Name origin and variationsEtymologically, the word ''samizdat'' derives from ''sam'' (, "self, by oneself") and ''izdat'' (, an abbreviation of , , "publishing house"), and thus means "self-published". The Ukrainian language has a similar term: ''samvydav'' (самвидав), from ''sam'', "self", and ''vydavnytstvo'', "publishing house". A Russian poet Nikolay Glazkov coined a version of the term as a pun in the 1940s when he typed copies of his poems and included the note ''Samsebyaizdat'' (Самсебяиздат, "Myself by Myself Publishers") on the front page. ''Tamizdat'' refers to literature published abroad (там, ''tam'', "there"), often from smuggled manuscripts. The Polish term for this phenomenon coined around 1980 was 'drugi obieg', or the 'second circuit' of publishing.
TechniquesAll Soviet-produced typewriters and printing devices were officially registered, with their typographic samples collected right at the factory and stored in the government directory. Because every typewriter has Microprinting, micro features which are individual as much as human fingerprints, it allowed the KGB investigators to promptly identify the device which was used to type or print the text in question, and apprehend its user. However, certain East German and Eastern European-made Cyrillic typewriters, most notably the VEB Robotron#Robotron computers and typewriters, Erika, were purchased by Soviet citizens while traveling to nearby socialist countries, skipped the sample collection procedure and therefore presented more difficulty to trace. Western-produced typewriters, purchased abroad and somehow brought or smuggled into the Soviet Union, were used to type Cyrillic text via Latin characters. To prevent capture, regular bookbinding of ideologically-approved books have been used to conceal the forbidden texts within. Samizdat copies of texts, such as Mikhail Bulgakov's novel ''The Master and Margarita'' or Václav Havel's essay ''The Power of the Powerless'' were passed around among trusted friends. The techniques used to reproduce these forbidden texts varied. Several copies might be made using carbon paper, either by hand or on a typewriter; at the other end of the scale, mainframe computer printers were used during night shifts to make multiple copies, and books were at times printed on semiprofessional printing presses in much larger quantities. Before glasnost, most of these methods were dangerous, because copy machines, printing presses, and even typewriters in offices were under control of the organization's First Department (part of the KGB); reference printouts from all of these machines were stored for subsequent identification purposes, should samizdat output be found.
Physical formSamizdat distinguishes itself not only by the ideas and debates that it helped spread to a wider audience but also by its physical form. The hand-typed, often blurry and wrinkled pages with numerous typographical errors and nondescript covers helped to separate and elevate Russian samizdat from Western literature. The physical form of samizdat arose from a simple lack of resources and the necessity to be inconspicuous. In time, dissidents in the USSR began to admire these qualities for their own sake, the ragged appearance of samizdat contrasting sharply with the smooth, well-produced appearance of texts passed by the censor's office for publication by the State. The form samizdat took gained precedence over the ideas it expressed, and became a potent symbol of the resourcefulness and rebellious spirit of the inhabitants of the Soviet Union. In effect, the physical form of samizdat itself elevated the reading of samizdat to a prized clandestine act.
ReadershipSamizdat originated from the dissident movement of the Russian intelligentsia, and most samizdat directed itself to a readership of Russian elites. While circulation of samizdat was relatively low, at around 200,000 readers on average, many of these readers possessed positions of cultural power and authority. Furthermore, because of the presence of "Doublethink, dual consciousness" in the Soviet Union, the simultaneous censorship of information and necessity of absorbing information to know how to censor it, many government officials became readers of samizdat. Although the general public at times came into contact with samizdat, most of the public lacked access to the few expensive samizdat texts in circulation, and expressed discontent with the highly censored reading material made available by the state. The purpose and methods of samizdat may contrast with the purpose of the concept of copyright.
HistorySelf-publishing, Self-published and self-distributed literature has a long history in Russia. ''Samizdat'' is unique to the post-Stalin USSR and other countries with similar systems. Faced with the state's powers of censorship, society turned to underground literature for self-analysis and self-expression.
