The Jewish Communist Workers' Party, the Poale Zion, provides a unique perspective on the question of how Marxism and the early Soviet Union dealt with issues of nationalism. According to Bolshevik ideology, when anti-Semitism disappeared in the new Socialist society, Jews would assimilate. In reality, such assimilation would be a very long, slow process. The Poale Zion supported the socialist struggle against oppression and exploitation of classes and nations, but it called for the formation of an international organization that would recognize the right of Jews to emigrate freely to Palestine and work for the creation of a democratic republic where people could retain their national identities and have both autonomy and representation in the union. Gurevitz analyzes the Soviet Poale Zion as representative of Jewish communism as nationalism in its purest form, and he traces the complex contradictions between Jewish nationalism and the Communist ideal of assimilation in the early years of the Soviet Union.

In this study, Bennigsen and Wimbush trace the development of the doctrine of national communism in Central Asia and the Caucasus. At the heart of this doctrine—as elaborated by the Volga Tatar, Mir-Said Sultan Galiev—was the concept of "proletarian nations," as opposed to the traditional notion of a working class. With such ideological innovations, Sultan Galiev and his contemporaries were able to reconcile Marxist nationalisms and Islam and devise an "Eastern strategy" whereby the national revolution was to be spread. The authors show that the ideas of Muslim national communism persist in the land of their birth and have spread to such developing societies as China, Algeria, and Indonesia. This doctrine is an important factor in the ideological split and increasing tensions between industrial and nonindustrial nations, East and West, and now North and South, which grip the world communist movement.

Edited by Maxim D. Shrayer, a leading specialist in Russia’s Jewish culture, this definitive anthology of major nineteenth- and twentieth-century fiction, nonfiction and poetry by eighty Jewish-Russian writers explores both timeless themes and specific tribulations of a people’s history. A living record of the rich and vibrant legacy of Russia’s Jews, this reader-friendly and comprehensive anthology features original English translations. In its selection and presentation, the anthology tilts in favor of human interest and readability. It is organized both chronologically and topically (e.g. “Seething Times: 1860s-1880s”; “Revolution and Emigration: 1920s-1930s”; “Late Soviet Empire and Collapse: 1960s-1990s”). A comprehensive headnote introduces each section. Individual selections have short essays containing information about the authors and the works that are relevant to the topic. The editor’s opening essay introduces the topic and relevant contexts at the beginning of the volume; the overview by the leading historian of Russian Jewry John D. Klier appears the end of the volume. Over 500,000 Russian-speaking Jews presently live in America and about 1 million in Israel, while only about 170,000 Jews remain in Russia. The great outflux of Jews from the former USSR and the post-Soviet states has changed the cultural habitat of world Jewry. A formidable force and a new Jewish Diaspora, Russian Jews are transforming the texture of daily life in the US and Canada, and Israel. A living memory, a space of survival and a record of success, Voice of Jewish-Russian Literature ensures the preservation and accessibility of the rich legacy of Russian-speaking Jews.

This definitive anthology gathers stories, essays, memoirs, excerpts from novels, and poems by more than 130 Jewish writers of the past two centuries who worked in the Russian language. It features writers of the tsarist, Soviet, and post-Soviet periods, both in Russia and in the great emigrations, representing styles and artistic movements from Romantic to Postmodern. The authors include figures who are not widely known today, as well as writers of world renown. Most of the works appear here for the first time in English or in new translations. The editor of the anthology, Maxim D. Shrayer of Boston College, is a leading authority on Jewish-Russian literature. The selections were chosen not simply on the basis of the author's background, but because each work illuminates questions of Jewish history, status, and identity. Each author is profiled in an essay describing the personal, cultural, and historical circumstances in which the writer worked, and individual works or groups of works are headnoted to provide further context. The anthology not only showcases a wide selection of individual works but also offers an encyclopedic history of Jewish-Russian culture. This handsome two-volume set is organized chronologically. The first volume spans the nineteenth century and the first part of the twentieth century, and includes the editor's extensive introduction to the Jewish-Russian literary canon. The second volume covers the period from the death of Stalin to the present, and each volume includes a corresponding survey of Jewish-Russian history by John D. Klier of University College, London, as well as detailed bibliographies of historical and literary sources.

The first book-length analysis of how the Bolsheviks responded to antisemitism during the Russian Revolution.

First published in 1983, this book traces the historical and cultural development of the Soviet Muslim population. Going back to the Mongol Empire and the Russian conquest of Muslim lands under the Tsars, it demonstrates how the present Soviet Islamic culture has emerged. It also examines how Soviet Muslims interact with the Muslim world abroad and how Soviet Muftis have been used as ambassadors of the USSR in Muslim countries.

A very readable and comprehensive overview that examines the realities of Jewish life while setting them in their political, economic, and social contexts.

There are two popular myths concerning the relationship between communism and nationalism. The first is that nationalism and communism are wholly antagonistic and mutually exclusive. The second is the assertion that in communist Eastern Europe nationalism was oppressed before 1989, to emerge triumphant after the Berlin Wall came down. Reality was different. Certainly from 1945 onwards, communist parties presented themselves as heirs to national traditions and guardians of national interests. The communist states of Central and Eastern Europe constructed "socialist patriotism," a form of loyalty to their own state of workers and peasants. Up to 1989, communists in Eastern Europe sang the national anthem, and waved the national flag next to the red banner. The use of national images was not the exception, but the rule. From Cuba to Korea, all communist parties attempted to gain national legitimacy. This was not incidental or a deviation from Marxist orthodoxy, but ingrained in the theory and practice of the communist movement since its inception. The study of communist national legitimacy is an exciting new field. This book presents examples of communist attempts to co-opt nationalism from both sides of the iron curtain and lays bare the striking similarities between such diverse cases as the socialist patriotism of the Bulgarian Communist Party and the national line of the Portuguese communists, between Romanian communist nation building and the national ideology of the Spanish Communist Party. This book was published as a special issue of Nationalities Papers.