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Siberian Education

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Siberian Education (2009) by Nicolai Lilin. It was followed by a sequel, Free Fall: A Sniper's Story from Chechnya.

Quotes

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  • This memoir is based on the author's own experiences. Names have been changed, characters combined and events compressed. Certain episodes are imaginative recreation, and those episodes are not intended to portray actual events.
    • Author's note
  • 'Some enjoy life, some suffer it; we fight it.'
    Old saying of the Siberian Urkas
  • From my birth onwards, perhaps out of habit, I continued to be a source of worry and distress to my parents (or rather to my mother, because my father didn’t really care about anything: he went on with his life as a criminal, robbing banks and spending a lot of time in prison). I've lost count of the number of scrapes I got into when I was small. But it was natural: I grew up in a rough district – the place where the criminals expelled from Siberia were re-settled in the 1930s. My life was there, in Bender, with the criminals, and the people of our villainous district were like one big family.
    • The Eight-Gored Hat and the Flick-Knife
  • The weapons in our house, as in all Siberian houses, were kept in particular places. The so-called 'personal' guns – the ones Siberian criminals carry around with them and use every day – are placed in the 'red corner', where the family icons hang on the walls, along with the photographs of relatives who have died or are serving prison sentences. Below the icons and the photographs there is a shelf, draped with a piece of red cloth, on which there are usually about a dozen Siberian crucifixes. Whenever a criminal enters the house he goes straight to the red corner, pulls out his gun and puts it on the shelf, then crosses himself and places a crucifix over the gun. This is an ancient tradition which ensures that weapons are never used in a Siberian house: if they were, the house could never be lived in again. The crucifix acts as a kind of seal, which can only be removed when the criminal leaves the house.
    • The Eight-Gored Hat and the Flick-Knife
  • According to the rules of criminal behaviour, Siberian men cannot communicate with policemen. It is forbidden to address them, answer their questions or establish any relationship with them. The criminal must behave as if the police were not there, and use the mediation of a female relative, or friend of the family, provided she is of Siberian origin. The criminal tells the woman what he wants to say to the policeman in the criminal language, and she repeats his words in Russian, even though the policeman can hear what he says perfectly well, since he is standing there in front of him. Then, when the policeman replies, the woman turns round and translates his words into the criminal language. The criminal must not look the policeman in the face, and if he refers to him in the course of his speech he must use derogatory words like 'filth', 'dog', 'rabbit', 'rat', 'bastard', 'abortion', etc.
    • The Eight-Gored Hat and the Flick-Knife
  • In the Siberian community you learn to kill when you're very small. Our philosophy of life has a close relation to death; children are taught that taking someone else's life or dying are perfectly acceptable things, if there is a good reason. Teaching people how to die is impossible, because once you’ve died there is no coming back. But teaching people to live with the threat of death, to 'tempt' fate, is not difficult. Many Siberian fairy tales tell of the deadly clash between criminals and representatives of the government, of the risks people run every day with dignity and honesty, of the good fortune of those who in the end have got the loot and stayed alive, and of the 'good memory' that is preserved of those who have died without abandoning their friends in need. Through these fairy tales, the children perceive the values that give meaning to the Siberian criminals' lives: respect, courage, friendship, loyalty. By the time they are five or six, Siberian children show a determination and a seriousness that are enviable even to adults of other communities. It is on such solid foundations that the education to kill, to take physical action against another living being, is built.
    • The Eight-Gored Hat and the Flick-Knife
  • When he is about ten, the child is a full member of the clan of the youths, which actively cooperates with the criminals of the Siberian community. There he has the chance to face many different situations of the criminal life for the first time. The older kids teach the younger ones how to behave and through the fights and quarrels and the handling of relations with the youths of other communities, each boy is broken in.
    By the age of thirteen or fourteen, Siberian boys often have a criminal record, and therefore some experience of juvenile prison. This experience is seen as important, indeed fundamental, to the formation of the individual's character and view of the world. By that age many Siberians already have some black marketeering and one murder, or at least attempted murder, to their name. And they all know how to communicate within the criminal community, how to follow, hand down and safeguard the founding principles of Siberian criminal law.
    • The Eight-Gored Hat and the Flick-Knife
  • In our district there was always someone going to prison or coming out of it every day, so there was nothing strange to us children in seeing a man who had been in prison; we had been brought up to expect that we would go there ourselves sooner or later, and we were accustomed to talking about prison as something quite normal, just as other boys might talk about military service or what they're going to do when they grow up. But in some cases the characters of certain former prisoners took on a heroic stature in our stories – they became the models that we wanted to be like at all costs, we wanted to live their adventurous lives which shone with criminal glamour, those lives we heard the grownups discussing and which we then talked about among ourselves, often changing the details, making those stories similar to fairy tales or fantasy adventures.
    • The Eight-Gored Hat and the Flick-Knife
  • The pike, as the traditional weapon of the Siberian criminals is called, is a flick-knife with a long, thin blade, and is connected with many old customs and ceremonies of our community.
    A pike cannot be bought. It has to be earned.
    Any young criminal can be given a pike by an adult criminal, as long as he is not a relative. Once it has been given, the pike becomes a kind of personal cult symbol, like the cross in the Christian community.
    The pike also has magic powers, lots of them.
    When someone is ill, and especially when he is suffering extreme pain, they put an open pike under his mattress, with the blade sticking out, so that, according to the beliefs, the blade cuts the pain and absorbs it like a sponge. What's more, when an enemy is struck by that blade, the pain collected inside it flows out into the wound, making him suffer even more.
    The umbilical cord of newborn babies is cut with a pike, which must first have been left open overnight in a place where cats sleep.
    To seal important pacts between two people – truces, friendships or brotherhoods – both criminals cut their hands with the same pike, which is then kept by a third person, who is a kind of witness to their pact: if either of them betrays the agreement he will be killed with that knife.
    When a criminal dies, his pike is broken by one of his friends. One part, the blade, is put in his grave, usually under the dead man's head, while the haft is preserved by his closest relatives. When it is necessary to communicate with the dead man, to ask for advice or a miracle, the relatives take out the haft and put it in the red corner, below the icons. In this way the dead man becomes a kind of bridge between the living and God.
    A pike keeps its powers only if it is in the hands of a Siberian criminal who uses it respecting the rules of the criminal community. If an unworthy person takes possession of a knife that does not belong to him, it will bring him bad luck – hence our idiom, 'to ruin something as a pike ruins a bad master'.
