Podcasts about revolutionary russia

It is a common assumption that in Israel, Jews have sovereignty, and in most other places where Jews live today, they have religious freedom instead. As Simon Rabinovitch shows in this original work, the situation is much more complicated. Jews today possess different kinds of legal rights in states around the world; some stem from religious freedom protections, and others evolved from a longer history of Jewish autonomy. By comparing conflicts between Jewish collective and individual rights in courts and laws across the globe, from the French Revolution to today, this book provides a nuanced legal history of Jewish sovereignty and religious freedom. Rabinovitch weaves key themes in Jewish legal history with the individual stories of litigants, exploring ideas about citizenship and belonging; who is a Jew; what makes a Jewish family; and how to define Jewish space. He uses recent court cases to explore problems of conflicting rights and then situates each case in a wider historical context. This unique comparative history creates a global picture of modern legal development in which Jews continue to use the law to carve out surprising forms of sovereignty. Simon Rabinovitch is the Stotsky Associate Professor of Jewish Historical and Cultural Studies at Northeastern University. He teaches and writes on a range of topics in European, Jewish, Russian, and legal history. Geraldine Gudefin is a French-born modern Jewish historian researching Jewish family life, legal pluralism, and the migration experiences of Jews in France and the United States. She is currently a research fellow at the Hebrew University's Avraham Harman Research Institute of Contemporary Jewry, and is completing a book titled An Impossible Divorce? East European Jews and the Limits of Legal Pluralism in France, 1900-1939. Mentioned in the podcast: • Simon Rabinovitch, Jewish Rights, National Rites: Nationalism and Autonomy in Late Imperial and Revolutionary Russia (2014) • Maurice Samuels, The Right to Difference: French Universalism and the Jews (2016) • David Sorkin, The Religious Enlightenment: Protestants, Jews, and Catholics from London to Vienna (2008) • David Sorkin, Jewish Emancipation: A History across Five Centuries (2019) • Lawrence Rosen, The Rights of Groups: Understanding Community in the Eyes of the Law (2024) • Winnifred Fallers Sullivan, Church State Corporation: Construing Religion in US Law (2020) • Nomi M. Stolzenberg and David N. Myers, American Shtetl: The Making of Kiryas Joel, a Hasidic Village in Upstate New York (2022) • David Biale, Power & Powerlessness in Jewish History (1986) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

It is a common assumption that in Israel, Jews have sovereignty, and in most other places where Jews live today, they have religious freedom instead. As Simon Rabinovitch shows in this original work, the situation is much more complicated. Jews today possess different kinds of legal rights in states around the world; some stem from religious freedom protections, and others evolved from a longer history of Jewish autonomy. By comparing conflicts between Jewish collective and individual rights in courts and laws across the globe, from the French Revolution to today, this book provides a nuanced legal history of Jewish sovereignty and religious freedom. Rabinovitch weaves key themes in Jewish legal history with the individual stories of litigants, exploring ideas about citizenship and belonging; who is a Jew; what makes a Jewish family; and how to define Jewish space. He uses recent court cases to explore problems of conflicting rights and then situates each case in a wider historical context. This unique comparative history creates a global picture of modern legal development in which Jews continue to use the law to carve out surprising forms of sovereignty. Simon Rabinovitch is the Stotsky Associate Professor of Jewish Historical and Cultural Studies at Northeastern University. He teaches and writes on a range of topics in European, Jewish, Russian, and legal history. Geraldine Gudefin is a French-born modern Jewish historian researching Jewish family life, legal pluralism, and the migration experiences of Jews in France and the United States. She is currently a research fellow at the Hebrew University's Avraham Harman Research Institute of Contemporary Jewry, and is completing a book titled An Impossible Divorce? East European Jews and the Limits of Legal Pluralism in France, 1900-1939. Mentioned in the podcast: • Simon Rabinovitch, Jewish Rights, National Rites: Nationalism and Autonomy in Late Imperial and Revolutionary Russia (2014) • Maurice Samuels, The Right to Difference: French Universalism and the Jews (2016) • David Sorkin, The Religious Enlightenment: Protestants, Jews, and Catholics from London to Vienna (2008) • David Sorkin, Jewish Emancipation: A History across Five Centuries (2019) • Lawrence Rosen, The Rights of Groups: Understanding Community in the Eyes of the Law (2024) • Winnifred Fallers Sullivan, Church State Corporation: Construing Religion in US Law (2020) • Nomi M. Stolzenberg and David N. Myers, American Shtetl: The Making of Kiryas Joel, a Hasidic Village in Upstate New York (2022) • David Biale, Power & Powerlessness in Jewish History (1986) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

It is a common assumption that in Israel, Jews have sovereignty, and in most other places where Jews live today, they have religious freedom instead. As Simon Rabinovitch shows in this original work, the situation is much more complicated. Jews today possess different kinds of legal rights in states around the world; some stem from religious freedom protections, and others evolved from a longer history of Jewish autonomy. By comparing conflicts between Jewish collective and individual rights in courts and laws across the globe, from the French Revolution to today, this book provides a nuanced legal history of Jewish sovereignty and religious freedom. Rabinovitch weaves key themes in Jewish legal history with the individual stories of litigants, exploring ideas about citizenship and belonging; who is a Jew; what makes a Jewish family; and how to define Jewish space. He uses recent court cases to explore problems of conflicting rights and then situates each case in a wider historical context. This unique comparative history creates a global picture of modern legal development in which Jews continue to use the law to carve out surprising forms of sovereignty. Simon Rabinovitch is the Stotsky Associate Professor of Jewish Historical and Cultural Studies at Northeastern University. He teaches and writes on a range of topics in European, Jewish, Russian, and legal history. Geraldine Gudefin is a French-born modern Jewish historian researching Jewish family life, legal pluralism, and the migration experiences of Jews in France and the United States. She is currently a research fellow at the Hebrew University's Avraham Harman Research Institute of Contemporary Jewry, and is completing a book titled An Impossible Divorce? East European Jews and the Limits of Legal Pluralism in France, 1900-1939. Mentioned in the podcast: • Simon Rabinovitch, Jewish Rights, National Rites: Nationalism and Autonomy in Late Imperial and Revolutionary Russia (2014) • Maurice Samuels, The Right to Difference: French Universalism and the Jews (2016) • David Sorkin, The Religious Enlightenment: Protestants, Jews, and Catholics from London to Vienna (2008) • David Sorkin, Jewish Emancipation: A History across Five Centuries (2019) • Lawrence Rosen, The Rights of Groups: Understanding Community in the Eyes of the Law (2024) • Winnifred Fallers Sullivan, Church State Corporation: Construing Religion in US Law (2020) • Nomi M. Stolzenberg and David N. Myers, American Shtetl: The Making of Kiryas Joel, a Hasidic Village in Upstate New York (2022) • David Biale, Power & Powerlessness in Jewish History (1986) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

It is a common assumption that in Israel, Jews have sovereignty, and in most other places where Jews live today, they have religious freedom instead. As Simon Rabinovitch shows in this original work, the situation is much more complicated. Jews today possess different kinds of legal rights in states around the world; some stem from religious freedom protections, and others evolved from a longer history of Jewish autonomy. By comparing conflicts between Jewish collective and individual rights in courts and laws across the globe, from the French Revolution to today, this book provides a nuanced legal history of Jewish sovereignty and religious freedom. Rabinovitch weaves key themes in Jewish legal history with the individual stories of litigants, exploring ideas about citizenship and belonging; who is a Jew; what makes a Jewish family; and how to define Jewish space. He uses recent court cases to explore problems of conflicting rights and then situates each case in a wider historical context. This unique comparative history creates a global picture of modern legal development in which Jews continue to use the law to carve out surprising forms of sovereignty. Simon Rabinovitch is the Stotsky Associate Professor of Jewish Historical and Cultural Studies at Northeastern University. He teaches and writes on a range of topics in European, Jewish, Russian, and legal history. Geraldine Gudefin is a French-born modern Jewish historian researching Jewish family life, legal pluralism, and the migration experiences of Jews in France and the United States. She is currently a research fellow at the Hebrew University's Avraham Harman Research Institute of Contemporary Jewry, and is completing a book titled An Impossible Divorce? East European Jews and the Limits of Legal Pluralism in France, 1900-1939. Mentioned in the podcast: • Simon Rabinovitch, Jewish Rights, National Rites: Nationalism and Autonomy in Late Imperial and Revolutionary Russia (2014) • Maurice Samuels, The Right to Difference: French Universalism and the Jews (2016) • David Sorkin, The Religious Enlightenment: Protestants, Jews, and Catholics from London to Vienna (2008) • David Sorkin, Jewish Emancipation: A History across Five Centuries (2019) • Lawrence Rosen, The Rights of Groups: Understanding Community in the Eyes of the Law (2024) • Winnifred Fallers Sullivan, Church State Corporation: Construing Religion in US Law (2020) • Nomi M. Stolzenberg and David N. Myers, American Shtetl: The Making of Kiryas Joel, a Hasidic Village in Upstate New York (2022) • David Biale, Power & Powerlessness in Jewish History (1986) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

It is a common assumption that in Israel, Jews have sovereignty, and in most other places where Jews live today, they have religious freedom instead. As Simon Rabinovitch shows in this original work, the situation is much more complicated. Jews today possess different kinds of legal rights in states around the world; some stem from religious freedom protections, and others evolved from a longer history of Jewish autonomy. By comparing conflicts between Jewish collective and individual rights in courts and laws across the globe, from the French Revolution to today, this book provides a nuanced legal history of Jewish sovereignty and religious freedom. Rabinovitch weaves key themes in Jewish legal history with the individual stories of litigants, exploring ideas about citizenship and belonging; who is a Jew; what makes a Jewish family; and how to define Jewish space. He uses recent court cases to explore problems of conflicting rights and then situates each case in a wider historical context. This unique comparative history creates a global picture of modern legal development in which Jews continue to use the law to carve out surprising forms of sovereignty. Simon Rabinovitch is the Stotsky Associate Professor of Jewish Historical and Cultural Studies at Northeastern University. He teaches and writes on a range of topics in European, Jewish, Russian, and legal history. Geraldine Gudefin is a French-born modern Jewish historian researching Jewish family life, legal pluralism, and the migration experiences of Jews in France and the United States. She is currently a research fellow at the Hebrew University's Avraham Harman Research Institute of Contemporary Jewry, and is completing a book titled An Impossible Divorce? East European Jews and the Limits of Legal Pluralism in France, 1900-1939. Mentioned in the podcast: • Simon Rabinovitch, Jewish Rights, National Rites: Nationalism and Autonomy in Late Imperial and Revolutionary Russia (2014) • Maurice Samuels, The Right to Difference: French Universalism and the Jews (2016) • David Sorkin, The Religious Enlightenment: Protestants, Jews, and Catholics from London to Vienna (2008) • David Sorkin, Jewish Emancipation: A History across Five Centuries (2019) • Lawrence Rosen, The Rights of Groups: Understanding Community in the Eyes of the Law (2024) • Winnifred Fallers Sullivan, Church State Corporation: Construing Religion in US Law (2020) • Nomi M. Stolzenberg and David N. Myers, American Shtetl: The Making of Kiryas Joel, a Hasidic Village in Upstate New York (2022) • David Biale, Power & Powerlessness in Jewish History (1986) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/law

Send us your thoughts! An oft-repeated Chinese proverb states, “A journey of a thousand miles begins with a single step.” Looking back from a vantage point several steps along her own proverbial journey, British composer and pianist Claire Cope came to discover that no matter how daunting a venture may become, it's always taking that first step that requires the most courage. That realization provided the inspiration behind Every Journey, the gorgeous second album by Cope's Ensemble C.Every Journey will be released on March 7, 2025, to coincide with International Women's Day on March 8. The occasion is significant given the fount of inspiration that Cope found in the stories of intrepid women pioneers who undertook their own daring journeys. The books of writer and explorer Jacki Hill-Murphy were key resources – specifically Adventuresses, a compendium of stories of 18th and 19th-century female explorers, and The Extraordinary Tale of Kate Marsden, about a Victorian nurse who trekked across pre-Revolutionary Russia to find a possible cure for leprosy. Musically, the groundbreaking compositions of Maria Schneider provided a luminous north star for Cope's own writing.Arriving five years after Ensemble C's acclaimed debut, Small World, Cope's follow-up represents significant evolutions in both the composer's life and her musical vision. Where Small World offered Cope's introductory statement as a composer, a path she arrived at onlygradually, Every Journey is a remarkably assured expansion of that mindset. Significantly, Ensemble C has bloomed from a septet to an 11-piece group, allowing for a wealth of new colors and possibilities, of which Cope takes bold and vibrant advantage. The intricate music she's devised for the ensemble reflects her existence in both the jazz and contemporary classical music realms. Closer to home, Cope became a mother in the interval between albums, a development that can't help but deepen one's insight and empathy.Support the show

[About the Lecture:] The revolutions of 1917 swept away not only Russia's governing authority but also the property order on which it stood. The upheaval sparked waves of dispossession that rapidly moved beyond the seizure of factories and farms from industrialists and landowners, envisioned by Bolshevik revolutionaries, to penetrate the bedrock of social life: the spaces where people lived. In Power and Possession in the Russian Revolution, Anne O'Donnell reimagines the Bolsheviks' unprecedented effort to eradicate private property and to create a new political economy—socialism—to replace it. O'Donnell's account captures the story of property in reverse, showing how the bonds connecting people to their things were broken and how new ways of knowing things, valuing them, and possessing them coalesced amid the political ferment and economic disarray of the Revolution. O'Donnell reminds us that Russia's postrevolutionary confiscation of property, like many other episodes of mass dispossession in the twentieth century, largely escaped traditional forms of record keeping. She repairs this omission, drawing on sources that chronicle the lived experience of upheaval—popular petitions, apartment inspections, internal audits of revolutionary institutions, and records of the political police—to reconstruct an archive of dispossession. The result is an unusually intimate history of the Bolsheviks' attempts to conquer people and things. The Bolsheviks' reimagining of property not only changed peoples' lives and destinies, it formed the foundation of a new type of state—one that eschewed the defense of private property rights in favor of an enduring but enigmatic new domain: socialist state property. [About the Speaker:] Anne O'Donnell is Associate Professor of History at New York University. Her first book, Taking Stock: Power and Possession in Revolutionary Russia, charts the rise of illiberal Soviet statecraft through the conquest of the urban material environment. It is a history of market-making in reverse: of how people have lost their worlds of things; how they have taken things from one another; how they scrambled conventional indicators of value, and how these searingly intimate, yet widely shared experiences coalesced into a staging ground for socialist revolution. Her next project will be a study of the study of poverty in the post-war Soviet Union.

