Making the Soviet Intelligentsia explores the formation of educated elites in Russian and Ukrainian universities during the early Cold War. In the postwar period, universities emerged as training grounds for the military-industrial complex, showcases of Soviet cultural and economic accomplishments and valued tools in international cultural diplomacy. However, these fêted Soviet institutions also generated conflicts about the place of intellectuals and higher learning under socialism. Disruptive party initiatives in higher education - from the xenophobia and anti-Semitic campaigns of late Stalinism to the rewriting of history and the opening of the USSR to the outside world under Khrushchev - encouraged students and professors to interpret their commitments as intellectuals in the Soviet system in varied and sometimes contradictory ways. In the process, the social construct of intelligentsia took on divisive social, political and national meanings for educated society in the postwar Soviet state.

Appearing on the world stage in 1918, Lithuania suffered numerous invasions, border changes and large scale population displacements.The successive occupations of Stalin in 1940 and Hitler in 1941, mass deportations to the Gulag and the elimination of the Jewish community in the Holocaust gave the horrors of World War II a special ferocity. Moreover, the fighting continued after 1945 with the anti-Soviet insurrection, crushed through mass deportations and forced collectivization in 1948-1951. At no point, however, did the process of national consolidation take a pause, making Lithuania an improbably representative case study of successful nation-building in this troubled region. As postwar reconstruction gained pace, ethnic Lithuanians from the countryside – the only community to remain after the war in significant numbers – were mobilized to work in the cities. They streamed into factory and university alike, creating a modern urban society, with new elites who had a surprising degree of freedom to promote national culture. This book describes how the national cultural elites constructed a Soviet Lithuanian identity against a backdrop of forced modernization in the fifties and sixties, and how they subsequently took it apart by evoking the memory of traumatic displacement in the seventies and eighties, later emerging as prominent leaders of the popular movement against Soviet rule.

Winner of the BASEES Alexander Nove Prize 2021 Winner of The American Association for Ukrainian Studies 2019-2020 Book Prize Honorable Mention for the ASEEES Omeljan Pritsak Book Prize in Ukrainian Studies 2022 While most studies of Soviet culture assume a model of diffusion, according to which Soviet republics imitated the artistic trends and innovations born in Moscow, Olena Palko adroitly challenges this centre-periphery perspective. Rather than being a mere imposition from above, Making Ukraine Soviet reveals how the process of cultural sovietisation in Ukraine during the interwar years developed from a synthesis of different – and often conflicting – cultural projects both local and Muscovite in orientation. Engaging with a wide range of primary and secondary sources, including literary and archival material, Palko grounds her argument in the cases of two celebrated and controversial Ukrainian artists: the poet Pavlo Tychyna and prosaist Mykola Khyl'ovyi. Through this unique biographical lens, Palko's skilled analysis of cultural construction sheds fresh light on the complex process of establishing and consolidating the Soviet regime in Ukraine. In doing so, Palko offers a timely re-assessment of the Russo-Ukrainian conflict and adds nuance to current debates on the relationship between national identity, the arts, and the Soviet state.

A major new contribution to understanding the transition of Soviet society from Stalinism to a more humane model of socialism.

Publisher Description

A Foreign Affairs Best Book of the Year Winner of the AATSEEL Prize for Best Book in Cultural Studies Winner of the Laura Shannon Prize in Contemporary European Studies Winner of the Marshall D. Shulman Book Prize Winner of the Wayne S. Vucinich Book Prize The Soviet Union was a notoriously closed society until Stalin’s death in 1953. Then, in the mid-1950s, a torrent of Western novels, films, and paintings invaded Soviet streets and homes, acquiring heightened emotional significance. To See Paris and Die is a history of this momentous opening to the West. At the heart of this history is a process of translation, in which Western figures took on Soviet roles: Pablo Picasso as a political rabble-rouser; Rockwell Kent as a quintessential American painter; Erich Maria Remarque and Ernest Hemingway as teachers of love and courage under fire; J. D. Salinger and Giuseppe De Santis as saviors from Soviet clichés. Imported novels challenged fundamental tenets of Soviet ethics, while modernist paintings tested deep-seated notions of culture. Western films were eroticized even before viewers took their seats. The drama of cultural exchange and translation encompassed discovery as well as loss. Eleonory Gilburd explores the pleasure, longing, humiliation, and anger that Soviet citizens felt as they found themselves in the midst of this cross-cultural encounter. The main protagonists of To See Paris and Die are small-town teachers daydreaming of faraway places, college students vicariously discovering a wider world, and factory engineers striving for self-improvement. They invested Western imports with political and personal significance, transforming foreign texts into intimate belongings. With the end of the Soviet Union, the Soviet West disappeared from the cultural map. Gilburd’s history reveals how domesticated Western imports defined the last three decades of the Soviet Union, as well as its death and afterlife.

First Published in 1998. This is Volume V of eight in the Sociology of the Soviet Union series. Collated in 1956, this is a collection of selected readings and documents about the development of Soviet Nationalites Policies.

Drawing on such diverse sources as propaganda art, the trade union press, workers' memoirs, and materials in recently opened Soviet archives, this is the first book to examine the shifting identity of the "working class" in late tsarist and early Soviet societies. New essays by fifteen leading historians show how Russian workers responded to attempts to make them Soviet. Initial chapters consider power relations and working-class identity in imperial Russia. The effects of the revolutionary upheavals of 1917 to 1921 on labor relations among printers and coal miners are then discussed. Addressing subsequent decades, other essays document the situation of cotton workers and white-collar workers embroiled within the ambiguities of the New Economic Policy or challenge the appropriateness of "class" analysis for the Stalin era. Additional chapters reconstruct workers' responses to the Great Purges and trace the significance of class in visual and verbal discourse. Making Workers Soviet will be central to the current rethinking of Soviet history and of class formation in noncapitalist settings.

This book presents the first large overview of late Soviet religiosity across several confessions and Soviet republics, from the 1960s to the 1980s. Based on a broad range of new sources on the daily life of religious communities, including material from regional archives and oral history, it shows that religion not only survived Soviet anti-religious repression, but also adapted to new conditions. Going beyond traditional views about a mere "returned of the repressed", the book shows how new forms of religiosity and religious socialisation emerged, as new generations born into atheist families turned to religion in search of new meaning, long before perestroika facilitated this process. In addition, the book examines anew religious activism and transnational networks between Soviet believers and Western organisations during the Cold War, explores the religious dimension of Soviet female activism, and shifts the focus away from the non-religious human rights movement and from religious institutions to ordinary believers.