    When a criminal is in danger, his pike can warn him in many ways: the blade may suddenly open of its own accord, or become hot, or vibrate. Some think it can even emit a whistle.
    If a pike is broken, it means that somewhere there is a dead person who cannot find peace, so offerings are made to the icon, or dead relatives and friends are remembered in prayers, visits are made to graveyards, and the dead are remembered by talking about them in the family and telling stories about them, especially to children.
    • The Eight-Gored Hat and the Flick-Knife
  • Grandfather Kuzya was an elderly criminal who lived in our district in a small house by the river. He was a very strong old man; he still had a full head of black hair and was covered all over with tattoos, even on his face. Usually he took me into the garden to show me the river, and told me fairy tales and various stories about the criminal community. He had a powerful voice, but spoke in a quiet, languid way, so that his voice seemed to be coming from far away, not from inside him. Down the left side of his wrinkled face ran a long scar, a souvenir of his criminal youth. But the most striking thing about him was his eyes. They were blue, but a dirty, muddy blue, with a hint of green; they seemed not to belong to his body, not to be part of it. They were deep, and when he turned them on you, calmly and without agitation, it was as if they were X-raying you – there was something really hypnotic about his gaze.
    • The Eight-Gored Hat and the Flick-Knife
  • Grandfather Kuzya hated everything American because, like all Siberian criminals, he opposed what represented power in the world. If he heard anyone talk about people who had fled to America, of many Jews who had made a mass exodus from the USSR in the 1980s, he would say in amazement:
    'Why on earth does everyone go to America, saying they seek freedom? Our ancestors took refuge in the woods, in Siberia, they didn't go to America. And besides, why flee from the Soviet regime, only to end up in the American one? It would be like a bird that had escaped from its cage going voluntarily to live in another cage...'
    For these reasons, in Low River it was forbidden to use anything American. The American cars which circulated freely all over town couldn't enter our district, and items of clothing, domestic appliances and all other objects that were 'made in the USA' were banned. For me personally this rule was rather painful, since I was very keen on jeans but I couldn't wear them. I secretly listened to American music – I liked blues, rock and heavy metal, but I was taking a big risk in keeping the records and cassettes in the house. And when my father carried out an inspection of my hiding places and finally found them, all hell would break loose. He would beat me and make me break all the records with my own hands in front of him and my grandfather, and then every evening for a week I would be made to play Russian tunes on the accordion for an hour and sing Russian folk or criminal songs.
    I wasn't attracted by American politics, only by the music and by the books of some writers. Once, choosing the right moment, I tried to explain this to Grandfather Kuzya. I hoped that he would be able to intercede and give me permission to listen to the music and read American books without having to hide from my family. He looked at me as if I had betrayed him and said:
    'Son, do you know why when there's an outbreak of the plague people burn everything that belonged to the victims?'
    I shook my head. But I already imagined where this was leading.
    He gave a sad sigh and concluded:
    'The contagion, Nikolay, the contagion.'
    And so, since everything American was forbidden, just as it was forbidden to flaunt wealth and power through material things, the people of our district dressed very humbly. We boys were in a terrible state as far as clothing was concerned, but we were proud of it. We wore like trophies our fathers' or elder brothers' old shoes, and their unfashionable clothes, which were meant to emphasize Siberian humility and simplicity.
    • The Eight-Gored Hat and the Flick-Knife
  • As a young man Grandfather Kuzya had belonged to a gang of Urkas led by a famous criminal called 'Cross', a man of old Siberian faith who had opposed first the power of the tsar and later that of the communists. In Siberia, Grandfather Kuzya explained to me, no criminal ever supported a political force; everybody lived only following their own laws and fighting any government power. Siberia has always been coveted by the Russians because it is a land that is very rich in natural resources. Besides the fur-bearing animals, which in Russia are considered a national treasure, Siberia had large amounts of gold, diamonds and coal; later oil and gas were discovered too. All governments have tried to exploit the region as much as possible – of course without the slightest regard for the population. The Russians would arrive, said Grandfather Kuzya, build their towns in the middle of the woods, dig up the land, and carry off its treasures on their trains and ships.
    The Siberian criminals, expert robbers whose ancestors had for centuries attacked the mercantile caravans coming from China and India, had had no difficulty in attacking the Russian ones too.
    In those days the Urkas had a particular philosophy, a world-view, which they called the 'Great Pact'. It was a plan which made it possible to maintain a concerted resistance against the government. According to the old criminal law, each individual gang could carry out no more than one robbery every six months: in this way the quality of criminal activity was kept at a high level, because it is clear that if a group has only one chance to rob a caravan, it must prepare well and take no risks, avoiding any false moves. People were keen to organize the job well, otherwise they would have to go half a year without eating. The Great Pact eliminated this rule, allowing the gangs to carry out robberies continually, because the aim was not that of self-enrichment, but of driving the Russian invaders out of Siberia. Old criminals joined forces with the new ones, forming very large gangs. The most famous were those of Angel, Tiger and Tayga.
    • The Eight-Gored Hat and the Flick-Knife
  • After 1992, when the military forces of Moldova tried to occupy the territory of Transnistria, our town was abandoned by everybody; we were left to fend for ourselves, as in fact we always had done. All the armed criminals resisted the Moldovan soldiers, and after three months of battles they drove them out.
    When the danger of an all-out conflict had passed, Mother Russia sent us her so-called ‘help’: the Fourteenth Army, led by the charismatic general Lebed. When they arrived in our town, which had already been free for several days, they applied the policy of military administration: curfew, house-to-house searches, the arrest and elimination of undesirable elements. During that period the river often brought to the bank the bodies of the people who had been shot, their hands tied behind their backs with wire and signs of torture on their bodies. I myself fished out four corpses of people who had been executed, so I can confirm with all my youthful authority that shootings by the Russian military were very common in Transnistria.
    The Russians tried to exploit the circumstances to install among us, in the land of criminals, their government representatives, who would have the job of administering what had previously been solely in our hands. Many Siberian criminals during that period ran a serious risk of being killed; my father, for example, was the target of three attacks, but he miraculously escaped and, not wanting to wait for a fourth, left Transnistria and moved to Greece, where he had friends as a result of some old trading connections.