The Soviet Union was well known for rejecting so-called “bourgeois” morality in ways that led to rejecting reality. Economically this meant squashing human self-interest in favor of state control.  So, basic modern commodities like cars and plumbing could take years for the average Russian to secure. Marxist-inspired agricultural science rejected “Western” science and led to the deaths of millions as crops were planted in the dead of winter, too close together, and without pesticides in the mistaken belief that they could be “educated” to take on more beneficial traits.    In the 1920s, Revolutionary Russia rejected “bourgeois” sexual morality by attacking the institution of marriage and the nuclear family.  Karl Marx and Friedrich Engels believed the nuclear family was, like religion, just another means of keeping the working class oppressed. According to the Marxist dialectic version of history, prehistoric humanity lived in a state of free love, and the nuclear family only emerged to protect the property rights of the rich through inheritance, keep workers content with less, and enslave women to the home.    Engels, who spent a lot of time in Manchester's red-light district, was more specific than Marx in his condemnations of the family.   He wrote, “[W]ith every great revolutionary movement the question of ‘free love' comes to the foreground.” Together, Marx and Engels attacked “bourgeois claptrap about the family and education, about the hallowed co-relation of parent and child.” In their view, family was a social construct that stood in the way of revolutionary progress.    When Lenin and the Bolsheviks came to power in 1917, they put these anti-family theories into practice. In 1918, the Soviets issued decrees “on the abolition of marriage” and “on civil partnership, children and ownership.” Marriage could be declared without the involvement of the state, and divorce could be obtained just as easily. As one Russian journalist summarized, “Divorce was a matter of choice. Abortions were legalized. All of that implied a total liberation of family and sexual relations.”    Madame Smidovich, a leading Communist propagandist, put it this way: “To clear the family out of the accumulated dust of the ages we had to give it a good shakeup, and we did.”  Almost immediately, however, this experiment began to spiral the nation downward.    Men across the country divorced their wives and sought new sexual encounters. The number of illegitimate children swelled by hundreds of thousands. Women with children were abandoned, while the more enterprising among them blackmailed multiple men for child support. Despite the State's decree that fathers must pay alimony to their children regardless of marital status, thousands of children were kicked to the curb because they could not—or would not—be cared for. From there, an ungovernable criminal element developed in Russia's largest cities. Given Russia's dismal economic situation, the idea that the state would care for these children proved laughable.    A Russian writer of that time observed, “It was not an unusual occurrence for a boy of twenty to have had three or four wives, or for a girl of the same age to have had three or four abortions.”   The status of women devolved as well. As Madame Smidovich described in Pravda, the Communist newspaper: “If a man lusts after a young girl, whether she is a student, a worker, or even a school-age girl, then the girl must obey his lust; otherwise, she will be considered a bourgeois daughter, unworthy to be called a true communist.”     As the 1920s wore on, however, Russia's Soviet leaders were forced by reality to change course and desperately attempted to stem the tide of fatherlessness, crime, legal confusion, and economic disaster.   In many ways, the Russian family never recovered. Even today, Russia's birth rate continues to plummet. As late as the 1990s, and despite decades of government propaganda encouraging population growth, one study found that in some parts of Russia, there were 770 abortions per 100 births—“by far the highest rate anywhere in the world.”   In 1920, on the other side of the world, G.K. Chesterton prophetically wrote that “[t]his triangle of truisms, of father, mother and child, cannot be destroyed; it can only destroy those civilisations which disregard it.”     History is full of examples of societies that tamper with God's design for marriage, sex, and the family. It's no coincidence that en vogue progressive ideas today, ideas with distinct roots in cultural Marxism, also decry marriage and the family as oppressive institutions that should be reimagined and sexual morality as outdated and even harmful.   These things are not mere “social constructs,” however. They are laws of reality, like gravity. As Dallas Willard once observed, “We can't choose to step off the roof and then choose to not hit the ground.” That's true for individuals and societies alike.  This Breakpoint was co-authored by Kasey Leander. For more resources to live like a Christian in this cultural moment, go to breakpoint.org.  

Många har försökt skapa ett språk som förbrödrar världen, men inget kom längre än esperanto. Dan Jönsson reflekterar över tungomålet som blev USA:s låtsasfiende och ett offer för Stalintidens paranoia. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna.Året var 1947, Tyskland var besegrat, kalla kriget hade knappt börjat och den amerikanska armén insåg att det nu behövdes en ny fiende att öva mot om man skulle hålla ångan uppe. Pentagons strateger uppfann då en ondskefull militärmakt med namnet Aggressor, som hade som sin plan att ”assimilera” amerikanska medborgare in i sin egen frihetshatande och människofientliga kultur. Denna lätt förklädda kommunistiska fiende talade såklart också ett vilt främmande tungomål. Ryska, tänker ni – men nej, faktiskt inte. Alltså kinesiska? Nej, inte det heller. Aggressorerna från Aggressor pratade – håll i er nu – esperanto. Logiken var klar och redig: helt i enlighet med Aggressors lumpna assimileringsplaner fungerade ju esperanto just genom att ”assimilera” ord från en mängd olika språk. Symbolen för Aggressors så kallade ”Circle Trigon Party” var en grön triangel som påminde om esperantorörelsens gröna stjärna, och USA:s försvarsdepartement gick rentav så långt att man 1959 gav ut en lärobok med titeln ”Esperanto: The Aggressor Language”. Inte förrän i slutet av sextiotalet gjorde Vietnamkrigets barska realiteter slut på fantasierna.Hur i all världen var nu detta möjligt? frågar man sig. Esperanto, som ju ända från början både konstruerades och spreds som ett fredens och förbrödringens språk? Ska man inte vara bra paranoid för att se det som ett hot? Svaret är att jo, det ska man nog, men det är det alltså en och annan som är och US Army var långtifrån de första.Så låt oss ta historien från början. När den judiske, rysktalande läkaren Ludovik Zamenhof från Bialystok i nuvarande Polen 1887 lade fram grunderna för det han då kallade lingvo internacia så var det långtifrån första gången någon hade försökt konstruera ett nytt världsspråk för att göra slut på mänsklig fiendskap. Hade man läst sin bibel visste man att det var först med den babyloniska språkförbistringen som människornas tungomål söndrades och blev sinsemellan obegripliga. I Första Mosebok låter ju Gud Adam ge namn åt alla levande varelser, och tanken på att hitta tillbaka till detta ursprungliga, ”adamitiska” språk var något som kittlade både fantasin och äregirigheten.Ett tidigt försök att rekonstruera något liknande var medeltidsmystikern Hildegard von Bingens ”lingua ignota” – men riktigt på allvar vaknade intresset först på sextonhundratalet. Skälet var att latinet då sakta men säkert började förlora sin ställning som den lärda världens gemensamma så kallade lingua franca. Vetenskapsmän som Galileo, Descartes och Newton publicerade sig både på latin och sina respektive modersmål. Samtidigt frågade man sig om det trots allt inte behövdes ett språk som alla kunde förstå – och som i tidens anda då tänktes utgå helt från rationella begrepp: matematiskt exakt och rensat från alla avvikelser och möjliga missförstånd. Flera av tidens stora forskare och filosofer utarbetade sina olika förslag till hur ett sådant språk skulle kunna se ut och fungera. Alla strandade de till slut på att de blev på tok för oöverskådliga och komplicerade, men idén levde vidare och fick på sitt sätt ny energi i nittonhundratalets analytiska språklogik.När Zamenhof lanserade lingvo internacia var det återigen i en språkligt förbistrad värld. Tyska, franska och engelska konkurrerade om herraväldet och det var lätt att se behovet av ett neutralt, mellanfolkligt hjälpspråk. Tio år tidigare hade den bayerske prästen Johann Schleyer introducerat sitt volapük, ”världsspråket”, och på kort tid lyckats engagera många entusiaster i framför allt Tyskland och Frankrike, länder som just hade varit indragna i ett förödande krig. Men förbrödringen kom av sig, av flera skäl. Volapüks system av affix var svårt och krångligt, och Schleyer visade sig vara en smått diktatorisk figur som hårdnackat motsatte sig alla tankar på reformer. Dessutom kom de gränsöverskridande visionerna på kollisionskurs med de nationalistiska stämningarna i både Bismarcks Tyskland och det efter kriget stukade Frankrike, där volapükisterna blev fritt villebråd för tidningsspalternas satiriker. Zamenhofs ”esperanto” – hoppets språk, som det snart kom att kallas – var tillräckligt likt, men också tillräckligt olikt för att kunna fånga upp den ideologiska budkaveln. Med sin rysk-judiska bas kunde det för det första knappast utmålas som en fiendelist, för det andra var det också lättare att lära sig, och Zamenhof var för det tredje ett helt annat slags ledare än Schleyer – hans inställning var kort och gott att språket ägdes av dem som talade det. Det viktiga var inte att grammatiken förblev intakt utan att man höll fast vid det han kallade för esperantos ”interna ideo”, den inre idé som handlade om att med språket som grund bygga en fredlig, global gemenskap.Det var sådana på en gång demokratiska och visionära principer som gjorde att esperanto dels snabbt fick fäste och kunde växa till en världsomspännande rörelse; dels också lyckades avvärja konkurrensen från de olika ”förbättrade” världsspråk – ido, patolglob, idiom neutral och allt vad de hette – som runt förra sekelskiftet dök upp som svampar ur jorden. Esperanto attraherade drömmare och aktivister från vitt skilda håll: pacifister och feminister, ockultister och revolutionärer men också regionala språkprotektionister som i esperanto såg ett värn mot utbredningen av de koloniala världsspråken. Rörelsen nådde sin kulmen efter första världskriget, och aldrig var den så nära en avgörande seger som när Nationernas Förbund 1922 tog upp frågan om att göra esperanto till det rekommenderade andraspråket i världens skolor. Men förslaget föll efter hårt nationalistiskt motstånd, återigen från franskt håll, och de följande åren stod hoppet istället framför allt till Sovjetunionen, som 1926 stod värd för världskongressen i Leningrad. Kanske kunde esperanto bli språket som fick världens proletärer att förena sig? Komintern hade saken på sin dagordning, men med stalintidens alltmer paranoida och isolationistiska politik krossades till slut även den sovjetiska esperantorörelsen.Och därmed kanske den utopiska drömmen om ett fredens världsspråk. Esperanto lever visserligen vidare; språket har idag mellan 50 000 och en miljon talare, beroende på hur man räknar, även om de som växer upp med esperanto som modersmål är försvinnande få. Men de finns. Och trots att ingen inbillar sig att esperanto idag kan utmana engelskans ställning som globalt lingua franca, så vem vet, tiderna förändras, förr än vi anar står vi på nytt inför ett språkligt maktvakuum, och vägen ligger åter öppen för det som kallas ”fina venko”, slutsegern för rörelsens interna ideo. Eller också inte. Tago post tago, som man säger på esperanto: man får ta en dag i sänder. Tiel la mondo iras.Dan Jönsson, författare och essäistLitteraturRoberto Garvía: Esperanto and its Rivals. University of Pennsylvania Press, 2015.Esther Schor.: Bridge of Words. Metropolitan books, 2016.Brigid O'Keeffe: Esperanto and Languages of Internationalism in Revolutionary Russia. Bloomsbury publishing, 2022.

