This chapter examines the phenomenon that has become known as samizdat: the self-publishing of secular literature as a reaction to state censorship in the second half of the twentieth century. Samizdat is conceptualised as a means by which Soviet citizens procured what the centrally organised cultural sphere would not provide: interesting or informative texts that people wanted to read. The chapter provides detail on famous texts that were first circulated in samizdat, on different genres of samizdat such as literary journals, and on the manufacturing and distribution of samizdat materials, including ‘tamizdat’ or the smuggling into the USSR of books printed abroad. Ultimately, samizdat emerges not merely as a way of distributing texts, but also as a network of grassroots networks – a way for people to organise outside official channels in the context of a system which suppressed private and civic initiative.

This essay was penned in response to the mass shooting in Christchurch, New Zealand, that took the lives of fifty people, and the subsequent response to not only ban assault rifles but to ban speech as well – hate speech that is. Banning hate speech will not work, especially in the age of Internet access to virtually all of human knowledge, and in which almost anyone anywhere can set up a web page and publish their ideas, no matter how hateful. You can combat evil, as when police forces catch criminals and military services counter terrorists and challenge insurgents and threats. But the idea – and it is an idea that can only be heard in an environment of free speech – that one can simply ban bad, dangerous, or hateful ideas has a historical track record of failure to do so, while snagging it its net good, useful, and productive ideas and their human generators. As I conclude, following the old saying that the answer to the problems of democracy is more democracy, the solution to hate speech is more speech.