    The criminals of the town tried to join forces to fight the Russian military, but many members of the communities were frightened and in the event proved willing to collaborate with the new regime. The Siberians renounced all contact with the rest of society, and by 1998 were completely isolated; they didn’t collaborate with anyone and didn’t support anyone. Other communities reached a compromise with the regime, which had proposed one of its own men as president of the country and political watchdog over all business. Very soon new government forces eliminated the people involved in those terms, taking over the administration of affairs.
    • The Eight-Gored Hat and the Flick-Knife
  • Grandfather Kuzya had been one of the first Siberians to arrive in Transnistria. He told the story of that move with sorrow, and it was clear that he had many dark feelings inside him, connected with that time. [...]
    In present-day Russia hardly anyone knows about the deportation of the Siberians to Transnistria; some remember the times of communist collectivization, when the country was criss-crossed by trains full of poor people being moved from one region to another for reasons known only to the government.
    Grandfather Kuzya used to say the communists had planned to separate the Urkas from their families so as to make our community die, but that instead, by an irony of fate, they had probably saved it.
    From Transnistria many young men went to Siberia, to participate in the war against the communists: they robbed trains, ships and military stores and created a lot of difficulties for the communists. At regular intervals they returned to Transnistria to lick their wounds, or to spend time with their family and friends. Despite everything, this land has become a second home, to which the Siberian criminals have bound their lives.
    • The Eight-Gored Hat and the Flick-Knife
  • In the Russian criminal communities there is a strong culture of tattoos, and each tattoo has a meaning. The tattoo is a kind of identity card which places you within the criminal society – displaying your particular criminal ‘trade’, and other kinds of information about your personal life and prison experiences.
    Each community has its own tradition of tattooing, symbology and different patterns, according to which the signs are positioned on the body and eventually read and translated. The oldest tattooing culture is that of Siberia; it had been the forebears of the Siberian criminals who had created the tradition of tattooing symbols in a codified, secret manner. Later this culture was copied by other communities and spread throughout prisons all over Russia, transforming the principal meanings of the tattoos and the ways in which they were executed and translated.
    The tattoos of the most powerful criminal caste in Russia, which is called Black Seed, are all copied from the Urka tradition, but have different meanings. The images may be the same, but only a person who is able to read a body can analyse their hidden meaning and explain why they are different.
    Unlike the other communities, Siberians tattoo only by hand, using various kinds of small needle. Tattoos done with electrical tattoo machines or similar devices are not considered worthy.
    In the tradition of the Siberian Urkas the process of tattooing continues throughout the life of a criminal. The first few signs are tattooed when he is twelve years old. Then, over the years, other details are added, gradually building up a narrative. Each experience he has in his life is encoded and concealed within this single large tattoo, which becomes increasingly complete as time goes on. It has the structure of a spiral, starting from the extremities – the hands and feet – and ending at the centre of the body. The last parts of the body to be tattooed are the back and chest; this is done when the criminal is about forty or fifty years old. You will never see young people with large, complete tattoos in the Siberian criminal community, as you do in other communities.
    To be able to read bodies decorated with such complex tattoos you need a lot of experience and to know the tattooing tradition perfectly. As a result the figure of the tattooist has a special place within the Siberian criminal community: he is like a priest, trusted by everyone to act on their behalf.
    • When the Skin Speaks
  • In the Siberian community all material goods, and particularly money, are despised, so they are never even mentioned. If the Siberians speak of money, they call it 'that', or 'rubbish', 'cauliflower', or 'lemons', or they simply specify the figures, pronounce the numbers. The Siberians do not keep money in the house because it is said to bring bad luck into the family – it destroys happiness and 'scares off' good fortune. They keep it near the house, in the garden, for example, in a special hiding place, such as an animal hutch.
    So before beginning a tattoo they never mention a fixed price – they don’t mention anything connected with money. Only afterwards, when the work is finished, does the client ask the tattooist 'What do I owe you?' and the tattooist replies, 'Give me what is right.' This is the answer that is considered most honest, and is therefore most frequently used by the Siberian tattooists.
    • When the Skin Speaks
  • Around this time, in 1992, there was a war in Transnistria. After the fall of the USSR, Transnistria stayed outside the Russian Federation and no longer belonged to anybody. The neighbouring countries, Moldova and Ukraine, had designs on it. But the Ukrainians already had difficulties of their own, because of the massive corruption in the government and the ruling administration. The Moldovans, meanwhile, despite the catastrophic situation in their country – the predominantly rural population lived in abject poverty, not so say squalor – made a pact with the Romanians, and tried to occupy Transnistrian territory by military force. According to the agreement with the Romanians, Transnistria would be divided up in a special way: the Moldovan government would control the land, leaving the Romanian industrialists the job of running the numerous munitions factories, which had been built by the Russians in the days of the USSR and afterwards had remained completely under the control of the criminals, who had turned the Transnistrian territory into a kind of weapons supermarket.
    Without any warning the Moldovan military swung into action. On 22nd June a division of Moldovan tanks, accompanying ten military brigades, including one of infantry, one of special infantry and two of Romanian soldiers, reached Bender, our town on the right bank of the River Dniester, on the Moldovan border. In response, the inhabitants of Bender formed defence squads – after all, they were not short of weapons. A brief but very bloody war broke out, which lasted one summer, and ended with the criminals of Transnistria driving the Moldovan soldiers out of their land. Then they began to occupy Moldovan territory. At that point Ukraine, fearing that the criminals, if they won the war, would bring turmoil to their territory too, asked the Russians to intervene. Russia, recognizing the inhabitants of Transnistria as its own citizens, arrived with an army to 'assist the peace process'. This army set up a military regime, reinforced the police stations and declared Transnistria an 'area of extreme danger'.
    Russian soldiers patrolled the streets in armoured vehicles and imposed a curfew from eight in the evening to seven in the morning. Many people began to disappear without trace; the bodies of the tortured dead were found in the river. This period, which my grandfather called a 'return to the Thirties', lasted a long time. My Uncle Sergey was killed in prison by his guards: many people, to save themselves, were forced to abandon their land and take refuge in various other parts of the world.
    • Boris the Engine Driver
  • When the police arrived, we usually blocked their path: we'd sit or lie down in front of their cars, forcing them to stop. They'd get out and move us with a kick up the backside or by pulling us by the ears, and we would fight back. We usually singled out the youngest one and jumped on him as a group – someone would hit him, someone else would grab his arm and bite it, someone else would cling on to his back and snatch off his hat, yet another would rip the buttons off his uniform or take his pistol out of his holster. We'd go on like this till the cop couldn't stand any more, or till his colleagues started hitting us really hard.
