Bulgarian horticulture more and more. Between the two World Wars, specialization became advanced. The production of green peppers and early cabbage varieties came to the fore, and the comparatively small gardens (1–1.5 ha) could produce significant incomes for various families. Before World War II, more than 700 families in Szentes produced vegetables for market distribution.5

In this region, the land reform of 1945 did not cause significant restructuring, as there were no large estates to divide.6 The situation of the local society remained much as it had been between the two World Wars. On the one hand, there was a group of small-plot, market-oriented gardeners, while on the other there was also the continued presence of a large group of landless agricultural laborers.

In the second half of 1948, the forced organization of cooperatives began, based on the Soviet model.7 In socialist agriculture, the place of individual farmers was taken by large-scale plants (sovkhozes, kolkhozes) which were based on collective production. As such, the planned economy, based on mandatory plan targets, was spread to agriculture. The compulsory delivery system and policy of price control ensured that the producer (the farmer) kept less and less of the profits made from the product. This was the antithesis of how the specialized gardeners of Szentes, who produced for the market, farmed. It is not surprising that they did not want to give up individual farming for a collective farming. The other significant section of local society, the landless agricultural laborers, took a different view. They saw the cooperatives as an employment opportunity and thus were the major social basis of the emerging world of socialist agriculture. The first cooperative in Szentes was founded in 1948, largely with the participation of prisoners of war returning from the Soviet Union, which is why it was named “Kalinin.”8

At the beginning of the process of forced collectivization, the leadership of the Hungarian Communist party9 was of the view that three to four years would be enough to force the Hungarian peasantry into socialist agriculture. Due to the resistance of the peasantry, neither the first (1949–53) nor the second (1955–56) collectivization campaigns reached the target goals.10 After the suppression of the 1956 revolution, in its efforts to consolidate its hold on power, the Kádár government abandoned compulsory deliveries and halted the second collectivization campaign. A large portion of the peasantry took advantage of the opportunity to leave the collective, and the number of cooperative members decreased from 343,000 to 119,000.11

While most of the peasantry was leaving the cooperatives at the turn of 1956–57, the gardeners of Szentes decided that they would form a genuine cooperative. On January 27, 1957, 68 gardeners in Szentes established a szakszövetkezet (a sort of cooperative).12 This form of cooperation was quite different from the Stalinist model that was being promoted.13 The new enterprise brought together its members mainly in the areas of sales and purchasing but allowed them to continue pursue their work in horticulture individually. The gardeners of Szentes quickly responded to the new situation, in which they were no longer obliged to make compulsory deliveries of their agricultural products. Thus, the market economy made a partial reappearance in one of the major branches of the Hungarian economy. The gardeners of Szentes hoped to profit directly from these widening market opportunities without having to rely on purchases by state bodies.

After three successful years, however, the members felt that the cooperative was enjoying less and less political support, especially after the third collectivization campaign was launched in early 1959. After lengthy debates, the best path forward seemed to be to transform the cooperative into an agricultural producer cooperative.14 The decision was made at the general meeting of January 27, 1960.15Although they could have joined another existing cooperative, as more than ten had been established in Szentes by this point, they decided to establish their own. This made it possible for them to choose their own leadership and keep control over several other essential issues. The investments of the post-1957 period were not lost, as they were transferred to the collective property of the new cooperative. 78 percent of the members of the earlier cooperative joined the Árpád Agricultural Cooperative.

What was behind the Socialist Facade?

When establishing the cooperative, one of the most important tasks was to prepare the charter laying out the ground rules, which were based on the Soviet kolkhoz legal form.16 For example, the members were obliged to manage their production tools and livestock in a collective form. Another mandatory element was collective labor in the form of brigades and smaller work groups. The cooperative members were given “work units” in exchange for their labor. The “work unit” served as a means of quantifying labor and the foundation of remuneration.17

During the first two collectivization campaigns in the 1950s the Hungarian cooperatives were given a model legal framework (charter) all the points of which were mandatory. On the eve of the third collectivization campaign, the Ministry of Agriculture published a model charter which functioned only as a guideline for basic rules, so it provided a degree of flexibility.18 For example, it recommended the Soviet “work unit” system as the most advanced form of remuneration, but this could be combined with alternative forms of payment. There was also some flexibility concerning household plots.19

The membership of the Árpád Cooperative in Szentes took advantage of this opportunity and enacted 14 modifications when writing its own charter.20 My interview subjects often repeated the words of the former cooperative president László Szabó: “When one can see he needs new clothes, it is best to go to the tailor and have some custom made rather than simply acquire one-size-fits-all, as whatever you get off the rack, it will either be too loose or too tight.”21 László Szabó himself was a successful and respected gardener, and he thus knew that this branch, which required exceptional attention and expertise, could not be transformed overnight into a completely foreign and unknown labor organization.

What did this mean in practice? The Árpád Cooperative organized mandatory labor brigades, but the members continued to work individually in their own gardens and conducted sales collectively. There was thus no labor supply issue for the cooperative, as members could bring in family members who were not members of the cooperative. The so-called family-farmed horticultural brigade was directed by a respected local gardener, Imre Kotymán. The form in which labor was organized was not the only thing which was adjusted to local farming traditions. Remuneration was also revised, integrating the logic of sharecropping, which created clear incentives.22

As part of the efforts to adjust to the main profile of horticulture, an unusual set of regulations was worked out for household plots. Members could choose to request a maximum of 0.5 ha of arable land per household plot. A fraction or complete area of this could be used for gardening, and in these cases, the household plot was calculated based not on area but instead on the number of hot-beds. It is also worth mentioning that the cooperative established a bare minimum number of labor units per household when measuring eligibility.23

In order for the cooperative to be able to adopt this outwardly socialist but inwardly (in terms of several of its elements) individual horticulture system, it had to have the approval of both the city and county party leadership. This was especially significant given that the cooperative president was not a member of the Communist party. The party secretary of Szentes, Sándor Labádi, had a key role. He was present at the cooperative’s general meetings and took a proactive part in the debates.24 With the knowledge he gleaned here, he was able to convince the higher authorities that these local initiatives were not concessions which would allow old-time peasant lifestyles to continue but rather were measures which would contribute to the transformation of the economy. Such local initiatives made continuity in labor-intensive vegetable production possible, and this served the interests of consumers in the cities.25

The reason this line of argument worked was that the same approach was being announced at the time at the national level of agricultural policy by the members of the agrarian lobby centered around Lajos Fehér (Ferenc Erdei, Imre Dimény, Ernő Csizmadia, etc.).26 They supported grassroots initiatives that improved the individual incentives of cooperative members and in turn ensured growth in production. Erdei’s research institute, the Research Institute of Agricultural Economics of the Hungarian Academy of Sciences (in Hungarian, Agrárgazdasági Kutató Intézet, or AKI), had been following and analyzing changes in the local practices of remuneration and work organization for years. Based on their studies, Fehér and his group convinced the political leadership to accept these local initiatives in spite of the fact that most of them deviated from the kolkhoz Model Charter. Thanks to the successful mediation between the party leadership and the peasantry, in the first half of the 1960s, more and more local initiatives were transferred from the category of “forbidden” to the category of “tolerated,” and this significantly widened the scope of action for cooperatives.27

In this atmosphere, after the initial difficulties of the transformation, the leaders of the Árpád Cooperative began to consider the idea of large-scale horticulture. Initially, this was tested only on a restricted area, because they had difficulty convincing twelve people to work on a trial basis for a year. However, the first year produced such impressive results that in the following year large-scale horticulture was implemented on a far bigger area. The expanding area provided ever more opportunities for the use of machinery. The seedling planting tractor and a modern irrigation system became cost-efficient when used on large territories.

As an effect of the improvements in production and higher earnings, large-scale horticulture became increasingly attractive over the course of the next several years. The 60-person brigade was formed into a well-integrated collective. The wisdom of the cooperative leadership is reflected in the fact that they did not try at the same time to eliminate the family-farmed horticultural brigade. In fact, they even offered support to expand it (more land, irrigation systems, etc.). This group also became more efficient and remained an independent labor organization unit within the cooperative. The two vegetable-producing units recorded their costs and production results separately (i.e. independently of each other), but they competed with each other in production and development. The minutes of the leadership meetings indicate a spirit of competition which motivated both units and led to increasingly impressive results.28 In 1964, the Árpád Cooperative began regularly to win prestigious national awards. These awards included prizes won at the National Agricultural Fair for products like peppers, kohlrabi, tomatoes, etc. as well as recognition given by the Ministry of Agriculture.29

The Period of Market Reforms

In the early years, when there was an actual disjuncture between legal norms and cooperative behavior, practices of “creative disobedience” played a key role. They led to visible results which made the Árpád Cooperative a unique phenomenon among Hungarian cooperatives.30 In the mid-1960s, the overwhelming majority of producer cooperatives struggled with start-up difficulties, shortages of equipment and labor, and unwillingness to work. The abovementioned grassroots initiatives facilitated the consolidation process of the cooperatives, but there were many villages and smaller communities where local leaders stuck with the Stalinist rules. In coping with the defiance of the provincial party-state, Lajos Fehér and his network tried to create a legal and administrative environment in which the authorization of local initiatives coming from below would be independent from the attitude of the local party-state apparatus. To this end, they initiated a comprehensive agricultural reform program. 31

As preparations for the general economic reforms progressed in Hungary and the contours of the New Economic Mechanism emerged, the arguments of the agrarian lobby received increasing attention and acceptance. The leadership of the Hungarian Socialist Workers’ Party sought a solution through a new system of economic management, one which combined planned and market economies. In an interview on precursors to the New Economic Mechanism, Economic Policy Secretary of the Central Committee Rezső Nyers indicated that the agricultural reform “had already addressed the questions of the economic mechanism from the agricultural perspective.”32 This is largely explained by the fact that, since the abolition of the compulsory delivery system in November 1956, a significant amount of experience with market incentives had been gathered. Among the many reform steps in agriculture, I will mention here only those that affected the functioning of cooperatives. The cancellation of machine-tractor stations in 1965, the write-off of debt, and an adjustment of the pricing system in 1966 all meant that the dismantling of the Stalinist system of socialist agriculture had begun.33

In the fall of 1967, Parliament accepted two laws which defined the economic and social relations of agricultural cooperatives for the next twenty years. 34 The new legislation incorporated the fruits of successful collaboration between the politicians and high-level administrators in the agrarian lobby and the agrarian economists. Law III on agricultural producer cooperatives aimed to resolve the duality which had arisen from the discrepancy between producer cooperative practice and the legal regulations in force. The abovementioned “tolerated” local practices, especially in the areas of remuneration, work organization, and household plot farming, were finally “legalized” in 1967.35

What did this significant shift mean for the life of the Árpád Cooperative in Szentes? Cooperative president László Szabó summarized this for the members as follows:

In the period of direct control, the state dictated the resources that the cooperatives would receive, specified how much they could produce and what they could produce, and stipulated who they could produce for and what price they could sell at. Whatever income remained was distributed to the members after public debts had been settled. Development was precisely dictated and had to be financed through credit, as the farms lacked their own funds at the time.

Indirect control caused an enormous change, given that within a regulatory framework, the collective’s leadership itself defined what it would produce, and at the time could choose for whom and for what price. Income covered costs, and members were given shares based not only on the proportion of their contributed labor: members could define their development from funds collected from their own income.36

For the cooperative, 1967 was truly the beginning of a new era. This was apparent in modifications made to its production system. Earlier, it had been forced to produce certain products in the name of “the expectations of the peoples’ economy” or “supply responsibility,” regardless of economic common-sense. Had these decisions been left to the cooperative membership or leadership, they would have been made differently. The Árpád Cooperative, which was based on horticulture, had become something of a “variety shop” by the 1960s. The expectation that all agricultural cooperatives produce meat and bread applied to them and to all other cooperatives.

In addition to horticulture, the other two main branches of the cooperative were cropping and husbandry. As of 1968, both could be rationalized in accordance with local conditions. A few plant types that were produced just for “the interest of the peoples’ economy” were phased out of the plant sector. And as pig breeding and shepherding were de-emphasized, the development of turkey and goose husbandry was brought to the fore.37 The guiding principles in the structuring of activities were profitability and increased efficiency. Taking advantages of opportunities in Law III of 1967, the Árpád Cooperative began expanding so-called supplementary activities falling outside its core agricultural activities (e.g., hiring out transportation and producing in-house animal compound feed). The most dynamically growing unit was the cooperative’s construction brigade. While earlier the execution of investments required waiting for state construction firms to schedule, from this point on, the farm provided its own construction crew.38 A 20-hectare greenhouse covered by polyethylene sheets was constructed between 1969 and 1971. In 1972 a 6.5-hectare glass greenhouse area was completed. (Today this is called the “old yard.”) The first modern turkey plant in the Árpád Cooperative was built between 1973 and 1976. In the last third of the 1970s, two large investment projects were carried out. One involved the construction of a 13.6-hectare glass greenhouse yard between 1977 and 1980 (the new yard), and the other was the creation of a new office center.39

Market reforms enabled the cooperative to manage the goods it produced, i.e., they gave the cooperative the opportunity to conduct sales. Corporate clients from this point on had a direct relationship with the cooperative, and the “tutelage” of local councils came to an end. Cooperatives could sell goods produced collectively or on household plots both to corporate purchasers and retailers, food industry companies, and foreign trade companies. This was called the multi-channel sales system. Furthermore, the cooperatives could open their own shops in which they could sell their goods.

In the new economic environment after 1967, the “creative disobedience” of the early years turned into a situation in which the cooperative was technically sticking to the new Cooperative Law but was pushing the regulations to their limits. Below, I will present examples which show why this was necessary.

The Human Factor

The Law III of 1967 created an entirely new situation for the cooperative membership by cancelling the “remainder-principle” income distribution system inherited from the Stalinist kolhoz. While earlier, the cooperatives had only been able to pay their members after they had met their obligations to the state, beginning in 1968, they could count payment for labor during the season as a production expense. Payment, as such, thus took priority over state budget receivables and the payout of material expenses. As a result, for the first time in their lives, cooperative members were paid a predetermined and guaranteed sum and, in proportion with the work performed, were regularly and continuously paid wages. The stabilization of incomes situation increased the attractiveness of the cooperative sector. While in the years of collectivization and even later migration from the agricultural sector was significant, by the late 1960s, the process had reversed and workers were beginning to return to agriculture.40

By the end of the decade, the increasing appeal of the Árpád Cooperative is shown in the fact the farm could hire people for a trial period. 41 After one or two years of employment, a decision was made on whether to offer a given employee membership. (The status of member had several advantages which were not available to employees.) The trial period thus served as a useful filter in the interests of creating a quality labor pool. For this reason, the fact that all cooperatives in the socialist period had employment duties throughout (meaning they were forced to employ all applicants) is worthy of attention.

In terms of the renewal of the labor pool, a new tendency emerged, whereby an increasing number of the children of cooperative members considered joining the cooperative. László Szabó proudly reported on this during one of the general meetings:

[T]he children of the cooperative members are knocking on the door. It is as if the ice has broken, as if they have tossed aside the old habit of the children of cooperative members becoming industrial workers only; they are coming and applying. We accept these young people as members, so that using the property their father gathered they may learn to farm. With the entry of young people, new needs will appear for culture, sports, kindergartens, but in the future we will spend on this from our income, which we earned together!42

 

Examining the social base of the cooperative, we see that scholarships were offered to those who continued their education in agricultural faculties on the condition that they work at the cooperative after graduating. Young married couples received support to build homes (interest-free loans), and later a separate financial fund was created for this purpose. This all helped ensure that experts with higher education would gladly settle in Szentes. In the 1970s, retiring members who had a past of individual gardening and experience were replaced by young people with degrees from universities and colleges.43

In the 1970s, several cooperatives in the country experienced changes in the post of president. Many of the “founding fathers” with peasant roots stepped away from the position of president at this time, as they felt they could not keep up with accelerating developments.44 László Szabó, who was born in 1910, was able to keep pace, and he surrounded himself with young experts. He was an outstanding team builder. This characteristic is reflected in the following anecdote: during his 25-year term (1960–1985), he was often asked what the secret to being a successful cooperative president was. His answer was, “the most important thing is to make sure that the branch managers do not provoke fights with one another!”

In the 1970s, with a well-trained pool of experts, the Árpád Cooperative entered a new period of growth. Their vegetable production took place in three different types of greenhouses:

• By the end of the decade, the area of its glass-covered greenhouses reached 27 hectares;

• An additional 48 hectares of greenhouses were covered with polyethylene sheets with their own heating systems; and

• 41 hectares without heating systems.45

At that point, the cooperative already had twelve thermal water wells. After the 1973 oil crisis, while energy costs soared, the value of local energy sources increased. These were used in several ways in local farming. Glass and foil greenhouses were heated using local energy sources, as was the turkey plant and, later, the grains drying facility.46

Cooperation in Research, Development, and Consulting

At the time of the New Economic Mechanism, the leadership of the Hungarian Socialist Workers’ Party recognized the necessity of opening to the West.47 Thanks to the agrarian lobby, large-scale agricultural farms played an intensive role in knowledge and technology transfers.48 Hungarian cooperatives adopted industrial-like closed production systems from capitalist countries. After livestock breeding and cropping systems had been transformed, in the mid-1970s, a large number of horticulture production systems also began to undergo change.49

In order to launch effective development within horticulture, three conditions had to be met. Experts familiar with the most up-to-date production procedures had to be available, people were needed who had production experience with new methods, and the sector had to be able to acquire necessary funds. The system organizer accepted responsibility for working out industrial-like technological solutions and continuously developing them. Furthermore, he was responsible for technically adapting the systems for adjoining member farms, in accordance with local conditions. Local expert consultation was also continuously provided. 50

One of the basic conditions for the dynamic development of horticulture production systems was cooperation among people involved in research, education, and consulting. Under the chairmanship of Professor László Koródi, the Department of Vegetable Production at the Horticultural University worked on plant breeding, the training of expert engineers, and the installment of a professional advisory system, which was an enormous boon to transitioning production systems. He worked particularly closely with the Árpád Cooperative.51

The technical development launched in the early 1970s caused deep-rooted changes in production, as the increased use of machinery and chemical materials led to the introduction of new breeds and new agro-procedures. After the end of World War II, the technology of greenhouse construction developed rapidly, especially in the cold countries of Western Europe. The Netherlands turned out to be the market leader. Although Hungarian cooperatives could import greenhouses mainly from East Germany, horticultural experts regularly took part in study tours in Netherlands.52

Cooperation in Sales

As noted above, according to the 1967 Law on cooperatives, the farms themselves chose how to sell their products. Furthermore, cooperatives selling vegetables and fruits were given a free hand in setting their sale prices. A reader today gets a sense of the significance of this by recalling that one of the most important characteristics of the planned economy was the system of centrally determined fixed prices. The New Economic Mechanism reformed this approach by introducing a three-pronged pricing system: prices set by the state were accompanied by prices that could fluctuate within a spectrum set by the authorities and also free market prices, which were determined solely by supply and demand.53

From January 1, 1968, fruit and vegetable prices were also included in the free price category. Numerous barriers to the actual emergence of market logic remained, however. One of the most important of these barriers was the fact that the storage and transport infrastructure remained in the hands of the Zöldért enterprises, which thus continued to purchase the dominant share of produce.54 Prices exercised a defining influence here too. Formally, Zöldért enterprises did not have a monopoly position, but they nevertheless dictated prices, and their profits depended on the price differential between consumer and producer prices, which could amount to a difference of two or three times. Thus, they could generate a significant income by doing nothing more than buying products and selling them to the enterprises with retail networks, such as Közért and Csemege. Their interest was in maintaining this price differential rather than in maximizing sales, and they were protected by their de facto monopoly. Such a system, in which their interests were separate from those of both producers and consumers, was especially harmful in the case of early season vegetables. At the end of the rather lengthy product chain, this system had negative consequences for both producer and consumer, albeit in different ways.

The conflict between the Árpád Cooperative in Szentes and the Zöldért company of Csongrád County would merit a separate paper. In an interview with me, Dr. Sándor Márton, the chief accountant of the cooperative, stated that as early as the 1960s he and other members of the cooperative leadership had advocated for the removal of this unnecessary and costly middleman. 55 As a result of the market reforms of 1968, the legal framework was established, and the leaders of the cooperative launched an effort to attain wholesaler rights. This required finding allies at the highest levels. Imre Dimény, Minister of Agriculture and Food, played a decisive role in this. 56

At the initiative of the Árpád Cooperative, the so-called Early Vegetable Production System was established in 1975. In addition to production, it dealt with several kinds of sales based on common interests. The Early Vegetable Production System of Szentes covered glass greenhouses, heated and unheated plastic foil greenhouses, and early outdoor/open-air production.

Initially, the initiative had two partners. Within five years, there were eight, and two years later, there were twenty. By this point, the Early Vegetable Production System covered three counties (Csongrád, Szolnok, and Bács-Kiskun). It is important to add that the system covered 20 farms and 3,500 household gardens and small-scale producers.57 The Árpád Cooperative played the role of gestor in the Early Vegetable Production System. It provided know-how and the production technology for certain varieties of sprouts to member farms. In order to be able to share the best technology, it established cooperation with the Horticultural University and the Consulting Service of the Vegetable Production Research Institute. The consultants of the Early Vegetable Production System offered assistance not only in the field of production technology adaptation, but also in compliance, with weekly visits to the member farms.58

The integration of production entailed cooperation among the members of the Early Vegetable Production System in the field of purchasing, given that in vegetable production, systems increasing volumes of seeds and consultancy had to be acquired, as did plant protection materials, machinery, and parts.

Regarding joint interests in sales, its essence lay in the fact that the member farms, unlike when dealing with Zöldért, did not calculate vegetables by the percentage of price gap but instead based on joint decisions defining the commercial costs per kilogram of product. They held that the greatest success in their first year was the sale of vegetables for 58 million forints at a cost of only 2.1 million Forint, which represented 3.6 percent of gross value: “those participating in the system had never conducted commerce this cost-efficiently.”59

By the mid-1980s, the Early Vegetable Production System had established contractual relationships with 46 companies and twelve private traders.60 Early Vegetable Production System trucks made weekly deliveries to Szombathely in the same manner as they did deliveries to the ÁFÉSZ chain of shops in Nyíregyháza. The outstanding quality of the vegetables is reflected in the fact that there were private commercial partners who were willing to travel as much as 330 km in their cars from Nagykanizsa to pick up produce.

It is also interesting to note how, in the communication networks of the time (when computers were not in use), it was possible to harmonize the production and sales processes of several primary products. Dr. Miklós Csikai, who directed the Early Vegetable Production System from 1983, summarized this in the following way in an interview:

The branch managers of the member farms met at least three to four times a year for a discussion, the goal of which was to develop the plan for the next year. These are then the circles of customers, which currently stand at several hundred small and large companies, economic units, and stores. In this way, the annual quantities of given products and given cooperatives develop, and the production system ensures them secure sales. Knowing this, the given cooperatives put together their final production plans, with attention paid to the household greenhouse producers with contracts. Everything counts: type, quality, quantity, and time of delivery handled by the production system, but in the meantime they are informed about demands.

The contracts lay all this out in precise detail. Based on them, work begins in the glass and plastic foil greenhouses. Later, throughout the year, they always know precisely how much produce to sell, in which week, and on which exact day.

Every Wednesday at 10:00am, the representatives of the member farms involved in common sales meet in my room and calculate the quantity of goods, with a daily breakdown, which are offered up for joint sale by the various cooperatives. This is very precise data, and that is necessary, as our sales division can only come to agreements with various buyers with this knowledge in hand.61

Before my reader forms a utopian notion of the functioning of the socialist vegetable market, let me note that the “state of war” with Zöldért lasted throughout the period. I offer a few examples of this conflictual relationship. The Early Vegetable Production System carried out significant exports. For example, they controlled 90 percent of all exported green peppers. Produce for export was transported in refrigerated wagons. They were stacked at the Zöldért side tracks by the System’s own workers, meaning the Zöldért employees never touched the produce. However, Zöldért charged a disproportionately high price per 100 kg. There were also constant conflicts in domestic commerce. A warehouse was rented from Zöldért for which the company charged ten times the normal rate. Ministerial mediation between the parties was in vain, and the conflict only began to subside at the end of the 1980s, when the Zöldért company of Csongrád county signed a cooperation agreement with the Early Vegetable Production System. The 1987 agreement laid out the following goal: “with an eye on common interests to create the conditions for fruit and vegetable production in the region, a unified distribution system, and at the same time a more efficient operation of the tools created for this purpose and in the hands of Zöldért.”62 Every word was justified and would have been appropriate earlier as well, but the agreement came too late. The agreement was quickly made redundant by the regime change. In the end, the Árpád farm bought Zöldért’s former facility.

After the Regime-Change

In Szentes, the year 1990 marked not only the change of regime but also a change in the post of president. Dr. János Lóczi, who had succeeded László Szabó in 1985, resigned from his post. The membership elected as president Dr. Miklós Csikai, the director of the Early Vegetable Production System. 63 His leader mentality and approach were of vital importance during the transition. As he explained in our interview, he spent most of 1992 sitting down with people to discuss the future of the cooperative. 64 Based on experience he had gained in the Netherlands, he was able to explain how cooperatives could have a legitimate role in the market economy. The players in horticulture could only reduce their vulnerability to powerful commercial chains and suppliers by working together. Although each member could have claimed property valued in the millions of Forints, in the end, only 27 of the 1,024 members indicated their intention to quit the collective.65 This number meant that an absolute majority of the members recognized that in the interests of the efficient use of accumulated property and employment for about a 1,000 people, they should remain together and continue to work together.