Episode 118:This week we're continuing Russia in Revolution An Empire in Crisis 1890 - 1928 by S. A. Smith[Part 1]Introduction[Part 2-5]1. Roots of Revolution, 1880s–1905[Part 6-8]2. From Reform to War, 1906-1917[Part 9-12]3. From February to October 1917[Part 13 - 17]4. Civil War and Bolshevik Power[Part 18 - 22]5. War Communism[Part 23 - 26]6. The New Economic Policy: Politics and the Economy[Part 27 - 29]7. The New Economic Policy: Society and CultureSocial Order RestoredDesigning a Welfare StateThe Arts and UtopiaFamily and Gender RelationsYouth a Wavering VanguardPropaganda and Popular Culture[Part 30 - This Week]7. The New Economic Policy: Society and CultureCultural Revolution - 0:38The Attack on Religion - 24:51Epilogue - The “Great Break” 1928 - 1931 - 42:38[Part 31 - 32?]ConclusionFigure 7.6 - 6:45Kazakh peasants learn to read.Figure 7.7 - 30:25The seizure of church valuables, 1922.Footnotes:96) 0:54Zenovia A. Sochor, Revolution and Culture: The Bogdanov–Lenin Controversy (Ithaca, NY: Cornell University Press, 1988).97) 2:39Oktiabr'skaia revoliutsiia i fabzavkomy (The October Revolution and the Factory Committees), (2 vols), vol. 2, ed. S. A. Smith (Millwood, NY: Kraus International Publications, 1983), 89.98) 4:58Michael David-Fox, ‘What is Cultural Revolution?', Russian Review, 58 (Apr. 1999), 181–201.99) 5:46Ella Winter, Red Virtue: Human Relationships in the New Russia (London: Gollancz, 1933), 35.100) 6:48Charles E. Clark, Uprooting Otherness: The Literacy Campaign in NEP-Era Russia (Selinsgrove, PA: Susquehanna University Press, 2000).101) 7:50Charles E. Clark, ‘Uprooting Otherness: Bolshevik Attempts to Refashion Rural Russia via the Reading Rooms of the 1920s', Canadian Slavonic Papers, 38:3–4 (1996), 305–29 (320).102) 8:51N. Rosnitskii, Litso derevni. Po materialam obsledovaniia 28 volostei i 32,730 krest'ianskikh khoziaistv Penzenskoi gubernii (Leningrad: Gos. Izd-vo, 1926), 103.103) 10:00Régine Robin, ‘Popular Literature of the 1920s: Russian Peasants as Readers', in Fitzpatrick, Rabinowitch, and Stites (eds), Russia in the Era of NEP, 253–67, (256).104) 10:39Robin, ‘Popular Literature', 261.105) 11:26Gorsuch, Youth in Revolutionary Russia, 19.106) 11:50Antireligioznik, 10 (1926), 53.107) 12:28N. B. Lebina, Povsednevnaia zhizn' sovetskogo goroda: normy i anomalii: 1920–1930 gody (St Petersburg: Neva, 1999), ch. 2, part 3.108) 13:24Andy Willimott, Living the Revolution: Urban Communes & Soviet Socialism, 1917–1932 (Oxford: Oxford University Press, 2016).109) 13:56Hugh D. Hudson, Blueprints and Blood: The Stalinization of Soviet Architecture, 1917–37 (Princeton: Princeton University Press, 1994).110) 14:15Anatole Kopp, Town and Revolution: Soviet Architecture and City Planning, 1917–1935 (London: Thames and Hudson, 1970).111) 15:21Eric Aunoble, Le Communisme tout de suite! Le mouvement des communes en Ukraine soviétique (1919–20) (Paris: Les Nuits rouges, 2008).112) 16:25S. A. Smith, ‘The Social Meanings of Swearing: Workers and Bad Language in Late-Imperial and Early-Soviet Russia', Past and Present, 160 (1998), 167–202.113) 17:58This and the statistics on baptisms and funerals are taken from N. S. Burmistrov, ‘Religioznye obriady pri rozhdeniiakh, smertiakh, brakakh po statistichekim dannym administrativnykh otdelov Mossoveta', Antireligioznik, 6 (1929), 89–94.114) 20:03Golos naroda, 170–2.115) 20:44Catherine Merridale, Night of Stone: Death and Memory in Russia (London: Granta, 2000).116) 22:53N. N. Kozlova, Gorizonty povsednevnosti sovetskoi epokhi. Golosa iz khora (Moscow: RAN, 1996), 128; Litvak, ‘Zhizn' krest'ianina', 194.117) 25:14V. P. Buldakov, Krasnaia smuta: Priroda I posledstviia revoliutsionnogo nasiliia (Moscow: ROSSPEN, 1997).118) 25:42Koenker and Bachman (eds), Revelations from the Russian Archives, 456–8.119) 27:26State Archive of the Russian Federation: ГАРФ, ф.Р-5407, оп.2, д.177, л.22.120) 28:56.121) 31:25N. A. Krivova, ‘The Events in Shuia: A Turning Point in the Assault on the Church', Russian Studies in History, 46:2 (2007), 8–38.122) 31:44Edward E. Roslof, Red Priests: Renovationism, Russian Orthodoxy, and Revolution, 1905–1946 (Bloomington: Indiana University Press, 2002).123) 32:41Gregory Freeze, ‘Counter-Reformation in Russian Orthodoxy: Popular Response to Religious Innovation, 1922–1925', Slavic Review, 54:2 (1995), 305–39.124) 34:10A. Iu. Minakov, ‘Sektanty i revoliutsiia', < http://dl.biblion.realin.ru/text/14_Disk_EPDS_-_vse_seminarskie_konspekty/Uchebnye_materialy_1/sekt_novosibirsk/Documents/sekt_revol.html>.125) 35:41Mustafa Tuna, Imperial Russia's Muslims: Islam, Empire, and European Modernity, 1788–1914 (Cambridge: Cambridge University Press, 2015), 237.126) 36:55Daniel Peris, Storming the Heavens: The Soviet League of the Militant Godless (Ithaca, NY: Cornell University Press, 1998).127) 39:08Nina Tumarkin, Lenin Lives! The Lenin Cult in Soviet Russia (Cambridge, MA: Harvard University Press, 1983).128) 40:49N. Valentinov, Novaia ekonomicheskaia politika i krizis partii posle smerti Lenina (Stanford, CA: Stanford University Press, 1971), 91.129) 49:49Sheila Fitzpatrick, Everyday Stalinism: Ordinary Life in Extraordinary Times: Soviet Russia in the 1930s (Oxford: Oxford University Press, 1999), 224–5.130) 50:05Stephen Kotkin, Magnetic Mountain: Stalinism as a Civilization (Berkeley: University of California Press, 1997), 198–237.131) 50:29Robert C. Tucker, Stalin in Power: The Revolution from Above, 1928–1941 (New York: W. W. Norton, 1990).

Episode 117:This week we're continuing Russia in Revolution An Empire in Crisis 1890 - 1928 by S. A. Smith[Part 1]Introduction[Part 2-5]1. Roots of Revolution, 1880s–1905[Part 6-8]2. From Reform to War, 1906-1917[Part 9-12]3. From February to October 1917[Part 13 - 17]4. Civil War and Bolshevik Power[Part 18 - 22]5. War Communism[Part 23 - 26]6. The New Economic Policy: Politics and the Economy[Part 27]7. The New Economic Policy: Society and CultureSocial Order RestoredDesigning a Welfare StateThe Arts and UtopiaFamily and Gender Relations[Part 29 - This Week]7. The New Economic Policy: Society and CultureYouth a Wavering Vanguard - 0:18Propaganda and Popular Culture - 14:52[Part 30]7. The New Economic Policy: Society and Culture[Part 31?]ConclusionFigure 7.5 - 7:00Jewish orphans in Ukraine, c.1922.Footnotes:66) 0:33A. E. Gorsuch, Youth in Revolutionary Russia (Bloomington: Indiana University Press, 2000).67) 1:30Catriona Kelly, Children's World: Growing up in Russia, 1890–1991 (New Haven, CT: Yale University Press, 2007).68) 2:04Lisa A. Kirschenbaum, Small Comrades: Revolutionizing Childhood in Soviet Russia, 1917–1932 (London: RoutledgeFalmer, 2001).69) 2:49Goldman, Women, the State and Revolution, 9.70) 4:30Matthias Neumann, The Communist Youth League and the Transformation of the Soviet Union (London: Routledge, 2011), 3.71) 5:16See Russian Wikipedia entry for: Взвейтесь кострами, синие ночи.72) 6:21‘Kem ia khochu byt' Pioner 2 (1929).73) 7:02Alan M. Ball, And Now my Soul Is Hardened: Abandoned Children in Soviet Russia, 1918–1930 (London: University of California Press, 1994).74) 8:41Goldman, Women, the State and Revolution, 326.75) 9:16Neumann, Communist Youth League, 7; Isabel A. Tirado, ‘The Revolution, Young Peasants, and the Komsomol's Anti-Religious Campaigns (1920–1928)', Canadian-American Slavic Studies, 26:1–3 (1999), 97–117 (97).76) 9:33A. Zalkind, ‘Kul'turnyi rost sovetskogo molodniaka', Molodoi Bol'shevik, 19–20 (1927).77) 11:39Tirado, ‘The Revolution', 105.78) 11:52Gorsuch, Youth in Revolutionary Russia.79) 12:51Vladimir Slepkov, ‘Komsomol'skii zhargon i Komsomol'skii “obychai” ', in A. Slepkov (ed.), Byt i molodezh, (2nd edn) (Moscow, 1926), 46–7.80) 14:05Krasnaia gazeta, 19 Mar. 1918, 4.81) 15:01Peter Kenez, The Birth of the Propaganda State: Soviet Methods of Mass Mobilization, 1917–1929 (Cambridge: Cambridge University Press, 1985), 7.82) 17:19State Archive of the Russian Federation: ГАРФ, ф.А-2313 оп. 4 д. 139, l. 47.83) 19:01Elizabeth Wood, Performing Justice: Agitation Trials in Early Soviet Russia (Ithaca, NY: Cornell University Press, 2005).84) 20:46Michael S. Gorham, Speaking in Soviet Tongues: Language Culture and the Politics of Voice in Revolutionary Russia (DeKalb: Northern Illinois University Press, 2003).85) 21:31Figes, Peasant Russia, Civil War.86) 23:39M. M. Bakhtin, The Dialogic Imagination, ed. Michael Holquist (Austin: University of Texas Press, 1981).87) 24:02K. Selishchev, Lazyk revoliutstonnoi epokhi: iz nabluzhdenii nad russkim iazykom poslednykh let, 1917–26 (Moscow, 1928).88) 24:20Smith, Language and Power, 113.89) 25:07Slepkov, ‘Komsomol'sku zhargon', 46–7.90) 27:51Aleksandr Rozhkov, ‘Pochemu kuritsa povesilas': Narodnye ostroslovtsy o zhizni v “bol'shevizii” ', Rodina, 10 (1999), 60–4.91) 29:38G. F. Dobronozhenko, VChK-OGPU o politicheskh nastroeniiakh severnogo krest'ianstva 1921–27 godov (Syktyvkar: Syktyvkarskii gos. Universitet, 1995), 54.92) 30:27A. V. Golubev, ‘Sovetskoe obshchestvo i “voennye trevogi” 1920-kh godov', Otechestvennaia istoriia, 1 (2008), 36–58 (38).93) 30:44Golubev, ‘Sovetskoe obshchestvo', 50.94) 31:39‘And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.' Revelation 13:16–17.95) 32:19F. M. Putintsev, Kulatskoe svetoprestavlenie (Moscow: Bezbozbnik, 1930), 13, 25.

Episode 116:This week we're continuing Russia in Revolution An Empire in Crisis 1890 - 1928 by S. A. Smith[Part 1]Introduction[Part 2-5]1. Roots of Revolution, 1880s–1905[Part 6-8]2. From Reform to War, 1906-1917[Part 9-12]3. From February to October 1917[Part 13 - 17]4. Civil War and Bolshevik Power[Part 18 - 22]5. War Communism[Part 23 - 26]6. The New Economic Policy: Politics and the Economy[Part 27]7. The New Economic Policy: Society and CultureSocial Order RestoredDesigning a Welfare State[Part 28 - This Week]7. The New Economic Policy: Society and CultureThe Arts and Utopia - 0:22Family and Gender Relations - 29:47[Part 29 - 30]7. The New Economic Policy: Society and Culture[Part 31?]ConclusionFigure 7.2 - 9:47Liubov' Popova, ‘Jug on a table'.Figure 7.3 - 11:03Vladimir Tatlin and assistant in front of a model of his Monument to the Third International, 1919.Figure 7.4 - 35:33A demonstration for women's liberation in Baku, Azerbaijan, c.1925.Footnotes:36) 2:48Karl Marx and Friedrich Engels, ‘Communist Manifesto' (1848), .37) 3:44Richard Stites, Revolutionary Dreams: Utopian Vision and Experimental Life in the Russian Revolution (New York: Oxford University Press, 1989); Catriona Kelly and David Shepherd, Russian Cultural Studies: An Introduction (Oxford: Oxford University Press, 1998).38) 5:13Alexander Bogdanov, Red Star: The First Bolshevik Utopia, trans. Charles Rougle (Bloomington: Indiana University Press, 1984); J. A. E. Curtis, The Englishman from Lebedian: A Life of Evgeny Zamiatin (Boston: Academic Studies Press, 2013).39) 5:54Lenin, State and Revolution.40) 6:05J. Bowlt and O. Matich (eds), Laboratory of Dreams: The Russian Avant-Garde and Cultural Experiment (Stanford, CA: Stanford University Press, 1996).41) 6:33The Great Utopia: The Russian and Soviet Avant-Garde, 1917–1932 (New York: Guggenheim Museum, 1992).42) 8:04Mayakovsky, ‘150 million', in René Fülöp-Miller, The Mind and Face of Bolshevism (New York: Harper Torchbooks, 1965), 159.43) 11:42E. A. Dobrenko and Marina Balina (eds), The Cambridge Companion to 20th-Century Russian Literature (Cambridge: Cambridge University Press, 2011); Robert A. Maguire, Red Virgin Soil: Soviet Literature in the 1920s (Princeton, NJ: Princeton University Press, 1968).44) 14:42Richard Taylor, The Politics of the Soviet Cinema, 1917–1929 (Cambridge: Cambridge University Press, 1979); Peter Kenez, Cinema and Soviet Society, 1917–1953 (Cambridge: Cambridge University Press, 1992).45) 18:45Lesley Chamberlain, Lenin's Private War: The Voyage of the Philosophy Steamer and the Exile of the Intelligentsia (London: St Martin's Press, 2007).46) 19:54Il'ina, Obshchestvennye organizatsii Rossii, 32, 74.47) 20:39T. M. Goriaeva (ed.), Istoriia sovetskoi politicheskoi tsenzury: dokumenty i kommentarii (Moscow: ROSSPEN, 1997), 444.48) 21:29Goriaeva, Istoriia, 277, 430–2.49) 22:15Michael David-Fox, Revolution of the Mind: Higher Learning among the Bolsheviks, 1918–1929 (Ithaca, NY: Cornell University Press, 1997).50) 24:35R. W. Davies and Maureen Perrie, ‘Social Context', in Davies (ed.), From Tsarism, 36.51) 26:04Christopher Read, Culture and Power in Revolutionary Russia (New York: St Martin's Press, 1990); Fitzpatrick, The Cultural Front.52) 27:05Sheila Fitzpatrick, Cultural Revolution in Russia, 1928–1931 (Bloomington: Indiana University Press, 1978).53) 29:58Goldman, Women, the State and Revolution.54) 31:01Barbara A. Engel, Breaking the Ties that Bind: The Politics of Marital Strife in Late Imperial Russia (Ithaca, NY: Cornell University Press, 2011), 6.55) 32:15K. N. Samoilova, Rabotnitsy v Rossiiskoi revoliutsii (Petrograd: Gosizdat, 1920), 3.56) 32:33Chernykh, Stanovlenie Rossii sovetskoi, 179.57) 33:15Beatrice Farnsworth, Aleksandra Kollontai: Socialism, Feminism and the Bolshevik Revolution (Stanford, CA: Stanford University Press, 1980); Barbara E. Clements, Bolshevik Feminist: The Life of Aleksandra Kollontai (Bloomington: Indiana University Press, 1979).58) 36:02Douglas Northrup, Veiled Empire: Gender and Power in Stalinist Central Asia (Ithaca, NY: Cornell University Press, 2004); Marianne Kamp, The New Woman of Uzbekistan (Seattle: Washington University Press, 2006), 162–78. Shoshana Keller, To Moscow, Not Mecca: The Soviet Campaign against Islam in Central Asia, 1917–1941 (Westport, CT: Praeger, 2001).59) 37:13Beatrice Penati, ‘On the Local Origins of the Soviet Attack on the “Religious” Waqf in the Uzbek SSR (1927)', Acta Slavonica Iaponica, 36 (2015), 39–72.60) 37:19Karen Petrone, ‘Masculinity and Heroism in Imperial and Soviet Military-Patriotic Cultures', in B. E. Clements, Rebecca Friedman, and Dan Healey (eds), Russian Masculinities in History and Culture (Basingstoke: Palgrave, 2002), 172–93.61) 39:04Victoria E. Bonnell, ‘The Representation of Women in Early Soviet Political Art', Russian Review, 50 (1991), 267–88.62) 42:10S. G. Strumilin, ‘Biudzhet vremeni rabochikh v 1923–24gg.', in S. G. Strumilin, Problemy ekonomiki truda (Moscow: Nauka, 1982).63) 44:09Golos naroda, 157.64) 47:52Frances Bernstein, The Dictatorship of Sex: Gender, Health, and Enlightenment in Revolutionary Russia, 1918–1931 (DeKalb: Northern Illinois University Press, 2007).65) 48:57Eric Naiman, Sex in Public: The Incarnation of Early Soviet Ideology (Princeton, NJ: Princeton University Press, 1997), 92.