    The unluckiest of us got hit on the head with a truncheon, lost some blood and ran away.
    • My Birthday
  • A verbal message is called a 'puff'. When an adult criminal wants to make a puff he calls a boy, perhaps one of his own children, and tells him the content of the message in the criminal language fenya, which derives from the old language of the forebears of the Siberian criminals, the Efey. Oral messages are always short and have a firm meaning. They are used for relatively straightforward, everyday matters.
    • My Birthday
  • Our elders had taught us well.
    First of all, you had to respect all living creatures – a category which did not include policemen, people connected with the government, bankers, loan sharks and all those who had the power of money in their hands and exploited ordinary people.
    Secondly, you had to believe in God and in his Son, Jesus Christ, and love and respect the other ways of believing in God which were different from our own. But the Church and religion must never be seen as a structure. My grandfather used to say that God didn't create priests, but only free men; there were some good priests, and in such cases it was not sinful to go to the places where they carried out their activities, but it definitely was a sin to think that in the eyes of God priests had more power than other men.
    Lastly, we must not do to others what we wouldn't want to be done to us: and if one day we were obliged to do it nonetheless, there must be a good reason.
    One of the elders with whom I often discussed these Siberian philosophies used to say that in his opinion our world was full of people who went down wrong roads, and who after taking one false step went further and further away from the straight path. He argued that in many cases there was no point in trying to persuade them to return to the right road, because they were too far away, and the only thing that remained to do was to end their existence, 'remove them from the road'.
    'A man who is rich and powerful,' the old man would say, 'in walking along his wrong road will ruin many lives; he will cause trouble for many people who in some way depend on him. The only way of putting everything right is to kill him, and thereby to destroy the power that he has built upon money.'
    I would object:
    'But what if the murder of this person were also a false step? Wouldn't it be better to avoid having any contact with him, and leave it at that?'
    The old man would look at me in amazement, and reply with such conviction that it made my head spin:
    'Who do you think you are, boy – Jesus Christ? Only He can work miracles; we must only serve Our Lord... And what better service could we do than to remove from the face of the world the children of Satan?'
    He was too good, that old man.
    • My Birthday
  • I invented the method of setting fire to the cars in the yard of the police station using a catapult. The yard was surrounded by a very high wall, and in order to fire something into it you had to venture too close and they would, inevitably, catch you as soon as they saw you arrive. Molotov cocktails were too heavy to throw, and whenever we tried they didn't even reach halfway up the wall before smashing. We would always end up exchanging disconsolate looks, thinking that all the effort we'd made to prepare those bottles was burnt up in an instant against that grey wall. We had begun to lose heart, until one day I came across some liquor belonging to my uncle in the cupboard. What I found was a lot of small bottles containing various kinds of spirit – those little bottles for alcoholic dwarves. I emptied some of them; after all my uncle was in jail, and in any case he wouldn't have scolded me, because I was making good use of them. I made a mini-molotov, then I constructed a special catapult, slightly stronger than usual, and after carrying out some preliminary tests, which it passed with flying colours, I prepared a box full of mini-molotovs (which we called 'mignons') and ten catapults for firing them.
    • My Birthday
  • Our little bottles flew spectacularly, whistling like bullets as they disappeared over the wall of the police station. When I heard the small explosions followed by the cries of the cops and the first signs of black smoke, which rose in the air like fantastic dragons, I felt like bursting into tears, I was so happy.
    • My Birthday
  • In the criminal world Black Seed was a young but powerful caste, which had succeeded in exploiting the philosophy of personal sacrifice. Its members appeared to be pure and perfect men, who devoted their lives to the welfare of people in prison. They worshipped prison: they referred to it affectionately as 'home', 'church' or 'mother', and were happy to spend time there, even their whole lives. Whereas all the other castes, including that of the Siberian Urkas, despised prison and put up with detention as you might a misfortune.
    Thanks to the enormous number of scum and lowlifes that had joined its ranks, Black Seed had become the largest caste in the Russian criminal world: but for every wise and good person that you could find among them, you would meet another twenty uncouth and sadistic ones, who showed off and threw their weight around in every possible situation.
    Then there was another very unusual caste: Red Seed, whose members collaborated with the police and believed in the nonsense purveyed by the prison administrations, such as 'redemption of the personality'. They were called 'cuckolds', 'reds', 'comrades', sucha, padla – all very pejorative words in the criminal community.
    All the people in the middle were called Grey Seed, or neutrals. They were opposed to the police and observed the rules of criminal life, but they didn't have the responsibilities, let alone the philosophy, of Black Seed, and they certainly didn't want to spend their whole lives in prison.
    The members of Black Seed were required to disown their relatives; they weren't allowed to have either a home or a family. Like all the other criminals they idolized the figure of the mother, but many of them didn't respect their own mothers; on the contrary, they treated them very badly. Many is the poor woman I've known with sons who, while they were in prison, declared to each other in a theatrical manner that the only thing they really missed was their mother and then, when they got out, turned up at home only to exploit her, and sometimes even rob her, because that is what their rule says: 'Every Blatnoy – member of Black Seed – must take everything away from his home; only in this way can he prove that he is honest through and through...'
    It was madness – mothers and fathers were robbed, threatened and sometimes even killed. A short and violent life, as the Black Seed described it: 'Wine, cards, women, and then let the world come tumbling down...', with no moral or social commitment. Their whole life becomes one long show, in which they must always demonstrate only the negative and primitive sides of their nature.
    • My Birthday
  • The Urkas and the Cossacks had always been on the same wavelength and got on well: both groups respected the old traditions, loved the nation and their homeland and believed in independence of any form of power. Both were persecuted by various Russian governments in different ages, for their desire for freedom. It was just that the Urkas were more extreme, and had a particular hierarchical structure. The Cossacks, on the other hand, regarded themselves as a free army, and so had a paramilitary structure; in peacetime their main occupation was raising livestock.