At the end of the 1990s, the Árpád farm underwent another organizational change. Given the agricultural policy climate of the time, those functioning as collectives had limited opportunities. In 1999, the Árpád cooperative, like many other cooperatives, decided that it would transform into a joint stock company.66 A mission statement from this time makes clear the importance of continuity in the value system:

Mission: Our tradition-respecting, capital-strong stock company, with its team of well-prepared experts, will satisfy and meet the expectations of consumers and their needs, serve its partners, stockholders, and employees with forward-thinking, market-sensitive planning, detailed quality work and outstanding products and services.

Vision: Árpád-Agrár Ltd. as a stock company which works in harmony with its environment, respects traditions, has widespread international business relations, and is known in Europe and across the country.

Producing branded products on an outstanding organic foundation, with up-to-date technology, at a world-class level, which meet the strictest food-security standards and consumer demands. From producing basic materials to the final product, with processes built on one another, and with the services we deliver to ensure the full satisfaction of customers and stable and high profits. Playing an integrating role in the region, the company provides a stable living for several thousand families. We serve as an example in our use of high-level horticultural technology which is environmentally friendly.

Responsible and risk-assessing management, highly trained employees, and the company’s retirees are all proud of the Árpád name, identify with its goals, and are satisfied individuals.67

Translated by Frank T. Zsigó

Archival Sources

Árpád-Agrár Zrt. Irattár [Archives of the Árpád-Agrár Ltd.] (ÁAI)

Szentes and its Region Fruit and Vegetable Production & Distribution Cooperative., 1957, 1959, 1960.

Árpád Agricultural Cooperative, 1960–1987.

Árpád Cooperative, 1992, 1999.

Árpád-Agrár Ltd., 2001.

Magyar Nemzeti Levéltár Országos Levéltára [National Archives of Hungary] (MNL OL) Budapest

M-KS-288. f. Documents of the Hungarian Socialist Workers’ Party, 1956–1989

Bibliography

Primary sources

Csongrád Megyei Hírlap [Csongrád County Newspaper], 1966, 1974, 1987.

Gazdasági Figyelő [Economic Observer], 1965, 1971.

Hajtatás, korai termesztés [Propagation, Early Cultivation], 1980.

Pártélet [Party Life], 1963.

Népszabadság [Free People], 1970, 1984.

 

Fóris, Imre ed. Mezőgazdasági termelőszövetkezeti törvény. Földjogi törvény [Law on collective farms: Law on land rights]. Budapest: Közgazdasági és Jogi Könyvkiadó, 1968.

Mezőgazdasági Statisztikai Zsebkönyv [Agricultural statistical pocketbook]. Budapest: KSH, 1971.

 

Interview with Miklós Csikai. March 12, 2019. (Author’s files.)

Interview with Imre Dimény. February 9, 2010. (Author’s files.)

Interview with Sándor Márton. August 23, 2019. (Author’s files.)

 

Secondary literature

Belényi, Gyula. “Az alföldi agrárvárosok mezőgazdasági népességének szerkezeti változásai az 1940-es években” [Structural changes of the agricultural population of the agricultural towns of the Great Plain in the 1940s]. Agrártörténeti Szemle 29, no. 1–2 (1987): 115–39.

Boross, Marietta. “Bolgár és bolgár rendszerű bolgár kertészetek Magyarországon 1870–1945” [Bulgarian and Bulgarian-type gardeners in Hungary, 1870–1945]. Ethnographia 84, no. 1–2 (1973): 29–52.

Bódi, Ferenc, and Ralitsa Savova. “A bolgárkertészek Magyarországon a 19. század végén és a 20. század első felében – környezeti és gazdaságantropológiai aspektusból” [Bulgarian-type gardeners in Hungary in the late nineteenth and first half of the twentieth century – from an environmental and economic anthropological point of view]. Magyar Tudomány 179, no. 3 (2018): 373–82.

Bóth, Ildikó ed. “A hagyomány kötelez!” A szentesi Árpád 60 éve, 1960–2020 [“Bound by Tradition!” 60 years of the Árpád Agricultural Company in Szentes, 1960–2020]. Budapest: Kossuth Kiadó, 2020.

Csikai, Miklós. “Kertészeti termelési rendszerek” [The horticultural production systems]. In A mezőgazdaság szolgálatában: Emlékkönyv Dimény Imre tiszteletére 90. születésnapja alkalmából [In the service of agriculture: Memorial book in honor of Imre Dimény on the occasion of his 90th birthday], edited by Judit Dimény, and Péter Szendrő, 105–16. Budapest–Gödöllő: SZIE, 2102.

Csikai, Miklós, Edit Takács, Pál Kruzslicz, László Kovács, and Zoltán Nagy, eds. Ötven év tükrében: Fotók – dokumentumok – adatok a Szentesi Árpád Agrár Zrt. 50 évéből [In the light of fifty years: Photos, documents, data from the 50 years of Szentesi Árpád Agrár Ltd.]. Szentes: Szentesi Árpád Agrár Zrt., 2010.

Davies, Robert William. The Soviet collective farm, 1929―1930. Cambridge, Mass.: Harvard University Press, 1980.

Erdei, Ferenc. “A Szentesi Árpád Tsz.” [The Árpád Producer Cooperative in Szentes]. Gazdálkodás, 11, no. 1 (1967): 41–43.

Ferber, Katalin, and Gábor Rejtő. Reform(év)fordulón [Reform anniversary]. Budapest: KJK, 1988.

Germuska, Pál. “Failed Eastern integration and a partly successful opening up to the West: the economic re-orientation of Hungary during the 1970s.” European Review of History: Revue européenne d’histoire 21, no. 2 (2014): 271–91.

Juhász, Pál. “Az agrárértelmiség szerepe és a mezőgazdasági szövetkezetek” [The role of the agricultural intelliegentsia and agricultural cooperatives]. Medvetánc 2–3, no. 4 (1982) and no. 1 (1983): 191–213.

Hann, Chris. Tázlár: a village in Hungary. Cambridge: Cambridge University Press, 1980.

Mód, László. “Bolgár kertészek Szentes környékén” [Bulgarian-type gardeners around Szentes]. In A bolgárkertészkedés hagyományai Szentesen és környékén [The traditions of the Bulgarian-type of gardening in and around Szentes], edited by Szabó János József, 27–35. Szentes: Móra Ferenc Múzeum, 2003.

Ö. Kovács, József. “The Forced Collectivization of Agriculture in Hungary, 1948–1961.” In The Collectivization of Agriculture in Communist Eastern Europe, edited by Constantin Iordachi, and Arnd Bauerkämper, 211–42. Budapest–New York: CEU Press, 2014.

Papp, István. Fehér Lajos. Egy népi kommunista politikus pályaképe [Lajos Fehér: A political biography of Lajos Fehér]. Budapest: Kronosz–ÁBTL, 2017.

Pető, Iván, and Sándor Szakács. A hazai gazdaság négy évtizedének története. 1945–1985 [The history of four decades of the domestic economy, 1945–1985]. Vol. 1. Budapest: KJK, 1985.

Schlett, András. Sziget a szárazföldön: A Bábolnai Állami Gazdaság története 1960 és 1990 között [An island on the continent: The history of the Bábolna State Farm between 1960 and 1990]. Budapest: Szent István Társulat, 2007.

Swain, Nigel. Collective Farms Which Work. Cambridge: Cambridge University Press, 1985.

Takács, Edit. “Adatok Szentes második világháború alatti gazdasági, társadalmi és politikai viszonyaihoz” [Data on the economic, social, and political conditions in Szentes during World War II]. In Tanulmányok Csongrád Megye Történetéből III [Studies on the history of Csongrád County], edited by József Farkas, 217–44. Szeged: Csongrád Megyei Levéltár, 1979.

Varga, Zsuzsanna. “Agricultural Economics and the Agrarian Lobby in Hungary under State Socialism.” East Central Europe 44, no. 2–3 (2017): 284–308.

Varga, Zsuzsanna. Az agrárlobbi tündöklése és bukása az államszocializmus időszakában [The rise and fall of the agrarian lobby under state socialism]. Budapest: Gondolat, 2013.

Varga, Zsuzsanna. The Hungarian Agricultural Miracle? Sovietization and Americanization in a Communist Country. Lanham: Lexington Books, 2021.

Varga, Zsuzsanna. “Three waves of collectivization in one country.” In Countryside and Communism in Eastern Europe: Perceptions, Attitudes, Propaganda, edited by Sorin Radu, and Cosmin Budeanca, 258–94. Berlin: LIT Verlag, 2016.

1 The academic literature on collectivized agriculture uses both the term collective farm and the term cooperative. In this paper, I use the term cooperative. The full translation of termelőszövetkezet is producer cooperative, emphasizing the difference from cooperatives for consuming or assessing credits. In this paper, the term cooperative should be understood as producer cooperative.

2 The archival materials of the Árpád Agricultural Cooperative are still in the company archives. Thanks to the excellent archivist work of Dr. Edit Takács, the files are arranged according to each predecessor: Szentes and its Region Fruit and Vegetable Production & Distribution Cooperative, Árpád Agricultural Cooperative, Árpád Cooperative, Árpád-Agrár Ltd. The archival references in this paper first give the predecessor’s name, then the box number, and finally the title and date of the document cited.

3 Mód, “Bolgár kertészek Szentes környékén,” 27–30.

4 Boross, “Bolgár és bolgár rendszerű bolgár kertészetek Magyarországon”; Bódi and Savova, “A bolgárkertészek Magyarországon.”

5 Takács, “Adatok.”

6 Belényi, “Az alföldi agrárvárosok,” 126–32.

7 Ö. Kovács, “The Forced Collectivization,” 211–21.

8 Mikhail Ivanovich Kalinin was a Soviet revolutionary. The names of later agricultural cooperatives often bore the names of heroes of both the Soviet and Hungarian communist movement. The political radicalism of the poor peasant membership was also reflected in the names like Red Flag, Red Star, Red Dawn, Liberation, etc. The local press (Viharsarok) regularly reported on these cooperatives.

9 The name of the communist party in Hungary changed several times. Between 1945 and 1948, it was the Hungarian Communist Party (MKP). Between 1948 and 1956, it was the Hungarian Workers’ Party (MDP). After 1956 and until its fall in 1989, it was the Hungarian Socialist Workers’ Party (MSZMP).

10 Varga, “Three waves of collectivization.”

11 MNL OL M-KS-288. f. 28/1957/1. ő.e. (This abbreviation – ő.e. – refers to the so-called “őrzési egység,” which was the smallest unit in the archival system of the party records.) Memo on the situation of the agricultural cooperatives and their problems, January 10, 1957.

12 ÁAI, Szentes and its Region Fruit and Vegetable Production & Distribution Cooperative. Box nr.1. Minute of the founders’ meeting. January 27, 1957.

13 Chris Hann devoted his book to specific type of Hungarian cooperative model which emerged mostly in regions dominated by vineyards, orchards, or horticulture. In his book, which was written in English, he retained the use of the Hungarian term szakszövetkezet. Hann, Tázlár.

14 These debates were reflected in the minutes of the general meetings. ÁAI Szentes and its Region Fruit and Vegetable Production & Distribution Cooperative. Box nr.1. Minutes of general assemblies, December 20, 1959, January 3, 1960.

15 ÁAI Árpád Agricultural Cooperative. Box nr.1. Minutes of the statutory meeting, January 27, 1960.

16 Davies, The Soviet collective farm, 131–70.

17 The brigade leaders kept written records in the “work unit” book of how many “work units” a member had earned for work done in the course of the year. At the end of the economic year, the member would be given a share of the cooperative’s income on the basis of this written record. To be more precise, wages were only divided among the members of the cooperative after the cooperative had met its obligations to the state. For a detailed discussion of the problems and failings of the “work unit” system, see Swain, Collective Farms, 42–44.

18 Varga, The Hungarian Agricultural Miracle, 127–29.

19 A cooperative member was permitted to maintain ownership of a household plot not more than 0.57 ha in size. A household was also permitted to have a specified number of livestock.

20 ÁAI Árpád Agricultural Cooperative. Box nr. 1. The model charter of the Árpád Cooperative, 1960.

21 Author’s interview with Miklós Csikai, March 12, 2019. Author’s interview with Sándor Márton, August 23, 2019.

22 Ferenc Erdei, who was one of the defining personalities of the agrarian lobby, published an article on the incentive system of the Árpád Cooperative. Born in Makó, during his visits home, Erdei regularly stopped at the Árpád Cooperative. Erdei, “A Szentesi Árpád Tsz,” 41–42.

23 Ibid. 43.

24 ÁAI Árpád Agricultural Cooperative. Box nr. 7. Minutes of the management meeting, 1960–1965.

25 See the article written by the first secretary of the MSZMP in Szentes district. Márton Kurucz, “A zöldségtermesztés nagyüzemi fejlesztése,” Pártélet, 8 (1963) 2: 72–79.

26 Lajos Fehér had joined the illegal communist movement as early as before 1945. It was at that time that he formed a close relationship with post-1956 party leader János Kádár. Between 1957–1962, Lajos Fehér was the head of the Agricultural Department of the MSZMP’s Central Committee. After 1962, as Deputy Prime Minister, he oversaw agriculture. See more on his network: Papp, Fehér Lajos, 295–314.

27 Varga, “Agricultural Economics.”

28 ÁAI Árpád Agricultural Cooperative. Box nr. 8. Minutes of the management meeting, 1966–1973.

29 See the “Chronology,” in Bóth, “A hagyomány kötelez,” 265–69.

30 Márton Lovas, “Szövetkezet-vezetés közgazdaság szemlélettel. A szentesi Árpád Tsz eredményei az országos versenyben,” Gazdasági Figyelő, June 9, 1965, 8. István Kaczúr, “El lehet érni újabb rekordokat. A paprika- és hagymatermesztésről beszélt Apró Antal a szentesi Árpád Tsz-ben,” Csongrád Megyei Hírlap, May 24, 1966, 1–2.

31 Varga, Az agrárlobbi, 121–40.

32 Ferber and Rejtő, Reform(év)fordulón, 20.

33 MNL OL, M-KS 288. f. 28/1966/8. ő.e. Submission on the guidelines of the new law on cooperatives. September 23, 1966.

34 Fóris, Mezőgazdasági termelőszövetkezeti törvény.

35 Varga, The Hungarian Agricultural Miracle, 190–95.

36 ÁAI Árpád Agricultural Cooperative. Box nr. 2. Minutes of the year-end assembly, January 19, 1970.

37 Csikai et al., Ötven év tükrében, 24.

38 Ferenc Cserkúti, “Merész tervek Szentesen. A termálvízzel fűtött üvegházak nagy hasznot hajtanak,” Népszabadság, April 7, 1970, 9.

39 See the “Chronology” in Bóth, “A hagyomány kötelez,” 265–69.

40 Mezőgazdasági Statisztikai Zsebkönyv, 230–31.

41 Márton Lovas, “Egy zárszámadás margórájára,” Gazdasági Figyelő, February 10, 1971, 10.

42 ÁAI Árpád Agricultural Cooperative. Box nr. 2. Minutes of the year-end assembly, January 27, 1973. 2–3.

43 At that time, the following people began working at the Árpád Cooperative: Gábor Hegedűs (seedling production), Levente György (livestock breeding), and the future president, Dr. János Lóczi (horticulture). Plant protection emerged as a new branch, led by plant protection engineer István Csölle.

44 Juhász, “Az agrárértelmiség szerepe.”

45 Csikai et al., Ötven év tükrében, 28–31.

46 József Tóth, “A termálenergia komplex felhasználása a szentesi Árpád Tsz-ben,” Csongrád Megyei Hírlap, February 6, 1974, 3.

47 Germuska, “Failed Eastern Integration.”

48 The Bábolna State Farm led by Róbert Burgert played a crucial role in the early phase of the technology transfer. András Schlett offers a well-articulated analysis. His monograph covers the whole socialist period of the Bábolna State Farm. Schlett, Sziget a szárazföldön, 35–45.

49 Varga, The Hungarian Agricultural Miracle, 201–12.

50 Csikai, “Kertészeti termelési rendszerek,” 109–13.

51 Ibid. 114–15.

52 After receiving his university degree in 1966, Miklós Csikai worked for a year at the Naaldwijk Research Institute in the Netherlands and at private gardeners in Westland. Author’s interview with Miklós Csikai, March 12, 2019.

53 Pető and Szakács, A hazai gazdaság, 433–39.

54 Among the state purchasing companies, its profile consisted of trading vegetables. This is what its name suggests, which is a kind of abbreviation of “vegetable sales.” It had a countrywide network.

55 Author’s interview with Sándor Márton, August 23, 2019.

56 Author’s interview with Imre Dimény. February 9, 2010. (Author’s files.)

57 Vilmos Taba, “Fóliás tájakon, IV.” Hajtatás, korai termesztés 11, no. 1 (1980): 20–27.

58 Csikai, “Kertészeti termelési rendszerek,” 110–12.

59 ÁAI Árpád Agricultural Cooperative. Box nr. 2. Minutes of the year-end assembly. February 7, 1976. 8.

60 “Termelőszövetkezeti zárszámadásokról jelentjük”, Csongrád Megyei Hírlap, February 7, 1987, 1–2.

61 Benedek Tóth, “Nagybani piac Szentesen. Sikeres a primőrök termelői értékesítése,” Népszabadság, July 31, 1984. 5.

62 ÁAI Árpád Agricultural Cooperative. Box nr. 14. Minutes of the management meetings, October 16, 1987.

63 Csikai et al., Ötven év tükrében, 28–31.

64 Author’s interview with Miklós Csikai, March 12, 2019.

65 ÁAI Árpád Cooperative. Minutes of the transformation assembly. August 7, 1992.

66 ÁAI Árpád Cooperative. Box nr. 1. Minutes of the general assembly. September 10, 1999.

67 ÁAI Árpád-Agrár Ltd. Box nr. 13. Minutes of the board’s meetings. December 6, 2001.

2021_3_Lazarevic

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Foreign Investments and Socialist Enterprise in Slovenia (Yugoslavia): The Case of the Kolektor Company

Zarko Lazarevic
Institute of Contemporary History, Ljubljana / University of Primorska, Koper
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Hungarian Historical Review Volume 10 Issue 3  (2021):556-580 DOI 10.38145/2021.3.556

In this article, I examine foreign investment in the socialist enterprise in the former Yugoslavia based on the case study of Kolektor in the context of the liberalized communist social and economic order. Foreign investments were allowed in the form of joint ventures. I present these investments from the viewpoint of economic reforms, the concept of socialist enterprise, and the concept of economic development, which enabled foreign investments and shaped regulation and the structure of foreign investments in Yugoslavia. The history of the case of Kolektor began at a time when Slovenia still belonged to the former Yugoslavia, which was arguably a liberalized type of communist economic system. This was during the Cold War, when both Europe and the rest of the world were divided essentially along the lines of the communist east and the capitalist west. The Kolektor Company was established in 1963 as a state socialist enterprise for the manufacture of the rotary electrical switches known as commutators. From the outset, the company tried to establish international cooperation to acquire modern technology. In 1968, it reached an agreement with the West German Company Kautt & Bux, which at the time was the technological and market leader in the production of commutators. Kautt & Bux invested in Kolektor and became an owner of 49 percent of the company. The investment proved very profitable for both partners. The Slovenian side got access to modern technology and expertise, and the German side got additional production facilities, skilled workers, and low-cost production, which increased its competitiveness on international markets.

Keywords: Yugoslavia, Slovenia, communism, commutator economic reforms, socialist enterprise, joint ventures

Introduction

In this article, I examine foreign investments in Yugoslav companies during the communist period. Yugoslavia was among the first communist countries to allow foreign investments in the form of joint ventures in 1967. Later, it was followed by other communist countries. Yugoslavia attracted a larger volume of foreign investments than all other communist countries put together. It differed from the other Eastern Bloc countries because its economic and political system was decentralized, the state was better integrated into the global economy, its foreign economic relations were liberalized, and individual companies were responsible for their own success. This paved the way for foreign investments once they were allowed. The system of self-management was introduced with reforms in the early 1950s. It prospered thanks to a significant level of decentralized decision-making at the political and economic level. In the middle of the 1960s, it was decided that foreign investments in Yugoslav companies should be allowed, together with the integration into the international division of labor. The decision was strategic and pragmatic. In close cooperation with foreign partners, domestic companies would get access to modern technologies and management know-how, and they thus would be better able to penetrate Western markets. Also, foreign investments were cheaper than the importation of foreign capital through state borrowing. After that, the idea of attempting to attract foreign investment persisted in the Yugoslav territory until the dissolution of the state in 1991. Over the course of a period of twenty years, regulations would keep changing, becoming increasingly favorable to foreign investment, depending on the political circumstances.

The article is divided into six shorter sections. The first section summarizes the economic reforms and development periods during the existence of communist Yugoslavia. The second section analyses the distinctive characteristics of Yugoslav companies, which must be taken into consideration if one seeks to understand the positions of foreign investors. The third section traces the institutionalization of foreign investments. The fourth focuses on the regulation of foreign investments with emphasis on the essential aspects of regulation and changes over time. The fifth section examines the scope of foreign investments in view of the sectoral structure, regional distribution, and origins of foreign investors. A detailed case study of foreign investment follows in the sixth section, specifically the Western German Kautt & Bux company’s joint venture with Kolektor from Slovenia. The case study illustrates the pattern of investment in a Yugoslav company and of cohabitation between a foreign partner and a self-management company. This company’s experiences, however, were not typical of the practice of foreign investment into Yugoslav companies. Its long-term success makes it an exception, as most of the joint ventures were of a comparatively short duration and were of limited expansion and innovation. Kolektor, rather, offers a good example of what the Yugoslav authorities envisioned and hoped for when they decided to allow foreign investors to partner with domestic enterprises.