Episode 112:This week we're continuing Russia in Revolution An Empire in Crisis 1890 - 1928 by S. A. Smith[Part 1]Introduction[Part 2-5]1. Roots of Revolution, 1880s–1905[Part 6-8]2. From Reform to War, 1906-1917[Part 9-12]3. From February to October 1917[Part 13 - 17]4. Civil War and Bolshevik Power[Part 18 - 22]5. War Communism[Part 23]6. The New Economic Policy: Politics and the EconomyNew Economic Policy and Agriculture[Part 24 - This Week]6. The New Economic Policy: Politics and the EconomyNew Economic Policy and Industry - 0:31New Economic Policy and Labour - 15:14[Part 25 - 26?]6. The New Economic Policy: Politics and the Economy[Part 27 - 30?]7. The New Economic Policy: Society and Culture[Part 31?]ConclusionFootnotes:22) 3:30R. W. Davies, ‘Introduction', in Davies (ed.), From Tsarism, 13.23) 4:09Davies, ‘Introduction', in Davies (ed.), From Tsarism, 5.24) 4:45M. M. Gorinov, ‘Sovetskaia istoriia 1920–30-kh godov: ot mifov k real'nosti', in Istoricheskie issledovaniia v Rossii: Tendentsii poslednikh let (Moscow: AIRO-XX, 1996).25) 5:09Mark Harrison, ‘National Income', in and Davies et al. (eds), Economic Transformation, 38–56, 42.26) 7:43Lewis Siegelbaum, Soviet State and Society between Revolutions, 1918–29 (Cambridge: Cambridge University Press, 1992), 110.27) 9:45Cited in Steve Smith, ‘Taylorism Rules OK? Bolshevism, Taylorism and the Technical Intelligentsia: The Soviet Union, 1917–41', Radical Science Journal, 13 (1983), 3–27; Mark R. Beissinger, Scientific Management, Socialist Discipline and Soviet Power (London: I. B. Tauris, 1988).28) 11:34Diane P. Koenker, ‘Factory Tales: Narratives of Industrial Relations in the Transition to NEP', Russian Review, 55:3 (1996), 384–411 (386).29) 12:16Golos naroda, 214.30) 13:07Olga Velikanova, Popular Perceptions of Soviet Politics in the 1920s (Basingstoke: Palgrave, 2013), 13.31) 13:59Chris Ward, Russia's Cotton Workers and the New Economic Policy: Shop-Floor Culture and State Policy, 1921–29 (Cambridge: Cambridge University Press, 1990).32) 14:50Davies (ed.), From Tsarism, 186.33) 15:11Siegelbaum, Soviet State, 204.34) 15:47L. S. Gaponenko, Vedushchaia rol' rabochego klassa v rekonstruktsii promyshlennosti SSSR (Moscow: Akademiia obshchestvennykh nauk, 1973), 88.35) 16:00J. D. Barber and R. W. Davies, ‘Employment and Industrial Labour', in Davies et al. (eds), Economic Transformation, 81–105 (84).36) 16:16Daniel Orlovsky, ‘The Hidden Class: White-Collar Workers in the Soviet 1920s', in Lewis H. Siegelbaum and Ronald G. Suny (eds), Making Workers Soviet: Power, Class and Identity (Ithaca, NY: Cornell University Press, 1994), 220–52 (228).37) 16:49Shkaratan, Problemy, 269.38) 17:53Siegelbaum, Soviet State, 136.39) 18:29Wendy Goldman, Women at the Gates: Gender and Industry in Stalin's Russia (Cambridge: Cambridge University Press, 2002), 12.40) 20:19Barber and Davies, ‘Employment', in Davies et al. (eds), Economic Transformation, 84.41) 20:38Siegelbaum, Soviet State, 205.42) 21:56Diane P. Koenker, ‘Men against Women on the Shop Floor in Early Soviet Russia: Gender and Class in the Socialist Workplace', American Historical Review, 100:5 (1995), 1438–64 (1458).43) 22:44Rebecca Spagnolo, ‘Serving the Household, Asserting the Self: Urban Domestic Servant Activism, 1900–1917', in Christine D. Worobec (ed.), The Human Tradition in Imperial Russia (Lanham, MD: Rowman & Littlefield, 2009), 141–54 (143).44) 23:33Rebecca Spagnolo, ‘Service, Space and the Urban Domestic in 1920s Russia', in Christina Kiaer and Eric Naiman (eds), Everyday Life in Early Soviet Russia: Taking the Revolution Inside (Bloomington: Indiana University Press, 2006), 230–55.45) 24:29Liutov, Obrechennaia reforma, 106.46) 24:51Siegelbaum, Soviet State, 203.47) 26:10Andrew Pospielovsky, ‘Strikes during the NEP', Revolutionary Russia, 10:1 (1997), 1–34 (16).48) 26:49Kir'ianov, Rosenberg, and Sakharov (eds), Trudovye konflikty, 23.49) 28:03Liutov, Obrechennaia reforma, 124.50) 30:02A. Iu. Livshin, Obshchestvennye nastroeniia v Sovetskoi Rossii, 1917–1929gg. (Moscow: Universitetskii gumanitarnyi litsei, 2004); L. N. Liutov, ‘Nastroeniia rabochikh provintsii v gody nepa', Rossiiskaia istoriia, 4 (2007), 65–74.51) 30:55Vladimir Brovkin, Russia after Lenin: Politics, Culture and Society (London: Routledge, 1998), 186.52) 31:26Gimpel'son, Formirovanie, 168.53) 32:24Liutov, Obrechennaia reforma, 133.

In the final sentence of A People's Tragedy, his multi-award winning study of the Russian Revolution, Orlando Figes wrote ominously that, ‘the ghosts of 1917 have not been laid to rest.' This year, as Russia's brutal and unprovoked invasion of Ukraine has played out, we have been able to glimpse some of these ghosts: fear, paranoia, grievance. All these emotions have arisen out of a long, complicated and contested history that Figes has attempted to explain for a Western readership in his illuminating new book: The Story of Russia. In this episode we talk about Vladimir Putin's use and misuse of history today and we look back to a particularly significant year in Russia's past. 1917 brought revolution to Russia. ‘It is hard to think of an event, or series of events, that has affected the history of the past one hundred years more profoundly', Figes writes. The Russian Revolution is an event that began in Petrograd (St Petersburg) in Feburary 1917 and thereafter was driven forward by Vladimir Lenin's singular character. We scruitinise this event, as ever, in three telling scenes. Orlando Figes's The Story of Russia is out now from Bloomsbury. Show notes Scene One: March 1917. Tauride Palace in Petrograd (St Petersburg). Scene Two: 3-4 July 1917. Kshesinskaya Mansion in Petrograd. Scene Three: 25 October 1917. Smolnyi Institute in Petrograd. Memento: Grand Duke Michael's abdication manifesto People/Social Presenter: Peter Moore Guest: Orlando Figes Production: Maria Nolan Podcast partner: Ace Cultural Tours Theme music: ‘Love Token' from the album ‘This Is Us' By Slava and Leonard Grigoryan Follow us on Twitter: @tttpodcast_ Or on Facebook See where 1917 fits on our Timeline

Episode 97:This week we're continuing Russia in Revolution An Empire in Crisis 1890 - 1928 by S. A. Smith[Part 1]Introduction[Part 2-5]1. Roots of Revolution, 1880s–1905[Part 6-8]2. From Reform to War, 1906-1917[Part 9 - This Week]3. From February to October 1917 - 0:30Dual Power - 8:48[Part 9 - 11?]3. From February to October 1917[Part 12 - 15?]4. Civil War and Bolshevik Power[Part 16 - 18?]5. War Communism[Part 19 - 21?]6. The New Economic Policy: Politics and the Economy[Part 22 - 25?]7. The New Economic Policy: Society and Culture[Part 26?]ConclusionFigure 3.1 - 6:12[see the image here]Caption: Soldiers' wives demonstrate for an increased ration. Their banners read: ‘An increased ration to the families of soldiers, the defenders of freedom and of a people's peace'; and ‘Feed the children of the defenders of the motherland'.Footnotes:1) 0:50Tsuyoshi Hasegawa, The February Revolution: Petrograd 1917 (Seattle: University of Washington Press, 1981).2) 3:06Cited Figes, People's Tragedy, 323.3) 4:27A. B. Nikolaev, Revoliutsiia i vlast': IV Gosudarstvennaia duma 27 fevralia–3 marta 1917 goda (St Petersburg: Izd-vo RGPU, 2005).4) 6:05Pethybridge, Witnesses, 76, 78, 119–20.5) 6:41Orlando Figes and Boris Kolonitskii, Interpreting the Russian Revolution: The Language and Symbols of 1917 (New Haven, CT: Yale University Press, 1999), ch. 1; Pavel G. Rogoznyi, ‘The Russian Orthodox Church during the First World War and Revolutionary Turmoil, 1914–1921', in Murray Frame et al. (eds), Russian Culture in War and Revolution, 1914–22, 1 (Bloomington, IN: Slavica, 2014), 349–76.6) 7:16Nadezhda Krupskaya, Reminiscences of Lenin, .7) 7:41I. L. Arkhipov, ‘Obshchestvennaia psikhologiia petrogradskikh obyvatelei v 1917 godu', Voprosy istorii, 7 (1994), 49–58 (52).8) 9:05Rex Wade, The Russian Revolution, 1917 (Cambridge: Cambridge University Press, 2000), ch. 3.9) 9:48V. I. Startsev, Vnutrenniaia politika vremennogo pravitel'stva pervogo sostava (Leningrad: Nauka, 1980), 116.10) 11:21William G. Rosenberg, Liberals in the Russian Revolution: The Constitutional Democratic Party, 1917–1921 (Princeton, NJ: Princeton University Press, 1974).11) 11:50Starstev, Vnutrenniaia politika, 208–45. I am indebted to Ian Thatcher for this point.12) 13:19Ziva Galili y Garcia, The Menshevik Leaders in the Russian Revolution: Social Realities and Political Strategies (Princeton, NJ: Princeton University Press, 1989).13) 14:47William G. Rosenberg, ‘Social Mediation and State Construction(s) in Revolutionary Russia', Social History, 19:2 (1994), 168–88.14) 15:37For the Soviet proclamation see Alfred Golder (ed.), Documents of Russian History, 1914–1917 (New York: The Century Co., 1927), 325–6.15) 16:31Rex A. Wade, The Russian Search for Peace: February to October 1917 (Stanford, CA: Stanford University Press, 1969).16) 16:37Starstev, Vnutrenniaia politika, 204.17) 17:18G. A. Gerasimenko, Pervy akt narodovlastiia v Rossii: obshchestvennye ispolnitel'nye komitety 1917g. (Moscow: Nika, 1992), 82.18) 17:34Gerasimenko, Pervy akt, 106.19) 18:31William G. Rosenberg, ‘The Russian Municipal Duma Elections of 1917', Soviet Studies, 21:2 (1969), 131–63, 157.20) 19:07Nikolai N. Smirnov, ‘The Soviets', in Edward Acton et al. (eds), Critical Companion to the Russian Revolution, 1914–1921 (London: Arnold, 1997), 429–37 (432).21) 20:50Smirnov, ‘Soviets', 434.22) 21:16V. I. Lenin, State and Revolution, .23) 22:14A. F. Zhukov, Ideino-politicheskii krakh eserovskogo maksimalizma (Leningrad: Izd-vo Leningradskogo universiteta, 1979), 49.24) 23:05Leopold H. Haimson et al. (eds), Men'sheviki v 1917 godu (3 vols), vol. 2 (Moscow: Progress-Akademiia, 1995), 48–9.25) 24:25Michael Melancon, ‘The Socialist Revolutionary Party, 1917–1920', in Acton et al. (eds), Critical Companion to the Russian Revolution, 281–90; Kh. M. Astrakhan, Bol'sheviki i ikh politicheskie protivniki v 1917g. (Leningrad: Leninizdat, 1973), 233.