    • My Birthday
  • When we were about ten years old, we went to the cinema to see a film called The Shield and the Sword. The main character, a Soviet secret agent, appeared in various action scenes, shooting his capitalist enemies with his silenced gun and doing a lot of acrobatics. The guy risked his life as if he were doing something perfectly normal and routine, to combat injustice in the NATO countries. It was a kind of Russian response to the many American and British films about the cold war, where the Soviets were usually portrayed as stupid, incompetent monkeys who played about with the atomic bomb and wanted to destroy the world. We, despite the rule imposed by our elders, had gone to see it in the only cinema in town (they hadn't yet built the second cinema, which was to have a very short life, because it was destroyed in the 1992 war: the Romanian soldiers took up their positions there, and our fathers, in order to kill them, one night blew the whole complex up, including the restaurant and the ice-cream parlour). Well, at one point in the film the main character jumped off the roof of a very tall building, using a big umbrella as a parachute, and landed comfortably without getting hurt. You could say he did a Mary Poppins.
    • My Birthday
  • [...] in our culture a 'cockerel' – that is, a homosexual – is an outcast: if he isn't killed he is prevented from having contact with others and forbidden to touch cult objects such as the cross, the knife and the icons.
    • My Birthday
  • [...] to Siberians wearing glasses is like voluntarily sitting in a wheelchair – it's a sign of weakness, a personal defeat. Even if you don't have good eyesight you must never wear glasses, in order to preserve your dignity and your healthy appearance.
    • My Birthday
  • We Siberians had made friends with the Armenian family. We had known the Armenians from way back; there was a good relationship between our communities and we resembled each other in many ways. We had made a pact with them: if there was ever any serious trouble we would support each other. In this way the power of our communities had increased.
    We celebrated our birthdays and other special days together; sometimes we even shared our parcels from home. If anyone needed something urgently, such as medicine, or ink for tattoos, we would help each other without hesitation.
    We were good friends with the Armenians, and also with the Belarusians, who were good people, and with the boys who came from the Don, from the Cossack community: they were rather militaristic but good-hearted, and all were very brave.
    We had problems with the Ukrainians, though: some of them were nationalistic and hated Russians, and for some strange reason even those who didn’t share those sentiments ended up supporting them. And our relationship with the Ukrainians deteriorated markedly after a Siberian from another cell killed one of them. A real hatred grew up between our communities.
    We kept well away from the people from Georgia; they were all supporters of Black Seed. Each of them was desperate to become an Authority, invented countless ways of making others respect him, and conducted a kind of criminal electoral campaign to win votes. The Georgians I met in that jail knew nothing about true friendship or brotherhood; they lived together while hating each other and trying to cheat everyone else and make them their slaves, by exploiting the criminal laws and changing them to suit their own purposes. Only by doing this did they have any hope of becoming chiefs, and of gaining the respect of the adult criminals of the Black Seed caste.
    • Juvenile Prison
  • According to the Siberian tradition, homosexuality is a very serious infectious disease, because it destroys the human soul; so we grew up with a total hatred of homosexuals. This disease, which among our people has no precise name and is simply called ‘the sickness of the flesh’, is transmitted through the gaze, so a Siberian criminal will never look a homosexual in the eye. In the adult prisons, in places where the majority of inmates are of the Orthodox Siberian faith, homosexuals are forced to commit suicide, because they can’t share the same spaces with the others. As the Siberian proverb says: ‘The sick of the flesh do not sleep beneath the icons.’
    I never fully understood the question of hatred for homosexuals, but since I was brought up in this way, I followed the herd. Over the years I have had many homosexual friends, people with whom I have worked and done business, and I have had a good relationship with many of them; I found them congenial, I liked them as people. And yet I have never been able to break the habit of calling someone a queer or a pansy if I want to insult them, even though immediately afterwards I regret it and feel ashamed. It’s Siberian education speaking for me.
    • Juvenile Prison
  • Some of the guards often raped the boys, too; this usually happened in the showers. You were allowed to take a shower once a week if you were in the ordinary regime, whereas in the special regime, where I was, you could only do so once a month. We used to improvise with plastic bottles, rigging up a shower over the toilet, since we always had plenty of hot water. When we went to the shower block it was like a military operation: we all walked close together; if there were any weak or sick boys among us we put them in the middle and always kept an eye on them; we moved like a platoon of soldiers.
    • Juvenile Prison
  • There was one disgusting old screw: he had been a guard in an adult prison all his life, and after studying child psychology had asked for a transfer to a juvenile institution. He wielded a lot of power in our prison. Although he was only a warder, he rivalled the director, because he had links with people who organized a new activity which had arrived from abroad along with democracy, as a form of free life. These people made paedophile films and forced the boys to prostitute themselves, having sex with foreigners, people who arrived from Europe and the USA, people who had pots of money and hence, in the new democratic system, immense power.
    Many boys were picked up at a particular time of day from the cells and came back the next day with bags full of food and all kinds of stuff, such as glossy magazines, colouring pencils and other things which nobody in jail could dream of possessing. Their cellmates were forbidden to touch them or mistreat them; they were untouchable, nobody dared to raise a finger against them, because everyone knew those boys were the old warder’s whores. They called him ‘Crocodile Zhena’, after a character in a Soviet cartoon. The whores they called by women’s names. Their bunk was usually down at the end, near the door, and they stayed there all the time.
    • Juvenile Prison
  • Since my childhood I had been surrounded by handicapped adults and children, such as my close friend Boris, the engine driver, who met the tragic end that I have already described. Many mentally ill people lived in our area, and they kept coming to Transnistria until the 1990s, when the law against keeping the mentally ill at home was abolished.
    • Ksyusha
  • Between Black Seed and us there had always been a kind of tension; they described themselves as the leaders of the criminal world, and their presence was very evident both inside prison and outside, but the foundations of their criminal tradition, most of their rules, and even their tattoos, were copied from us Urkas.
    Their caste emerged at the beginning of the century, exploiting a moment of great social weakness in the country, which was full of desperate people – vagabonds and small-time criminals who were happy to go to prison for the sake of the free meals and the certainty of having a roof over their heads at night. Gradually they became a powerful community, but one with a lot of flaws, as many Authorities of Black Seed themselves acknowledged.
    • Ksyusha
  • An insult is regarded by all communities as an error typical of people who are weak and unintelligent, lacking in criminal dignity. To us Siberians, any kind of insult is a crime; in other communities some distinctions can be made, but in general an insult is the quickest route to the blade of a knife.