Economic Models

Economic development in Yugoslavia can be divided into four periods, each of which saw the emergence of a distinctive economic model. The first one lasted from 1947 to 1951. This period saw the rise of a centrally planned economy. In other words, it was the period in which administrative planning was implemented according to the Soviet example. The top priority was to develop heavy industry even if it meant neglecting other sectors, including sectors which had a direct impact on people’s living standards. In the second period, central administrative planning was abolished (1952–1965). The plan became a mere orientation concerning how the economy was supposed to develop. Furthermore, it became polycentric, as the individual republics attained the right to specify the priorities when it came to their economic development. In the context of the goals specified in such a manner, the companies would supposedly pursue their interests. Partial competition among companies was enabled. Companies were allowed to establish horizontal connections, i.e., communicate among themselves according to their business interests. Thus, hierarchic communication with the ministries in the framework of the centrally planned company activities was abolished. With reforms, decision-making was divided between the political and economic level. Companies became responsible for their own success, and their leaderships could make business decisions autonomously. The new economic model emphasized the development of the consumer goods industry and intensive rather than extensive development, i.e., productivity growth, business efficiency, and the liberalization of international trade. The third period (1965–1975) was called the period of “market socialism.” It saw the use of so-called indicative planning. Companies set their own business objectives in line with the national economic development plan. The focus of economic policy was on boosting consumer spending and income growth. The strengthening of the secondary and tertiary sectors, the integration of Yugoslavia into the international economic space, and the international division of labor were also emphasized. The intention was to strengthen the functioning of the market and the productivity and efficiency of the economy, to increase the level of general education, and to enhance the role of business research and development, either independently of or in connection with the academic sphere. The fourth and last period (1976–1991) was characterized by the consolidation of “workers’ self-management.” A turning point came when the society and the economy were reorganized according to the principles of the so-called “contractual economy,” which was supposed to strengthen the influence of workers (through self-management) in the management of economic entities. From the strategic point of view, the country changed its model and focused on the promotion of basic industries, energy, and raw materials. Attention was also paid to export growth, the reduction of the deficit in the balance of payments, efficient energy use, higher productivity, and closing the regional and economic gaps. The general decentralization of decision-making altered the nature of social planning. The planned goals became a synthesis of the planning by different actors, including companies, associations, and public authorities. Due to measures which were taken to further decentralization, which in turn diminished the power of the state authorities (especially the federal ones), the role of the renamed Communist Party became very important. With its cells in all of the social and economic units, the Communist Party, the League of Communists of Yugoslavia (LCY), became an informal integrating element of a fragmented society and economy.1

Yugoslav Companies

Foreign investments were also determined by the structure and concept of socialist enterprises in Yugoslavia, where there was a system of ownership that was unique in the Socialist Bloc. With the abandonment of the centrally planned economy and the introduction of “workers’ self-management,” the concept of state ownership and hierarchical management of socialist enterprises was abolished as well. In the context of the reforms, companies were becoming responsible for their own success. They were able to establish connections and engage in cooperative business endeavors according to their own interests and the demands of their activities. The transfer of responsibilities to companies took place in the context of the general decentralization of the state. At the same time, the transfer to lower units also meant a change in the ownership concept. The concept of state ownership was replaced by that of “social ownership.” According to this concept, the company was the property of society, i.e., of the entire population. Meanwhile, the workers were intended to run the company. The concept of social property was linked to the concept of “workers’ self-management.” This meant that company employees had the right to manage the company, determine its activities, production volumes, sales prices, marketing strategies, investments, and the use of profits.2

In Yugoslavia, a company could be set up by a municipality, a republic, the federation, another company, a bank, or even a group of citizens. New companies could also be created by merging or splitting up existing enterprises. The founder was obliged to provide the necessary capital. Companies were autonomous in determining their business policies. The power in the company hinged on the working community. With their employment in the company, all workers acquired the right to comanage the company. The working community would elect the highest management body in the company: the “workers’ council.” The workers’ council decided on all business strategies and implementation orientations. It also appointed the company’s management, board of directors, and the director. Board members were accountable to the workers’ council. The director was appointed by the workers’ council. The decision was formally based on the council’s public call for candidates, but the local party leadership initially made the choice. The period of tenure was four years, and there were no limitations on the number of terms. The director managed and administered the company on behalf of and by the authority of the workers’ council. In his work, he had to pursue the interests of the “working community,” to which he was ultimately accountable. The director had the right and obligation to participate in the workers’ council meetings, but he or she was not supposed to play a decisive role. The question of the realistic distribution of power, responsibility, and authority in Yugoslav companies was crucial for foreign investment decisions. Individual directors would successfully lead companies through the strength of their personalities and persuasive abilities. However, the real power of the workers’ councils also had to be taken into account.3

The notion of workers’ self-management was not merely a matter of abstract conceptual thinking or disingenuous rhetoric. It had to be taken seriously in case of every intention of foreign investment, and the investments had to be negotiated with the company itself or with its management. On the other hand, Yugoslav companies were obliged to secure the consent of the authorities and political bodies. Another important issue also arises in connection with the roles of political bodies: that of political intervention in companies. Foreign investors needed to consider this possibility as well. As the reforms weakened the influence of the central authorities in companies, the influence of the party authorities within the given republic and district survived. The LCY had cells in every social organization, including companies. The political line would thus control the company and supervise the decision-making mechanisms and company management. As party members, the directors had a twofold responsibility. On the one hand, they were accountable to the employees, i.e., to the “workers’ council,” but they were also accountable (as noted above) to the local party leadership.4 In practice, this meant that there were formal and informal levels of decision-making which were sometimes complementary and sometimes conflicting. Meanwhile, the LCY had a monopoly on personnel policy. Decentralization also implied a transfer of social power. Corporate self-responsibility also meant that the social power of company managements grew in strength. The control exerted through the local Communist Party authorities at the company and municipal level was intended precisely to regulate this power. This was necessary to ensure that companies would pursue the overall social objectives rather than just their own aims. However, in this manner, the companies’ “self-management” and self-responsibility for their own economic success was systemically denied. Company leaderships would struggle to balance their political and economic performances, with the former often taking precedence. This dilemma was identified at the time by domestic critics, who also questioned the concept of market socialism.5

The Decision to Accept and Encourage Foreign Investment

Yugoslavia was the first socialist country to allow foreign investment in its economy. Hungary, Poland, Romania, and Bulgaria followed later.6 Due to the nature of the system, the investments could only take the form of joint ventures. The 1960s were an important period in the economic history of Yugoslavia (and Slovenia). They bore witness to a significant attempt to change the economic and social landscape. Economic reforms were implemented to make the economy more efficient, increase business incomes, and make the economy more competitive in foreign markets. Naturally, everything was done within the framework of the communist ideology, which meant that change was desirable, but only to the point where it did not threaten the existing fundamental postulates of the communist political, social, and economic order. Thus, in the process of phasing out the centrally planned model, the state started to shift some of the responsibility for economic success to businesses and local communities. It only allowed the market to function, but only within limits set by the state, and it refused to give up the mechanisms with which it controlled the economy. The state also promoted the integration of companies into the international environment. In principle, it supported integration into the international trade flows and the international division of labor. The internal and external trade regimes were gradually liberalized, and some measures were even taken to attract foreign capital.7

Foreign investment was one of the major development issues in this process. At the time, after the country’s accession to the General Agreement on Trade and Tariffs (GATT), following the adoption of the Great Economic Reform (1965), the Yugoslav authorities wanted to integrate the country into the international division of labor. The 1965 reform was one of the most comprehensive and profound of the Yugoslav economic reforms. After these reforms were adopted, the concept of market socialism was consolidated. At the time, it was clear that integration into the international division of labor also meant opening up the country to foreign investment. For a short time, a view prevailed according to which it was socially cheaper to allow foreign capital to enter domestic companies than to build economic development solely on foreign loans.8 However, the price of capital was not the only factor. The expectation was that domestic companies would thereby gain swifter access to modern technologies and, by leaning on foreign partners, enter foreign markets.9 It was also expected that the “workers’ self-management” would become stronger, the general economy and individual enterprises would become more efficient and profitable, and the pace of industrialization would accelerate. Furthermore, the balance of payments was also supposed to improve, as foreign investment would boost exports of higher-value products and help the country address its capital shortage. The issue of unemployment was pressing. The decision was adopted in a context of very high levels of recognized unemployment and increasing economic emigration to Western European countries. It was hoped that foreign investments would allow the country to create jobs more quickly.10

Regulation of Foreign Investments

Foreign investment was regulated by specific legislation which was adopted in various stages. At the initial stage, acts which paved the way for joint ventures were adopted. In the subsequent stages, more detailed regulation of the relationships followed. The process started in 1967, when an act was adopted to tax the profits of foreign companies that invested in Yugoslav companies. A second act limited the foreign investor’s share. The domestic company had to hold the majority in the joint venture (at least 51 percent). Foreign investment was not allowed in banking, the insurance industry, domestic transport, trade, and public utility services. The domestic and foreign partner had to conclude a joint venture agreement, define the purpose of the agreement, and determine the mutual relations in terms of capital, management, cooperation, operations in domestic and foreign markets, and, of course, the division of profits.11 The domestic company had to obtain the informal consent of the republic’s authorities even to enter the initial negotiations. After the conclusion of the agreement, it had to be sent for approval and entry in a special register of such companies at the Federal Ministry of Economy in Belgrade. The foreign partner was guaranteed certain rights under the law: the right to retain ownership of its capital contribution and to sell it, the right to a proportionate share of the profits, the right to comanage the company, and the right to access all documentation. It was also very important that the foreign partner had the right to repatriate the majority of its share of the profits. In summary, foreign investors were allowed to manage the company and participate in it based on ownership (investment). Rights went hand in hand with duties. Thus, the foreign partner had to reinvest at least one fifth (20 percent) of the profits in the domestic company or invest them in a Yugoslav bank at the usual interest rate. The foreign partner also had to pay the required taxes: a profit tax of 35 percent, which was supposed to be a more favorable tax rate than in Western European countries, where most of the potential interest in investing in Yugoslav companies was expected to be found.12

The 1970s were a decade of contradictions. In 1971, although the requirement to reinvest part of profits was abolished, the foreign investor could repatriate only one-third of the income earned by exports after having paid the relevant taxes. The individual republics were allowed to set their own tax rates on foreign investments. In 1973, long-term investments and the joint and several liability of Yugoslav companies in joint ventures with foreign investors were regulated in more discouraging detail. In June 1976, conditions for foreign investments were tightened. Only foreign investment aimed at exports for foreign markets would be approved. Contracts needed to be more precise. The volume of exports and the currencies had to be specified for foreign investors to receive their profits. The rights of joint management bodies were also limited in the sense that they were not allowed to interfere with the “self-managing” structure of companies. The responsibility to determine business policy was transferred to work councils. This limited the foreign investor’s right to manage the company. These repeated changes limited growth in foreign investment.

The legislative changes of April 1978 were again more favorable to foreign investment, as special protections were granted to foreign investors. This time, the legislature put foreign investors on an equal footing with domestic companies in terms of the right to manage. The rights of the company’s joint management board were laid out in detail. In addition, foreign investment in banking was allowed, which was to be regulated by a special act. Foreign investment in the insurance industry, trade, and public utility services remained prohibited. A provision that allowed foreign investors to repatriate half of their export profits was important for them. The next step was taken in 1984, when ownership restrictions were lifted. Foreign investors could now also become majority owners. The last change dates to 1988, when a new foreign investment act completely freed up foreign investment. Prohibitions in the military industry, rail and air transport, telecommunications, the insurance industry, and media remained in place. The act put foreign investors on an equal footing with domestic companies in terms of tax reliefs and government incentives. The foreign investor acquired all management rights and the right to transfer all profits, and collective agreements would be concluded with the employees.13

Foreign Investments in Yugoslavia

The Yugoslav joint ventures policy attracted the attention of the international business, academic, and political public. The number of articles and expert analyses on the subject was considerable. This had an impact on the flow of capital into Yugoslavia. Yugoslavia succeeded in attracting investments from the most technologically and economically advanced countries. The data from 1980, compiled by the OECD, indicate that the volume of foreign investment was gradually increasing.14 Among the industrial sectors, metalworking, the chemical industry, and transport equipment manufacturing attracted the most investment. Despite the constantly changing regulatory measures concerning joint ventures, the political-ideological prejudices in the country, and the actual constraints of the political and economic system, the volume of foreign investment should be deemed only a limited success, since its total value remained a small share of capital in all sectors except metal production (see Table 1). The interest from foreign private Western companies was still considerable, especially those that had already established cooperation with Yugoslav companies. The Western companies’ motives for investing in Yugoslav companies varied and, above all, included the low price of labor and the tax advantages, which allowed for the acquisition of the Yugoslav market, sales through Yugoslav companies to other communist countries, and competitive exports to Western markets due to the low price of labor. As a rule, investments would be proposed by Yugoslav companies.15 The main motivation of foreign companies was, therefore, further growth, profitability, and export opportunities to third markets. Foreign companies that strived to understand the Yugoslav ideological-political reality were successful at investing. A survey of a sample of Western companies in Yugoslavia showed that investments in Yugoslav companies met their expectations. Foreign companies would follow several investment goals. The relatively lower return on investment was compensated for by the increase in exports to other communist countries and the conquest of the Yugoslav market.16

While foreign investors were evenly distributed, most came from countries that were also Yugoslavia’s largest foreign trade partners. The main players were companies from the contemporaneous European Economic Community. Unsurprisingly, Germany and Italy were in the first place (see Table 2). They were followed closely by companies from the United States of America, though only in terms of the number of contracts concluded. However, the United States was the top investor by far in terms of capital invested due to their heavy investment in the oil refining industry.

 

Table 2. Origin of foreign investors in Yugoslav enterprises, 1968–1980

Countries of origin

Number of contracts

Foreign capital invested (millions of dinars)

Share of total foreign capital

USA

30

3,368.0

32.8 %

UK

12

1,777.8

17.3 %

Switzerland

19

1,637.1

16.0 %

West Germany

52

1,123.0

11.0 %

Italy

31

937.6

9.1 %

France

11

290.0

2.8 %

Austria

7

254.1

2.5 %

Sweden

6

223.3

2.2 %

Luxembourg

4

126.0

1.2 %

Belgium

6

124.4

1.2 %

Netherlands

3

75.6

0.7 %

Others

17

402.2

3.2 %

 

Source: Artisien and Buckley, “Joint Ventures in Yugoslavia,” 115.

While foreign investments in Yugoslav companies were territorially dispersed throughout the country, they were also regionally concentrated. The idea of the Yugoslav economic development planning that foreign investment would contribute to the more rapid development of the underdeveloped republics was not realized. Most joint ventures were secured by companies from the developed regions of Slovenia, Croatia, and Serbia (see Table 3). As the legislation allowed it, a kind of “competition” emerged to attract joint ventures. The underdeveloped republics offered lower tax rates to attract a higher share of foreign investments. Montenegro, Vojvodina, and Kosovo set a tax rate of 10 percent. The Kosovo authorities offered an even more reduced rate of only 5 percent for investments in Kosovo’s underdeveloped municipalities. Serbia and Macedonia set tax rates of 15 percent and 14 percent, respectively. In Serbia, any foreign investor could benefit from a half tax rate if they invested in economically less developed areas. Slovenia and Bosnia and Herzegovina set their tax rates at 20 percent. Croatia taxed foreign investors more, at 35 percent. However, it also recognized reduced rates, for example, in the case of investments in tourism activities, the rate was only 5 percent for the first five years and 20 percent thereafter.17 However, through tax policy alone, the underdeveloped republics could not make up for the advantages of the developed republics, which offered a better educated and experienced workforce, better infrastructure, more efficient companies, and better integration into the international economic space.

 

Table 3. Regional distribution of foreign investments in Yugoslavia 1968–1980

Location

Number of joint ventures

In millions of dinars

Share

Serbia proper

41

2,589

30.9 %

Croatia

34

2,585

30.9 %

Bosnia-Hercegovina

29

1,186

14.2 %

Slovenia

43

1,026

12.4 %

Vojvodina

9

470

5.6 %

Macedonia

6

184

2.2 %

Kosovo

3

180

2.2 %

Montenegro

2

134

1.6 %

 

Source: Prinčič, “Tuja naložbe,” 116.

In the individual republics, special bodies were established to attract foreign investments. In Slovenia, these bodies were a part of the Chamber of Commerce and the state administration. The Chamber of Commerce established a Foreign Capital Investment Commission to provide legal and economic information to domestic and foreign companies and to assist them in making foreign investments. The same role was performed by the Work Group on Foreign Investments of the Ministry of Economic Cooperation with Foreign Countries of the Socialist Republic of Slovenia.18 At the international level, a special organization called the International Investment Corporation for Yugoslavia (IICY) was established to provide support for interested foreign companies. The project idea was developed in the Yugoslav banking circles to facilitate and purposely promote foreign investments in Yugoslav companies. In November 1968, a group of Yugoslav bankers, in cooperation with the International Finance Corporation of the World Bank Group (IFC), initiated consultations about the new institution. The response among Western bankers was sufficient for a decision to set up an institution aimed at providing assistance for private enterprises regarding their cooperation with Yugoslav companies. It would help them find business partners and raise the necessary capital in the form of loans or venture capital. The primary objective was to bring modern production techniques and management know-how to Yugoslavia. The IICY became operational in December 1969. It was based in London, Europe’s largest financial center, but registered in Luxembourg for tax reasons. The founding capital in the amount of 12 million US dollars was contributed by 12 Yugoslav and 39 foreign banks, with the assistance of the International Finance Corporation. The founding banks described the new institution as a “pioneering type of investment company, through which private business will invest in joint industrial, agricultural and tourism and other services ventures in Yugoslavia.” The largest shareholders included Yugoslav banks and banks from Austria, Germany, Switzerland, France, Italy, and the Netherlands, i.e., from the countries with which Yugoslavia had already developed economic cooperation. However, financial institutions from the USA, UK, Sweden, Japan, and Kuwait were among the shareholders as well. In the early years, the IICY played an important role in attracting foreign capital to Yugoslavia. By 1973, it had participated in 22 percent of the total investments and provided capital support for these investments. It also invested in its own name, partly in the form of loans and partly in the form of risk capital. Its representatives ensured that investments were balanced regionally and by sector. As the Yugoslav banks and their international activities expanded, the IICY’s importance gradually diminished, as had been expected would happen when it was founded.19

 

 

“We Worked in Socialism, but We Need to Act and Think as if We Were in Capitalism.”20 The Case of the Joint Venture between Kolektor and Kaut & Bux

The Kolektor Company was established in 1963 as a state socialist enterprise for the production of commutators. From the outset, they tried to establish international cooperation in order to acquire modern technology. In 1968, when for the first time the joint ventures were allowed, Kolektor made an agreement with the West German Company Kautt & Bux, which at the time was the technological and market leader in the production of commutators. Kautt & Bux invested in Kolektor and became the owner of 49 percent of the company. The investment proved very profitable, as both partners benefited. The Slovene side got access to modern technology and expertise, and the German side got additional production facilities, skilled workers, and low-cost production, which increased its competitiveness on international markets. The German side also got the exclusive right to handle marketing. Kolektor was only allowed to sell products under its own brand in the communist part of Europe. The investments in development and technology were always very high, and both partners were obliged to make them. As a foreign partner, Kautt & Bux had to invest at least 20 percent of its profit in order to be allowed to export the rest of its profits. Both partners also made a commitment to decide jointly on reinvesting the profits and on additional investment above the legally set limit of 20 percent. Kautt & Bux regularly reinvested the generated profits. The repatriation of profits represented a mere 2 percent of the profit per year.

The main threat to cooperation with foreign partners was the system of management of Slovenian and Yugoslav enterprises. It was based on the ideology of socialist self-management, according to which all decisions on business processes were to be entrusted to the “workers council.” In Kolektor, they had to deal with this obligation on a daily basis. The company tried to be flexible. On the one hand, they insisted on contractual provisions, but on the other, they strove for balance with the Yugoslav provisions on self-management. Fortunately, Kautt & Bux was equally pragmatic. Two parallel “mind” structures were thus pragmatically established in Kolektor. They differed completely in their origin, backgrounds, and purposes. The “communist” and “capitalist” structures and methods of management intertwined in the company’s operations. The latter structure eventually prevailed. Jožica Velikajne, a long-standing associate of the company, described the split personality of the company: “Half of the time, we lived in socialism and the other half in capitalism.” But a pragmatic solution was found which was respected by both sides and which enabled long-lasting cooperation. With the entering of German investors, Kolektor began to undergo a process of deep economic, social, and cultural changes. Kolektor was partly excluded from the local environment. Kolektor’s management structure was different. It was led by two codirectors, one from Germany and one from Slovenia. Decisions could be made only with the agreement of both sides. Kolektor as a company was faced with an urgent need to adapt to western, namely German business standards and habits, well also dealing with the characteristics of the local communist environment.

Kautt & Bux assured itself control over management of the company and thus protected its interests, but this indirectly brought it into a “systemically built-in” conflict with the self-management system. This is why it was also ready to give certain concessions to the Slovene factory. In one of the provisions, Kolektor received an assurance that Kautt & Bux would guarantee each year a minimum volume of sales of Kolektor commutators on foreign markets. This was a great achievement for the factory, as it made a much-desired expansion possible. They could thus use the revenues from exports to finance the modernization and expansion of production capacities and the import of special tools and indispensable semi-finished parts. Both partners also made a commitment to decide jointly on reinvesting the profits and on additional investment above the legally set limit of 20 percent.

In line with the existing legislation, the contract laid down that the company would be managed by a joint management committee with a full mandate to run the company. Yet the self-management organization of the company had to remain intact. But once again, Kautt & Bux got a concession here. At its request, a provision was added to the contract according to which “the supreme self-management body,” i.e., the “workers’ council,” had to respect all contractual provisions and all decisions taken by the joint management committee. In this manner, the German partner assured itself in advance of the protection of its interests.

Another part of the process of establishing cooperation between the two companies and entering into a joint venture was a financial check-up of the company, which took place in November 1968. The German partner was interested in the structure and method of Yugoslav bookkeeping and accounting, including its everyday practices and categories. It wanted to check the credibility of the financial statements of the Kolektor company. It sent to Kolektor a group of three accounting and tax experts. Their report confirmed the credibility of the financial statements. They even concluded that the bookkeeping and accounting at Kolektor was very good and precise in every detail. The auditors, however, noted certain terminological differences stemming from the Yugoslav system and accounting standards. They recommended standardizing the terms or specifying clearer definitions of individual terms so that their meanings would not be lost in translation. They were extremely satisfied with the financial control exerted by the authorized state services, in particular the audit service of the central bank. They even found a good feature in the management structure of Yugoslav enterprises. They believed that the controlling authority of workers’ councils was a good solution, as such internal control largely prevented the possibility of personal profiteering. They eventually reminded the accounting service of the obligation to send quarterly financial statements to Stuttgart. Thus, the accounting service was subject to additional control. But it was very important that the representatives of Kautt & Bux trusted the accounting service and did not question the credibility of its reports.

Kolektor was one of the first cases of an investment by a Western European partner in a self-managed socialist company in Slovenia and even in Yugoslavia. There were, understandably, many ideological suspicions and idle fears, which were also reflected within the company. Any close connection with a foreign partner was met with great mistrust and concealed opposition, as is evident from the minutes of the meetings of the workers’ council. At its session of July 9, 1968, the council had on the agenda the approval of the contract with Kautt & Bux. After the director read the contract and provided an extensive interpretation of individual provisions, all the hidden fears, distrust, objections, and reservations came to the surface. He was also assisted by the president of the municipality, whose presence at the meeting gave the agreement wider political support and the backing of the local political environment. It was the president who stressed several times that the contract was not the type of contract which allowed the exploitation of workers, and thus he rejected in advance the suspicions that could be felt from the tone of the speakers. The fear stemmed largely from the difference in the levels of wages in Germany and Slovenia and the reservations regarding the real prices of supplied raw materials and semi-finished goods. In modern terms, this meant that some of them saw in the envisioned partnership the danger of the effect of transfer pricing which Kautt & Bux could turn to its advantage in terms of its profit levels. The other reservations concerned technology. Some members were quite impatient and objected to the gradual nature of the transfer of production. According to the plans at the time, they were first to produce commutators which required only minor adjustments to production and only later to switch to the production of more demanding types. After a lengthy discussion, they nevertheless reached a decision that Kolektor should sign the contract.

According to the contract, the Kolektor would invest all its available assets, and the foreign partner would invest cash, machinery, tools, the necessary know-how, experience, and goodwill. The investment ratio between the partners was at the upper limit what was allowed: Kautt & Bux could only obtain a 49 percent equity stake. Although the German partners wanted a majority stake, they had to accept this as the only possible option. But they insisted on a provision stating that, were Yugoslavia to adopt new legislation concerning foreign investment, Kolektor would agree to each of the two parties holding a 50 percent stake. The foreign partner also required additional assurances of the safety of its investment. They therefore negotiated the right to cosign any contract. Each contract had to be cosigned by a representative of Kautt & Bux’s management. The term “codirector” was used in the contract. When responding to the ideological accusations regarding this delicate issue of a “codirector,” Kolektor successfully explained to the authorities that the term itself was merely a “terminological concession.” They explicitly assured that it would not have any consequences for the management of the company, as all other management structures typical of a socially self-managed company would remain in place. These explanations notwithstanding, this provision constituted a significant change in the structures and methods of company management and business.

Both partners were pragmatic enough that the cooperative undertaking proved very successful. In the period beginning with the conclusion of the contract and ending in the early 1980s, production and exports grew at an average annual rate of 12 percent. By the mid-1970s, the volume of production surged around eightfold, and around half of all commutators produced were sold to foreign markets through Kautt & Bux. The share of production for the foreign partner was slowly rising, and Kautt & Bux constantly exceeded the purchase value of commutators set out in the contract. Kolektor became a supplier to numerous European companies, including Philips, Bosch, AEG, Siemens, Vorwerk, and Perles. Moreover, thanks to the new technology, the door to the Yugoslav market was also opened wide. Kolektor had an 85 percent market share of the domestic market.

Kolektor increased its production, technology, and market share rapidly. It also constantly invested in research and development, and it enjoyed successes with a few patents which enabled it to lower production costs substantially. Kolektor also improved the educational qualifications of its employees. At the end of 1980, Kolektor has already surpassed Kautt & Bux by volume of production and overall operation, market share, and profitability. Kolektor went from being a recipient of knowledge to an innovator, a company which generated its own knowledge and started to base its further growth on this knowledge.

Then, in 1988, the first agreement, which had been signed 20 years earlier, came to an end. After initial disagreement, a new contract was finally signed which was very similar to the first agreement from 1968. But there was one important difference. Kolektor would be allowed to sell in markets where its German partner did not have its own company for the production or sale of commutators or its own sales agents. Thus, a small window opened for Kolektor for independent marketing with its own brand.

The 1990s were the challenging years for Kolektor and Kautt & Bux. The transition period in Slovenia and the business troubles faced by Kautt & Bux created a new context. During the post-1989 transition, it was finally possible to transform the Kautt & Bux share in Kolektor into a pure capital investment. Kautt & Bux achieved a majority share, 51 percent, with the lease of the production line to Kolektor. It was stipulated that Kautt & Bux’s majority share should be reduced after Kolektor had paid off the production line. Kolektor did that in two years, so the share of Kautt & Bux decreased to 50.01 percent. Kautt & Bux at that time still held the exclusive sales and marketing rights for Kolektor’s products on Western markets. Kautt & Bux regularly used its majority share in Kolektor as collateral in different credit transactions. In the new contract, there was a provision which later became crucial. Kautt & Bux agreed that for any kind of decision, a three-quarters majority of shareholders was required. This was a concession given to Kolektor in order to protect the interests of the Slovenian side.

In the beginning of 1990s, Kautt & Bux was overburdened with debts, lagging behind Kolektor technologically, and losing its competitiveness, and its market share was in decline. In fact, its business performance was completely dependent on the profitability of Kolektor. Kautt & Bux was at the verge of insolvency. Due to the marketing rights which Kautt & Bux held, which meant that it had direct contacts with customers, Kolektor had an interest in helping Kautt & Bux ease its solvency problems. However, in 1994, the efforts to keep Kautt & Bux afloat proved futile. In fear for its future, Kolektor cancelled the agreement with Kautt & Bux, since Kautt & Bux was not in position to ensure the selling channels anymore. Within the customer’s network, Kolektor was already recognized as reliable, innovative, and excellent producer of commutators. Although Kolektor faced initial troubles, it successfully managed to establish direct ties with its customers and build partnerships with them.

Simultaneously with the decline of Kautt & Bux, another process was going on, specifically, the privatization of Kolektor, or to be more precise, the privatization of Kolektor’s 49.99 percent share, which was in state/social ownership. By the time of Kautt & Bux’s bankruptcy, privatization based on the concept of broad employee co-ownership had started. After a very complicated procedure, two newly stablished companies (FI and FMR), owned by 800 employees with a deciding role in management, privatized the Slovenian part of Kolektor.