Episode 90:This week we're continuing Russia in Revolution An Empire in Crisis 1890 - 1928 by S. A. Smith[Part 1]Introduction[Part 2 - This Week]1. Roots of Revolution, 1880s–1905 - 00:38Autocracy and Orthodoxy - 21:23Popular Religion - 33:17[Part 3 - 4?]1. Roots of Revolution, 1880s–1905[Part 5 - 7?]2. From Reform to War, 1906–1917[Part 8 - 10?]3. From February to October 1917[Part 11 - 14?]4. Civil War and Bolshevik Power[Part 15 - 17?]5. War Communism[Part 18 - 20?]6. The New Economic Policy: Politics and the Economy[Part 21 - 24?]7. The New Economic Policy: Society and Culture[Part 25?]ConclusionFigures:1) Nicholas II, Alexandra, and their family. - 21:31Footnotes:1) 00:58Orlando Figes, A People's Tragedy: The Russian Revolution, 1891–1924 (London: Jonathan Cape, 1996).2) 05:08V. O. Kliuchevsky, A History of Russia, vol. 1 (London: J. M. Dent, 1911), 2.3) 07:13D. C. B. Lieven, Towards the Flame: Empire, War and the End of Tsarist Russia (London: Allen Lane, 2015), 9.4) 08:05Cited in Paul Kennedy, Rise and Fall of the Great Powers (New York: Random House, 1987), 177.5) 13:02Lieven, Towards the Flame, 85.6) 14:07http://demoscope.ru/weekly/ssp/rus_lan_97.php7) 14:38Jane Burbank and Mark von Hagen (eds), Russian Empire: Space, People, Power, 1700–1930 (Bloomington: Indiana University Press, 2007); John W. Slocum, ‘Who, and When, Were the Inorodtsy? The Evolution of the Category of “Aliens” in Imperial Russia', Russian Review, 57:2 (1998), 173–90.8) 15:05Theodore Weeks, Nation and State in Late Imperial Russia: Nationalism and Russification on the Western Frontier, 1863–1914 (DeKalb: Northern Illinois University Press, 1996); Alexei Miller, ‘The Empire and Nation in the Imagination of Russian Nationalism', in A. Miller and A. J. Rieber (eds), Imperial Rule (Budapest: Central European University Press, 2004), 9–22.9) 15:37Robert D. Crews, For Prophet and Tsar: Islam and Empire in Russia and Central Asia (Cambridge, MA: Harvard University Press, 2006).10) 17:26Paul Werth, At the Margins of Orthodoxy: Mission, Governance, and Confessional Politics in Russia's Volga-Kama Region, 1827–1905 (Ithaca, NY: Cornell University Press, 2002).11) 18:11Alexander Morrison, Russian Rule in Samarkand, 1868–1910: A Comparison with British India (New York: Oxford University Press, 2008).12) 18:38Robert Geraci, Window on the East: National and Imperial Identities in Late-Imperial Russia (Ithaca, NY: Cornell University Press, 2001).13) 19:13Charles Steinwedel, ‘To Make a Difference: The Category of Ethnicity in Late Imperial Russian Politics, 1861–1917', in D. L. Hoffmann and Yanni Kotsonis (eds), Russian Modernity: Politics, Knowledge, Practices (Basingstoke: Macmillan, 2000), 67–86.14) 19:49Andreas Kappeler, The Russian Empire: A Multiethnic History (Harlow: Pearson, 2001); Willard Sunderland, ‘The Ministry of Asiatic Russia: The Colonial Office That Never Was But Might Have Been', Slavic Review, 60:1 (2010), 120–50.15) 20:04Geoffrey Hosking, Russia: People and Empire (London: Fontana, 1998).16) 21:19Miller, ‘The Empire and Nation', 9–22.17) 21:48Dominic Lieven, Nicholas II: Emperor of All the Russias (New Haven, CT: Yale University Press, 1989).18) 22:25http://www.angelfire.com/pa/ImperialRussian/royalty/russia/rfl.html19) 25:04Abraham Ascher, The Revolution of 1905, vol. 2: Authority Restored (Stanford, CA: Stanford University Press, 1992), 222.20) 25:09Richard Pipes, Russia under the Old Regime (New York: Penguin, 1977).21) 26:36Peter Waldron, ‘States of Emergency: Autocracy and Extraordinary Legislation, 1881–1917', Revolutionary Russia, 8:1 (1995), 1–25.22) 26:56Waldron, ‘States of Emergency', 24.23) 27:26Neil Weissman, ‘Regular Police in Tsarist Russia, 1900–1914', Russian Review, 44:1 (1985), 45–68 ( 49).24) 27:47Jonathan W. Daly, The Watchful State: Security Police and Opposition in Russia, 1906–1917 (DeKalb: Northern Illinois University Press, 2004), 5–6. Daly, incidentally, gives a higher figure—100,000—than Weissman for the number of police of all kinds in 1900.25) 28:14Figes, People's Tragedy, 46.26) 28:50T. Emmons and W. S. Vucinich (eds), The Zemstvo in Russia: An Experiment in Local Self-Government (Cambridge: Cambridge University Press, 1982), 215.27) 30:25Hans Rogger, Russia in the Age of Modernisation and Revolution, 1881–1917 (London: Longman, 1983), 72.28) 31:18J. S. Curtiss, The Russian Church and the Soviet State (Boston: Little, Brown, 1953), 10.29) 32:09Gregory L. Freeze, ‘Handmaiden of the State? The Orthodox Church in Imperial Russia Reconsidered', Journal of Ecclesiastical History, 36 (1985), 82–102.30) 32:46Simon Dixon, ‘The Orthodox Church and the Workers of St Petersburg, 1880–1914', in Hugh McLeod, European Religion in the Age of Great Cities, 1830–1930 (London: Routledge, 1995), 119–41.31) 33:49Vera Shevzov, Russian Orthodoxy on the Eve of Revolution (Oxford: Oxford University Press, 2004).32) 35:23A. K. Baiburin, ‘Poliarnosti v rituale (tverdoe i miagkoe)', Poliarnost' v kul'ture: Almanakh ‘Kanun' 2 (1996), 157–65.33) 36:28Vera Shevzov, ‘Chapels and the Ecclesial World of Pre-revolutionary Peasants', Slavic Review, 55:3 (1996), 585–613.34) 37:00Chris J. Chulos, Converging Worlds: Religion and Community in Peasant Russia, 1861–1917 (DeKalb: Northern Illinois University Press, 2003), 159.35) 37:59J. S. Curtiss, Church and State in Russia: the Last Years of the Empire, (New York: Columbia University Press, 1965), 118.36) 38:46David G. Rowley, ‘ “Redeemer Empire”: Russian Millenarianism', American Historical Review, 104 (1999), 1582–602.37) 39:18James H. Billington, The Icon and the Axe: An Interpretive History of Russian Culture (New York: Vintage Books, 1970), 514.38) 40:18Nadieszda Kizenko, A Prodigal Saint: Father John Kronstadt and the Russian People (University Park, PA: Pennsylvania State University Press, 2000), 271.39) 40:34Sergei Fomin (comp.), Rossiia pered vtorym prishestviem: prorochestva russkikh sviatykh (Moscow: Sviato-Troitskaia Sergieva Lavra, 1993). This is a compendium of prophecies of doom about the fate of Russia by saints, monks, nuns, priests, theologians, and a sprinking of lay writers, including Dostoevsky, V. V. Rozanov, and Lev Tikhomirov.

In this episode we are joined by Arturo Zoffmann Rodriguez of Universidade Nova de Lisboa in Portugal. Arturo's work focuses on the transnational and comparative history of revolutions and radical ideas, with special focus on Russia and the Hispanic world. Our discussion focuses on Arturo's studies on the impact of the Russian revolution of 1917 on anarchist movements around the world, with a particular emphasis on the CNT in Spain, which can be found in the publications Revolutionary Russia and the European History Quarterly. A more comprehensive bibliography of Arturo's work can be found here: https://fcsh-pt.academia.edu/ArturoZoffmannRodriguez This was a fascinating and lively chat with an exciting young scholar, which we both thoroughly enjoyed. Arturo is currently transforming his PhD thesis, which centres on the subjects we cover in this episode, into a book and we look forward to seeing this come out in the near future. ---------------------------------------------------------------- You can keep in touch with the podcast via email: abcwithdannyandjim@gmail.com, and Facebook, Twitter and Instragram, all @abcdannyandjim. You can subscribe to our newsletter here: https://abcwithdannyandjim.substack.com/ The podcast music is Stealing Orchestra & Rafael Dionísio, 'Gente da minha terra (que me mete um nojo do caralho).' Reproduced from the Free Music Archive under a Attribution-NonCommercial-NoDerivatives (aka Music Sharing) 3.0 International License, available here: https://bit.ly/35ToW4W The podcast logo is an adapted version of the Left Book Club logo (1936-48), reproduced, edited and shared under a Creative Commons Attribution-Share Alike 4.0 International licence. Original available here: https://bit.ly/35Nd6cv The image in this episode is a Spanish campesino brandishing a hammer and sickle, taken in Aragon in the early stages of the Spanish Civil War in 1936.

Imagine for a moment you're an early 20th Century Russian factory worker in Moscow. You do your job everyday to support your family but it's dangerous work. You have moments when you wonder what you're family would do if you were injured or killed on the job. Then you overhear a coworker talking about a movement to petition your Tsar, Nicholas II, for better working hours and pay.   Laborers like you can join a union called the Moscow Mechanical Productions Workers' Mutual Aid Society that will advocate for these better conditions you've been hoping for. Plus this organization sounds like a better option than those radial groups out there throwing bombs at government officials.    But if this union sounds too good to be true, that's because it is. Unbeknownst to you, the union was created by the Tsar's secret police, the Okhrana, to spy on any potentially dangerous radicals.    Source: The Russian Secret Police. Ronald Hingley. 1970. Stalin: Paradoxes of Power. Stephen Kotkin. 2014   Fyodor I https://www.britannica.com/biography/Fyodor-I   Boris Godunov https://www.britannica.com/biography/Boris-Godunov-tsar-of-Russia   American home square footage https://www.statista.com/statistics/456925/median-size-of-single-family-home-usa   Lee, Eric (1993-06-01). "The Eremin letter: Documentary proof that Stalin was an Okhrana spy?". Revolutionary Russia. 6 (1): 55–96. doi:10.1080/09546549308575595. ISSN 0954-6545. Butovo Memorial https://coldwarsites.net/country/russia/butovo-execution-and-burial-site-moscow/   Rasputin's Twig ‘n Berries https://www.cultofweird.com/curiosities/rasputin-penis/   Inflation Calculator https://www.bls.gov/data/inflation_calculator.htm   Music: Scorching Action by Jon Presttone Electra to the Baltic Sea (Full) by Giuseppe Rizzo   Ammil by The Tides https://www.youtube.com/watch?v=nlHZd94pdhQ   Giant Wyrm by Kevin MacLeod Link: https://incompetech.filmmusic.io/song/3807-giant-wyrm License: https://filmmusic.io/standard-license  

Guest: Brigid O'Keeffe on Esperanto and Languages of Internationalism in Revolutionary Russia published by Bloomsbury. The post Esperanto in Revolutionary Russia appeared first on The Eurasian Knot.

Guest: Brigid O'Keeffe on Esperanto and Languages of Internationalism in Revolutionary Russia published by Bloomsbury. The post Esperanto in Revolutionary Russia appeared first on SRB Podcast.

Dr. Richard B.” Rick” Spence is professor emeritus of History at the University of Idaho, where he taught from 1986 to 2020. He holds a PhD from the University of California, Santa Barbara (1981), and taught there as a visiting assistant professor from 1981to 1985. His primary areas of study are Modern Russian, Modern European, Middle Eastern and Military History.Dr. Spence's research interests include Russian and military history, espionage, occultism, secret societies, anti-Semitism and true crime. His previous work for The Great Courses/Wondrium includes, The Real History of Secret Societies (2019) Crimes of the Century: A Selective History of Infamy (2021) and the upcoming Secrets of the Occult.Spence's major published works include Boris Savinkov: Renegade on the Left (1991), Trust No One: The Secret World of Sidney Reilly (2002), Secret Agent 666: Aleister Crowley, British Intelligence and the Occult (2008), and Wall Street and the Russian Revolution, 1905-1925 (2017). He is the author of numerous articles in Revolutionary Russia, Intelligence and National Security, Journal for the Study of Anti-Semitism, American Communist History, The Historian and other journals. He has also contributed to New Dawn and other popular publications. His other projects include the mysterious conspiracy figure James Shelby Downard, the deadly Eddystone munitions plant explosion of 1917, and connections between rocket engineer-occultist Jack Parsons and espionage.

Hoping to unite all of humankind and revolutionize the world, Ludwik Zamenhof launched a new international language called Esperanto from late imperial Russia in 1887. Ordinary men and women in Russia and all over the world soon transformed Esperanto into a global movement. Esperanto and Languages of Internationalism in Revolutionary Russia (Bloomsbury, 2021) traces the history and legacy of this effort: from Esperanto's roots in the social turmoil of the pre-revolutionary Pale of Settlement; to its links to socialist internationalism and Comintern bids for world revolution; and, finally, to the demise of the Soviet Esperanto movement in the increasingly xenophobic Stalinist 1930s. In doing so, this book reveals how Esperanto - and global language politics more broadly - shaped revolutionary and early Soviet Russia. Based on extensive archival materials, Brigid O'Keeffe's book provides the first in-depth exploration of Esperanto at grassroots level and sheds new light on a hitherto overlooked area of Russian history. As such, Esperanto and Languages of Internationalism in Revolutionary Russiawill be of immense value to both historians of modern Russia and scholars of internationalism, transnational networks, and sociolinguistics. Brigid O'Keeffe is professor of history at Brooklyn College of the City University of New York. She is the author of Esperanto and Languages of Internationalism in Revolutionary Russia (Bloomsbury, 2021) and New Soviet Gypsies: Nationality, Performance, and Selfhood in the Early Soviet Union (University of Toronto Press, 2013). She is currently preparing a manuscript titled, "The Multiethnic Soviet Union and Its Demise" for Bloomsbury's “Russian Shorts” Book Series. Steven Seegel is Professor of Slavic and Eurasian Studies at The University of Texas at Austin. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Hoping to unite all of humankind and revolutionize the world, Ludwik Zamenhof launched a new international language called Esperanto from late imperial Russia in 1887. Ordinary men and women in Russia and all over the world soon transformed Esperanto into a global movement. Esperanto and Languages of Internationalism in Revolutionary Russia (Bloomsbury, 2021) traces the history and legacy of this effort: from Esperanto's roots in the social turmoil of the pre-revolutionary Pale of Settlement; to its links to socialist internationalism and Comintern bids for world revolution; and, finally, to the demise of the Soviet Esperanto movement in the increasingly xenophobic Stalinist 1930s. In doing so, this book reveals how Esperanto - and global language politics more broadly - shaped revolutionary and early Soviet Russia. Based on extensive archival materials, Brigid O'Keeffe's book provides the first in-depth exploration of Esperanto at grassroots level and sheds new light on a hitherto overlooked area of Russian history. As such, Esperanto and Languages of Internationalism in Revolutionary Russiawill be of immense value to both historians of modern Russia and scholars of internationalism, transnational networks, and sociolinguistics. Brigid O'Keeffe is professor of history at Brooklyn College of the City University of New York. She is the author of Esperanto and Languages of Internationalism in Revolutionary Russia (Bloomsbury, 2021) and New Soviet Gypsies: Nationality, Performance, and Selfhood in the Early Soviet Union (University of Toronto Press, 2013). She is currently preparing a manuscript titled, "The Multiethnic Soviet Union and Its Demise" for Bloomsbury's “Russian Shorts” Book Series. Steven Seegel is Professor of Slavic and Eurasian Studies at The University of Texas at Austin. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/language