    An insult to an individual may be ‘approved’: that is to say, if I have insulted someone and they take me before an old Authority, I will have to explain to him the reason why I did it, and he will decide how I will be punished. Punishment is inflicted in any case, but if the insult is approved, they don’t kill me or ‘lower’ me; I remain myself and get off with a warning. An insult is approved if you utter it for personal reasons and in a non-serious form: for example, if you call someone who has damaged your property an ‘arsehole’. If, however, you offended the name of his mother, they are quite likely to kill you.
    Insults are forgiven if they are uttered in a state of rage or desperation, when a person is blinded by deep grief – for example, if his mother or father or a close friend dies. In such cases the question of justice is not even mentioned; he is judged to have been ‘beside himself’, and there the matter ends.
    Insults are not approved, however, in a quarrel that arises from gambling or criminal activities, or in matters of the heart, or in relations between friends: in all these cases the use of swear-words and offensive phrases usually means certain death.
    But the most serious insult of all is that known as baklanka, when a group or a whole community is insulted. No explanations are accepted: you deserve either death or ‘lowering’ – a permanent transfer to the community of the lowered, the tainted, like the people who lived in the district of Bam.
    So from childhood onwards we learned to ‘filter words’, and always to keep a check on what came out of our mouths, so as not to make a mistake, even unwittingly. For according to the Siberian rule, a word that has flown can never return.
    • Ksyusha
  • The Ukrainians drank a lot, a habit they shared with the rest of the Soviet population, certainly, but they did so in a particularly unrestrained manner, without the filter of tradition and without a trace of morality. In Siberia alcohol is drunk in obedience to certain reasonable rules, so as not to cause irreparable damage to one’s health: accordingly, Siberian vodka is made exclusively of wheat, and is purified with milk, which removes the residue of the manufacturing process, so that the final product has a perfect purity. Moreover, vodka must only be drunk with food (in Siberia people eat a lot, and dishes are very rich, because you burn off a large amount of fat in resisting the cold and preserving vitamins in winter): if you eat the right dishes, it is possible to drink as much as a litre of vodka per person without any problem. In Ukraine, however, they drink vodka of various kinds: they extract the alcohol from potatoes or pumpkins, and the sugary substances make you drunk at once. The Siberians never get too drunk, don’t pass out and don’t vomit, but the Ukrainians drink themselves unconscious, and it can take them as long as two days to work off the hangover.
    • Ksyusha
  • The Ukrainians’ sons were notorious as mothers’ boys, and as people incapable of doing anything useful either for themselves or for others. In Bender nobody trusted them because they were always telling lies to make themselves seem important, but they did it so clumsily that no one could possibly have believed them: we just treated them as poor idiots. Some of them even tried to make money by inventing non-existent laws: for example, that a brother could force his sister to prostitute herself. The exploitation of prostitution had always been considered an offence unworthy of a criminal: men convicted of that kind of crime were liable to be killed in jail; it could happen outside as well, to tell the truth, but it was rare for them to get out of prison alive. The Ukrainians simply didn’t understand this; they would wander around the districts of the town, trying in vain to get into the bars and nightclubs. All doors were always closed to them, since the money they wanted to spend had been earned in an unworthy manner. They went on without stopping to wonder why, creating an increasingly deep rift between their community and the rest of the town.
    • Ksyusha
  • Plum killed enormous numbers of people [...]. He had a huge collection of badges of the police officers and members of the security forces he had killed during his career. He kept them on a large dresser in the red corner of his house, under the icons, where there was also a photograph of his family with a candle always burning in front of it.
    I saw the collection with my own eyes. It was staggering. Dozens of badges of all periods, from the Fifties to the mid-Eighties – some blood-stained, others with bullet-holes in them. They were all there: policemen from the forces of towns all over Russia, members of special units formed to combat organized crime, KGB agents, prison guards, agents of the Public Prosecutor’s office.
    Plum said there were more than twelve thousand of them, but that he hadn’t been able to recover the badges in every case. He remembered everything about each man with total precision: how and when he’d killed him.
    • Ksyusha
  • I fired without thinking too much about it, adopting my usual Macedonian technique. I didn’t take aim, I fired at where I knew the guys were, and watched their dying convulsions.
    • Ksyusha
  • It was rumoured that the plot had in fact been hatched by the police, in an attempt to weaken the criminal community of our town.
    They finally succeeded in doing this five years later, when they set many young criminals against the old ones and sparked off a bloody war. That was the beginning of the end of our community, which no longer exists as it did at the time of this story.
    • Kyusha
  • Grandfather Kuzya died of old age three years later, and his death – in addition to other events – caused an upheaval in the Siberian community. Many criminals of the old faith, unhappy with the military and police regime that had been established in our country, left Transnistria and returned to Siberia, or emigrated to far-off lands.
    • Kyusha
  • On my eighteenth birthday I was abroad. I was studying physical education in a sports school, trying to build myself a different future, outside the criminal community. [...] Post-Soviet consumerism was an appalling thing to someone like me. People wallowed in branded detergents and toothpastes, no one would drink anything unless it was imported and women smeared themselves with industrial quantities of French face-creams they saw advertised every day on television, believing they’d make them look like the models in the commercials.
    • Free Fall
  • I did yoga: I was slim and supple, I could do the exercises well and everyone was pleased with me. One of my wrestling coaches had advised me to attend the yoga lessons given by a teacher in Ukraine, a man who had studied for many years in India. So I often went to Ukraine for advanced courses, and every year, with a group from my sports club, I spent a month and a half in India.
    By the age of eighteen I was about to take my diploma as a yoga instructor, but I didn’t like the way things were run at my school; I often quarrelled with the teacher, who told me I was a rebel and only let me stay on because many of the other boys were on my side. [...] I dreamed of opening a sports school of my own and teaching yoga to the people of my town.
    • Free Fall
  • ‘Don’t worry, Nikolay, you’re safer here than you would be with them… Have a good rest, because in a couple of days they’ll be taking you to the train that will carry you to Russia, to the brigade you’ve been assigned to… Have they told you where they’re sending you yet?’
    ‘The Colonel said they’re putting me in the saboteurs...’ I replied in an exhausted voice.
    He paused, then asked me in alarm:
    ‘The saboteurs? Holy Christ, what’s he got against you? What have you done to deserve this?’
    ‘I’ve received a Siberian education,’ I replied, as he closed the door.