After Kautt & Bux declared bankruptcy, there was an offer to the Slovenian side to take over the Kautt & Bux share in Kolektor. At the time, however, the Slovenian side simply did not have enough founds for such a takeover. Finally, Kautt & Bux was taken over by Kirkwood Industries, an American commutator manufacturer, in February 1994. In addition to Kautt & Bux’s total assets, Kirkwood also took over slightly more than a 50 percent share in Kolektor. Kirkwood entered the takeover procedure of Kautt & Bux, and Kolektor unprepared. Kirkwood’s management expected to gain total control of the company. However, they were soon faced with reality. They found out about the contractual provision concerning the need for the assent of a three-quarters majority of shareholders for the adoption and enforcement of decisions. The bankruptcy administrator in Germany had obviously withheld this important information from Kirkwood.

In the 1990s, when Kirkwood acquired a share in Kolektor, Kolektor became even stronger and more independent. By using modern technology, it substantially increased its production capacity. The volume of production surged by 47 percent in the second half of the 1990s, from 66 million to 107 million commutators. In the same period, the volume of sales was up by 40 percent. The company started to establish commercial branches and production facilities in different countries (Germany, USA, Brazil, Mexico, South Korea, China, and Bosnia). In the end, Kolektor even bought Kautt & Bux.

From the perspective of the day-to-day realities, the story was not so smooth. The Kirkwood era at Kolektor was marked by huge misunderstandings concerning the future of both companies, since they were also competitors on the most important markets. The Kautt & Bux and Kolektor management were on close and friendly terms. They trusted each other and were partners. In Kolektor’s relations with Kirkwood, there was no sign of that spirit. From the outset, Kirkwood tried to subordinate Kolektor and degrade it into being a plain production plant, without any other function. This was completely unacceptable for the Slovenian side. Kirkwood attempted to acquire additional shares in Kolektor, but it failed, and it also underestimated the mutual loyalty in the local environment. After this failure, Kirkwood lost interest in Kolektor and in the European market. They offered Kolektor’s owner the option to buy out Kirkwood’s share. Slovenian owners agreed. They finished the procedure in 2002. At the same time, Kolektor also purchased the German company Kautt & Bux from Kirkwood and thus completely dominated the European market.21

Conclusion

Yugoslavia was the first communist country to allow foreign investments in the form of joint ventures as early as the second half of the 1960s. The decision was made as part of the broad reform efforts of 1965. This was a period when the reformist wing of the LCY was dominant. The decision to allow foreign investments was part of the effort to modernize technology and management in the Yugoslav economy. The aim was to further Yugoslav integration into the global economy and the international division of labor and also to enable its competitive entry into the Western markets. Allegedly, the advantages for foreign enterprises of investing in Yugoslavia were the relatively lower investment costs due to cheaper labor and favorable tax rates, satisfactory infrastructure, proximity to the Western markets, a relatively extensive domestic market, and the possibility of exports to third markets, especially the Eastern Bloc countries. This was a pragmatic approach to making the domestic economy more efficient. However, the representatives of the reformist wing, even before they were removed from their positions at the beginning of the 1970s, had to take into account the political realities and the prevailing ideological orthodoxy. Therefore, the regulation of foreign investment was a compromise between pragmatism and the ideological constraints of the communist regime. For foreign investors, the security of their investments, shares and management of joint ventures, and repatriation of profits were vital considerations. There were no ideological prejudices regarding the security of investments. This interest was recognized by the authorities, but there were greater concerns about the co-management of companies and the repatriation of profits. As of the mid-1970s, ideological restraints were tentatively weakening, and the regulation of foreign investments was gradually removing the constraints imposed by the self-management political and economic system. In the late 1980s, Yugoslavia fully liberalized foreign investment. However, at that time, the country’s profound economic and political crisis drastically undermined the efforts to encourage foreign investments in the Yugoslav economy through liberalized regulation.

By 1980, Yugoslavia had managed to attract 200 joint ventures, which meant an average of around 15 foreign investments per year. These investments were rarely extensive, which attests to the caution of foreign investors when it came to joint ventures. 200 foreign investments were not much considering the size of the national economy, but they were a lot for a country with a communist system and regulatory restrictions. Research has shown that foreign investors had no problems with the Yugoslav self-managed corporate structure as long as the local or republic party leadership did not interfere. Investors received half of the management rights, even if they had a smaller share of the capital. Thus, both sides needed to seek consensus to make business decisions. A sort of an informal pattern emerged where the Yugoslav side had more say in setting the employee wages, determining the pricing policy on the domestic market, and focusing on integration into the local environment and relations with the local supplier network. Meanwhile, the foreign partner had a decisive say regarding the technology, the product range, the organization and quality of production, marketing, and sales on the Western markets. Together, they made decisions on recruitment, employee training, and marketing on the domestic market and in other communist countries. The experiences of foreign companies were mostly positive. The self-management of the Yugoslav companies was also not an obstacle. The qualities of the leading operational personnel of both partners were more crucial. The concerns of many investors regarding subordination to the workers’ council as the supreme governing body of Yugoslav companies were unfounded. As a survey among foreign investors revealed, the workers’ councils in joint ventures were more of an advisory body, while the decisions were made by the joint management board.22

The volume of foreign investments shows that the expectations of the Communist Party’s reform wing were justified and that foreign investment could be an important driving force for swifter economic development and the state’s integration into the international economic space.23 However, the restrictions put in place by the communist regime were severe. The ideological-political, social, and economic dilemmas related to foreign investments are evident from the case study presented here. The example of the Kolektor company shows that pragmatism was also needed by foreign investors and domestic companies in their daily business practices. The case of Kolektor also shows that foreign investment in a self-managed enterprise could be very successful when long-term objectives were given emphasis and there was minimal political interference, as was often the case in Slovenia.

As we have already pointed out, Kolektor was not a typical example, but the question remains as to how much of its long-term success was made possible by the investments made by its West German partner. The success of a company cannot simply be attributed to one or two factors. The answer lies in several arguments and their mutual interaction in a historical time and space. Each company is a specific, unique story. It takes place in a specific social context in combination with several favorable circumstances.

The presence of the foreign partner was no doubt a very important factor in Kolektor’s success. It put Kolektor in a specific position and prevented any foreign interference. As for internal relations, here the foreign investor had an important controlling function. Dependence on the foreign markets guaranteed by Kautt & Bux and the ensuing steady incomes were advantages that could not be ignored. The need to adhere to the Western economic standards through Kautt & Bux also had a positive impact on the performance standard of the employees and the leading managers. The foreign partner assured a high level of investment. First, the high investment stemmed from the entry of the foreign partner and the requirements of the Yugoslav legislation, but later, they became a necessity guaranteeing technological progress and growth in the market share. Both sides were aware of this. The level of investments in development (knowledge), technology, and production were constantly high. Kolektor’s success was founded on massive cost-competitive production in the constantly expanding electric motors market.

Another important element was the stability of management and teamwork. In the period between 1968 and 1994, there were only two Slovenian directors and one German director. This contributed to the necessary predictability of the management and its approach to the business. Long-term goals had priority over short-term goals. This was respected by the foreign partner. Kolektor was a company which from the outset had a clear strategic orientation and clearly defined, realistic, and measurable goals. The loyalty of employees to the company should also be mentioned. The level of employees’ identification with the company was high for a long time. The company tried to understand the employees and their families and help them meet their needs. This has been a constant feature of the company’s policy of social responsibility, regardless of which decade of Kolektor’s development we are looking at. Social responsibility was a key feature in the concept of Yugoslav enterprise, as other cases clearly show.24

Unlike most of the others joint ventures in Yugoslavia, the collaborative undertaking between Kolektor and Kautt & Bux was successful due to pragmatism of the partners, both the foreign and the domestic, and the pragmatism of local authorities, which was very important. Local party and administrative authorities respected the new reality at Kolektor, which was established after the entry of a foreign partner. Primarily, they were interested in economic performance, since Kolektor became an important employer and contributor to the development of the local community.

Bibliography

Archer, Rory, and Goran Musić. “Approaching the socialist factory and its workforce: consideration from fieldwork in (former) Yugoslavia.” Labor History 58, no.1 (2017): 44–66. doi: 10.1080/0023656X.2017.1244331

Artisien, Patrick F. R. Joint Ventures in Yugoslav Industry. Aldershot: Gower, 1985.

Artisien, Patrick F. R., and Peter J. Buckley. “Joint Ventures in Yugoslavia: Opportunities and Constraints.” Journal of International Business Studies 16, no. 1 (1985): 111–35. doi: 10.1057/palgrave.jibs.8490445

Bićanić, Rudolf. Economic Policy in Socialist Yugoslavia. Cambridge: Cambridge University Press, 1973.

Bozescu, Petru. “Joint-Ventures in Eastern Europe.” The American Journal of Comparative Law 32, no. 3 (1984): 407–47. doi: 10.2307/840423

Bučar, France. Podjetje in družba [Enterprise and society]. Kranj: Moderna organizacija, 1972.

Chittle C. R. “Direct Foreign Investment in a Socialist Labor-Managed Economy: The Yugoslav Experience.” Weltwirtschaftliches Archiv 111, no. 4 (1975): 770–84.

Conner, James. “Joint Ventures in Yugoslavia.” The international Lawyer 10, no. 1 (1976): 45–53.

Conner, James. “Yugoslavia: Laws on Joint Ventures and the Transfer of Technology.” International Legal Materials 18, no. 1 (1979): 229–71.

Dyker, David, Yugoslavia – Socialism, Development and Debt. London: Routledge, 1990.

Flakierski, Henryk. The Economic System & Income Distribution in Yugoslavia. London: M.E. Sharpe Publisher, 1989.

Gnjatović, Dragana. Uloga inostranih sredstava u privrednom razvoju Jugoslavije [The role of foreign loans in economic development of Yugoslavia]. Belgrade: Ekonomski institut, 1985.

Investiranje stranog kapitala u jugoslovenska i talijanska poduzeća [Foreign investment in Yugoslavia and Italian enterprises]. Rijeka: Ekonomski fakultet Rijeka, 1970.

Lamers, E.A.A.M. Joint Ventures Between Yugoslav and Foreign Enterprises. Tilburg: Tilburg University Press, 1976.

Lazarević, Žarko. Kolektor: 50 years 1963–2013. Idrija: Kolektor, 2013.

Milutinovich, Jugoslav, Glen Boseman, and Danica Vrbanovich. “Investment in Yugoslavia: Western Opportunities and Difficulties.” Management International Review 15, no. 1 (1975): 51–60.

Patton, Donald, and Do Anh-Dung. “Joint Ventures in Yugoslavia.” Management International Review 18, no. 4 (1987): 51–63.

Prinčič, Jože. “Direktorski položaj v pogojih socialističnega gospodarstva 1945–1990” [Being director in socialist economy 1945–1990]. Prispevki za novejšo zgodovino 47, no. 1 (2007): 185–97.

Prinčič, Jože. “Tuje naložbe v slovenskem gospodarstvu v času druge Jugoslavije (1945–1991)” [Foreign investment in Slovene economy in Yugoslavia 1945–1991]. Prispevki za novejšo zgodovino 42, no. 1 (2002): 109–20.

Prinčič, Jože. V začaranem krogu [In bewitched circle]. Ljubljana: Cankarjeva založba, 1999.

Ramnath, Narayanswamy. “Yugoslavia: Self-Management or Mismanagement?” Economic and Political Weekly 23, no. 40 (1988): 2052–54.

Sukijanović, Miodrag, and Djura Vujačić. Industrial Cooperation and Joint Investment Ventures Between Yugoslav and Foreign Firms. Belgrade: Jugoslovenski institut za ekonomska istraživanja, 1968.

Woodward, Susan. Socialist Unemployment – The Political Economy of Yugoslavia. New Jersey: Princeton University Press, 1995.

1 Ramnat, “Yugoslavia: Self-Management”; Prinčič, “Tuje naložbe”; Woodward, Socialist Unemployment, 165–90; Bićanić, Economic Policy, 192–210; Flakierski, The Economic System; Dyker, Yugoslavia – Socialism, Develepomnet, Debt, 19–90.

2 Conner, “Joint Ventures in Yugoslavia,” 46.

3 Milutinovich et al., “Investment in Yugoslavia,” 53.

4 Prinčič, “Direktorski položaj.”

5 Bučar, Podjetje in družba, 109–20.

6 Bozescu, “Joint-Ventures in Eastern Europe.”

7 Prinčič, V začaranem krogu, 117–32.

8 Gnjatović, Uloga inostranih sredstava, 90–93.

9 Prinčič, V začaranem krogu, 117–32; Prinčič, “Tuje naložbe.”

10 Chittle, “Direct Foreign Investment,” 771–73.

11 Sukijanović and Vujačić, Industrial Cooperation, 22–38.

12 Investiranje stranog kapitala.

13 Prinčič, “Tuje naložbe,” 112–19; Artisien and Buckley, “Joint Ventures in Yugoslavia,” 117–20.

14 Artisien and Buckley, “Joint Ventures in Yugoslavia,” 114–17.

15 Patton and Do, “Joint Ventures in Yugoslavia,” 53.

16 Lamers, Joint Ventures Between Yugoslav and Foreign Enterprises, 205–16; Artisien and Buckley, “Joint Ventures in Yugoslavia,” 120–32.

17 Artisien, Joint Ventures in Yugoslav Industry, 115.

18 Prinčič, “Tuja naložbe,” 117.

19 Lamers, Joint Ventures Between Yugoslav and Foreign Enterprises, 216–19; Patton and Do, “Joint Ventures in Yugoslavia,” 54.

20 Jožica Velikajne, a former employee of Kolektor, on the joint venture with Kautt & Bux.

21 Lazarević, Kolektor.

22 Artisien, Joint Ventures in Yugoslav Industry, 170–73, 188–93.

23 Gnjatović, Uloga inostranih sredstava, 90–93.

24 Archer and Musić. “Approaching the socialist factory and is workforce,” 44–66.

 

Table 1. Foreign investments by economic sector, 1968–1980

Sector

Number of contracts

Total investments (millions of dinars)

Share of capital

Food, Drinks, and Tobacco

17

2,577

5.5 %

Chemicals and Allied Industries

27

5,843

12.5 %

Industries in Which Metals Were Used

17

2,269

4.8 %

Production of Metals

12

22,218

47.8 %

Wood and Paper Industry

8

3,094

6.7 %

Transport Equipment

17

5,860

12.6 %

Electrical Engineering

14

1,395

2.9 %

Rubber Industry

8

2,178

4.7 %

Other Industries and Activities

44

1,137

2.5 %

 

Source: Artisien and Buckley, “Joint Ventures in Yugoslavia,” 116.

2021_3_Korniienko

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Ukrainian Fashion Houses as Centers of Soviet Fashion Representation

Olha Korniienko
Ukrainian Fashion History Digital Archive
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Hungarian Historical Review Volume 10 Issue 3  (2021):495-528 DOI 10.38145/2021.3.495

The study examines Soviet fashion houses as fashion corporations with an extensive structure and a certain autonomy which served as centers for the development and representation of Soviet fashion. These state institutions were created in the capitals and large cities of the Soviet republics. The Moscow All-Union Fashion House acted as a methodological center for fashion houses of all Soviet republics. The Ukrainian SSR was one of the important centers of fashion development in the Soviet Union, and it included six general orientation and five specialized fashion houses, as well as the Ukrainian Institute of Assortment of Light Industry Products and Clothing Culture. Based on a wide range of archival sources and interviews with fashion house workers, the article reveals the structure and operation of Ukrainian fashion houses in the period between 1940 and 1991 and also examine their cooperative endeavors with garment enterprises and research institutions. The technology of clothing production by designers, the processes of approval to which these technologies were subjected by art councils, and the organization of exhibitions in the USSR and abroad are also considered.

Keywords: Soviet fashion, fashion house, light industry, Soviet Union, Soviet Ukraine, fashion corporation, art council.

As the nineteenth-century Russian playwriter Anton Chekhov wrote in his comedy The Wood Demon, “In a human being everything should be beautiful: the face, the clothes, the soul, the thoughts.” Although Chekhov was not referring to the USSR and its fashion industry, his now famous saying served as a slogan for the so-called “new Soviet person.” The “new Soviet person,” a hard-working, selfless member of Soviet socialist society, was cast as the embodiment of the harmony of individual and societal interests. This person was supposed to express this harmony through his or her every act and accoutrement, including clothing, to which particular attention was devoted in the second half of the twentieth century.

Soviet fashion is a complex phenomenon which combines cultural, social, aesthetic, and ideological aspects. Clothing is arguably also one of the most important symbolic languages of a given society, and the production of clothing is a way to control the appearance and visual vocabulary of the population, as well as a way to interfere in everyday life through a regulated market for fashion products.

Today, Soviet fashion is being made the subject of study by representatives of various disciplines, including art criticism, culturology, philosophy, and sociology. Rather recently, it also began to be actively studied by historians. Among the studies on the history of Soviet Ukrainian fashion, it is worth noting the works of Ukrainian culturologists Zenovia Tkanko and Maria Kostel’na.1 In her book Fashion in Ukraine of the Twentieth Сentury, Tkanko points out the most distinctive features of the styles and trends that influenced the development of Ukrainian fashion.2 Kostel’na focuses in her research on the ethnic direction in the work of Ukrainian fashion houses designers who were active in the middle of the twentieth century or the beginning of the twenty-first century.3 She attempts to reconstruct the stages of development of Ukrainian fashion houses, focusing on the evolution of the ethno-paradigms of the Kyiv, Lviv, Odesa, Kharkiv, and Donetsk schools of fashion design.4 She also covers the creative path and the development of ethnic trends of Ukrainian designers such as Marta Tokar, Lidia Avdeeva, Hertz Mepen, and others. While both Tkanko and Kostel’na consider mainly the cultural aspects of the development of fashion trends, including the period of Soviet Ukraine, they also examine the distinctive elements of fashion development in Ukraine and Soviet light industry in general.

The works of the Russian historian Sergey Zhuravlev and the Finnish sociologist Jukka Gronow are significant for the study of the history of Soviet fashion.5 Zhuravlev and Gronow consider the history of fashion industry development in the USSR and analyze changes in the attitudes of the authorities and society towards fashion.6 Their works deal with various aspects of Soviet fashion, including the creation of the design system in Soviet Russia, discussions about fashion in the Soviet public discourse, individual tailoring and designing clothing based on the example of the State Department Store (GUM), and so on. Their detailed examination of the Tallinn House of Fashion Design, which is based on interviews and archival materials, is of particular value to the scholarship on the broader subject.7

Historians Larissa Zakharova and Natalia Lebina are also actively studying the fashion world of Soviet Russia, and Djurdja Bartlett and Judd Stitziel are studying socialist fashion as a phenomenon. Historian Larissa Zakharova has examined the trips taken by Soviet fashion designers to France and attempts to cooperate with the Parisian fashion house Christian Dior, and they have called attention to the significant French influence on fashion trends in the Soviet Union.8

Natalia Lebina’s works are dedicated primarily to the study of Soviet everyday life and the image of Soviet people, including aspects of their appearance, clothing, and behavior.9 In the monograph Man and woman: body, fashion, culture. The USSR – Thaw, in which Lebina scrutinizes the relationship between a man and a woman from various perspectives, she also examines fashion as well.10 Lebina alo considers the activity of the All-Union Fashion House and the Leningrad House of Fashion Design, which is particularly important for this study.

In Fashioning Socialism: Clothing, Politics, and Consumer Culture in East Germany, German researcher Judd Stitziel thoroughly examines the emergence and development of the socialist fashion industry and analyzes discussions about the aesthetics of clothing, drawing on the example of East Germany.11 Stitziel reveals the economic and political conditions under which the fashion industry in Germany operated.

FashionEast: The Spectre that Haunted Socialism by British researcher Djurdja Bartlett is dedicated to the phenomenon of socialist fashion. Bartlett considers the institutionalization of fashion and the formation of the “official socialist costume” as an ideological construct.12 She also touches on the roles of the Council for Mutual Economic Assistance (СМЕА), within the framework of which the USSR also cooperated with the socialist countries in the formation of socialist fashion, where corporate ethics and culture were also visible. In addition to considering clothing design in the USSR, Bartlett also devotes considerable attention to Eastern European countries such as Hungary, Czechoslovakia, Poland, the GDR, and Yugoslavia.

Thus, the research topic on which I focus in this inquiry is relevant and interdisciplinary and has broad potential for further research, though it has not yet gained the recognition it merits among professional historians. My inquiry is the first in the field to consider Ukrainian fashion houses as Soviet corporations responsible for representing fashion in Soviet Ukraine and abroad. Questions about fashion houses, the features of their internal structures, and the hierarchies within which they functioned remain poorly studied.

This paper is based on a wide range of sources, including archival documents, interviews, and periodicals. In particular, I have done considerable work in archives in Ukraine and Russia. The materials include documents from the Ministry of Light Industry, fashion houses, garment and shoe factories, tailor shops (atel’ye mod), department stores, and other institutions that were directly involved in the development and production of fashion goods. Especially valuable are the materials which were produced by the fashion houses, including documents on their organization and functioning, their trips abroad, exhibitions, and cooperative endeavors both within the republic and abroad.

However, after the collapse of the Soviet Union, most of the materials on Ukrainian fashion houses disappeared, and they are not found in the state archives. For the time being, only two archival funds have been identified, namely for the Kyiv and Lviv Houses of Fashion Design. But they are incomplete and do not cover the entire period under study. In contrast, the All-Union Fashion House fund is available in a more extensive format at the Russian State Archive of Economics. Since the All-Union Fashion House was a methodological center for all the Soviet republics, its materials also contain aspects pertaining to corporate cooperation with Ukrainian fashion houses. Additional sources include private archives of fashion houses workers, which contain sketches, photos, documents, etc.

Interview materials are an important part of this paper. Since the interviews were done with fashion houses workers, the features and specifics of work in the fashion houses were shared firsthand by the interviewees. This made it possible to consider the subject from different perspectives, including the perspective of a clothing maker (konstruktor odezhdy), a fashion designer (khudozhnik-modelyer), a fabric artist (khudozhnik po tkanyam), a clothing demonstrator (demonstrator odezhdy), a chief art director (glavnyy khudozhestvennyy rukovoditel), the director of a fashion house, and the head of the raw materials rationing department.

These historical records are valuable sources, since very few “witnesses” were still alive and available for questioning. However, it should also be taken into account that the interviews were done several decades after the fashion houses closed, so respondents may tend to forget or miss some facts. Moreover, the current political situation and public opinion affect how the past is remembered and evaluated today. In some cases, there was a feeling that the people who were being interviewed were still afraid of State Security Committee (KGB) surveillance. For example, respondents refused to speak on tape about the illegal activities of fashion houses or some real statistical information. Against this background, an attempt was made to reach as many fashion houses workers and members of their professions as possible in order to collate the data and determine their relevance.

Regarding periodicals, the emphasis was on Ukrainian magazines, in particular the socio-political journal Radianska zhinka (Soviet Woman) and the fashion magazine Krasa i moda (Beauty and Fashion). They were two of the most popular and widely distributed magazines in Soviet Ukraine. In these magazines, reports were published on the latest achievements of the light industry in Ukraine and the functioning of fashion houses, and they also contained writings on the image of a modern fashionable person and certain fashion dogmas. The materials of the socio-political magazine Rabotnitsa (Worker) and the fashion magazine Zhurnal mod (Fashion Magazine) were also used, since they were the most popular such publications in the Soviet Union and contain valuable information on the general Soviet context.

The Soviet Fashion Concept

From the second half of the twentieth century onwards, there were lively discussions in periodicals about the place of fashion in Soviet society, discussions which involved specialists from various fields.13 As a result of these discussions, fashion was recognized as one of the components of the ideological education of the “Soviet person.” The concept of “Soviet” fashion began to be broadcast in every possible way, but primarily through periodicals. Based on periodicals and special literature about fashion by Soviet fashion experts, the characteristic features of “Soviet” fashion were simplicity, modesty, convenience, relevance, sense of proportion, and good taste. Any slight deviation from the norm in clothing met with a negative assessment.