Samizdat books and editionsThe first full-length book to be distributed as samizdat was Boris Pasternak's 1957 novel ''Doctor Zhivago (novel), Doctor Zhivago''. Although the literary magazine ''Novy Mir'' had published ten poems from the book in 1954, a year later the full text was judged unsuitable for publication and entered samizdat circulation. Certain works, though published legally by the State-controlled media, were practically impossible to find in bookshops and libraries, and found their way into samizdat: for example Aleksandr Solzhenitsyn's novel ''One Day in the Life of Ivan Denisovich'' was widely distributed via samizdat. At the outset of the Khrushchev Thaw in the mid-1950s USSR poetry became very popular. Writings of a wide variety of poets circulated among Soviet intelligentsia: known, prohibited, repressed writers as well as those young and unknown. A number of samizdat publications carried unofficial poetry, among them the Moscow magazine ''Sintaksis (Moscow), Sintaksis'' (1959–1960) by writer Alexander Ginzburg, Vladimir Osipov's ''Boomerang'' (1960), and ''Phoenix (literary magazine), Phoenix'' (1961), produced by Yuri Galanskov and Alexander Ginzburg. The editors of these magazines were regulars at Mayakovsky Square poetry readings, impromptu public poetry readings between 1958 and 1961 on Mayakovsky Square in Moscow. The gatherings did not last long, for soon the authorities began clamping down on them. In the summer of 1961, several meeting regulars were arrested and charged with "Anti-Soviet agitation, anti-Soviet agitation and propaganda" (Article 70 of the Russian Soviet Federative Socialist Republic, RSFSR criminal code, Penal Code), putting an end to most of the magazines. Not everything published in samizdat had political overtones. In 1963, Joseph Brodsky was charged with "Parasitism (social offense), social parasitism" and convicted for being nothing but a poet. His poems circulated in samizdat, with only four judged as suitable for official Soviet anthologies. In the mid-1960s an unofficial literary group known as SMOG (literary group), SMOG (a word meaning variously ''one was able'', ''I did it'', etc.; as an acronym the name also bore a range of interpretations) issued an almanac titled ''The Sphinxes'' (''Sfinksy'') and collections of prose and poetry. Some of their writings were close to the Russian avant-garde of the 1910s and 1920s. The 1965 Sinyavsky–Daniel trial, show trial of writers Yuli Daniel and Andrei Sinyavsky, charged with anti-Soviet agitation and propaganda, and the subsequent increased repression, marked the demise of the Thaw and the beginning of harsher times for samizdat authors. The trial was carefully documented in a samizdat collection called ''The White Book'' (1966), compiled by Yuri Galanskov and Alexander Ginzburg. Both writers were among those later arrested and sentenced to prison in what was known as Trial of the Four. In the following years some samizdat content became more politicized, and played an important role in the Soviet dissidents, dissident movement in the Soviet Union.
Samizdat periodicalsThe earliest samizdat periodicals were short-lived and mainly literary in focus: ''
GenresSamizdat covered a large range of topics, mainly including literature and works focused on religion, nationality, and politics. The state censored a variety of materials such as detective novels, adventure stories, and science fiction in addition to dissident texts, resulting in the underground publication of samizdat covering a wide range of topics. Though most samizdat authors directed their works towards the intelligentsia, samizdat included lowbrow genres in addition to scholarly works. Hyung-Min Joo carried out a detailed analysis of an archive of samizdat (Архив Самиздата, ''Arkhiv Samizdata'' by ''Radio Free Europe/Radio Liberty, Radio Liberty'', sponsored by the United States Congress, US Congress and launched in the 1960s, and reported that of its 6,607 items, 1% were literary, 17% nationalist, 20% religious, and 62% political, noting that as a rule, literary works were not collected there, so their 1% (only 73 texts) are not representative of their real share of circulation.
LiteraryIn its early years, samizdat defined itself as a primarily literary phenomenon that included the distribution of poetry, classic unpublished Russian literature, and famous 20th century foreign literature. Literature played a key role in the existence of the samizdat phenomenon. For instance, the USSR's refusal to publish Boris Pasternak's epic novel, ''Doctor Zhivago (novel), Doctor Zhivago'', due to its focus on individual characters rather than the welfare of the state, led to the novel's subsequent underground publication. The fact that ''Doctor Zhivago'' contained no overt messages of dissidence highlighted the clumsiness of the state's censorship process, which caused a shift of readership away from state-published material. Likewise, the circulation of Alexander Solzhenitsyn's famous work about the gulag system, ''The Gulag Archipelago'', promoted a samizdat revival during the mid-1970s. However, because samizdat by definition placed itself in opposition to the state, samizdat works became increasingly focused on the state's violation of human rights, before shifting towards politics.