Hoping to unite all of humankind and revolutionize the world, Ludwik Zamenhof launched a new international language called Esperanto from late imperial Russia in 1887. Ordinary men and women in Russia and all over the world soon transformed Esperanto into a global movement. Esperanto and Languages of Internationalism in Revolutionary Russia (Bloomsbury, 2021) traces the history and legacy of this effort: from Esperanto's roots in the social turmoil of the pre-revolutionary Pale of Settlement; to its links to socialist internationalism and Comintern bids for world revolution; and, finally, to the demise of the Soviet Esperanto movement in the increasingly xenophobic Stalinist 1930s. In doing so, this book reveals how Esperanto - and global language politics more broadly - shaped revolutionary and early Soviet Russia. Based on extensive archival materials, Brigid O'Keeffe's book provides the first in-depth exploration of Esperanto at grassroots level and sheds new light on a hitherto overlooked area of Russian history. As such, Esperanto and Languages of Internationalism in Revolutionary Russiawill be of immense value to both historians of modern Russia and scholars of internationalism, transnational networks, and sociolinguistics. Brigid O'Keeffe is professor of history at Brooklyn College of the City University of New York. She is the author of Esperanto and Languages of Internationalism in Revolutionary Russia (Bloomsbury, 2021) and New Soviet Gypsies: Nationality, Performance, and Selfhood in the Early Soviet Union (University of Toronto Press, 2013). She is currently preparing a manuscript titled, "The Multiethnic Soviet Union and Its Demise" for Bloomsbury's “Russian Shorts” Book Series. Steven Seegel is Professor of Slavic and Eurasian Studies at The University of Texas at Austin. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/russian-studies

Hoping to unite all of humankind and revolutionize the world, Ludwik Zamenhof launched a new international language called Esperanto from late imperial Russia in 1887. Ordinary men and women in Russia and all over the world soon transformed Esperanto into a global movement. Esperanto and Languages of Internationalism in Revolutionary Russia (Bloomsbury, 2021) traces the history and legacy of this effort: from Esperanto's roots in the social turmoil of the pre-revolutionary Pale of Settlement; to its links to socialist internationalism and Comintern bids for world revolution; and, finally, to the demise of the Soviet Esperanto movement in the increasingly xenophobic Stalinist 1930s. In doing so, this book reveals how Esperanto - and global language politics more broadly - shaped revolutionary and early Soviet Russia. Based on extensive archival materials, Brigid O'Keeffe's book provides the first in-depth exploration of Esperanto at grassroots level and sheds new light on a hitherto overlooked area of Russian history. As such, Esperanto and Languages of Internationalism in Revolutionary Russiawill be of immense value to both historians of modern Russia and scholars of internationalism, transnational networks, and sociolinguistics. Brigid O'Keeffe is professor of history at Brooklyn College of the City University of New York. She is the author of Esperanto and Languages of Internationalism in Revolutionary Russia (Bloomsbury, 2021) and New Soviet Gypsies: Nationality, Performance, and Selfhood in the Early Soviet Union (University of Toronto Press, 2013). She is currently preparing a manuscript titled, "The Multiethnic Soviet Union and Its Demise" for Bloomsbury's “Russian Shorts” Book Series. Steven Seegel is Professor of Slavic and Eurasian Studies at The University of Texas at Austin. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Richard Spence PhD, Retired Professor, Author, Consultant, and Researcher. Richard And I discussed the Strange goings on of Aleister Crowley, Crowley's Connection To John Dee or rather Affinity for Edward Kelley, Rene Guenon and his competing esoteric revealing and simultaneous obscuring of occult secrets and the true power of magic, how it connects to the illusion of matter, A proper look at the nature and modalities of Secret Societies and the harbingers of the perennial philosophy, the sociology of secret societies an their inextricable humanity, the cult mentality that Secret Societies foster, Dr. Spence's Courses on Wonderium or The Great Courses and finally George Hunt Williamson possible UFO Dis-Info Agent. be sure to follow up with Richard Spence's Work Here Dr. Richard B. Spence is a Professor of History at the University of Idaho where he has taught since 1986. His interests include modern Russian, military, espionage and occult history. His published works include Boris Savinkov: Renegade on the Left (1991), Trust No One: The Secret World of Sidney Reilly (2002) and Secret Agent 666: Aleister Crowley, British Intelligence and the Occult (2008). With Walter Bosley, he co-authored Empire of the Wheel: Espionage, the Occult and Murder in Southern California (Corvos, 2011). He is the author of numerous articles in Revolutionary Russia, Intelligence and National Security, International Journal of Intelligence and CounterIntelligence, Journal for the Study of Anti-Semitism, American Communist History, New Dawn and other publications. He has been a guest on Coast to Coast, The Other Side of Midnight, Radio Liberty and many other programs.Join us on TelegramLeave me a message at https://podinbox.com/MFTIC:.comFor Exclusive My Family Thinks I'm Crazy Content: Only 3$ get 50+ Bonus Episodes, Sign up on our Patreon For Exclusive Episodes. Check out the S.E.E.E.N.or on Rokfin@MFTICPodcast on Twitter@myfamilythinksimcrazy on Instagram, Follow, Subscribe, Rate, and Review we appreciate you!https://www.myfamilythinksimcrazy.comhttps://altmediaunited.com/my-family-thinks-im-crazy/Need to relax? how about Yoga? Check Out My Good Friend Yogi Zorananda here for tranquility in your podcast playerIntro Song by Destiny Lab IntroMusic: El MovimientoBy Hola HolaInterludeMusic: The Firebird SuiteBy MomentsOutroMusic: CrayzieBy Daniel MustoReleased under a Creative Commons Attribution International 4.0 License Thanks To Soundstripe★ Support this podcast on Patreon ★

In 1887, a Jewish eye doctor named L.L. Zamenhof launched his international auxiliary language “Esperanto” from the western borderlands of a tsarist empire in crisis. Brigid O'Keeffe traces the history of Esperanto as a utopian vision rooted in late imperial Russian culture through to its rise as a vibrant global movement that inspired women and men around the world in the late nineteenth and early twentieth centuries. Although Esperanto and Esperantists have long been dismissed to the margins and footnotes of history, O'Keeffe proposes that revolutionary Russia's Esperantists were exemplars of their era. Their triumphs, frustrations, and tragedies illuminate how and why the Soviet Union ultimately rejected an international language for the global proletariat and chose instead to elevate Russian – “the language of Lenin” – as the language of socialist internationalism.

Homosexuality now re-criminalized faced brutal repression. Stalin's death brought gradual and limited freedoms that unfortunately omitted attitudes and laws on gay life. Instagram: QandRpod Email: QueensandRebelspod@gmail.com Sources: - Healey, Dan. Homosexual Desire in Revolutionary Russia: the Regulation of Sexual and Gender Dissent. University of Chicago Press, 2004. - Guskov, Kirill. “Gay Life in Stalin's Gulag.” OpenDemocracy, 11 Dec. 2018, www.opendemocracy.net/en/odr/gay-life-in-stalins-gulag/.

Homosexuality criminalized and re-criminalized and what happened in between. Instagram: QandRpod Email: QueensandRebelspod@gmail.com Sources: - Healey, Dan. Homosexual Desire in Revolutionary Russia: the Regulation of Sexual and Gender Dissent. University of Chicago Press, 2004.

Queer life in post-revolutionary Russia. Instagram: QandRpod Email: QueensandRebelspod@gmail.com Sources: - Healey, Dan. Homosexual Desire in Revolutionary Russia: the Regulation of Sexual and Gender Dissent. University of Chicago Press, 2004. - History.com Editors. “Russian Revolution.” History.com, A&E Television Networks, 9 Nov. 2009, www.history.com/topics/russia/russian-revolution.

Life of gay men and women in tsarist Russia on the cusp of revolution. Instagram: QandRpod Email: QueensandRebelspod@gmail.com Sources: - Healey, Dan. Homosexual Desire in Revolutionary Russia: the Regulation of Sexual and Gender Dissent. University of Chicago Press, 2004.

A loving mother, World War I nurse and devoted wife, Saint Alexandra the Passion Bearer probably would have been a lot better off in life if she'd stayed a Princess of a minor German Duchy. She however fell in love with a young man named Nicholas and became the Tsarina Alexandra Feodorovna. One of the most infamous female rulers in modern history, Alexandra has become known as a tragic and selfish figure who contributed to the downfall of the 300-year-old Romanov dynasty due to the influence of the manipulative mad monk, Rasputin. Eventually she and her family would meet their death at the hands of Red Army soldiers. Why was Alexandra such a problematic figure in the eyes of so many Russians? Yes, it's because she was German. But there's far more to it than that.   Women of War is recorded on Wurundjeri land. We pay our respects to their elders past and present. Sovereignty was never ceded.   This episode contains references to rape, sexual threats towards children and sexual assault, haemophilia, the murder of children, war crimes, interference with and the defilement of corpses, miscarriage, birth trauma, infertility, civilian deaths, starvation, fire, child death, pedophilia and bleeding. It also contains some naughty language. All efforts have been made to ensure the accuracy of the information presented in this podcast however with the nature of historical research, there may be mistakes or inconsistencies. Opinions presented about Orlando Figes are in jest and do not represent the speaker's actual views. For more information on the Russian Revolution, check out Orlando Figes' A People's Tragedy or, for a less backbreaking tome, Revolutionary Russia, 1891-1991. For more information on the Romanov dynasty, see The Romanovs: 1613-1918 by Simon Sebag Montefiore. Or just go to your local library, there'll be something. Not as many books as on World War II, but is there ever? If you want to check out books on the Australians in the Russian Civil War check out Anzacs in Arkangel by Michael Challinger, or the Diggers Who Signed on For More by Bruce Muirden.  If you're here because you're doing Revolutions in VCE, nice work on looking for extra resources! Send this to three friends to gain luck from the Gods of VCAA.  For more information on the podcast, go to womenofwarpod.com or follow us on Twitter, Facebook and Instagram @womenofwarpod for updates, sneak peeks and behind-the-scenes shenanigans. Sign up to our newsletter at womenofwarpod.com/subscribe to get notified of the newest episodes plus all the cool things we couldn't fit into the episode. Intro and Outro Music: Frosty Forest by Shane Ivers - https://www.silvermansound.com

I finished out 2020 with Don't Burn This Book by Dave Rubin; Revolutionary Russia 1891-1991: A History by Orlando Figes; Lenin: A Biography by Robert Service; and Memories, Dreams, and Reflections by Carl Jung. I recommend them.

On the Feast of the Three Hierarchs Tuesday, January 30, 2017, St. Vladimir's Seminary hosted a marvelous evening program featuring the 35th Annual Father Alexander Schmemann Lecture. Seminary alumnus Dr. Scott Kenworthy presented the Schmemann Lecture, entitled, “St. Tikhon of Moscow (1865–1925) and the Orthodox Church in North America and Revolutionary Russia.” Dr. Kenworthy described St. Tikhon's pastoral responsibilities both in North America and Russia, and noted how 21st-century Orthodox Christians could benefit from the well-documented spiritual struggles and challenges that the saint experienced. Dr. Kenworthy is Associate Professor of Comparative Religion and Russian, Eurasian and East European Studies at Miami University (Oxford, OH). He is currently writing a new, comprehensive biography of St. Tikhon.

On the Feast of the Three Hierarchs Tuesday, January 30, 2017, St. Vladimir's Seminary hosted a marvelous evening program featuring the 35th Annual Father Alexander Schmemann Lecture. Seminary alumnus Dr. Scott Kenworthy presented the Schmemann Lecture, entitled, “St. Tikhon of Moscow (1865–1925) and the Orthodox Church in North America and Revolutionary Russia.” Dr. Kenworthy described St. Tikhon's pastoral responsibilities both in North America and Russia, and noted how 21st-century Orthodox Christians could benefit from the well-documented spiritual struggles and challenges that the saint experienced. Dr. Kenworthy is Associate Professor of Comparative Religion and Russian, Eurasian and East European Studies at Miami University (Oxford, OH). He is currently writing a new, comprehensive biography of St. Tikhon.