Emphasis was also placed on the availability of goods: “Dressing nicely does not mean wearing expensive things. Clothing should be inexpensive and elegant at the same time. After all, we create samples for workers.”14 The fabric also did not have to be expensive, even when it was used to make samples which were used in international exhibitions: “Use of cheap colorful fabrics is very important for sewing because it makes clothes accessible to the general public.”15

Fashion was supposed to reflect the success of Soviet industry. At the same time, the concept of Soviet taste was being formed in the official discourse. It was believed that “the cultivation of taste is one of the important forms of struggle for the formation of Soviet socialist culture, for the cultural growth of all Soviet people.”16 Taste was considered “inseparable from the general culture of a human,” and it was regarded as playing an important role in the regulation of consumer behavior and was therefore brought in line with Soviet values.17

The question of how to learn good taste was discussed in the pages of newspapers and magazines: “Taste is what we need today. Excess is bad.”18 Periodicals received letters asking for help in understanding what “tastefully dressed” meant.19 Sometimes, Soviet fashion designers or art historians personally answered these questions in the pages of magazines. In particular, the fashion designer of Kyiv Fashion House Natalia Kalashnikova advised readers to improve their knowledge of culture, visit museums and galleries, and read fiction to cultivate their tastes. “While visiting museums,” she advised, “one should pay attention to the color scheme of paintings and their composition, and one should look closely at the plastic expressiveness of sculptures. Clothing also ‘sculpts’ a person’s figure. It is necessary to read more fiction and to be interested in all branches of the arts, especially applied art. This will nurture an artistic sense, and then you can accurately identify everything that is marked by good taste, whether it is a painting, a sculpture, or a dress.”20

Many publications with characteristic headlines were devoted to the cultivation of taste and the art of dressing in the 1960s–1980s. I am thinking of titles such as “Taste and Fashion,” “Needs, Tastes, Fashion,” etc.21 Importance was attached not only to clothing, but also to manners, behavior, correct posture, and the ability to maintain a conversation. In one of the responses printed in the socio-political journal Radianska zhinka (Soviet Woman) to a reader’s letter, the author contended that “Tastefully selected clothes and shoes may look ridiculous if a person does not maintain his posture.”22

Advice on how to look beautiful was also given to men: “Dear men, look for it, try it out. The concept of ‘fashion,’ although feminine, applies equally to you.”23 Referring to the “commandment” to men from the famous French couturier Pierre Cardin, one of the publications emphasized that “a tie which is too bright and expressive and immediately catches the eye is a man’s sin number one.”24 The same was true of bright socks. Tips about fashion trends in men’s clothing often were made by professional Soviet men’s fashion designers.25

Considerable attention was also devoted to children’s clothes, because it was believed that one had to make an effort to begin cultivating good taste when a child was still in the cradle: “Have you noticed how a child reaches for a bright toy, a colorful scarf? Specialists, artists, and educators believe that this is the first manifestation of the aesthetic perception of the world. What about children’s clothes? They play perhaps the most important role in the complex process of crystallization of good taste.”26 The fact that Ukrainian SSR had a separate fashion house, the Dnipropetrovsk House of Fashion Design, which specialized only in children’s clothing, offers clear testimony to the importance given to the concept of fashion in children’s garb.

One of the most important features of Soviet fashion was the appeal to folk traditions: “Although new equipment and new materials suggest and sometimes dictate new forms of clothing, we should not forget about the importance of nationality. The history of the traditional national costume has left us brilliant examples of the organic unity of the texture of the fabric and ornaments, decorations, a rich synthesis of delicate taste and culture of color. If you follow these patterns, study them thoroughly, our suit in modern processing will be safe from inconsistency, deliberateness, disharmony.”27

Soviet fashion designers collaborated with folk artists, studied national art, visited specialized museums and galleries, were inspired by natural materials, and created their collections on the basis of these influences. Folk clothing was based on the use of ancient ornaments, embroidery, lace, and sewing.28 The originality and uniqueness of the clothing was seen in the appeals of folk motifs and the ways in which they were combined with newer fashion trends.

Another trend involved the use of motifs from narratives concerning the heroic past of the country, which included the sewing of women’s coats with materials from military overcoats, hats in the form of helmets, budyonovka created according to the sketches of artist Victor Vasnetsov, etc.29 It should be noted that the folk theme was relevant throughout the entire period under study. In the pages of women’s magazines, in addition to a large number of publications concerning national traditions in clothing, quite often there were samples of folk clothing or national ornaments.30

The periodicals also systematically covered competitions for the best drawings of fabrics, clothing samples, knitwear, and hats using Ukrainian folk motifs. For example, in 1965, 72 enterprises in the textile industry and six republic fashion houses participated in such competitions. This shows a fairly high interest and involvement in similar events.31

Another feature of Soviet fashion was the creation of clothing ensembles. The ensemble signified a combination of things which were in harmony with one another in color, shape, and decoration. The ensemble was complemented with shoes, a hat, a bag, a scarf, and gloves. It was important to arrange the outfit according to the purpose (were they to be worn in the theater, during a visit to an exhibition, for a casual walk, etc.). The correct creation of an ensemble of clothes was also covered in the section of fashion tips for readers. Taisiya Rovna, a fashion consultant in the Kyiv Fashion House, offered the following suggestions in response to her own rhetorical question: “What makes up the ensemble? A coat and a dress, a coat and a suit, a coat and a blouse with a sundress or skirt, a suit and a blouse, a suit and a vest and a blouse, a jacket and a dress, a half-coat and trousers with a blouse, trousers, a blouse and a vest should be in harmony.”32 The development of the ensemble depended not only on the tailoring of the clothes, but also on the proposals made by textile artists, shoemakers, fur masters, and headdress masters.

Soviet Fashion Corporations

In the Soviet Union, a network of state institutions was created which was aimed at development of the fashion industry and its promotion and engaged in clothing production and the formation of the Soviet fashion concept (this network included fashion houses and research and oversight organizations).

Fashion houses were gradually created in all the Soviet republics with a methodological center in Moscow. They were divided into general orientation (houses of fashion design) and specialized (houses which focused on shoes, knitwear, leather goods, workwear, etc.). The first fashion house was opened in Moscow in 1934. With the outbreak of World War II, it was closed, only resuming its activity in 1944. The gradual restoration of clothing and shoe factories throughout the Soviet Union also began in the postwar period. In 1949, the Moscow Fashion House was reorganized into the All-Union Fashion House, and it gradually became a kind of fashion institute with a large number of services and divisions which dealt with the main theoretical, practical, and methodological aspects of fashion.33

In the period between 1944 and 1948, fashion houses were established in Kyiv, Leningrad, Minsk, and Riga. These institutions were merged into a single system, headed by the All-Union Fashion House in Moscow. At the beginning of 1949, twelve republican and regional fashion houses had been organized.34 By the second half of the 1950s, there were 16 of them. In 1977, there were 38 fashion houses in the Soviet Union, 18 of which were in the RSFSR and seven of which were in the Ukrainian SSR.35 There was by one house of fashion design in each of the other Soviet republics.36 Thus, given the total number of fashion houses in Soviet Russia and Ukraine, it can be argued that these two republics were the centers of fashion development and promotion in the USSR. It is also worth considering that these republics had large territories and extensive light industry in general.

In addition to large designing institutions such as fashion houses, there were research organizations that were also entrusted with the responsibilities of providing scientific and methodological guidance and coordinating the work of other fashion designing structures. These organizations included the All-Union Research Institute of the Garment Industry, the Special Art and Design Bureau, and the All-Union Institute for the Assortment of Light Industry Products and Clothing Culture.

The All-Union Research Institute of the Garment Industry was the main scientific institution in the Soviet Union. It dealt with virtually all issues concerning scientific and technological support for light industry. In particular, its functions included the improvement of technologies for design and tailoring, analysis of materials for manufacture, the study of the performance properties of clothing, rationing, making clothing production more efficient.37

The Special Art and Design Bureau (SHKB) was established in 1962. Its main tasks included the development of projects for mechanical engineering products and goods for cultural and household purposes, the generalization and promotion of best practices in the field of artistic design of industrial products, the preparation of proposals for phasing out products which were obsolete and unsatisfactory in terms of artistic design, and staging for the production of new types of goods which met modern expectations.38

It was this organization that developed a method which made it possible to create various samples, such as items of clothing, according to one basic form and a single constructive basis. According to the Bureau management, the constant renewal of collections through the use of new or different fabrics, décors, and the imaginative redesign of samples without the introduction of any fundamentally new cuts would allow the industry to rebuild easily and provide a wide variety of garments in stores.39 Articles in periodicals were often dedicated to the study of the experiences of the Bureau’s clothing department.40

The All-Union Institute for the Assortment of Light Industry Products and Clothing Culture (VIALegprom) was launched in the second half of the 1960s. The Institute studied the range of goods produced by light industry enterprises. It selected the best samples and made recommendations for their introduction, monitored the timely introduction of a new range of fabrics and light industry products into mass production, and promoted the development of fashion in clothes and the artistic design of fabrics, shoes, and other light industry products.41

The Ukrainian Institute of Assortment of Light Industry Products and Clothing Culture (UIALegprom) was founded in 1977. It was entrusted with the task of coordinating the work of and providing methodological guidance for the creative team, which dealt with the creation of a new fashion range. The institute’s responsibilities included studying the demands of buyers for light industry products, organizing advertising, and promoting products through television, radio, and print media, organizing art and technical councils, developing, in cooperation with research institutes and fashion design organizations, proposals for introducing a new range of fabrics and other materials clothing and footwear manufacture.42 It should be noted that the Institute of Assortment of Light Industry Products and Clothing Culture operated only on the territory of the Ukrainian SSR and the RSFSR.

The fashion corporations described above interacted with each other, forming a single mechanism aimed at the development of the Soviet fashion industry. The approach to the design and creation of clothing was meticulous and thought-out to the smallest detail. At the same time, there was a high corporate culture at the all-union, republican, and local levels. Methodological meetings, contests and fashion shows, creative business trips, and employee exchanges were regularly held at the all-union and republican levels. For example, the All-Union Fashion House designer Vyacheslav Zaitsev often visited fashion houses in Soviet Ukraine, where he gave lectures and shared his experience in fashion design.43

To unite the team at the local level, joint creative trips were organized to cultural and historical places, as well as “skits” (kapustniki).44 Designers were given creative days and had opportunities to go on creative business trips both within the country and abroad. There were cases when one specialist had the opportunity to work in three Ukrainian fashion houses (Lviv, Kharkiv, Kyiv).45 The cohesion of the team is also indicated by the fact that when the new building of the Kyiv House of Fashion Design was being built, all employees tried to be involved in the process. At the same time, Svetlana Titova, the director of the fashion house, donated her precious jewelry, throwing it under the foundation of the new building of the fashion house as it was being laid. (Fig. 1.) All of the above served to build a sense of unity among the various colleagues and coworkers, and this made it possible to establish horizontal connections within the fashion house and between fashion houses both within the republic and at the all-union level.

Figure 1. Svetlana Titova (on the right), the director of the Kyiv House of Fashion Design, throws her precious jewelry under the foundation of the new building of the fashion house as it is being laid, 1973. (Private collection of the Kyiv Fashion House designer Lydia Avdeeva, with Lydia Avdeeva’s permission)

Ukrainian Fashion Houses: Structure, Operation, and Cooperation

Opening

The Ukrainian SSR was one of the main centers of fashion development in the Soviet Union. There were six fashion houses located in the largest cities in Soviet Ukraine. The first house of fashion design, which was created in 1944, was in Kyiv.46 Ten years later, the Lviv fashion house opened.47 During the period of its existence, the Lviv fashion house was reorganized several times. In 1962, it was transformed into the Design and Engineering Institute of Light Industry. Shoe and knitwear laboratories were opened at the institute, as was an artistic and experimental laboratory for creating sketches for fabrics, embroidery, lace, and various haberdashery and a laboratory for weaving and printing fabrics. In 1968, it was made back into a fashion house.48 In the period beginning in 1958 and stretching to the end of the 1960’s, Odesa, Donetsk, Kharkiv, and Dnipropetrovsk established their own fashion houses.49 Much like during the Khrushchev period, the 1960s, 1970s, and 1980s saw the opening of specialized fashion houses in the Ukrainian SSR as well.

Fashion houses with general orientation were entrusted with the task of designing and developing clothes for industrial production and making samples which would be used abroad as examples of the fashion work being done in the Soviet Union. It was also responsible for publishing in fashion magazines, holding fashion shows, and educating Soviet society by implementing the “correct,” ideologically consistent canons of Soviet fashion.

The specialized fashion houses, including the Republican House of Footwear Samples, the Republican House of Leather and Haberdashery Goods, the Republican House of Knitwear Samples “Khreshchatyk,” the Republican House of Workwear Samples, the Republican House of Model Household Items, served as supporting fashion organizations.50 In practical terms, there was a need for them, because the main principle of creating fashion collections was the stylistic combination of all elements, or in other words, the creation of an ensemble (clothing, shoes, hats, leather goods).

Each Ukrainian general fashion house specialized in a unique range of products. For example, the Odesa House of Fashion Design worked on the creation of leisure clothes, Kharkiv fashion house focused on light women’s dresses, Dnipropetrovsk on children and clothing for teenagers, and Donetsk on creating women’s outerwear.51 The Kyiv and Lviv fashion houses developed an entire product range and were the leading modeling centers of Soviet Ukraine.52 It should be noted that such specialization by region was a feature of Ukrainian fashion houses.

According to Nadezhda Nikiforuk, the director of the Lviv House of Fashion Design, the Lviv institution was considered the leader in the field of clothing design in Soviet Ukraine.53 In particular, this was influenced by its relative proximity to Poland, from where it was possible to be the first to get “information from all over the world,” as well as the generations of old Lviv masters who had significant experience in clothing design.54 However, according to official documents, the Lviv fashion house was considered the second in the republic by capacity after the one in the capital.55 It should also be emphasized that all fashion houses were directly subordinate to the Ministry of Light Industry of the Ukrainian SSR. The fact that two fashion houses were under the same leadership at once is a characteristic element of the Ukrainian fashion industry.

Constant competition between the Kyiv and Lviv fashion houses contributed to their transformation into fashion corporations which had a certain degree of autonomy and also exerted an influence on the development of fashion and fashion trends in Soviet Ukraine. This fact is also confirmed by the number of employees and their extensive structure. From the perspective of the total number of workers in fashion houses in 1962, the largest number of workers was in Lviv (370 people) and Kyiv (298 people) and the smallest was in Dnipropetrovsk (100 people).56 This indicates the importance of these fashion houses.

Structure and Operation

The structure of fashion houses was quite extensive and consisted of many departments and workshops.57 Based on the example of the Lviv Fashion House, these included the departments of planning and production, supply and sales, implementation, culture and propaganda, design outerwear, light dresses, rationing of raw materials and the development of technical documentation, and experimental and methodological workshops.58

Separately, a department of so-called “exposition hall” (demonstratsionnyy zal) workers was created, where models were employed to wear garments and show them to the public). In 1968, 16 people were officially employed in this department, including two laboratory assistants and 14 models.59 This fact indicates the relevance of this profession and its perception as a necessary position in fashion houses. In the employment record, the position was listed as a “clothing demonstrator.”60 It should be emphasized that it was quite difficult to get this position, because alongside a given applicant’s appearance (including his or her measurements), his or her education, knowledge of languages, and reputation were also taken into consideration, as was the question of whether he or she belonged to the Communist Party. These various considerations were regarded as important because so-called clothing demonstrators often traveled abroad to show fashion collections, and they were expected to represent the country appropriately.61

Fashion shows were held both inside and outside the buildings of fashion houses. There were two halls in the houses of fashion design, the exhibition hall and the exposition hall. The exhibition hall was open daily, except on weekends, and it was accessible to the general public. Collections of fashionable clothes by seasons were shown in the exposition hall. These kinds of fashion shows were held for the Soviet population once a week.62 Each fashion show was accompanied by comments from an art critic.63 The art critic provided details for each item of clothing, indicating its style, fabric, the age for which it was sewn, where it could be worn, and what other garments and accessories it should be worn with.64 A striking example is a shot from the film The Diamond Hand (Brilliantovaya ruka), directed by Leonid Gaidai, in which the art critic describes each item of clothing at a fashion show for the Soviet public. Such detailed information was needed in order to ensure that a woman who attended a particular show would understand which items would be most suitable for her and what things she might be able to sew at home on her own.65 (Fig. 2–4.)

 

 

 

Figure 4. Fashion show at the October Palace of Culture in Kyiv, 1962

TsDKFFA od. obliku 2–109980)

 

Visiting fashion shows were held in factories and plants, at universities, and at other public places. Soviet art critics and fashion designers often held lectures to familiarize the population with the latest trends and promote Soviet style and fashion. Based on archival materials, these visiting fashion shows were popular and in demand among Soviet citizens.66

The department of Culture and Clothing Propaganda was in charge of organizing fashion shows and thematic lectures which influenced the formation of perceptions concerning fashion among Soviet citizens. The department consisted of art critics and fashion consultants who systematically prepared the necessary materials for the print media, radio, and television.67 It also contained the most recent foreign literature on fashion and fashion magazines, which were translated, carefully reviewed, and scrutinized by the fashion consultants.68 The staff also included a photographer who regularly shot fashion shows and work processes and took pictures of items of clothing for periodicals published in the republic, primarily fashion magazines. The Lviv house of fashion design had its own photo laboratory, which was headed by Tanas Nikiforuk.69

Fashion magazines and booklets in which new fashion trends were popularized among the Soviet population were mainly published in the capital by the Kyiv House of Fashion Design. Certain attempts to organize the publication of the Zhurnal mod (Fashion Magazine) were made by the Lviv House of Fashion Design.70 In 1959, the fashion house published two editorials of the fashion magazine, but due to the decision according to which fashion magazines could only be published by the fashion houses which were regarded as important on the level of the entire republic, pub of the magazine ceased.71 This suggests the dominance of the fashion house in the capital. However, the Kyiv Fashion House did not publish a fashion magazine with circulation as wide as, for example, the Tallinn Siluett. Basically, the magazines published by the Kyiv Fashion House were small booklets. The most popular Ukrainian fashion magazine was Krasa i moda (Beauty and Fashion), published by the publishing house Reklama (Advertising), which was also in Soviet Ukraine. Most of the items of clothing featured in the magazine were designed by the fashion houses in the capital and made in the Kyiv clothing factories. This once again underlines the dominance of the fashion houses in Kyiv. Other fashion houses were able to make patterns and illustrations of the new clothing models that were sold to the public. Also, there was a practice of using periodicals to inform the Soviet citizenry about the purchase of clothing patterns in a particular house of fashion design.72

The Role of the Designer and the Creation of Fashion Collections

Fashion designers played an important role in the formation of collections and fashion trends in general. Since the task was to create their own Soviet fashion (without blindly copying Western trends), designers had to create original and distinctive items. Artists developed motifs and patterns drawing on folk art, in particular, and actively designed folk themes. For example, Lviv fashion house artists went to the villages in the Carpathian Mountains, where they collected materials and studied embroidery, fabrics, and jewelry and created a folk costume based on what they had found. They were assisted by employees of the Lviv Museum of Ukrainian Art, the Museum of Ethnography and Arts and Crafts, and art critics from the House of Folk Art. They organized classes on various types of Ukrainian arts and crafts, such as embroidery, weaving, knitting, and needlecraft.73

In addition, Lviv artists drew sketches for fabrics and independently produced fabrics on hand machines, which made these fabrics unique.74 They also engaged in cooperative endeavors with masters of folk art from Kosovo.75 In 1959, the Lviv fashion house established its own weaving workshop, where hand-made looms were used to produce fabrics in the Ukrainian folk style, both decorative and for tailoring.76 The garments and fabric created in this experimental textile laboratory were presented at prestigious international exhibitions (in cities such as Marseille, Tokyo, and Leipzig).77

Fashion designers who had higher special education and proved to be capable artists in the creation of new items of clothing for mass production or as samples of presentation were given a creative day once a week.78 On this day, they did not come to work. Rather, they were able to visit art museums or galleries, work outside or in the library, and spend time outdoors or in the mountains.79 In short, they did everything that might inspire them to create a new collection of clothes. Once in six months, they had to report on their creative work. Those who did not report on time were deprived of the right to use their creative days for the next six months.80 To increase their skills and further the improvement of the designs for sample items of clothing and developed sketches, fashion designers were also provided with studio days.81 Advanced training courses were held in which participants studied the composition of a drawing,82 for instance, and there were creative business trips, after which reports were submitted.83

To maintain fair competition among designers, contests were often held for the best samples of new garments. There was a book of reviews at the exhibitions in which visitors could write their impressions of a certain item, often noting the creator of the garment in question.84 Competitions for the best item of clothing were also held among light industry workers at both the all-union Soviet level and within the republic.

In the process of preparing the collection, fashion designers worked very closely with clothing makers and clothing demonstrators. Fashion collections were developed according to certain regulations. The director of the fashion house and the chief art director were responsible for the final results.85 Collections were divided into industrial and exhibition formats. Industrial collections served as a guide for garment enterprises and were aimed at introducing the items in the collection into mass production within the country. Exhibition collections were also regarded as a forward-looking undertaking (perspektivnaya kollektsiya). Samples of exhibition clothing were included in seasonal collections for display to the public and for international fashion shows and exhibitions.

Particular importance was attached to the exhibition collections, because the garments made by Ukrainian fashion houses represented not only the republic, but the whole country. The best fashion designers were selected for the production of such collections. For example, in the Kyiv House of Fashion Design, two leading fashion designers were always engaged in making sketches for exhibition collections, namely Lydia Avdeeva and Hertz Mepen.86 The sketches made by the designers were approved by the art council. After the sketches were approved, the designer and constructor in the team began to create items of clothing. During this time, clothing demonstrators constantly came to try on the clothes which were being made by the designers involved in the process. Each piece of clothing existed in only one version and was sewn for a specific clothing demonstrator. When the collection was completed, a mini-show of clothes was held with the participation of demonstrators, where the art council approved the final products. The best items were selected for inclusion in the final collection, and things with certain defects were eliminated.87

The Art Council of the Ministry of Light Industry of the USSR was responsible for all areas of light industry. Art councils for various branches of light industry were singled out separately from it. In 1967, there were 17 such art councils in various fields.88 For example, there were art councils on silk fabrics, hats, garments, knitwear and hosiery, footwear, textile haberdashery, etc. Usually, the council consisted of 25 to 40 people. It included a chairman, a deputy chairman, the executive secretary, and members of the art council.89 The members of the art council were representatives of the Ministry of Trade of the USSR, the State Planning Committee, the Planning and Production Department of the Ministry of Light Industry of the Ukrainian SSR, research institutes, the Republican House of Assortment, sewing and specialized fashion houses, and large sewing enterprises.90

In the fashion houses, art councils for garments, divided into big and small, were held. Big councils met approximately once a month and included economists, representatives of trade, the Ukrainian Research Institute of Light Industry, the State Planning Committee, chief art directors, fashion designers, and clothing makers.91 Small councils met as needed and included representatives of a one of the fashion houses, specifically the director, the chief art director, the chief clothing maker, and fashion designers. They discussed and resolved whatever issues needed to be addressed. There were also councils at sewing enterprises.

It should be pointed out that new items of clothing were not released without the approval of the art council. Furthermore, samples of clothing images of which had been published in periodicals had to be pre-reviewed and approved by the art council before being published. (Fig. 5–6.) These facts show the significant influence of art councils on the development of fashion in the country, and they also offer a grasp of the bureaucracy of the processes.

Foreign Fashion Exhibitions

The Lviv and Kyiv Houses of Fashion Design actively participated in foreign exhibitions and fashion shows and successfully represented the Soviet Union on the international level. For example, they were involved in creating a collection of clothing for fashion shows in countries such as Canada, France, the USA, Belgium, and Argentina.92 There were cases when Ukraine and Ukrainian fashion were singled out separately, for instance at the World Exhibition in Montreal (Canada) in 1967.93 The Soviet Union was represented by four fashion houses (Kyiv, All-Union, Leningrad, and Riga) and three socialist republics (Ukrainian, Russian, and Latvian). For the collection of fashion clothing of the Ukrainian SSR, 160 ensembles of women’s and men’s clothing were made. The collection was based on the use of folk clothing motifs from various regions and districts of Ukraine. Over the course of a month and a half, the Kiev Fashion House held 80 fashion shows, and a film was made about Ukraine and Ukrainian fashion.94

One finds evidence of great interest in the Ukrainian collection in the 383 instances of positive feedback in the guestbook from different countries, including the USA, Canada, England, France, Switzerland, and Argentina. There were also many articles in the foreign press, for example, in the newspapers Montreal Star, La Presse, and Ottawa Citizen.95 In particular, attention was focused on the modernness of Ukrainian fashion. According to an article in the Montreal Star entitled “Kiev fashions ‘play’ to a crowded Expo house,” “the colors might have been considered conservative by Western tastes, but most of the designs were up to any Paris or New York standards.”96 In an article entitled “La mode de Kiev: plus americaine que cosaque,” correspondent Michele Boulva pointed out that “the typical Russian or Cossack fashion, which is so popular to meet, has almost disappeared. According to the fashion show in the Russian pavilion, the American and European influence is felt in most of the items presented.”97 Thus, on the international level, Ukrainian fashion was identified by its use of folk traditions combined with modern forms and silhouettes.

Cooperation

When creating collections, fashion houses collaborated with other Ukrainian light industry enterprises. These enterprises included specialized fashion houses (footwear, knitwear) and related light industry enterprises. Such enterprises provided fabrics for creating fashion clothes, as well as additions to clothing ensembles (shoes, accessories).98 In general, Ukrainian designers preferred to work with domestic fabrics and materials, so each fashion house collaborated with certain textile and related enterprises when creating their collections.99 In particular, this was due to the orientation to the domestic market and well-developed Ukrainian light industry.

There was another option for cooperation which involved the development of technical documents and the implementation of fashion houses’ designs into the mass production of clothing.100 The technical documentation consisted of patterns and sewing technology for a certain product.101 Annually, more than 70 percent of the entire industrial collection (technical documentation) was made in fashion houses in the republic.102

It should be emphasized that such documentation was not free of charge, but agreements were concluded and a fixed fee was set for the development of a certain product. Thus, this was one of the ways in which fashion houses earned compensation. It is noteworthy that Ukrainian fashion houses were not limited in their cooperative endeavors to sewing enterprises from their regions.103 For example, as of 1970, the Odesa House of Fashion Design had provided technical documentation for 54 garment enterprises throughout the Ukrainian SSR.104 In contrast, the system of regional consolidation for the provision of technical documentation was relevant for fashion houses in the Russian SSR.105

Furthermore, Ukrainian fashion houses were able to conclude contracts with sewing enterprises both throughout the territory of the Ukrainian SSR and in other republics of the Soviet Union, as well as with socialist countries.106 However, this mainly applied to the Kyiv and Lviv fashion houses. Quite often, fashion designers and clothing makers and engineers from the production department visited sewing enterprises to provide practical assistance in the manufacture of certain items of clothing.107

It should be noted that the vast majority of garment and knitting enterprises in the Ukrainian SSR had their own experimental shops, laboratories, and sections which were also engaged in the development and creation of new items and styles of clothing.108 For instance, the state audit of 1962 showed that the Vorovsky Sewing Association in Odessa had its own experimental workshop where 52 people were employed, including 13 designers and clothing makers. At this time, Kharkiv had experimental sewing laboratories in 14 out of 15 sewing enterprises, where 53 fashion designers and clothing makers were employed.109 The situation was similar in Dnipropetrovsk, Donetsk, Kyiv, Lviv, and other Ukrainian cities.