PoliticalThe majority of samizdat texts were politically focused. Most of the political texts were personal statements, appeals, protests, or information on arrests and trials. Other political samizdat included analyses of various crises within the USSR, and suggested alternatives to the government's handling of events. No unified political thought existed within samizdat; rather, authors debated from a variety of perspectives. Samizdat written from socialist, democratic and Slavophilia, Slavophile perspectives dominated the debates. Socialist authors compared the current state of the government to the Marxism, Marxist ideals of socialism, and appealed to the state to fulfil its promises. Socialist samizdat writers hoped to give a "human face" to socialism by expressing dissatisfaction with the system of censorship. Many socialists put faith in the potential for reform in the Soviet Union, especially because of the political liberalization which occurred under Alexander Dubček, Dubček in Czechoslovakia. However, the Soviet Union invasion of a liberalizing Czechoslovakia, in the events of "Prague Spring", crushed hopes for reform and stymied the power of the socialist viewpoint. Because the state proved itself unwilling to reform, samizdat began to focus on alternative political systems. Within samizdat, several works focused on the possibility of a democratic political system. Democratic samizdat possessed a revolutionary nature because of its claim that a fundamental shift in political structure was necessary to reform the state, unlike socialists, who hoped to work within the same basic political framework to achieve change. Despite the revolutionary nature of the democratic samizdat authors, most democrats advocated moderate strategies for change. Most democrats believed in an evolutionary approach to achieving democracy in the USSR, and they focused on advancing their cause along open, public routes, rather than underground routes. In opposition to both democratic and socialist samizdat, Slavophile samizdat grouped democracy and socialism together as Western ideals that were unsuited to the Eastern European mentality. Slavophile samizdat brought a nationalistic Russian perspective to the political debate, and espoused the importance of cultural diversity and the uniqueness of Slavic cultures. Samizdat written from the Slavophile perspective attempted to unite the USSR under a vision of a shared glorious history of Russian autocracy and Russian Orthodox Church, Orthodoxy. Consequently, the fact that the USSR encompassed a diverse range of nationalities and lacked a singular Russian history hindered the Slavophile movement. By espousing frequently racist and anti-Semitic views of Russian superiority, through either purity of blood or the strength of Russian Orthodoxy, the Slavophile movement in samizdat alienated readers and created divisions within the opposition.
ReligiousPredominantly Orthodox, Baptist, Pentecostalist, Catholic, and Adventist groups authored religious samizdat texts. Though a diversity of religious samizdat circulated, including three Buddhist texts, no known Islamic samizdat texts exist. The lack of Islamic samizdat appears incongruous with the large percentage of Muslims who resided in the USSR.
NationalistJewish samizdat importantly advocated for the end of repression of Jews in the USSR and expressed a desire for Aliyah, exodus, the ability to leave Russia for an Israeli homeland. Jewish samizdat encouraged Zionism. The exodus movement also broached broader topics of human rights and freedoms of Soviet citizens. However, a divide existed within Jewish samizdat between authors who advocated exodus, and those who argued that Jews should remain in the USSR to fight for their rights. Crimean Tatars and Volga Germans also created samizdat, protesting the state's refusal to allow them to return to their homelands following Stalin's death. Ukrainian samizdat opposed the assumed superiority of Russian culture over the Ukrainian and condemned the forced assimilation of Ukrainians to the Russian language. In addition to samizdat focused on Jewish, Ukrainian, and Crimean Tartar concerns, authors also advocated the causes of a great many other nationalities.
Contraband audioRibs (recordings), Ribs, "music on the ribs", "bone records", or ''roentgenizdat'' (''roentgen-'' from the Russian term for X-ray, named for Wilhelm Röntgen) were production of gramophone records#Home recording, homemade gramophone record, phonograph records, copied from forbidden recordings that were smuggled into the country. Their content was Western rock and roll, jazz, mambo (music), mambo, and other music, and music by banned emigres. They were sold and traded on the black market. Each disc is a thin, flexible plastic sheet recorded with a spiral groove on one side, playable on a normal phonograph turntable at 78 RPM. They were made from an inexpensive, available material: used X-ray film. Each large rectangular sheet was trimmed into a circle and individually recorded using an improvised LP record#History, recording lathe. The discs and their limited sound quality resemble the mass-produced sound sheet, flexi disc, and may have been inspired by it. ''Magnitizdat'' (''magnit-'' from ''magnitofon'', the Russian word for magnetic tape recorder, tape recorder) is the distribution of sound recordings on audio tape, often of Bard (Soviet Union), bards, Western artists, and underground music groups. ''Magnitizdat'' replaced ''roentgenizdat'', as it was cheaper and more efficient method of reproduction that resulted in higher quality copies.
Further influenceAfter Bell Labs changed its Unix, UNIX licence in 1979 to make dissemination of the source code illegal, the 1976 Lions' Commentary on UNIX 6th Edition, with Source Code, Lions book which contained the source code had to be withdrawn, but illegal copies of it circulated for years. The act of copying the Lions book was often referred to as samizdat. In hacker and computer jargon, the term samizdat was used for the dissemination of needed and hard to obtain documents or information. The hacker journal ''International Journal of PoC or GTFO, PoCGTFO'' calls its distribution permissions a ''samizdat'' licence.
Notable samizdat periodicals* ''A-YA'' *Bulletin "V" * ''Chronicle of Current Events'' * ''Chronicle of the Catholic Church in Lithuania'' * ''Phoenix (literary magazine), Phoenix'' * ''Sintaksis (Moscow), Sintaksis''
See also* Eastern Bloc media and propaganda * Gosizdat * Human rights in the Soviet Union * Political repression in the Soviet Union * USSR anti-religious campaign (1970s–1987) * Library Genesis, free file-sharing website for articles and books, 21st century Russia
General sources* * * * * * * * * * * * * * * * * * *
Outsiders' works* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
Insiders' works* * * * * * * * * * * * * *