Once one of the wealthiest members of the Russian aristocracy, Sofia Panina spent her final years living on a pension while in exile from her homeland. Adele Lindenmeyr's book Citizen Countess: Sofia Panina and the Fate of Revolutionary Russia (University of Wisconsin Press, 2019) recounts the eventful life of this remarkable woman, who through her dedication to helping others broke many of the barriers facing the women of her era. The daughter of a count and the granddaughter of an industrialist, at an early age Panina was removed from her widowed mother's care and enrolled in a boarding school. After a failed marriage at a young age, Panina focused on a career in philanthropy, establishing a settlement house in St. Petersburg that provided needed services for the workers living in the city. In the aftermath of the February Revolution in 1917 Panina served on the Petrograd city council and as an assistant cabinet minister—the first female cabinet member in world history – before the Bolshevik Revolution in November led to her trial and imprisonment. Though the Bolsheviks' victory in the civil war forced Panina into exile for the rest of her life, Lindenmeyr shows how her life remains relevant to Russians today, as they gain a renewed appreciation for her many achievements. Learn more about your ad choices. Visit megaphone.fm/adchoices

Once one of the wealthiest members of the Russian aristocracy, Sofia Panina spent her final years living on a pension while in exile from her homeland. Adele Lindenmeyr’s book Citizen Countess: Sofia Panina and the Fate of Revolutionary Russia (University of Wisconsin Press, 2019) recounts the eventful life of this remarkable woman, who through her dedication to helping others broke many of the barriers facing the women of her era. The daughter of a count and the granddaughter of an industrialist, at an early age Panina was removed from her widowed mother’s care and enrolled in a boarding school. After a failed marriage at a young age, Panina focused on a career in philanthropy, establishing a settlement house in St. Petersburg that provided needed services for the workers living in the city. In the aftermath of the February Revolution in 1917 Panina served on the Petrograd city council and as an assistant cabinet minister—the first female cabinet member in world history – before the Bolshevik Revolution in November led to her trial and imprisonment. Though the Bolsheviks’ victory in the civil war forced Panina into exile for the rest of her life, Lindenmeyr shows how her life remains relevant to Russians today, as they gain a renewed appreciation for her many achievements. Learn more about your ad choices. Visit megaphone.fm/adchoices

Once one of the wealthiest members of the Russian aristocracy, Sofia Panina spent her final years living on a pension while in exile from her homeland. Adele Lindenmeyr’s book Citizen Countess: Sofia Panina and the Fate of Revolutionary Russia (University of Wisconsin Press, 2019) recounts the eventful life of this remarkable woman, who through her dedication to helping others broke many of the barriers facing the women of her era. The daughter of a count and the granddaughter of an industrialist, at an early age Panina was removed from her widowed mother’s care and enrolled in a boarding school. After a failed marriage at a young age, Panina focused on a career in philanthropy, establishing a settlement house in St. Petersburg that provided needed services for the workers living in the city. In the aftermath of the February Revolution in 1917 Panina served on the Petrograd city council and as an assistant cabinet minister—the first female cabinet member in world history – before the Bolshevik Revolution in November led to her trial and imprisonment. Though the Bolsheviks’ victory in the civil war forced Panina into exile for the rest of her life, Lindenmeyr shows how her life remains relevant to Russians today, as they gain a renewed appreciation for her many achievements. Learn more about your ad choices. Visit megaphone.fm/adchoices

Once one of the wealthiest members of the Russian aristocracy, Sofia Panina spent her final years living on a pension while in exile from her homeland. Adele Lindenmeyr’s book Citizen Countess: Sofia Panina and the Fate of Revolutionary Russia (University of Wisconsin Press, 2019) recounts the eventful life of this remarkable woman, who through her dedication to helping others broke many of the barriers facing the women of her era. The daughter of a count and the granddaughter of an industrialist, at an early age Panina was removed from her widowed mother’s care and enrolled in a boarding school. After a failed marriage at a young age, Panina focused on a career in philanthropy, establishing a settlement house in St. Petersburg that provided needed services for the workers living in the city. In the aftermath of the February Revolution in 1917 Panina served on the Petrograd city council and as an assistant cabinet minister—the first female cabinet member in world history – before the Bolshevik Revolution in November led to her trial and imprisonment. Though the Bolsheviks’ victory in the civil war forced Panina into exile for the rest of her life, Lindenmeyr shows how her life remains relevant to Russians today, as they gain a renewed appreciation for her many achievements. Learn more about your ad choices. Visit megaphone.fm/adchoices

Once one of the wealthiest members of the Russian aristocracy, Sofia Panina spent her final years living on a pension while in exile from her homeland. Adele Lindenmeyr’s book Citizen Countess: Sofia Panina and the Fate of Revolutionary Russia (University of Wisconsin Press, 2019) recounts the eventful life of this remarkable woman, who through her dedication to helping others broke many of the barriers facing the women of her era. The daughter of a count and the granddaughter of an industrialist, at an early age Panina was removed from her widowed mother’s care and enrolled in a boarding school. After a failed marriage at a young age, Panina focused on a career in philanthropy, establishing a settlement house in St. Petersburg that provided needed services for the workers living in the city. In the aftermath of the February Revolution in 1917 Panina served on the Petrograd city council and as an assistant cabinet minister—the first female cabinet member in world history – before the Bolshevik Revolution in November led to her trial and imprisonment. Though the Bolsheviks’ victory in the civil war forced Panina into exile for the rest of her life, Lindenmeyr shows how her life remains relevant to Russians today, as they gain a renewed appreciation for her many achievements. Learn more about your ad choices. Visit megaphone.fm/adchoices

Once one of the wealthiest members of the Russian aristocracy, Sofia Panina spent her final years living on a pension while in exile from her homeland. Adele Lindenmeyr’s book Citizen Countess: Sofia Panina and the Fate of Revolutionary Russia (University of Wisconsin Press, 2019) recounts the eventful life of this remarkable woman, who through her dedication to helping others broke many of the barriers facing the women of her era. The daughter of a count and the granddaughter of an industrialist, at an early age Panina was removed from her widowed mother’s care and enrolled in a boarding school. After a failed marriage at a young age, Panina focused on a career in philanthropy, establishing a settlement house in St. Petersburg that provided needed services for the workers living in the city. In the aftermath of the February Revolution in 1917 Panina served on the Petrograd city council and as an assistant cabinet minister—the first female cabinet member in world history – before the Bolshevik Revolution in November led to her trial and imprisonment. Though the Bolsheviks’ victory in the civil war forced Panina into exile for the rest of her life, Lindenmeyr shows how her life remains relevant to Russians today, as they gain a renewed appreciation for her many achievements. Learn more about your ad choices. Visit megaphone.fm/adchoices

In an extended conversation with Silas Farley, cultural scholar Elizabeth Kendall, author of the 2013 book Balanchine & the Lost Muse Revolution & the Making of a Choreographer, discusses her extensive research into Balanchine's childhood and youth in in pre- and post-Revolutionary Russia. The first half of this two-part Hear the Dance episode on Balanchine's early life focuses on Georgi Balanchivadze's origins — including the lives of his parents, his early childhood years in the Finnish countryside, and the beginnings of his dance training at the Imperial Theater School. (42:52) MusicWily Tamara by Meliton Balanchivadze The Sleeping Beauty by Peter Ilyitch Tschaikovsky Reading List (Pt. 1 & Pt. 2) Balanchine and the Lost Muse: Revolution and the Making of a Choreographer by Elizabeth Kendall Balanchine’s Tchaikovsky: Interviews with George Balanchine by Solomon Volkov Balanchine’s Complete Stories of the Great Ballets by George Balanchine and Francis Mason Choura: The Memoirs of Alexandra Danilova By Alexandra Danilova Split Seconds: A Remembrance by Tamara Geva

In this episode, Kristen Ghodsee reads the “Decree on Social Welfare” from January 31, 1918, written by Alexandra Kollontai when she was the Commissar for Social Welfare in the first Bolshevik government. There are quite a few external sources mentioned in this episode and they are detailed below.Biographies of Kollontai in English (please note the alternative spellings of her name, which are an artifact of different traditions of the transliteration of the Cyrillic alphabet into Latin letters.)Barbara Evans Clements, Bolshevik Feminist: The Life of Aleksandra Kollontai, Indiana University Press, 1979Isabel de Palencia, Alexandra Kollontaj: Ambassadress of Russia, 1947Beatrice Farnsworth, Alexandra Kollontai: Socialism, Feminism, and the Bolshevik Revolution. Stanford University Press, 1980Cathy Porter, Alexandra Kollontai: A Biography (Updated Edition) Haymarket Books, (1980) 2014 Other books about early Soviet policies about women and the family: Wendy Goldman: Women, the State and Revolution: Soviet Family Policy and Social Life, 1917-1936, Cambridge University Press, 1993Elizabeth Wood, The Baba and the Comrade: Gender and Politics in Revolutionary Russia, Indiana University Press, 1997Kristen R. Ghodsee, Why Women Have Better Sex Under Socialism: And Other Arguments for Economic Independence. Bold Type Books, 2018 Drafts of the Communist Manifesto: Friedrich Engels: Draft of a Communist Confession of Faith (first draft)Friedrich Engels: The Principles of Communism (second draft)Karl Marx and Friedrich Engels: The Communist Manifesto (final version)The intro music is a Russian version of The Internationale. More info about the host can be found at: www.kristenghodsee.comAlso see: AlexandraKollontai.com – A Website for All Things Kollontai

Born into a Jewish family in Moscow in 1971, Yevgeniy Fiks moved to New York in 1994. His conceptual art reacts to amnesia about the USSR in the post-Soviet space, resisting nostalgia and commodification in favour of recovering repressed histories, especially those of LGBT and Jewish people; he also looks at the relationship with the USSR and the USA before and during the Cold War, and at histories of the American left, suppressed since the McCarthy witch-hunts. In this Suite (212) Extra, Juliet talks to Yevgeniy about his exhibition Mother Tongue at London’s Pushkin House from March-May 2019, dealing with the underground slang spoken by Russian gay men in the 1970s and 80s, and his wider practice. SELECTED REFERENCES PROJECTS BY YEVGENIY FIKS (https://yevgeniyfiks.com/) Song of Russia (2005-7) Lenin for Your Library (2007) Monitoring Lenin’s Sales on Amazon.com (2007) Communist Party USA (2007) The Communist Guide to New York City (2008) American Cold War Veterans’ Association (2009) A Gift to Birobidzhan (2009) Homosexuality is Stalin’s Atom Bomb to Destroy America (2012) Landscapes of the Jewish Autonomous Region (2012-16) Monument to Cold War Victory (2012-14) Anatoly (2014) Sovetish Kosmos, Yiddish Cosmos (2016) Soviet Moscow’s Yiddish-Gay Dictionary (2016) In Edenia, A City of the Future (2017) Mother Tongue (2018) Guy Burgess FRIEDRICH ENGELS, The Origin of the Family, Private Property and the State (1884) – https://www.marxists.org/archive/marx/works/1884/origin-family/index.htm Gay Laboratory Masha Gessen Kama Ginkas – https://en.wikipedia.org/wiki/Kama_Ginkas Zinaida Gippius – https://www.rbth.com/literature/2014/11/20/a_life_unshackled_remembering_the_symbolist_poet_zinaida_gippius_41541.html Harry Hay – https://www.jacobinmag.com/2017/04/harry-hay-communist-mattachine-society-lgbtq DAN HEALEY, Homosexual Desire in Revolutionary Russia (2001) – https://www.history.ac.uk/reviews/review/307 Magnus Hirschfeld – https://minorliteratures.com/2018/05/17/berlins-third-sex Langston Hughes Nikita Kadan – http://nikitakadan.com Yevgeni Kharitonov – https://en.wikipedia.org/wiki/Yevgeny_Kharitonov_(poet) Vladimir Koslovsky – https://www.academia.edu/2074803/Between_lavender_and_light_blue_Negotiating_transnational_and_local_gay_identities_in_Russian MIKHAIL KUZMIN, Wings (1906) – http://chromajournal.blogspot.com/2007/09/review-wings-by-mikhail-kuzmin.html V. I. LENIN, Imperialism: The Highest Stage of Capitalism (1916) – https://www.marxists.org/archive/lenin/works/1916/imp-hsc/index.htm Georgy Mamedov - https://soundcloud.com/suite-212/against-simple-answers-art-sexuality-and-society-in-kyrgyzstan Vladislav Mamyshev Monroe – https://www.calvertjournal.com/articles/show/2849/vlad-mamyshev-monroe-new-exhibition-marilyn Dmitri Merezhkovsky – https://en.wikipedia.org/wiki/Dmitry_Merezhkovsky Sergei Paradjanov – https://www.theguardian.com/film/2010/mar/13/sergei-paradjanov-films-gulag Queer in Space: Kollontai Communist Archive (dir. ShTAB, 2015) – http://www.frieze.info/article/juliet-jacques-school-theory-and-activisms-queer-space Rainbow Association (Moscow) Restricted Sensation (dir. Deimantas Narkevičius, 2011) – https://lux.org.uk/work/restricted-sensation Mykola Ridnyi – http://www.mykolaridnyi.com/ Paul Robeson SHEILA SAMPATH (ed.), Letters Lived: Radical Reflections, Revolutionary Paths (2013) – http://sheilasampath.ca/letters-lived-blog/2013/12/1/letters-lived-contributor-sheila-sampath Seekers of Happiness (dir. Vladimir Korsh, 1936) – https://www.imdb.com/title/tt0026119/ GENNADI TRIFONOV, ‘Letter from Prison’ (1978) – https://www.nybooks.com/articles/1986/04/10/the-case-of-gennady-trifonov/ Harry Whyte – https://www.marxist.com/letter-to-stalin-can-a-homosexual-be-in-the-communist-party.htm Aleksandr Zaremba – http://andrejkoymasky.com/liv/fam/bioz1/zaremba01.html KALMAN ZINGMAN, Edenia (1918) – https://www.calvertjournal.com/articles/show/8498/edenia-lost-yiddish-utopia-ukraine-afterlife-modern-day-kharkiv

On the Feast of the Three Hierarchs Tuesday, January 30, 2017, St. Vladimir's Seminary hosted a marvelous evening program featuring the 35th Annual Father Alexander Schmemann Lecture. Seminary alumnus Dr. Scott Kenworthy presented the Schmemann Lecture, entitled, “St. Tikhon of Moscow (1865–1925) and the Orthodox Church in North America and Revolutionary Russia.” Dr. Kenworthy described St. Tikhon’s pastoral responsibilities both in North America and Russia, and noted how 21st-century Orthodox Christians could benefit from the well-documented spiritual struggles and challenges that the saint experienced. Dr. Kenworthy is Associate Professor of Comparative Religion and Russian, Eurasian and East European Studies at Miami University (Oxford, OH). He is currently writing a new, comprehensive biography of St. Tikhon.