In addition, some factories were able to cooperate directly (legally or illegally) with foreign enterprises. According to archival materials, the Lviv garment factory Mayak tried to cooperate with the United States in 1963 (Maidenform, Phoenix Сlothes firms).110 Based on oral history materials, the Tinyakov Kharkiv garment factory sewed clothes for France, and the Lviv shoe company Progress sold shoes for the GDR in the 1980s.111 As Kharkiv resident Mikhail Stanchev recalls, “[o]nce I went to Lille in France. We were in a sewing shop, where we were encouraged to buy a suit according to French fashion. However, I then heard someone say, ‘Do not rush to buy, it is all made in Kharkiv on Tinyakovka.’”112

Though garment factories generally used the materials produced by the fashion houses, clothing samples could often differ from the originals. This was particularly influenced by the availability of the necessary fabric, accessories, and equipment and the production capacity at a given factory, as well as the amount of time allocated for the manufacture of a certain item of clothing.113 It should be noted that there was a disparity in the development of heavy and light industries in the Soviet Union. Hence, light industry suffered from insufficient capacity and technical backwardness of the technological base. In addition, not all garment factories were able to sew clothing prototypes in the version prescribed in the technical documentation due to a lack of necessary materials.

As a result, a given sample was adapted to the production conditions at the factory and to the available fabrics and accessories. In addition, there was a stronger focus on quantitative indicators than on qualitative ones in the planned Soviet economy. (Fig. 7.) The caricature on this topic from the Ukrainian satirical magazine Perets’ (Pepper) is telling. (Fig. 8.) In this depiction, an item of clothing introduced in a fashion house and the same item of clothing in a garment factory differ greatly.114

It should also be noted that the consumption of raw materials and fabrics at light industry enterprises was subjected to control. In particular, there was a Laboratory for Rationing Raw Materials and Fabrics with authority within the republic located on the territory of the Kyiv House of Fashion Design. It was entrusted with the task of analyzing the consumption of materials in garment factories. Laboratory specialists (an engineer and a fabric distributor) visited textile factories and checked the consumption of fabric for garments produced by enterprises. If the amount of fabric consumed exceeded the norm, the specialists offered their own cutting system, which was more economical. Thus, the overall savings that the factory could achieve were revealed.115 In turn, the factory was obliged to comply with the laboratory’s recommendations.

Conclusion

Fashion in the USSR underwent a gradual transformation from something which was perceived as negative by the Soviet authorities to something which was perceived as positive and having a role in the evolution of a socialist society, though this process was admittedly complex. Soviet fashion was opposed to Western “bourgeois” fashion and had a clear ideological tone. Through the development and creation of “socialist” fashions, the Soviet authorities sought to show the advantages of the USSR over the capitalist countries not only in heavy but also in light industry.

As of the second half of the 1940s, the active development of light industry in the Soviet Union and the Ukrainian SSR in particular was a characteristic feature. Several state institutions were created for the development of the fashion industry and its promotion in Soviet society (fashion houses, research and control organizations). Fashion houses were given a crucial role. They were the main fashion corporations responsible for Soviet fashion’s image both within the country and abroad. Methodological meetings, fashion shows and contests, creative business trips, and employee exchanges were regularly held at the all-union, republic, and local levels.

The Ukrainian SSR developed an extensive system of clothing design, which included the Ukrainian Institute of Light Industry and Clothing Culture and six general orientation and five specialized fashion houses. This fact indicates that the Ukrainian SSR was one of the main centers of clothing design in the Soviet Union. Along with the development of technical documentation and new clothing samples for introduction into mass production, the fashion houses produced exhibition samples that were part of the seasonal collections for public display within the Soviet Union and at international fashion shows and clothing exhibitions.

Art councils played a crucial role in shaping the fashion trends and developing Soviet fashion in general. They included representatives of the Ministry of Trade, the Ministry of Light Industry, the State Planning Committee, research institutions, fashion houses, and big garment factories. All clothing samples had to be checked given approval by the art council before they were released and before images of them were published in magazines. This indicates the significant influence of the art councils on the development of fashion in the country, as well as the bureaucratization of the process and strict censorship of this direction.

Fashion houses served as clothing design centers and at the same time acted as fashion promoters for the Soviet citizenry. They regularly presented new fashion designs and developed permanent collections of new items of clothing, which were displayed in their exhibition halls. They also organized group trips to factories, plants, and institutes, where they showed their new fashion collections and made reports on how to dress tastefully.

Archival Sources

Derzhavnyi arkhiv Lvivskoi oblasti /Gosudarstvennyy arkhiv Lvovskoy oblasti [State Archive of Lviv Region] (DALO)

Perepiska direkcii firmy “Mayak” s inostrannymi firmami za 1963 god [Correspondence of the Mayak management with foreign firms in 1963], f. R–2002 “Lvivska shvatska firma ‘Maiak’” [Lviv sewing firm Mayak], op. 1, d. 55, l. 1–6, Lviv, Ukraine

Prikazy i direktivnyye ukazaniya Ministerstva legkoy promyshlennosti za 1967 god [Orders and directives of the Ministry of Light Industry for 1967], f. R–2002 “Lvivska shvatska firma ‘Maiak’” [Lviv sewing firm Mayak], op. 1, d. 352, l. 1–141, Lviv, Ukraine

Derzhavnyi arkhiv mista Kyieva / Gosudarstvennyy arkhiv goroda Kiyeva [State Archive of Kyiv] (DAK)

Kniga otzyvov i predlozheniy za 1951 god [Book of reviews and suggestions for 1951], f. R–1219 “Kyivskyi budynok modelei Ministerstva lehkoi promyslovosti Ukrainskoi RSR” [Kyiv House of Fashion Design of the Light Industry Ministry of the Ukrainian SSR], op. 1, d. 25, l. 1–18, Kyiv, Ukraine

Materialy (akty, otchety) po okazaniyu pomoshchi shveynym fabrikam Ukrainy za 1954 god [Materials (acts, reports) to provide assistance to Ukrainian garment factories for 1954], f. R–1219 “Kyivskyi budynok modelei Ministerstva lehkoi promyslovosti Ukrainskoi RSR” [Kyiv House of Fashion Design of the Light Industry Ministry of the Ukrainian SSR], op. 1, d. 62, l. 1–192, Kyiv, Ukraine

Materialy okazaniya pomoshchi shveynym fabrikam i otchety po komandirovkam za 1957 god [Garment factories assistance materials and business trips reports for 1957], f. R–1219 “Kyivskyi budynok modelei Ministerstva lehkoi promyslovosti Ukrainskoi RSR” [Kyiv House of Fashion Design of the Light Industry Ministry of the Ukrainian SSR], op. 1, d. 113, l. 1–27, Kyiv, Ukraine

Otchety o tvorcheskoy komandirovke po obmenu opytom v gorod Moskvu i Leningrad, 1960 god [Reports on a creative trip to exchange experience to Moscow and Leningrad in 1960], f. R–1219 “Kyivskyi budynok modelei Ministerstva lehkoi promyslovosti Ukrainskoi RSR” [Kyiv House of Fashion Design of the Light Industry Ministry of the Ukrainian SSR], op. 1, d. 161, l. 1–12, Kyiv, Ukraine

Otchety o tvorcheskoy komandirovke po obmenu opytom v Vengerskuyu Narodnuyu Respubliku i gorod Rigu, 1959 god [Reports on a creative trip to exchange experience to the Hungarian People’s Republic and Riga in 1959], f. R–1219 “Kyivskyi budynok modelei Ministerstva lehkoi promyslovosti Ukrainskoi RSR” [Kyiv House of Fashion Design of the Light Industry Ministry of the Ukrainian SSR], op. 1, d. 142, l. 1–24, Kyiv, Ukraine

Perepiska s Glavnym Upravleniyem shveynoy promyshlennosti po voprosam proizvodstvennoy deyatelnosti Doma modeley (19 fevralya – 15 dekabrya 1955 goda) [Correspondence with the Main Directorate of the Garment Industry on the production activities of the Kyiv Fashion House (February 19–December 15, 1955)], f. R–1219 “Kyivskyi budynok modelei Ministerstva lehkoi promyslovosti Ukrainskoi RSR” [Kyiv House of Fashion Design of the Light Industry Ministry of the Ukrainian SSR], op. 1, d. 68, l. 1–90, Kyiv, Ukraine

Spravka o rabote Doma modeley za 1955 god [Information about the Kyiv Fashion House activity for 1955], f. R–1219 “Kyivskyi budynok modelei Ministerstva lehkoi promyslovosti Ukrainskoi RSR” [Kyiv House of Fashion Design of the Light Industry Ministry of the Ukrainian SSR], op. 1, d. 69, l. 1–81, Kyiv, Ukraine

Lvivskyi miskyi mediaarkhiv Tsentru miskoi istorii Tsentralno-Skhidnoi Yevropy / Lvovskiy gorodskoy mediaarkhiv Tsentra gorodskoy istorii Tsentralno-Vostochnoy Evropy [Lviv Media Archive of the Center for Urban History of East Central Europe] (LMA)

Nikiforuk, Nadezhda, director of Lviv Fashion House, interview by the Lviv Center for Urban History, Lviv, 2015, transcript, LMA, Lviv, Ukraine

Zalesskaya, E. Istoriya Lvovskogo Doma modeley odezhdy [History of the Lviv House of Fashion Design], 1980, Lviv, Ukraine

Rossiyskiy gosudarstvennyy arkhiv ekonomiki [Russian State Archive of Economy] (RGAE)

Doklady, dokladnyye zapiski, spravki i pisma, napravlennyye v TsK KPSS po razvitiyu otrasley legkoy promyshlennosti (6 yanvarya – 11 sentyabrya 1965 goda) [Reports, memoranda, information, and letters sent to the Central Committee of the CPSU on the development of light industry sectors (January 6–September 11, 1965)], f. 198 “Gosudarstvennyy komitet po legkoy promyshlennosti pri Gosplane SSSR” [State Committee for Light Industry under the USSR State Planning Committee], op. 1, d. 85, l. 1–44, Moskva, Russian Federation

Tsentralnyi derzhavnyi arkhiv hromadskykh obiednan Ukrainy / Tsentralnyy gosudarstvennyy arkhiv obshchestvennykh obyedineniy Ukrainy [Central State Archive of Public Organizations of Ukraine] (TsDAGO)

Pisma redaktsiy zhurnalov i izdatelstv o rabote respublikanskikh zhurnalov [Letters from the editors of magazines and publishers about the work of republican magazines], f. 1 “Tsentralnyi komitet Komunistychnoi partii Ukrainy” [Central Committee of the Communist Party of Ukraine], op. 70, d. 2385, l. 1–128, Kyiv, Ukraine

Tsentralnyi derzhavnyi kinofotofonoarkhiv Ukrainy imeni H. S. Pshenychnoho / Tsentralnyy gosudarstvennyy kinofotofonoarkhiv Ukrainy imeni G. S. Pshenichnogo [Pshenichny Central State Film and Photo Archive of Ukraine] (TsDKFFA)

od. obliku 0–207692, Soveshchaniye chlenov khudozhestvenno-tekhnicheskogo soveta Kiyevskoy shveynoy fabriki “Oktyabr” [Meeting of the members of the Art and Technical council of the Kyiv garment factory “Zhovten”], 1983 god, Kyiv, Ukraine

od. obliku 2–75686, Udarnitsy kommunisticheskogo truda Odesskogo shveynogo obyedineniya imeni V. Vorovskogo, vypolnyayushchiye normu na 130–150% v tsekhe [The leaders of the Communist labor of the V. Vorovsky Odessa Sewing Association, who exceeded the norm by 130-150% in the sewing workshop], 1962 god, Odesa, Ukraine

od. obliku 2–91364, Vystavochnyy zal Kiyevskogo doma modeley odezhdy [Exhibition hall of the Kyiv House of Fashion Design], 1964 god, Kyiv, Ukraine

od. obliku 2–98033, Demonstratsiya modeley odezhdy v Kiyevskom dome modeley [Fashion show at the Kyiv House of Fashion Designg, 1965 god, Kyiv, Ukraine

od. obliku 2–109980, Demonstratsiya modeley odezhdy v Oktyabrskom dvortse kultury v Kiyeve [Demonstration of clothing samples at the October Palace of Culture in Kyiv], 1962 god, Kyiv, Ukraine

od. obliku 2–111619, Gruppa khudozhnikov-modelyerov Kiyevskogo doma modeley obsuzhdayet novyye obraztsy odezhdy [A group of fashion designers of the Kyiv House of Fashion Design discusses new clothing samples], 1967 god, Kyiv, Ukraine

Tsentralnyi derzhavnyi arkhiv vyshchykh orhaniv vlady ta upravlinnia Ukrainy / Tsentralnyy gosudarstvennyy arkhiv vysshikh organov vlasti i upravleniya Ukrainy [Central State Archives of Supreme Bodies of Power and Government of Ukraine] (TsDAVO)

Perepiska s Gosplanom USSR i drugimi respublikanskimi organizatsiyami po voprosam legkoy promyshlennosti, 19 iyulya – 15 dekabrya 1962 [Correspondence with the State Planning Committee of the Ukrainian SSR and other republican organizations on the issues of Light industry, July 19 - December 15, 1962], f. R–2 “Rada Ministriv Ukrainskoi RSR. Vykonavcha vlada” [Council of Ministers of the Ukrainian SSR. Executive], op. 10, d. 959, l. 1–171, Kyiv, Ukraine

Spravka o demonstratsii modeley odezhdy v Sovetskom pavilone na Vsemirnoy vystavke v gorode Monreale (Kanada) Kiyevskogo Doma modeley USSR v period s 25 iyulya po 5 sentyabrya 1967 goda [Information about the demonstration of clothes by the Kiev House of Fashion Design in the Soviet pavilion at the World Exhibition in Montreal (Canada) from July 25 to September 5, 1967], f.572 “Ministerstvo lehkoi promyslovosti Ukrainskoi RSR” [Ministry of Light Industry of the Ukrainian SSR], op. 4, d. 332, l. 1–78, Kyiv, Ukraine

Ukrainian Fashion History Digital Archive [Tsyfrovyi arkhiv istorii mody Ukrainy / Czifrovoj arkhiv istorii mody Ukrainy] (UFHDA)

Avdeeva, Lidia, Soviet fashion designer, interview by Olha Korniienko, Kyiv, 2017, 2020, transcript

Mateyko, Katerina, Soviet clothing maker, interview by Olha Korniienko, Lviv, 2018, transcript

Nesmiyan, Vladimir, Soviet chief art director, interview by Olha Korniienko, Kyiv, 2017, transcript

Nikiforuk, Nadezhda, director of Lviv Fashion House, interview by Olha Korniienko, Lviv, 2018, transcript

Stanchev, Mikhail, interview by Olha Korniienko, Kharkiv, 2014, transcript

Tokar, Marta, Soviet fabric artist, interview by Olha Korniienko, Lviv, 2018, transcript

Uvarkina, Galina, head of the Republican Laboratory for the Standardization of Raw Materials and Fabrics, interview by Olha Korniienko, Kyiv, 2017, transcript

Yasinskaya, Elena, Soviet model, interview by Olha Korniienko, Kyiv, 2018, transcript

Viddil trudovoho arkhivu Lutskoi raionnoi rady / Otdel trudovogo arkhiva Lutskogo rayonnogo soveta [Labor Archive Department of the Lutsk District Council] (LAD)

Prikazy po domu modeley za 1968 god [Orders for Lviv House of Fashion Design for 1968], f. 56 “Lvivskyi budynok modelei odiahu ‘Halmoda’” [Lviv House of Fashion Design “Galmoda”], op. 1, d. 1, l. 1–204, Lutsk, Ukraine.

Bibliography

Primary sources

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“Cholovikam” [For men]. Radianska zhinka, no. 12 (1970): 33.

“Dytiachi mody” [Children’s fashion]. Radianska zhinka, no. 12 (1959): 31.

Efremova, L. “Modelyer rabotayet dlya promyshlennosti” [Fashion designer works for industry]. Dekorativnoye iskusstvo SSSR, no. 4 (1965): 16–19.

Fedosieieva H. “Donetskyi budynok modelei u hostiakh u ‘Radianskoi zhinky’” (Donetsk Fashion House visiting the Soviet Woman Magazine]. Radianska zhinka, no. 7 (1965): 32–33.

Ivanova, H. “Pro vykhovannia smaku” [About the education of taste]. Radianska zhinka, no. 10 (1961): 22.

Kalashnikova, N. “Yak odiahatys zi smakom” [How to dress tastefully]. Radianska zhinka, no. 4 (1958): 30.

“Khochesh buty krasyvym?” [Do you want to be beautiful?]. Radianska zhinka, no. 4 (1964): 19.

Khokhlov, H. “Palta” [Coats]. Radianska zhinka, no. 4 (1964): 19.

“Malechi” [For children]. Radianska zhinka, no. 6 (1969): 32.

Malikova, H. “Mody 1965 roku” [Fashion of 1965]. Radianska zhinka, no. 9 (1965): 28–29.

Mertsalova, M. “Chto chereschur, to plokho” [Too much is bad]. Rabotnitsa, no. 11 (1964): 30.

“Moda i vyrobnytstvo” [Fashion and production]. Krasa i moda, Summer 1979, 36.

“Mody” [Fashion]. Radianska zhinka, no. 8 (1957): 31.

Oleksiienko, L. “Navit u liutomu – soniachnist” [Sunshine even in February]. Radianska zhinka, no. 2 (1970): 30–31.

Perets’, no. 6 (1965): 1.

Rovna, T. “Ansambl – tse modno” [The ensemble is fashionable]. Radianska zhinka, no. 1 (1976): 31–33.

Rovna, T. “Medali za krashchyi odiah” [Best clothes medals]. Radianska zhinka, no. 10 (1956): 32–33.

Rovna, T. “Moda sohodni i zavtra” [Fashion today and tomorrow]. Radianska zhinka, no. 7 (1967): 30–31.

Rovna, T. “Mody tsoho roku” [This year’s fashion]. Radianska zhinka, no. 2 (1966): 29–30.

Rovna, T. “Za narodnymy motyvamy” [Folk motifs]. Radianska zhinka, no. 7 (1967): 33.

“RSFSR” [Russian Soviet Federative Socialist Republic]. Zhurnal mod, no. 3 (1977): 23.

Rudenko, O. “Nevianucha krasa” [Unfading beauty]. Radianska zhinka, no. 3 (1982): 24–25.

“Sovetskoye modelirovaniye i promyshlennost – dlya naroda” [Soviet design and industry are for the people]. Zhurnal mod, no. 3 (1977): 2–3.

Strizhenova, T., and S. Temerin. “Sovetskiy kostyum za 50 let. Chast II” [Soviet costume for 50 years. Part 2]. Zhurnal mod, no. 4 (1967/1968): 1 (attachment).

“Ukraina” [Ukraineg. Zhurnal mod, no. 3 (1977): 25–26.

“Vizerunky dlia rushnykiv, servetok, zhinochoho odiahu” [Drawings for towels, napkins, women’s clothing]. Radianska zhinka, no. 6 (1966): 33.

Volovich, M. “Spetsialnoye khudozhestvenno-konstruktorskoye byuro” [Special art and design bureau]. Dekorativnoye iskusstvo SSSR, no. 11 (1963): 6.

“Zadum i vtilennia” [Concept and embodiment]. Radianska zhinka, no. 6 (1971): 30–31.

Zhukov, N. “Vospitaniye vkusa. Zametki khudozhnika” [Education of taste: Artist notes]. Novyy mir, no. 10 (1954): 159–79.

“Zovnishnii vyhliad” [Appearance]. Radianska zhinka, no. 3 (1966): 24.

 

Secondary literature

Bartlett, Djurdja. FashionEast: The Spectre that Haunted Socialism. Cambridge: Massachusetts Institute of Technology Press, 2010.

Bezvershuk, Zhanna. Potrebnosti, vkusy, moda [Needs, tastes, fashion]. Kiev, 1987.

Golybina, Antonina. Vkus i moda [Taste and fashion]. Moscow: Znaniye, 1974.

Gronow, Jukka, and Sergey Zhuravlev. Fashion Meets Socialism: Fashion Industry in the Soviet Union after the Second World War. Helsinki, 2016.

Gronow, Jukka, and Sergey Zhuravlev. Moda po planu: istoriya mody i modelirovaniya odezhdy v SSSR, 1917–1991 [Fashion according to plan: The history of fashion and clothing designing in the Soviet Union, 1917–1991]. Moscow: IRI RAN, 2013.

Kostel’na, Maria. “Diialnist ukrainskykh budynkiv modelei odiahu v 60–80-kh rr. 20 st.: kontseptsii rozvytku modnykh tendentsii” [Activity of Ukrainian fashion houses in the 1960s–1980s: Concepts of of fashion trends development]. Visnyk Lvivskoi natsionalnoi akademii mystetstv, no. 24 (2013): 37–48.

Kostel’na, Maria. “Tvorchist dyzaineriv ukrainskykh budynkiv modelei seredyny XX – pochatku XXI st.: etnichnyi napriam” [Creativity of designers of Ukrainian fashion houses of the mid-20th–early 21st centuries: Ethnic Direction]. PhD diss., Kyiv National University of Culture and Arts, 2016.

Lebina, Natalia. Muzhchina i zhenshchina: telo, moda, kultura. SSSR – ottepel [Man and woman: Body, fashion, culture. USSR – Thaw]. Moscow: Novoye literaturnoye obozreniye, 2014.

Lebina, Natalia. Povsednevnaya zhizn sovetskogo goroda: normy i anomalii. 1920–1930-e gody [Everyday life of a Soviet city: Norms and anomalies. 1920s–1930s]. Sankt-Peterburg: Zhurnal “Neva” – Izdatelsko-torgovyy dom “Letniy Sad,” 1999.

Parmon, Fedor. Kompozitsiya kostyuma [Costume composition]. Moscow: Legprombytizdat. 1985.

Stitziel, Judd. Fashioning Socialism: Clothing, Politics, and Consumer Culture in East Germany. Oxford: Berg, 2005.

Tkanko, Zenovia. Moda v Ukraini 20 stolittia [Fashion in Ukraine in the 20th century]. Lviv: Vydavnytstvo “ARTOS,” 2015.

Tokar, Marta. Akvarel. Khudozhnii tekstyl [Watercolor: Art textiles]. Lviv, 2010.

Zakharova, Larissa. “Kazhdoi sovetskoi zhenshchine – plat’e ot Diora! Frantsuzskoe vliyanie v sovetskoi mode 1950–1960-kh godov.” [A Dior dress for every Soviet woman! French influence in Soviet fashion in the 1950s–1960s). In Sotsial’naya istoriya. Ezhegodnik 2004, 339–70. Moscow: Rosspen, 2005.

1 Tkanko, Moda v Ukraini; Kostelna, “Tvorchist dyzaineriv.”

2 Tkanko, Moda v Ukraini.

3 Kostel’na, “Tvorchist dyzaineriv.”

4 Ibid.

5 Gronow and Zhuravlev, Moda po planu; Gronow and Zhuravlev, Fashion Meets Socialism.

6 Ibid.

7 Gronow and Zhuravlev, Moda po planu, 320–44.

8 Zakharova, “Kazhdoy sovetskoy zhenshchine,” 339–66.

9 Lebina, Povsednevnaya zhizn; Lebina, Muzhchina i zhenshchina.

10 Lebina, Muzhchina i zhenshchina.

11 Stitziel, Fashioning Socialism.

12 Bartlett, Fashion East.

13 In particular, there was an active discussion in the magazine Dekorativnoye iskusstvo SSSR (entitled “Discussions about Fashion and Style”). The collection of articles “Fashion: pros and cons” about the role of fashion in Soviet society is also important to my inquiry.

14 “Mody,” 31.

15 Rovna, “Medali,” 32–33.

16 Zhukov, “Vospitaniye vkusa,” 159.

17 Ivanova, “Pro vykhovannia,” 22.

18 Mertsalova, “Chto chereschur,” 30.

19 Kalashnikova, “Yak odiahatys,” 30.

20 Ibid.

21 Bezvershuk, Potrebnosti; Golybina, Vkus i moda.

22 “Zovnishnii vyhliad,” 24.

23 “Cholovikam,” 33.

24 “Khochesh buty krasyvym?” 19.

25 Khokhlov, “Palta,” 19.

26 “Malechi,” 32.

27 Rovna, “Mody tsoho roku,” 30.

28 Rudenko, “Nevianucha krasa,” 24–25.

29 Rovna, “Moda sohodni,” 30–31.

30 Rovna, “Za narodnymy motyvamy,” 33, “Vizerunky,” 33.

31 Malikova, “Mody,” 28–29.

32 Rovna, “Ansambl,” 31–33.

33 Strizhenova and Temerin, “Sovetskiy kostyum,” 1.

34 Gronow and Zhuravlev, Fashion Meets Socialism, 79; Gronow and Zhuravlev, Moda po planu, 94.

35 The article indicates that Soviet Ukraine had seven fashion houses with a general orientation, but in fact there were six of them. Most likely, this imprecision is due to the fact that the specialized Republican House of Knitwear Models “Khreshchatyk” had a strong position and was often considered to have a general orientation.