    • Free Fall

About

[edit]
  • He brings his fictional biography to life from beginning to end. And the more far-fetched it is, the more shocking moments it contains, the more fans he has. [...] All the facts of his biography have nothing to do with Siberia, Moldova or reality in general.
    • Fa vivere la storia immaginaria della sua vita dall'inizio alla fine. E più la sua biografia è inverosimile, più momenti scioccanti contiene, più fan ha. [...] Tutti i fatti della sua biografia non hanno nulla a che fare con la Siberia, la Moldova o la realtà in generale.
    • Alexander Bayanov (10 July 2024), "Le finzioni di Nicolai Lilin, falso-siberiano, e i missili veri su Kyiv", Vita.it
  • He has never lived in Siberia and this whole criminal story about the Urka people in Siberian Education (Einaudi), who never existed, is fiction from beginning to end. Nicolai easily and even skillfully collects artistic facts that can actually be found in Russian and Soviet writers, for example, Dostoevsky, and which, over time, turn into stereotypes and prejudices about Russia and Siberia in the minds of readers. And on this basis it transforms them into presumed facts of modern, current reality. This is called an artistic hoax.
    • Non ha mai vissuto in Siberia, tutta questa storia criminale sul popolo Urka in Educazione siberiana (Einaudi) che non è mai esistito è una finzione dall’inizio alla fine. Nicolai raccoglie facilmente e persino con talento fatti artistici che possono effettivamente essere trovati negli scrittori russi e sovietici, ad esempio Dostoevskij, e che nel tempo si trasformano nella mente dei lettori in stereotipi e pregiudizi sulla Russia e la Siberia. E su questa base li trasforma in presunti fatti della realtà moderna, attuale. Questa si chiama bufala artistica.
    • Alexander Bayanov (10 July 2024), "Le finzioni di Nicolai Lilin, falso-siberiano, e i missili veri su Kyiv", Vita.it
  • Siberian Education feels like a compendium of the dark fantasies that Westerners have about Transdniester as a place where people are left to fend for themselves or establish their own law. The reader is led to believe that the laws of the Siberian urkas are but one set of these surrogate forms of authority that exist in the black hole of Europe. It is a laughable portrayal.
  • While framed as a memoir, Siberian Education deliberately embellishes the criminal elements of the PMR. As a storyteller, Lilin is the quintessential insider who confirms our darkest fears and fantasies. Born and raised in the PMR, he himself embodies its outlaw reputation and handsomely profits from it.
    • Michael Bobick (November 2011), "Profits of disorder: images of the Transnistrian Moldovan Republic", Global Crime, Vol. 12, No. 4, 239–265
  • As an author, Lilin places himself in the unimpeachable position of a trusted insider. Yet, upon closer inspection his biography and criminal history are more fictive than real. In online forums addressing the book's content and local reactions to it, locals and former acquaintances of Lilin intimate that, far from being a criminal, he actually served in the local militia before he emigrated. Locals' reactions to translated parts of his book range from disbelief and laughter to anger and outrage at the author's hollow attempts to besmirch his native city. Perhaps tellingly, some express astonishment that he was capable of pulling such a fast one on westerners.
    • Michael Bobick (November 2011), "Profits of disorder: images of the Transnistrian Moldovan Republic", Global Crime, Vol. 12, No. 4, 239–265
  • Although Lilin's book is about a Russian-speaking region and his native language is Russian, he writes in the language of his adopted native land, following in the tradition of Nabokov, Serge, and Triolet (nee Kagan). His choice to write in a non-native idiom firmly places his audience outside of the Russian-speaking world, yet the subjects of his two books – criminality in Transnistria and his experiences as a saboteur in Chechnya – emerge from distinctly Russian contexts. Perhaps most tellingly, both issues touch upon a perceived incommensurability between Russia and the West. It is somewhat ironic that Lilin's audience consists of the very same westerners who previously were the objects of his scorn. The enemy that he once hated, the West, now provides his bread and butter; the fact that there will soon be a film based on the book only adds to the absurdity.
    • Michael Bobick (November 2011), "Profits of disorder: images of the Transnistrian Moldovan Republic", Global Crime, Vol. 12, No. 4, 239–265
  • Judging by the many laudatory reviews of Nicolai Lilin's book in the European and American media, Western readers have no doubts about the veracity of the facts he presents. [...] The reviewers were not even bothered by the fact that Bender was called Tighina before 1940 and was part of Romania, and Stalin simply could not exile anyone there, especially since people back then were exiled to Siberia, not from it.
    • Судя по множеству хвалебных рецензий на книгу Николая Лилина в европейских и американских СМИ, никаких сомнений в достоверности изложенных им фактов у западных читателей не возникло. [...] Рецензентов не смутил даже тот факт, что до 1940 года Бендеры назывались Тигиной и были частью Румынии, и Сталин просто не мог никого туда сослать, тем более что тогда людей ссылали в Сибирь, а не из нее.
    • Elena Chernenko (3 October 2011), "Татуированная клюква", Kommersant.ru
  • If we summarize the information from Nicolai Lilin's book, his interviews in the Western press and speeches at book fairs, then by the age of 23 the author had managed to: serve two terms in a Transnistrian prison, be under investigation in Russia, serve three years as a sniper in Chechnya and a couple more years as a mercenary in Israel, Iraq and Afghanistan. At 24, he got a job as a fisherman on a ship in Ireland, then moved to Italy, where he got married, opened a tattoo parlor, wrote a bestseller and almost became a victim of a politically motivated assassination attempt. Now Nikolai Lilin is 30 years old, he has his own fan club and he seriously discusses why Anthony Hopkins is not suitable for the lead role in the Hollywood film adaptation of his book.
    • Если обобщить данные из книги Николая Лилина, его интервью в западной прессе и выступления на книжных ярмарках, то к 23 годам автор успел: дважды отсидеть в приднестровской тюрьме, побывать под следствием в России, три года отслужить снайпером в Чечне и еще пару лет наемником в Израиле, Ираке и Афганистане. В 24 он устроился рыбаком на судно в Ирландии, потом переехал в Италию, где женился, открыл тату-салон, написал бестселлер и едва не стал жертвой политически мотивированного покушения. Сейчас Николаю Лилину 30 лет, у него есть собственный фан-клуб и он всерьез рассуждает о том, почему Энтони Хопкинс не подходит на главную роль в голливудской экранизации его книги.