36 “Ukraina,” 25; “RSFSR,” 23; “Sovetskoye modelirovaniye,” 3.

37 Gronow and Zhuravlev, Moda po planu, 134.

38 Volovich, “Spetsialnoye khudozhestvenno-konstruktorskoye byuro,” 6.

39 Parmon, Kompozitsiya kostyuma, 128–29.

40 Efremova, “Modelyer rabotayet,” 16–19.

41 RGAE Doklady, dokladnyye zapiski, spravki i pisma, napravlennyye v TsK KPSS po razvitiyu otrasley legkoy promyshlennosti (6 yanvarya – 11 sentyabrya 1965 goda), f. 198, op. 1, d. 85, l. 16.

42 “Moda i vyrobnytstvo,” 36.

43 UFHDA Uvarkina, interview, Kyiv, 2017; Avdeeva, interview, Kyiv, 2020.

44 A skit (kapustnik) is a comic performance based on humor and satire. In this case, there was a theme about the life of the collective of a fashion house, and some unusual cases were dramatized in a comic manner. The participants were employees at the fashion house.

45 Mikhail Bilas worked as the chief artistic director at different periods in the Lviv, Kyiv, and Kharkiv fashion houses. There is an art museum in his honor in Truskavets (Ukraine).

46 Kostel’na, “Diialnist ukrainskykh budynkiv modelei odiahu,” 40.

47 LMA Zalesskaya, E. Istoriya Lvovskogo Doma modeley odezhdy, 1980, p. 3.

48 Ibid., p. 10.

49 TsDAVO Perepiska s Gosplanom USSR i drugimi respublikanskimi organizatsiyami po voprosam legkoy promyshlennosti, 19 iyulya – 15 dekabrya 1962, f. R–2, op. 10, d. 959, l. 54.

50 “Moda i vyrobnytstvo;” UFHDA Uvarkina, interview, Kyiv, 2017.

All these fashion houses, except for the Republican House of Household Models, were directly subordinate to the Ministry of Light Industry of the Ukrainian SSR.

51 LMA Nikiforuk, interview, Lviv, 2015; UFHDA Nikiforuk, interview, Lviv, 2018; Uvarkina, interview, Kyiv, 2017.

52 LMA Nikiforuk, interview, Lviv, 2015; “Moda i vyrobnytstvo;” “Zadum i vtilennia;” “Ukraina.”

53 LMA Nikiforuk, interview, Lviv, 2015.

54 LMA Nikiforuk, interview, Lviv, 2015; UFHDA Nikiforuk, interview, Lviv, 2018.

55 TsDAVO Perepiska s Gosplanom USSR i drugimi respublikanskimi organizatsiyami po voprosam legkoy promyshlennosti, 19 iyulya – 15 dekabrya 1962, f. R–2, op. 10, d. 959, l. 59–60.

56 Ibid., l. 46.

57 LAD Prikazy po domu modeley za 1968 god, Labor Archive Department of the Lutsk District Council, f. 56, op. 1, d. 1, l. 16–31.

58 Ibid.

59 Ibid., l. 30.

60 UFHDA Yasinskaya, interview, Kyiv, 2018.

61 UFHDA Uvarkina, interview, Kyiv, 2017.

62 UFHDA Avdeeva, interview, Kyiv, 2018.

63 LMA Zalesskaya, E. Istoriya Lvovskogo Doma modeley odezhdy, 1980, p. 13.

64 UFHDA Uvarkina, interview, Kyiv, 2017.

65 Ibid.

66 TsDAVO Perepiska s Gosplanom USSR i drugimi respublikanskimi organizatsiyami po voprosam legkoy promyshlennosti, 19 iyulya – 15 dekabrya 1962, f. R–2, op. 10, d. 959, l. 58.

67 DAK Perepiska s Glavnym Upravleniyem shveynoy promyshlennosti po voprosam proizvodstvennoy deyatelnosti Doma modeley (19 fevralya – 15 dekabrya 1955 goda), f. R–1219, op. 1, d. 68, l. 8.

68 DAK Spravka o rabote Doma modeley za 1955 god, f. R–1219, op. 1, d. 69, l. 42.

69 LMA Zalesskaya, E. Istoriya Lvovskogo Doma modeley odezhdy, 1980, p. 11.

70 TsDAGO Pisma redaktsiy zhurnalov i izdatelstv o rabote respublikanskikh zhurnalov, f. 1, op. 70, d. 2385, l. 16.

71 LMA Zalesskaya, E. Istoriya Lvovskogo Doma modeley odezhdy, 1980, p. 9.

72 “Dytiachi mody,” 31.

73 LMA Zalesskaya, E. Istoriya Lvovskogo Doma modeley odezhdy, 1980, p. 7.

74 Ibid.

75 UFHDA Tokar, interview, Lviv, 2018.

76 LMA Zalesskaya, E. Istoriya Lvovskogo Doma modeley odezhdy, 1980, p. 8; Tokar, Akvarel, 10.

77 Tokar, Akvarel, 11.

78 LAD Prikazy po domu modeley za 1968 god, f. 56, op. 1, d. 1, l. 36­–37.

79 UFHDA Uvarkina, interview, Kyiv, 2017.

80 LAD Prikazy po domu modeley za 1968 god, f. 56, op. 1, d. 1, l. 37.

81 Ibid.

82 Ibid., l. 71–72.

83 DAK Otchety o tvorcheskoy komandirovke po obmenu opytom v Vengerskuyu Narodnuyu Respubliku i gorod Rigu, 1959 god, f. R-1219, op. 1, d. 142, l. 1–24; DAK Otchety o tvorcheskoy komandirovke po obmenu opytom v gorod Moskvu i Leningrad, 1960 god, f. R–1219, op. 1, d. 161, l. 1–12.

84 DAK Kniga otzyvov i predlozheniy za 1951 god, f. R–1219, op. 1, d. 25, l. 1–18.

85 UFHDA Yasinskaya, interview, Kyiv, 2018.

86 UFHDA Avdeeva, interview, Kyiv, 2020.

87 UFHDA Yasinskaya, interview, Kyiv, 2018.

88 DALO Prikazy i direktivnyye ukazaniya Ministerstva legkoy promyshlennosti za 1967 god, f. R–2002, op. 1, d. 352, l. 10–12.

89 Ibid., l. 12–32.

90 Ibid.

91 Ibid., l. 17a–18.

92 UFHDA Avdeeva, interview, Kyiv, 2020; LMA Zalesskaya, E. Istoriya Lvovskogo Doma modeley odezhdy, 1980, p. 14.

93 TsDAVO Spravka o demonstratsii modeley odezhdy v Sovetskom pavilone na Vsemirnoy vystavke v gorode Monreale (Kanada) Kiyevskogo Doma modeley USSR v period s 25 iyulya po 5 sentyabrya 1967 goda, f.572, op. 4, d. 332, l. 1–78.

94 Ibid., l. 1–3.

95 Ibid., l. 9.

96 Ibid., l. 11.

97 Ibid., l. 14.

98 Ibid., l. 4–7.

99 UFHDA Avdeeva, interview, Kyiv, 2020.

100 DAK Materialy (akty, otchety) po okazaniyu pomoshchi shveynym fabrikam Ukrainy za 1954 god, f. R–1219, op. 1, d. 62, l. 1–192; DAK Materialy okazaniya pomoshchi shveynym fabrikam i otchety po komandirovkam za 1957 god, f. R–1219, op. 1, d. 113, l. 1–27.

101 LMA Nikiforuk, interview, Lviv, 2015.

102 “Moda i vyrobnytstvo,” 36.

103 UFHDA Mateyko, interview, Lviv, 2018; Nikiforuk, interview, Lviv, 2018.

104 Oleksiienko, “Navit u liutomu,” 31.

105 Gronow and Zhuravlev, Moda po planu, 482.

106 TsDAVO Perepiska s Gosplanom USSR i drugimi respublikanskimi organizatsiyami po voprosam legkoy promyshlennosti, 19 iyulya – 15 dekabrya 1962, f. R–2, op. 10, d. 959, l. 50.

107 Fedosieieva, “Donetskyi budynok modelei,” 32; UFHDA Mateyko, interview, Lviv, 2018; Nesmiyan, interview, Kyiv, 2018.

108 TsDAVO Perepiska s Gosplanom USSR i drugimi respublikanskimi organizatsiyami po voprosam legkoy promyshlennosti, 19 iyulya – 15 dekabrya 1962, f. R–2, op. 10, d. 959, l. 46.

109 Ibid., l. 47.

110 DALO Perepiska direkcii firmy ‘Mayak’ s inostrannymi firmami za 1963 god, f. R–2002, op. 1, d. 55, l. 4–5.

111 UFHDA Stanchev, interview, Kharkiv, 2014; Tokar, interview, Lviv, 2018.

112 UFHDA Stanchev, interview, Kharkiv, 2014.

113 Bitekhtin, “Trudnosti shveynogo.”

114 Perets’, 1.

115 UFHDA Uvarkina, interview, Kyiv, 2017.

Figure%201.jpg
Figure%202.JPG

Figure 2. Exhibition hall of the Kyiv House of Fashion Design, 1964

(TsDKFFA od. obliku 2–91364)

Figure%204.JPG
Figure%203.tif

Figure 3. Fashion show at the Kyiv House of Fashion Design, 1965

(TsDKFFA od. obliku 2–98033)

 

Figure 5. Meeting of the members of the Art and Technical council
of the Kyiv garment factory Zhovten’, 1983

(TsDKFFA od. obliku 0–207692)

 

Figure 6. Fashion designers discuss a new collection
at the Kyiv House of Fashion Design, 1967

(TsDKFFA od. obliku 2–111619)

Figure%205%201-25-18-0-207692.tif
Figure%206.tif

 

Figure 7. Focus on the number of items of clothing produced.
The leaders of the Communist labor of the Vorovsky Odessa Sewing Association,
who exceeded the norm in terms of the number of items of clothing, 1962

(TsDKFFA od. obliku 2–75686)

Figure%207.JPG

 

Figure 8. A caricature from the satirical magazine Perets’ (cover) showing the contrast between an item of clothing as presented by a fashion house and the same item of clothing in use after production in a garment factory, 1965

Figure%208.JPG

2021_2_Vaderna

pdfHypochondria as a Poetic Disease: Medicine and Ethics in the Case of an Early Nineteenth-Century Hungarian Poet

Gábor Vaderna
Eötvös Loránd University / Research Centre for the Humanities
This email address is being protected from spambots. You need JavaScript enabled to view it.

Hungarian Historical Review Volume 10 Issue 2  (2021): 189-210 DOI 10.38145/2021.2.189

Medical knowledge reached a wider range of social strata in the eighteenth and early nineteenth centuries. Popular medical books described diseases and how to cure them, and the press regularly addressed the topic of having a healthy body. Meanwhile, representations of the perfect body became an increasingly important problem for neoclassical art. This case study investigates how Dániel Berzsenyi (1776–1836), one of the important Hungarian poets of the early nineteenth century, thought about the human body. For him, the representation of the body was, on the one hand, an artistic problem which raised questions concerning manners of imitation and, on the other hand, an artistic problem which was associated with the display of human virtues and thus with ethical discourse. Berzsenyi gave an account of his illnesses, which can be traced back to hypochondria, in a private letter. His self-analysis has three layers. First, his private letter could be read as part of a sensible epistolary novel. I argue that Berzsenyi introduced himself as a sensible hero, who was ill because of his own uncontrollable emotions. Second, hypochondria has a medical context. Considering the continued influence, in Berzsenyi’s time, of the ancient doctrine of bodily fluids, I demonstrate that this disease may have become a mental illness associated with poets. The reason for this is that the emotions entertained by the sensible man led to the emergence of physical symptoms which were associated with the hardly definable concept of hypochondria. Third, one’s relationship to one’s body could be a moral issue. Berzsenyi attempted to assert his own moral superiority by describing his own illness. Thus, his letter also fit into a moral context of the contemporary theoretical debates in which he was involved. My paper shows how aesthetics, ethics, and medicine were interconnected and how different forms of knowledge circulated between the forums of the arts and other social forums.

Keywords: hypochondria, sensibility, poetry, medicine

Morieris, non quia aegrotas, sed quia vivis
Seneca (Ep. 78,6)

Self-Fashioning and Psychology

“What a task it is to build a bridge between contemporary psychology and the perception of the historical world!” Wilhelm Dilthey wrote enthusiastically in 1894, though he then cautioned that this goal could only be reached step by step. We can capture the individual together with history by looking for the inner meaning that connects them.1 This approach has had a significant influence on modern literary history and theory and also on the ways in which we converse about literature in everyday life. History determines the subject, while the subject’s intellectual achievement influences history. However, what is the relationship between the historical subject’s psyche and the psyche of the person who is now thinking about him? I. A. Richards gave his Cambridge students poems to analyze without telling them anything about the origins or authors of the text. In his 1929 Practical Criticism, he claimed that thanks to the persistent work of his students who first encountered serious difficulties in text comprehension, he became able to conduct a close analysis of the poems. Richards thus distanced himself from the abuse of psychology, and he proposed that the literary text should only influence the reader’s psyche, and we should ignore the psychology of historical subjects.2 Still, can we exclude all factors that lie outside the literary text so easily? Although twentieth-century literary theory, which primarily focused on the linguistic achievements of literary works, tried to relegate the psychological contexts to the background (or at least to tame psychology), talk of history meant that elements of psychology were sneaked back into the discussion, nonetheless.

The problem thus has a dual nature. On the one hand, historical agents thought something about themselves, and they also expressed their opinions about their own essence. This is the problem of self-fashioning, research on which was initiated by New Historicism.3 According to New Historicism, historical subjects construct their identities within the constraints of their opportunities, and they fashion the social image through which others perceive them. On the other hand, pre-modern subjects are very difficult to interpret without considering modern psychological constructs. When historical agents write about themselves, it can easily tempt us to force familiar psychological clichés onto our “victims.”4

In the following, I will present a case that can be understood through the concept of modernity, but which precedes Freudian psychology and its institutionalization.

It is the year 1820, and we will peek into the private correspondence between two Central European poets. One of them was sick, and he was attempting to decipher his illness. We will see how medicine, aesthetics, and ethics were intertwined in his writings.

Sensible Self

In the discussion which follows, I introduce several nineteenth-century Hungarian poets. Hungarian literary history at the beginning of the twentieth century (Geistesgeschichte in particular) paid considerable attention to our protagonist, Dániel Berzsenyi (1776–1836), who researched the relationship between psychology and history. Berzsenyi was an ideal candidate to make this connection. We know very little about his life, and what he claimed about himself is occasionally based on verifiably false facts. He came out of nowhere, no one knew who he was or where he came from, and no one knew how or from whom he had learned to write poems. The best-known poet of the era and the other character in our story, Ferenc Kazinczy (1759–1831), published Berzsenyi’s poems, though they never met in person. Berzsenyi’s volume of poetry was published in 1813, followed by the expanded version in 1816. The poems instantly became an important part of Hungarian poetry (and continue to be so to this day). But no sooner had Berzsenyi arrived on the literary scene in Hungary than he suddenly disappeared from the prying eyes of the public. In 1817, Berzsenyi received a negative review from a young man named Ferenc Kölcsey (1790–1838) which upset him, and so he barely spoke to anyone afterwards. Kölcsey was also a poet (he later wrote the poem that became the current national anthem of Hungary). When Berzsenyi died in 1836, Kölcsey apologized to him in his eulogy.

The lack of sources concerning the details of Berzsenyi’s life became the point of departure for psychological explanations of his poetry. At the beginning of the twentieth century, Dániel Berzsenyi was popular as an author among the supporters of a thriving Geistesgeschichte (as well as among those who, although they distinguished themselves from the adherents of Geistesgeschichte, were still engaged in something very similar). I will mention only a few examples. Gábor Halász attributed the breakdown to the clash between the poet’s true nature and his principles,5 while Ferenc Fejtő attributed it to the lack of self-confidence.6 László Németh analyzed the connections between brilliance and an allegedly melancholic character.7 Mária Rónay, in her article A rejtélyes Berzsenyi Dániel – a pszichopatológia tükrében (The mysterious Dániel Berzsenyi – In the light of psychopathology), described his poetic career as the work of a man who was a sickly father who suffered from anxiety and was also stingy and, in his advanced age, anti-Semitic.8 Henriette Szirmay-Pulszky, in her monograph entitled Genie und Irsinn im Ungarischen Geistleben, classified Berzsenyi as schizoid, and concluded, on the basis of his alleged physical and spiritual characteristics, that he was a psychopath prone to melancholy and was deeply depressed.9 The list goes on and on. One almost gets the impression that Berzsenyi was looking for trouble, as if, even if unwittingly, his life goal had been to gnaw at his own soul and provide work for psychoanalysts, as if the physician and historian Sándor Puder’s following statement made in 1933 were true: “Real literature is analytical, and it was already so at the time when psychoanalysis was nowhere to be found. Even as early as at that time, [Berzsenyi] unconsciously used the method of psychoanalysis in his analytical, psychologizing literature.”10

I disagree with this. If we stick to Dilthey’s original idea, i.e., if we seek not only to define, build out of fragments, or develop the inner ingredients of subjects from an inner meaning (psychology) but also to define the comprehensive framework and meaning (Geistesgeschichte) into which the individuality fits, it does not suffice to provide a psychological portrayal of Berzsenyi. And, although the inner psychological meaning of a personality cannot be uncovered in enough depth in my opinion, no matter how hesitant we are to take the slippery route of psychologization, I will attempt to reconstruct Berzsenyi’s disease, or more specifically, one of his mental illnesses.

Berzsenyi ceased all communication with Ferenc Kazinczy in 1817, following Ferenc Kölcsey’s critical review. He simply did not write to him anymore. Kölcsey was Kazinczy’s student, and when Berzsenyi asked about him, Kazinczy defended him. Thus, the issue at hand was one of human relationships, as is documented in the correspondence until the friends stopped communicating with each other. Three years later, in the winter of 1820, an old friend of theirs notified Kazinczy that Berzsenyi was in Sopron: “We only rarely see each other. He, as he says, became sick two years ago and was mistreated; the consequence of which became one of the greatest building blocks of his hypochondria, which not even the Buda spa could improve, but only the Füred one, or rather, sour water. Now, he says he is in passable condition, but he dare not read: he spends his time in the theater and the café, and we also visit each other sometimes.”11 Possibly after having communicated with this common friend, Berzsenyi grabbed his pen and wrote one of the letters which is cited the most often in the secondary literature on Berzsenyi.

Overall, we do not know much about what Berzsenyi was doing in Sopron. We also do not know too many details about his illnesses beyond what he (and their common friend) claims, namely that he was plagued by hypochondria and that he visited the baths in Buda and Balatonfüred. The contents of the letter are startling and unexpected, and it also rhetorically expresses the state he said he was in. The letter reads as follows:

Dear Sir,

You did not visit your dying friend; and behold, his shadow shall come upon you. His shadow, I say, because the soul you once bothered with so much is no more. Yes, Dear Sir, even though I am beginning to live again, my soul has long since died, and it has been replaced by a new unknown soul, dark and cold as night, and still as the grave. The horrific disturbance that has turned my whole nature upside down could have had no other result than this half-death. And since this half-death can easily become complete, and since my headache still often tolls the bell of death in my ears, I did not want to die as your imagined enemy but wanted to let you know that whatever crime I committed against you, I did it amidst the deepest hypochondria. For the same reason, pity me or laugh at me as you please, but do not hate me, rather attribute everything to my cruel illness, which has often made me half-crazy and half-mad. The causes of my illness were a quinine-treated inflammation of my gallbladder and a dangerous fall in which my shoulder was dislocated, and my shoulder blade was fractured, and my head also suffered a large bruise, all of which caused me to be confined to bed for six months. The rude criticism [by Kölcsey] perhaps also belongs here, which provoked me into thinking in a state when I was most incapable of doing so. You can imagine what a tremendous job it was for me to aestheticize with a confused head, an angry heart, and without any books, even though I have never read aesthetics or poetry other than Rájnis’s Kalauz (Guide to poetry). Now I’m reading and smilingly reviewing my feeble attempts of the time. You should smile at this, too! This is how I have always been: I did not think I needed to study, and therefore I did not study.12

A friend of yours from Pest once told me that you would not even be capable of writing a scholarly work like Kölcsey’s critique. Now I think you could not write such a rude one. But whether you wrote it or not, it does not matter to me now. You could have had dark hours like I have, and you were free to treat me like all my friends throughout my life; you did nothing new to me. This is how I now feel about Kölcsey, whose abuse I would tolerate just as much as I have tolerated that of Mondolat, had I not written that hypochondriac countercriticism;13 but since I did write it, I must also write another, for it would be quite a ridiculous conclusion to my literary life. This is also how I feel about Thaisz, Szemere, and Vitkovics, who mocked me to my face in my miserable state,14 and who found it appropriate to trample on my ashes even in the Tudományos Gyűjtemény (Scientific collection); this is how I feel, I say, because I know very well that those who torture the pitiful with such insults will be helped by neither rhubarb, nor the sour water of Füred, nor my text.

And so, Dear Sir, I live and write again, and behold my very first letter is Yours. Accept my cold hand once again with the calm soul with which I offer it to you. I am well aware that there could be no reason, no desire, for you to fraternize with a deteriorated hypochondriac; but it is not friendship I am coming for, since, believe me, my resignation is also complete both towards you and towards the whole world, and my heart desires, knows no good but the serenity of this resignation; I just wanted to let you know that my state has improved so that you think better of me and do not consider me your enemy, and do not hate me. Be fortunate, be happier than I am, and do not experience the misery I have endured.15

 

We are between life and death, in a paradoxical half-death: still in this world but already beyond the death of the soul. This is a surprising transmutatio: the immortal soul is already dead, but the mortal body is still alive. And the dead soul is replaced by another, possibly death itself, with its metaphors crowding around it: shadow, darkness, cold, night, the grave, the cold hand. Very much like the protagonists of sensible epistolary novels, Berzsenyi eliminates the difference between life and death, between body and soul. On the one hand, life has become just as problematic as death through his illness; on the other, by this era, the physical and spiritual symptoms of an illness appeared as each other’s complements. It is no coincidence that the poet first lists his physical symptoms and returns to his spiritual problems in the following sentence. Much as the body does not exist without the soul, health does not exist without illness. István Mátyus, the author of a popular medical handbook of the era, a six-volume edition on dietetics, writes “people in perfect health are quite rare in this world, and if someone does manage to step up to this state for an hour or two, he cannot stay there for long, due to the miraculous structure of nature. Instead, good health starts to deteriorate, so that we have to extend health to certain limits.” From the eighteenth century on, the natural state was not the healthy one, i.e., health was not a clearly defined, enclosed whole, “there are smaller and larger illnesses, but there is also lesser and greater health.”16

Part-whole relations also disrupt narration, and metonymic story-building is disrupted in the letter, with metaphorical relations foregrounded instead. This is again a popular method of the epistolary novels of the era: frustrated and fragmented narration. The metaphorical construction of the text (text built on some image and the associations surrounding it) is also present here (through the metaphors of death); however, the train of thought is not coherent, and consecutive paragraphs are only loosely connected to each other (although there is no switch between the topics). The frequency of salutation and the deixes pointing to the addressee are of course not surprising at all, sensibility also viewed openly owning up to one’s feelings and displaying uncontrolled virtuous impulses coming from deep down as an anthropological feature, which also meant the fragmentation of the text.

At times we almost reach incomprehensibility. For example, in the break in thought between the second and third paragraphs: while in the first he dismisses his friendship with Kazinczy, among others, he begins the second by addressing Kazinczy as a friend. Immediately after the impossibility of recovery, only signaling the break in his thought by a line break, he writes about his resurrection: the notion of death alternates with the possibility of a fresh start throughout the letter. Complete death does not take place because it would also mean the end of the self-narrative, and the writer and narrator (uniquely, these two are one and the same here) do not wish that. He does not wish for his story to end with a sick hypochondriac text in front of the public, and so he first needs to write the missing ending to the novel of his life. The act of writing is thus only an excuse for self-fashioning; in other words, a kind of fictitious, imaginary life and a lived life, assumed to be real, are all mixed up here. Evoking the other also directs attention to the self in the letter. Friendship becomes the territory of absence, and the letter may make up not only for the lack of personal encounters but also for the avoidance thereof. Namely, imitating an in-person meeting quickly turns into an analysis of resignation. Resignation thus deletes notions of friendship and animosity and enters the same intermediate borderland located between body and soul, life, and death.

So far, I have listed the characteristics of the Berzsenyi letter that connect it to the popular epistolary novels of the era in terms of narrative technique. However, at the beginning of the paper, I set out to talk about Berzsenyi’s disease and mental illness, so let us thus leave the territory of aesthetics and enter dietetics.

Hypochondria

The second half of the eighteenth century was the heyday of medical anthropology, and around this time, philosophical anthropologies were also written by physicians for physicians in large quantities, thus man becomes a patient in a representative manner through anthropological nosologies and the birth of clinics. This is best illustrated by the large number of medical handbooks written for laymen in the second half of the eighteenth century, including in Hungarian.17

If we ask what hypochondria could have meant, at least roughly, in the first decades of the nineteenth century, we will not receive a clear answer. Burgeoning medicine offers so many different solutions; it describes the different symptoms in great detail (often through interesting stories), processes so many different medical ideas and provides so many seemingly sure-fire formulas that we can easily encounter problems upon evaluating a disease.