    • Elena Chernenko (3 October 2011), "Татуированная клюква", Kommersant.ru
  • I met Lilin years ago after the publication of Siberian Education. [...] The book was very interesting, but it contained a series of obvious lies, both about the history of Russia and about his life. Half of my family is Russian and therefore I have direct sources, but I was amazed that everyone believed him.
    • Lilin lo conobbi anni fa dopo la pubblicazione di Educazione Siberiana, [...] Il libro era molto interessante, ma conteneva una serie di balle evidenti sia sulla storia della Russia, sia sulla sua vita. Metà della mia famiglia è russa e quindi ho fonti dirette, ma ero stupefatto che tutti gli credessero.
    • Sandrone Dazieri (19 August 2024), "Siberia e dintorni", X.com
  • His works ("Free Fall: A Sniper's Story" and "Siberian Education") are truly impressive for their triteness and the sheer quantity of outright lies, nevertheless, this man is a favorite among some Western readers in Europe and the United Kingdom.
  • Inside Russia people watch Nikolai Lilin’s ascent with surprise and admiration. [...] Wild and uncivilized as Russia may be, it is still highly unlikely that a book by a contemporary German writer about a squadron of former SS officers hiding in the forests outside Berlin, listening to Wagner with their children and grandchildren, reading aloud from the works of Junge and banging on tin drums as they rob passing trains, would ever be published here. [...] Everyone here would immediately see this drivel for what it is. But back in Europe, strange things can happen. Plenty of second-rate books make it to print, and the most popular still seem to be this load of nonsense that no one in his right mind would ever bother reading in Russia.
  • If you would prefer Pulp Fiction and Reservoir Dogs without their ingenious wit and structure, this may be a book for you.
    • Donald Rayfield (1 August 2010), "Bloodbath. Siberian Education by Nicolai Lilin (Translated by Jonathan Hunt)", Literary Review, 378
  • The narrative mode of the book is strange: sometimes, an anthropologist seems to be describing the traditions of a hitherto unknown Siberian ethnos who combine utterly ruthless criminality with the religious punctiliousness of the Exclusive Brethren, their traditions embodied in a Grandfather Kuzya who guides the juvenile hero and his friends on when, whom, how and with what weapon to maim and kill. At other times, author and reader wallow in a pornography of violence.
    • Donald Rayfield (1 August 2010), "Bloodbath. Siberian Education by Nicolai Lilin (Translated by Jonathan Hunt)", Literary Review, 378
  • If this "memoir" were believable, it might have some value (and serve as a pretext for invading Transnistria as a festering sore of criminality). But credulity collapses in the first pages, and not just because the chronology is a complete mess. The background to the "memoir" (in interviews on Italian television Lilin has begun to call Siberian Education an "autobiographical fairy-tale") is the deportation by Stalin in the 1930s of a group of intolerably active and anti-communist Siberian robbers westwards to Bendery on the Dnestr river, where they flourished in the 1990s. Usually, Stalin either shot such people, or sent them 1,000 miles closer to the North Pole: this would be Stalin's only recorded deportation from Siberia to Europe, all the more incredible because Bendery was from 1918 to 1940 in Romania.
    • Donald Rayfield (1 August 2010), "Bloodbath. Siberian Education by Nicolai Lilin (Translated by Jonathan Hunt)", Literary Review, 378
  • Translation rights to this book have been sold all over the world, but not in Russian, Romanian, Ukrainian, or any language which the inhabitants of Bendery and Tiraspol might read. Lilin explains this as a precaution against revenge for revealing the secrets of the Siberian urka's language, tattoos and code. Doctoral theses and Internet archives, however, tell everything about the symbolism of Russian criminal tattoos, while the beliefs of Orthodox dissenters and of "thieves-in-the-law" have been described for over a century (but never before confounded as they are in this book, where revolvers used for killing are kept under icons).
    • Donald Rayfield (1 August 2010), "Bloodbath. Siberian Education by Nicolai Lilin (Translated by Jonathan Hunt)", Literary Review, 378
  • Nicolai Lilin (if that is his real name) has obviously encountered the criminal world, but he makes gross errors – claiming that fenia, the criminal jargon originated by the ofenia, Russian travelling pedlars, is an aboriginal Siberian language.
    • Donald Rayfield (1 August 2010), "Bloodbath. Siberian Education by Nicolai Lilin (Translated by Jonathan Hunt)", Literary Review, 378
  • This book reads like a fantasist's ravings [...]. The success of Educazione siberiana implies that Italian publishing is floundering in the same cesspit as Italian television. One can only hope that British readers are not so gullible.
    • Donald Rayfield (1 August 2010), "Bloodbath. Siberian Education by Nicolai Lilin (Translated by Jonathan Hunt)", Literary Review, 378
  • Hailed as an insider's account of a cruel yet unknown world, Siberian Education was a literary sensation when first published in Italy in 2009. Lilin's raw and ungrammatical Italian has now been smoothed into readable English by Jonathan Hunt. The veracity of the story's basic elements has been fiercely defended by Lilin and accepted by many critics; yet many readers may feel they have landed in the Hayborian age invented by Robert Ervin Howard, among the likes of Conan the Barbarian and the Vanir warlords.
  • The book is presented as a "shocking exposé of an extraordinary criminal underworld", although a strategically placed note (absent from the Italian edition) warns the reader that "certain episodes are imaginative recreation, and those [unspecified] episodes are not intended to portray actual events". During an interview on Italian television, Lilin repeatedly threatened a journalist who cast doubt on his story. At the risk of exposing myself to the wrath of the last descendant of the Siberian criminals, I venture to say that the urkas have never existed — at least not as described by the author.
  • When confronted with glaring innaccuracies and contradictions, Lilin retorted that these charges are the equivalent of accusing Anne Frank of miscounting the number of electricity poles in Bergen-Belsen. I leave it to the reader to pass judgement on the aptness and sensitivity of the comparison.
  • Lilin draws on the vast literature about the prison life and criminal underworld of Russia to create a sect whose putative "Siberian" origin is fantastical and whose traditions, practices and language are lifted from well-known Soviet and post-Soviet prison-based criminal fraternities [...]. Lilin's furious reactions to those who cast doubt on his criminal credentials can best be explained by the fact that some elements of the book do reflect his own experience while most of the rest is widely known in Russia to readers of quasi-fictional crime tales by Valery Karyshev and to viewers of the prison-based TV series Zona.
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