István Benedek, in his short essay on Berzsenyi’s melancholy, wrote about the difficulties of interpreting hypochondria in 1982. “Just as it will not be easy to orient oneself in the substance and interpretations of today’s schizophrenia in the next century, erstwhile hypochondria is also a large umbrella. It is related to what today lies behind psychopathy, neurasthenia, psychasthenia, neurosis, and many other, less popular expressions, it is related to apathy, melancholy, amentia, and the expression ‘dementia’, used in French-speaking areas. Instead of the many foreign expressions, it is easier to approach it through a simple-minded definition: a melancholic affliction that sinks you into inertia. It is not insanity, not a reaction to external circumstances, but an enigmatic constitutional characteristic, God’s curse.”18 Although these various types of madness may not be as blurred in early modern times as Benedek claims,19 hypochondria is quite a “large umbrella,” and accordingly, a popular topic of contemporary medical literature. A German historian of medicine, for example, counted that in the Jena Journal der praktischen Arzneykunde und Wundarzneykunst edited by Christoph Wilhelm Hufeland, one of the best-known medical professors of the time, ten percent of the literature on nosology is on hypochondria.20 This is a high ratio, and although it is equally interesting, and I do not have precise data on the Hungarian material, the four Latin-language dissertations published in Hungary that discuss hypochondria exclusively, and the chapters of the popular medical handbooks that discuss hypochondria show that the Hungarian medical-anthropological discourse was also keenly interested in the issue.

In the case of hypochondria, even the classification of the disease in terms of nosology is difficult to determine. This is because we cannot disregard the fact that initially, based on the typological classification of ancient humoral pathology, melancholy, which had enjoyed a long career in the history of European medicine and culture, also included hypochondria. Namely, Galen sees the origins of melancholy as lying in a disorder of the hypochondrium, the upper part of the abdomen, and this connection seemed logical until the beginning of the eighteenth century.21 For example, Ferenc Pápai Páriz still wrote about “Hypochondriaca Melancholia” in his popular medical handbook Pax Corporis in 1690.22 Since “in the age of Reason,” a shift of emphasis within the concept of hypochondria can be detected, i.e. “a dynamics of the corporeal space gives way to a moral theory of sensitivity,”23 we can observe how hypochondria and its related feminine disease, hysteria, replaced the pair of melancholy and mania, and how these structures operated and divided in parallel with each other. However, according to Michel Foucault, “physicians of the classical period did try to discover the qualities peculiar to hysteria and hypochondria, but they never reached the point of perceiving the particular coherence, that qualitative cohesion which gave mania and melancholy their unique identity.”24 Hypochondria cannot be defined or located, and it is difficult to specify. For example, in Immanuel Kant’s 1764 treatise Versuch über die Krankheiten des Kopfes we find the following: “The hypochondriac has a disease which, in whatever place it is chiefly located, is nevertheless likely to wander intermittently through the nervous system to all parts of the body.”25 Its seat cannot be located, and it is in constant motion and, thus, difficult to catch.

Let us instead allow Foucault to classify and meticulously analyze “figures of hypochondria”26 and examine the function this disease plays in the patient’s life. Through his disease, the hypochondriac enters the territory between body and soul, life and death, a place that cannot be detected. First, this disease makes life similar to death, which is no surprise after having read Berzsenyi’s letter. This problem is so central that the Hungarian István Mátyus, for example, illustrates the difficulties of defining life with the frequent phenomenon that happens to hypochondriac men and the hysterical women related to them: “What life is, is not as easy to determine as it seems at first glance. Namely, many died a long time ago who were thought to be alive by society; at the same time, many lived who were thought to be dead for sure. Examples of these are the many hysterical women and hypochondriac men who, having fainted […], hardly seemed to be alive, what is more, oftentimes seemingly having died completely, they were placed under the dissecting knife or in the coffin; but after some time, they came back to life on their own or with the help of some external tool, much to everyone’s surprise.”27 The comatose and the hypochondriac are closely related to each other. On the other hand, the close connection between the body and soul also surfaces in hypochondria, and in this period, probably no disease of the mind existed that would be independent of particular physical processes. The hypochondrion (in Latin: hypochondrium), as mentioned above, is the upper part of the abdomen, the right and left part of the abdominal cavity enclosed by the arches of the diaphragm. This was the part of the body where diseases of the mind had been located since Galen. It is still a widespread view in popular medicine to this day that different gastric problems, primarily stomach ulcers or irritable bowel syndrome, are consequences at least in part of an overwrought, stressful life. In his popular handbooks on dietetics, Mátyus looks for the causes of various diseases in the incorrect flow of different humors. Yet, if hypochondria is a disease that also affects spiritual life, the humors also reach the mind; in other words, the direct causes of the illness are the “frequent strong spasms in everyone’s weakened internal parts, driven by the thickened, rancid humors that have collected and settled in them, which wander around the whole body and cause a sudden multitude of changes both in the body and the mind. Its more distant causes, on the other hand, are all that weaken the stomach, thicken and sour the blood, and do not allow it to flow freely inside the internal parts.”28 The internal space of the body is freely permeable, obstacles and obstructions are created at different points, different humors slow down and decrease the speed of life functions and disturb the quality of life,29 for the sensible person pax corporis is already an unattainable ideal. Christoph Wilhelm Hufeland recounts one of the teachings of Dutch professor Herman Boerhaave from Leiden, who lived approximately one hundred years before him and remained a dominant figure in European medicine in the eighteenth century: “Boerhaave says that the blood that flows onto the brain makes people see bloody ghosts and rainbows.”30 This means that physical and mental illnesses are closely related, and we cannot separate medicine from psychology. As Christian Friedrich Richter put it very eloquently at the beginning of the eighteenth century, “The matter or the body is attracted by the soul through the union to such an extent, mixes with it so much, so to speak, as if the soul became material-like or corporeal, and as if the body became spiritual.”31

Material and spiritual things, these two good friends, alternated between tightening and loosening their friendship, and they also drifted apart from each other after a while. This is how hypochondria slowly turned from an illness of sensibility into an illness of the imagination. This change can also be detected in Hungarian popular medicine. For example, in Sámuel Köteles’s Philosophiai anthropologia (Philosophical anthropology), published posthumously in 1839 (and written some time during the 1820s), these two diseases still appear after each other, but they are already separate diseases. As he writes about hypochondria, “This disease is a fear, restlessness, and despondency resulting from some impending indeterminate harm. The hypochondriac indeed experiences some illnesses which originate from the irregularity of bodily functions, especially in the bowels. These illnesses are not such that some serious illness or even death would result from them, but the lively imagination of the hypochondriac nurtures them. Thus, hypochondria becomes the source of many diseases.32 This is how an imaginary invalid becomes a hypochondriac (Molière’s Argan is not yet a hypochondriac but merely a malade imaginaire), and by the second half of the nineteenth century, imaginary illness also became an illness of its own. The expansion of nosological literature first resulted in the appreciation of hypochondria, while soon afterwards, being unable to earn its own place within the framework of this system, it was devalued into a meta-disorder. This place for hypochondria was created by the overgrowth of the system to which it owed its existence. It is no coincidence that hypochondria, i.e., the disease that was looking for its place in the human body, appeared as some kind of civilizational, particularly urban disease.33 While Hufeland could still make fun of one of Boerhaave’s students without mentioning hypochondria, because he literally loved the Dutch professor’s teachings and was thus “an animated lesson,”34 the Viennese physician, Baron Ernst Feuchtersleben already calls hypochondriacs “the volunteers of medicine,” “who have dug themselves into the entire pathology, who write themselves prescriptions from books.”35 It was somewhere around this time when the context of Dániel Berzsenyi’s illness, to be interpreted in the discourse of sensibility, became blurred, and this is where the psychological descriptions of modernity floundered.

Constipation

Or maybe that context did not disappear completely. A common characteristic of disease and related mental illnesses, which continued for a long time, is that mental instability (the illness of the head or the heart, depending on the person) and abdominal (constipation-related) illnesses are linked. In 1830, József Horvát, a doctor of medicine and arts, translated Franz Richter’s book into Hungarian and rewrote the parts on hemorrhoids and related illnesses, including hypochondria. He discusses the abdominal consequences of madness in the chapter Az aranyérnek gerjesztő vagy távolabb okairól (On the inflicting or other causes of hemorrhoids). He thinks it is obvious that no explanations are needed: “Everyone knows the influences mental illnesses have on health in general and on the functioning of the organs of the lower body in particular so well that we should not say anything it.” According to Horvát-Richter, “people prone to anger and irritation already suffer from illnesses of the lower body anyway, or at least they are on the verge of thereof, and so they are also more or less likely to have hemorrhoids,” while the more hidden mental illnesses, the so-called “discouraging affections,” such as worry, sadness, fear, listlessness, timidity (all of these are characteristic of hypochondria), also influence processes in the lower body, even if more slowly. However, these do not cause any serious physical problems, only digestive disorders and “obstructions”: “These, weakening the circulation of blood, are particularly harmful to digestion, and they cause obstructions especially in the abdomen.”36

The obstructions disrupt the entire body. For example, in Berzsenyi’s letter to Kazinczy, he also mentions his headache: “my headache still often tolls the bell of death in my ears.” Franz Schedel (a Hungarian literary historian known as Ferenc Toldy), in his lecture notes on dietetics prepared for his medical students, still links headaches to gastrointestinal disorders in 1839: “Constipation causes wind and cramps, and if it lasts, it obstructs the unimpeded circulation of blood in the lower body and causes it to amass in some parts and causes aches, more specifically, obstructions towards the head: headaches.”37 In Sámuel Rácz’s 1776 Orvosi oktatás (Medical training), it is sadness that is linked to these physical processes, again without mentioning hypochondria: “Those who often suffer from stomach cramps are glum, sad, withdraw from merry amusements, become weak, are happy to sit, become pale and have difficulty breathing whenever they have to move: the stomach is often obstructed; the digested matter is formed into pellets.”38 A little headache, some sadness, constipation and blockages (obstructions), and occasionally unexpected wind are all not so fatal here anymore, and although nosology has changed here and there, the interfaces and contacts within the system have remained the same.

In my opinion, by emphasizing hypochondria, Berzsenyi provides Kazinczy with a key to reading his letter. He offered it not, or not only, as some weak explanation as to why he committed his crime (that he had written his Countercriticism), rather than offering a way to read his sensible epistolary novel, in which he is also a character. In illness, the border between life and death dissolves, while in the illness of hypochondria, it is the border between physical and mental illness that dissolves. It is no coincidence that Berzsenyi’s (the narrator’s, the hero’s) physical injuries (overturned car, broken bones) and mental injuries (confused head, angry heart, and ignorance) appear next to each other, even if it is somewhat unexpected. The energy of the opposites straining on each other (I live and die, write, and do not write, selfless friendship and no friendship, scholarship and amateurism, etc.) can be channeled into hypochondria. Analyzing Johann Ulrich Bilguer’s 1767 essay entitled Nachrichten an das Publikum in Absicht der Hypochondrei, László F. Földényi concludes that existence thickens around hypochondriacs, but just like in the case of all vortices, everything turns into nothing beyond a certain point.39 If Berzsenyi is heading towards something in his letter, it is the serenity of resignation. The complete dissolution and elimination of opposites.

Ethics

Berzsenyi’s letter is an unfriendly letter to an old friend: the salutation is formal (“Dear Sir”), Berzsenyi floats the idea that it was in fact Kazinczy who wrote (or at least suggested) Kölcsey’s criticism, etc. In the second paragraph, friendship is presented as a possible opposite to hypochondria. In social life, problems are dissolved, while loneliness creates a sense of absence, and in loneliness, the balance of the body and soul is disturbed. However, a disloyal friend punishes not only us but themselves as well. According to Berzsenyi, “those who torture the pitiful with such insults will be helped by neither rhubarb nor the sour water of Füred, nor my text,” i.e., the disease will catch up with them too. Namely, discarding one of the main spiritual virtues, i.e., friendship, is one of the main symptoms of hypochondria (as this is what the next paragraph is about, i.e., how he replaced Kazinczy’s friendship with resignation). And it is also probably no coincidence that he recommends the water of Füred and rhubarb to András Thaisz, Pál Szemere, and Mihály Vitkovics. Kölcsey agrees that this is no coincidence. He was familiar with the text of the letter, and this is where he sensed the biggest insult: “That he [Berzsenyi] believed that he did not have to study, that he is already studying and he wants to replace his hypochondriac Countercriticism with a better one, that he considers Thaisz, Vitkovics, and Szemere as people who mocked him to his face and who trampled on his ashes, and when talking about them, he keeps mentioning rhubarb and Füred water: these, my dear friend, are the words of deepest hypochondria. But this hypochondria comes not only from the quinine-treated inflammation of the gallbladder, or from tipping over, it is feared that its biggest lair is in the mistaken idea of the pretended invincibility of genius.”40 But why exactly are these the deepest words of hypochondria?

Rhubarb is an old medicine, and in Házi orvos szótárotska (A small dictionary of home medicine), a compilation of sixteenth-century herbaria written by the infamous Hungarian charlatan of the time, Mihály Nedliczi Váli, it is primarily recommended as a remedy for stomachache; what is more, boiled in the juice of Hungarian aszú grapes, it not only eases the dryness of the throat, but it can also be used to treat dysentery, bloating, stomachache, hiccupping, and of course, melancholy.41 And mentioning the Füred water which was considered to be a medical miracle cure in the era in question, may also be of significance.42 The different sour waters and baths often served as treatments for various illnesses of obstruction, such as constipation and the hemorrhoids related to it, as well as melancholy and hypochondria.43 The best-known of these is probably the Füred water, which Hungarian physician János La Langue’s book on waters recommends for curing the most diverse illnesses of constipation, including hypochondria: “this water has strengthening, releasing, and digestive powers, so it helps the weakness of the stomach and the abdomen, third and fourth-day chills, blockages of the liver, spleen, kidney and uterus, and hypochondria.”44

Does Kazinczy understand the language of hypochondria? In a letter written seven years later, he enthuses to an aristocrat friend of his: “Your letter would horrify me with the news that your soul has been plagued by hypochondria. But you lament about it in such a beautifully written letter that if hypochondria was capable of making one write in such a way, I would ask the Gods to release it on me as well; not even the healthiest soul can write such a letter.”45 Hypochondria is thus characterized as a condition which brings up something that had been closed off below, much as the language of Foucault’s déraison, or pain, creates an independent discourse in the era of sensibility.46 In his response to Berzsenyi dated 18 January 1821, Kazinczy rejoices over his fortunate recovery from the illness and the restoration of the balance of his mind: “Truth and time finally lift the fog, and what is clear is known as clear.”47 This is the paradox of hypochondria: the more we want to help the patient, the deeper we push them. Everything can be reversed. We may even behave ethically towards our patient in the long run; at the same time, this cannot be the method to treat the symptoms that are currently perceived.

The end of their friendship is the beginning of the disease. In Berzsenyi’s 1820 letter, we can first read how true friends (Kazinczy and his followers in Pest) betrayed Berzsenyi and pushed him into illness, and then how now there is no point in making friends with him: what is more, it is impossible to make friends with him anymore. The disloyal friends may suffer all that the one they betrayed had to suffer. Kazinczy’s response letter wants to resolve this tension, and as a good friend, he consoles him, since patients always need hope:48 “You call your state a half-death. Your letter exposes this claim as untrue, because you did not write more enthusiastic ones in your healthy days either, life and strength sparkle within. I would be inconsolable if this hope did not revive you. Nec dis amicum est, nec mihi te prius obire, my dear friend.”49 The Latin quote comes from the first strophe of Horace’s ode written to the sick Maecenas (Carm. 2,17), which has been considered the ode of intimate friendship for centuries, and in the next strophe of which Horace attributes half of his soul to his friend. In other words, Maecenas–Berzsenyi’s “half-death” would also bring death to Horatius–Kazinczy: “ibimus, ibimus, / utcumque praecedes, supremum / carpere iter comites parati.” Their friendship, their shared astrological sign (“utrumque nostrum incredibili modo / consentit astrum”) imposes responsibility on both friends, if one of them is sick, their illness is also shared (as the parallel stories of the last three strophes of the Horace ode suggest), and a shared sacrifice is necessary: “Reddere victimas / aedumque votivam memento: / nos humilem feriemus agnam.”

The end of their friendship is the beginning of the disease. The flip side of this may also be true: friendship is a balm for illness. It is literally medicine. Sir Francis Bacon writes this on friendship: “We know diseases of stoppings, and suffocations, are the most dangerous in the body; and it is not much otherwise in the mind; you may take sarza to open the liver, steel to open the spleen, flowers of sulfur for the lungs, castoreum for the brain; but no receipt openeth the heart, but a true friend; to whom you may impart griefs, joys, fears, hopes, suspicions, counsels, and whatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession.”50 The constipations and stoppages of the body orifices and the constriction of the soul happen parallel with each other, and a good friend can resolve our problems. However, the hypochondriac does not have friends. Kazinczy also knows what can be read in a popular medical book, that “sad, listless persons need to be cheered up, and we should try to take them to merry companies,” but also that “such patients […] are broody, fearful, skittish, mistrustful, and they often become quite dejected if someone contradicts their foolish opinions or does not believe them.”51 Kazinczy wishes to relieve Berzsenyi by listening to him, but an obstruction that he cannot unplug stands in his way.

 

***

 

When Berzsenyi chooses a literary form for his letter (the sensible epistolary novel), he consciously enters a medical discussion in which aesthetics and morality are interconnected. In this essay, I attempted to describe the narrator’s illness with the help of the contemporary practice of medicine and anthropology, and I eventually located its place in a moral-ethical discourse. I concluded that these three seemingly different areas are linked very closely, and those who only reconstruct Berzsenyi’s psyche can only enrich the psychological literature of their own horizon, while they will necessarily draw the wrong conclusions, since Dániel Berzsenyi himself cannot lie on the psychoanalyst’s couch. I tend to believe the cautionary note of the abovementioned Christian Friedrich Richter, who warned that those who “wish to place the body only in the jurisdiction of medicine and the soul in that of the humanities and place intellectual life in the theological faculty are wrong.”52

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1 Dilthey, “Ideen über eine beschreibende und zergliedernde Psychologie,” 240.

2 Richards, Practical Criticism, 321–23.

3 Greenblatt, Renaissance Self-Fashioning.

4 For criticism on the problem see McGann, “Rethinking Romanticism.”

5 Halász, “Berzsenyi lelkivilága.”

6 Fejtő, “A ‘sinlődő álóé.’”

7 Németh, Berzsenyi Dániel, 87–129.

8 Rónay, “A rejtélyes Berzsenyi Dániel.”

9 Szirmay-Pulszky, Genie und Irsinn im Ungarischen Geistleben, 20–22.

10 Puder, Mit köszönhet az irodalom az orvostudománynak, 55.

11 “János Kis to Ferenc Kazinczy, Sopron, December 10, 1820.” In: Kazinczy, Levelezése, vol. 17, 299.

12 Berzsenyi suggests that he wanted to respond to Kölcsey’s criticism, for which he had to study aesthetics. Rájnis’s Kalauz is a collection of poetic examples, and so it is not a regular work on aesthetics.

13 Mondolat was an infamous pamphlet published in 1813 which criticized both Kazinczy and Berzsenyi in a satirical manner. Countercriticism was the first version of Berzsenyi’s response to Kölcsey. Berzsenyi withdrew his text, but the manuscript reached Kölcsey, who published it in his journal. This was not nice of him. In any case, Berzsenyi refers here to his bad reputation after the incident.

14 András Thaisz, Pál Szemere, and Mihály Vitkovics were followers of Kazinczy and friends of Kölcsey.

15 “Dániel Berzsenyi to Ferenc Kazinczy, Sopron, December 13, 1820.” In: Berzsenyi, Levelezése, 532–34.

16 Mátyus, Ó és új diaetetica, 40.

17 In the wake of the medical reform measures launched in the mid-eighteenth century, both the Habsburg government and physicians realized that disseminating knowledge in the vernacular could improve health consciousness, foster trust in “official” medical practices, and consequently advance the overall health of the population. From the 1780s onwards, as part of the general tendencies of the medicalization of society, psychological knowledge was gradually filtered into medical books written in the vernacular to rationalize and normalize everyday experiences with mental illnesses. See Kovács, “Lélektudományos ismeretek közvetítése.”

18 Benedek, “Berzsenyi búskomorsága.”

19 See for example Immanuel Kant’s classification: Kant “Versuch.”

20 Schwanitz, Die Theorie der praktischen Medizin, 27. Cited by Birtalan, “A felvilágosodás mentál­hygiénéje,” 49.

21 Földényi, Melancholy, 49–55.

22 Pápai Páriz, Pax Corporis, 239–40.

23 Foucault, History of madness, 286. The popularity of hypochondria and hysteria in Foucault’s description is just one sign of the end of the Age of Reason (l’âge classique). (Foucault’s l’âge classique is ahead of the era I am studying, in Racine’s century.)

24 Ibid. 280.

25 Kant, “Versuch,” 266.

26 Foucault, History of Madness, 277–96. Eighteenth-century medical discourses were characterized by the inconsistency and eclecticism of the concepts of health and disease, such as mechanistic theories, animism, vitalism, neurophysiology, and -pathology. Consequently, the place and function of the soul, its impact on the human body and vice versa, or the boundaries of different mental disorders or rather clusters of symptoms were hard to define. On these discourses see: Porter, “The Greatest Benefit to Mankind,” 245–303.

27 Mátyus. Ó és új diaetetica, vol. 1, 16–17.

28 Mátyus, Diaetetica, vol. 2, 1766, 363.

29 See Zacharides, Dissertatio, 16.

30 Hufeland, Az ember’ élete, 172.

31 Richter, Erkenntniss des Menschen, 80.

32 Köteles, Philosophiai anthropologia, 216.

33 See for example Zay, Falusi orvos pap. For the philosophical-sociological context of melancholic diseases see Lepenies, Melancholie und Gesellschaft, 76–114.

34 Hufeland, Az ember’ élete, 175.

35 Feuchtersleben, Die Diätetik der Seele, 71. Cited by Birtalan. “A felvilágosodás mentálhygiénéje,” 53.

36 Richter, Tanácsadó, 43.

37 Schedel, Dieteica’ elemei, 56.

38 Rácz, Orvosi oktatás, 128. Rácz later translated and rewrote Baron Anton Störck’s Praecepta medico practica (1776), in which the famous Viennese doctor tried to complete the system with a list as detailed as possible by mixing different theories. He collected eight possible causes of melancholy (one of which is “hypochondriac disposition” and another “abdominal congestion,” but he also includes, for example, scabies, sadness, or “device defects” in the brain). Störck, Orvosi praxis, 469–70.

39 Földényi, Melancholy, 200.

40 “Ferenc Kölcsey to Pál Szemere, Cseke, April 6, 1823.” In: Kölcsey, Ferenc. Levelezés II, 49–50.

41 Váli, Házi orvos szótárotska, 141. Mihály Váli was a notorious charlatan, almost summoned before the Milan Inquisition for befriending the devil, although he was patronized by influential Hungarian aristocrats. Count György Erdődy even recommended him to the ruler, and he eventually became Prince Miklós Esterházy’s court physician and accompanied him on his western tour. See Magyary-Kossa, Magyar orvosi emlékek, 98–99. The plagiarized works: Beythe, Fives-könüv; Melius, Herbarium.

42 At Maria Theresa’s instructions, Henrik Crantz prepared a report on mineral waters in Hungary, where the water of Füred was given a prominent role (Cranz, Analyses, 88). Under the instruction of Joseph II in 1782, Jakab Antal Winterl and Ignác Ádám Prandt prepared a mineralogical report (see Zákonyi, Balatonfüred, 305–11). In his decree of January 18, 1784, Joseph II regulated the consumption of sour waters (Linzbauer, Codex Tomus III., Sectio I., 70–80). After that, the introduction of one royal decree after another indicates a growing interest in mineral waters (between 1783 and 1800, Linzbauer collected 27 decrees regulating the use of medicinal waters in Hungary, ibid. 930). On the waters of Füred, see Daday, “A régi Balatonfüred.”

43 It recommends spas against strains and melancholy e.g. Csapó, Orvosló könyvetske, 21–25; Frank, Az orvos mint Házi-Barát, 75.

44 La Langue, A’ Magyar Országi Orvos Vizekről, 74–75.

45 “Ferenc Kazinczy to Count József Dessewffy, January 10, 1828.” In: Kazinczy, Levelezése, vol. 20, 452.

46 See Rey, The History of Pain, 89–131.

47 “Ferenc Kazinczy to Dániel Berzsenyi, Széphalom, 1821.” In: Kazinczy, Levelezése, vol. 27, 364.

48 The often cited ancient example of this behavior comes from a letter of Cicero to Atticus: “aegroto dum anima est, spes esse dicitur.” Ad Att. 9,10,3.

49 “Ferenc Kazinczy to Dániel Berzsenyi, Széphalom, 1821.” In: Kazinczy, Levelezése, vol. 17, 363–64.

50 Bacon, “Of Friendship,” 113–14. Contemporary Hungarian translation: Bacó, “Gondolatjai.”

51 Frank, Az orvos mint Házi-Barát, 75, 73.

52 Richter, Erkenntniss des Menschen, 412.

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