Russia in Flames: War, Revolution, Civil War, 1914-1921 (Oxford University Press, 2017) is a masterful account of the Russian revolutionary era by Laura Engelstein, Professor Emerita at Yale University. Spanning the pre-revolutionary period immediately prior the First World War to the end of the Russian Civil War, Russia in Flames provides a rich and comprehensive view of the whys and the wherefores of Revolutionary Russia. Russia in Flames provides both the academic and the general reader with a rich and flowing account of the seminal event of the twentieth century. All from the historian who is in the words of the periodical Kritika: “one of the most important figures in the field of Russian history” today. Charles Coutinho holds a doctorate in history from New York University. Where he studied with Tony Judt, Stewart Stehlin and McGeorge Bundy. His Ph. D. dissertation was on Anglo-American relations in the run-up to the Suez Crisis of 1956. His area of specialization is 19th and 20th-century European, American diplomatic and political history. It you have a recent title to suggest for a podcast, please send an e-mail to Charlescoutinho@aol.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

Russia in Flames: War, Revolution, Civil War, 1914-1921 (Oxford University Press, 2017) is a masterful account of the Russian revolutionary era by Laura Engelstein, Professor Emerita at Yale University. Spanning the pre-revolutionary period immediately prior the First World War to the end of the Russian Civil War, Russia in Flames provides a rich and comprehensive view of the whys and the wherefores of Revolutionary Russia. Russia in Flames provides both the academic and the general reader with a rich and flowing account of the seminal event of the twentieth century. All from the historian who is in the words of the periodical Kritika: “one of the most important figures in the field of Russian history” today. Charles Coutinho holds a doctorate in history from New York University. Where he studied with Tony Judt, Stewart Stehlin and McGeorge Bundy. His Ph. D. dissertation was on Anglo-American relations in the run-up to the Suez Crisis of 1956. His area of specialization is 19th and 20th-century European, American diplomatic and political history. It you have a recent title to suggest for a podcast, please send an e-mail to Charlescoutinho@aol.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

Russia in Flames: War, Revolution, Civil War, 1914-1921 (Oxford University Press, 2017) is a masterful account of the Russian revolutionary era by Laura Engelstein, Professor Emerita at Yale University. Spanning the pre-revolutionary period immediately prior the First World War to the end of the Russian Civil War, Russia in Flames provides a rich and comprehensive view of the whys and the wherefores of Revolutionary Russia. Russia in Flames provides both the academic and the general reader with a rich and flowing account of the seminal event of the twentieth century. All from the historian who is in the words of the periodical Kritika: “one of the most important figures in the field of Russian history” today. Charles Coutinho holds a doctorate in history from New York University. Where he studied with Tony Judt, Stewart Stehlin and McGeorge Bundy. His Ph. D. dissertation was on Anglo-American relations in the run-up to the Suez Crisis of 1956. His area of specialization is 19th and 20th-century European, American diplomatic and political history. It you have a recent title to suggest for a podcast, please send an e-mail to Charlescoutinho@aol.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

Russia in Flames: War, Revolution, Civil War, 1914-1921 (Oxford University Press, 2017) is a masterful account of the Russian revolutionary era by Laura Engelstein, Professor Emerita at Yale University. Spanning the pre-revolutionary period immediately prior the First World War to the end of the Russian Civil War, Russia in Flames provides a rich and comprehensive view of the whys and the wherefores of Revolutionary Russia. Russia in Flames provides both the academic and the general reader with a rich and flowing account of the seminal event of the twentieth century. All from the historian who is in the words of the periodical Kritika: “one of the most important figures in the field of Russian history” today. Charles Coutinho holds a doctorate in history from New York University. Where he studied with Tony Judt, Stewart Stehlin and McGeorge Bundy. His Ph. D. dissertation was on Anglo-American relations in the run-up to the Suez Crisis of 1956. His area of specialization is 19th and 20th-century European, American diplomatic and political history. It you have a recent title to suggest for a podcast, please send an e-mail to Charlescoutinho@aol.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

Russia in Flames: War, Revolution, Civil War, 1914-1921 (Oxford University Press, 2017) is a masterful account of the Russian revolutionary era by Laura Engelstein, Professor Emerita at Yale University. Spanning the pre-revolutionary period immediately prior the First World War to the end of the Russian Civil War, Russia in Flames provides a rich and comprehensive view of the whys and the wherefores of Revolutionary Russia. Russia in Flames provides both the academic and the general reader with a rich and flowing account of the seminal event of the twentieth century. All from the historian who is in the words of the periodical Kritika: “one of the most important figures in the field of Russian history” today. Charles Coutinho holds a doctorate in history from New York University. Where he studied with Tony Judt, Stewart Stehlin and McGeorge Bundy. His Ph. D. dissertation was on Anglo-American relations in the run-up to the Suez Crisis of 1956. His area of specialization is 19th and 20th-century European, American diplomatic and political history. It you have a recent title to suggest for a podcast, please send an e-mail to Charlescoutinho@aol.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Russian Revolution of 1917 led not just to huge political and social change, but to a new artistic freedom. Russian avant-garde artists like Malevich, Kandinsky and Chagall flourished in the immediate aftermath of the revolution. One of their greatest supporters was art curator Nikolai Punin. Louise Hidalgo has been talking to Punin's granddaughter, Anna Kaminskaia, about how that freedom was gradually replaced with censorship and repression, and her grandfather ended his life in the Gulag.Picture: 1920 painting by Boris Mikhailovich Kustodiev (1878-1927), Bolshevik (oil on canvas), Tretyakov Gallery, Moscow, Russia

The Russian Revolution of 1917 led not just to huge political and social change, but to a new artistic freedom. Russian avant-garde artists like Malevich, Kandinsky and Chagall flourished in the immediate aftermath of the revolution. One of their greatest supporters was art curator Nikolai Punin. Louise Hidalgo has been talking to Punin's granddaughter, Anna Kaminskaia, about how that freedom was gradually replaced with censorship and repression, and her grandfather ended his life in the Gulag. Picture: 1920 painting by Boris Mikhailovich Kustodiev (1878-1927), Bolshevik (oil on canvas), Tretyakov Gallery, Moscow, Russia

How did trade unionists, and the trade union movement, respond to the revolutions of 1917 in Russia? Edd The Brain takes us through a few examples, and we discuss what implications they have for contemporary working-class solidarity. As promised in the episode, here's Labour Days' Great (But Not Exhaustive) Russian Revolution Reading List: General histories of the Russian Revolution Leon Trotsky, The History of the Russian Revolution (1930) - https://www.marxists.org/archive/trotsky/1930/hrr/ John Reed, 10 Days That Shook The World (1919) - https://www.marxists.org/archive/reed/1919/10days/10days/ Paul Vernadsky, Russian Revolution: When Workers Took Power (2017) - http://www.workersliberty.org/story/2017-09-21/russian-revolution-when-workers-took-power Alexander Rabinowitch, The Bolsheviks Come To Power (2009) - https://www.haymarketbooks.org/books/879-the-bolsheviks-come-to-power People should also check out the work of Katy Turton on the role of women in the Revolution, and Dan Healy's work on LGBT people's struggles within the Revolution. On the role of trade unions in the Revolution itself Steve Smith, Red Petrograd: revolution in the factories 1917-1918 (reprint 2008) - https://libcom.org/library/red-petrograd-revolution-factories-1917-1918-sa-smith David Mandel, "The Factory Committee Movement in the Russian Revolution", in Immanuel Ness and Dario Azzellini, Ours to Master and to Own, (2011) - https://www.haymarketbooks.org/books/366-ours-to-master-and-to-own Daniel H. Kaiser, The Workers' Revolution in Russia, 1917: The View from Below (1989) - https://www.abebooks.co.uk/Workers-Revolution-Russia-1917-View-Below/18667199435/bd If you have access to JSTOR, the online archive of academic journals, you should also check out "Skilled Workers and the Strike Movement in Revolutionary Russia" by Diane Koenker and William G. Rosenberg, from Journal of Social History, Vol. 19, No. 4 (Summer, 1986), pp. 605-629. It's online here: http://www.jstor.org/stable/3787980 On international trade union solidarity with the Revolution: Colm Bryce, "Ireland and the Russian Revolution", Irish Marxist Review Vol. 17 No. 6 (2017) Ralph Darlington, Syndicalism and the Transition to Communism (2008) P J O Farrell, "The Russian Revolution and the Labour Movements of Australia and New Zealand 1917-1922" See previous episode descriptions for copyright info on music, etc. None of it's ours, we're not making any money off it, please don't sue us.

Mitchell Abidor is a leftist writer and translator. He is the principal French translator for the Marxist Internet Archive; Abidor has translated hundreds of texts, in multiple different languages, and published numerous collections from a myriad of radical political writers, from 17th Century France to Revolutionary Russia. His books include anthologies of the anarchist writings of Victor Serge, on the propagandists of the deed, the Paris Commune, the left of the French Revolution, and French anarchist individualists. He is also the author of, among other works, "Voices of the Paris Commune".  Find his profile on the Marxist Internet Archive here: https://www.marxists.org/admin/volunteers/biographies/mabidor.htm Topics Include: The Paris Commune, French Napoleonic Imperialism, Marx and Engels, Anarchism, The Communards, Factions within the Commune, the role of Women in the Commune, The French Revolution, and much more!  Our Intro Music is by The String-Bo String Duo, which you can find here: https://tsbsd.bandcamp.com/releases Our Outro Song is "This is Class War" by The String-Bo String Duo, you can find that here: https://www.facebook.com/thestringbostringduo/?hc_ref=ARQA71ZejnRbSyy-vgEA-UpvPdZZyJtgYVEPAak6ZbfvcUJ0P9qLvLempRW0_u5DQPI Please follow us on Twitter @RevLeftRadio and donate to our Patreon here: https://www.patreon.com/RevLeftRadio   This podcast is officially affiliated with the Nebraska Left Coalition and the Omaha GDC. 

As Lenin deflects others trying to take control of Revolutionary Russia, his Bolshevik Central Committee has to deal with the Central Powers and the Great War. The question posed, is peace worth any price. Lenin and Stalin believe the answer is yes, but Trotsky offers another option. Learn more about your ad choices. Visit megaphone.fm/adchoices

Understanding history can be a two edged sword.  On the one hand it is imperative that we understand the forces that have shaped nations and peoples.  On the other hand, often when the present spends too much time sitting in judgment of the past, the future can be lost.   So, how can we understand the shared narrative of the past, while dispelling myths and embracing a kind of proactive historical consciousness? Nowhere is that more true than in Russia, and the nations of the former Soviet Union. It’s a place where the effort to reach escape velocity from the past seems forever limited by the gravitational pull of history, and a history that we are just beginning to understand.  Helping us to try and understand this history is Russian expert Orlando Figes.  His new book is Revolutionary Russia, 1891-1991: A HistoryMy conversation with Orlando Figes:

On the 70th anniversary of the Battle of Monte Cassino, Matthew Parker explores one of the Allies' toughest challenges in the Second World War. Meanwhile we speak to Professor Orlando Figes, author of a new book and website about Russia's revolutionary period. See acast.com/privacy for privacy and opt-out information.

It takes a brave historian to take on the orthodoxy regarding the rise and fall of lynching in the United States. That orthodoxy holds that lynching in the South was a ‘system of social control’ in which whites used organized terror to oppress blacks. You can find this thesis in numerous monographs, textbooks, and in the popular press. It’s one of those things “everybody knows.” But according to Robert Thurston’s provocative new book Lynching: American Mob Murder in Global Perspective (Ashgate, 2011) the standard ‘social control’ line is inadequate. It cannot explain when lynching started or when it ended; why lynching occurred in some places often and others never; and why the period in question witnessed a considerable amount of intra-racial lynching. The ‘social control’ thesis fails because it tries to put a square peg (the evidence) in a round hole (the concept of systematic oppression through terror). Thurston shows that lynching, though hardly accidental, was simply too occasional and too random to be called ‘systemic.’ He argues that lynching was–and remains where we find it today–a collective response to political instability, especially instability caused by a lack of legitimate and effective authority. When people don’t trust the sheriff or there is no sheriff, they are going to take matters into their own hands. This sort of ‘rough justice’ is wildly imperfect: the mob often gets the wrong man. And it is not only about justice: the mob often cynically takes the chaos provided by ‘rough justice’ to settle old scores, some of which may be racist (Post-Reconstruction America) or classist (Revolutionary Russia) or both. But there is no ‘system’ here, except in the sense of a widespread pattern of collective action triggered by a reasonably common political situation, namely the lack of legitimate, effective authority. Thurston’s emphasis on authority (or the lack of it) in explaining lynching enables him to present a new thesis as to why lynching abated considerably in the U.S. after 1892. The primary reason, he says, is that Whites succeed in creating a true system of social control, namely, Jim Crow. What was chaotic and unstable became structured and steady, though in a manner that to us (rightly) seems manifestly unjust. Thurston also points to other factors that contributed to the decline of lynching, for example the rising status of blacks in the South and changing international attitudes about race. These factors–Jim Crow, black advancement, anti-racism–did not destroy a ‘system of social control.’ They simply made ‘rough justice’ impracticable for and  unacceptable to most white and black citizens. This is an important book and should be widely read and discussed. I hope that Ashgate will bring out a paperback edition, or that the author will be persuaded to write and publish a shorter, popularly-oriented version. Learn more about your ad choices. Visit megaphone.fm/adchoices

It takes a brave historian to take on the orthodoxy regarding the rise and fall of lynching in the United States. That orthodoxy holds that lynching in the South was a ‘system of social control' in which whites used organized terror to oppress blacks. You can find this thesis in numerous monographs, textbooks, and in the popular press. It's one of those things “everybody knows.” But according to Robert Thurston's provocative new book Lynching: American Mob Murder in Global Perspective (Ashgate, 2011) the standard ‘social control' line is inadequate. It cannot explain when lynching started or when it ended; why lynching occurred in some places often and others never; and why the period in question witnessed a considerable amount of intra-racial lynching. The ‘social control' thesis fails because it tries to put a square peg (the evidence) in a round hole (the concept of systematic oppression through terror). Thurston shows that lynching, though hardly accidental, was simply too occasional and too random to be called ‘systemic.' He argues that lynching was–and remains where we find it today–a collective response to political instability, especially instability caused by a lack of legitimate and effective authority. When people don't trust the sheriff or there is no sheriff, they are going to take matters into their own hands. This sort of ‘rough justice' is wildly imperfect: the mob often gets the wrong man. And it is not only about justice: the mob often cynically takes the chaos provided by ‘rough justice' to settle old scores, some of which may be racist (Post-Reconstruction America) or classist (Revolutionary Russia) or both. But there is no ‘system' here, except in the sense of a widespread pattern of collective action triggered by a reasonably common political situation, namely the lack of legitimate, effective authority. Thurston's emphasis on authority (or the lack of it) in explaining lynching enables him to present a new thesis as to why lynching abated considerably in the U.S. after 1892. The primary reason, he says, is that Whites succeed in creating a true system of social control, namely, Jim Crow. What was chaotic and unstable became structured and steady, though in a manner that to us (rightly) seems manifestly unjust. Thurston also points to other factors that contributed to the decline of lynching, for example the rising status of blacks in the South and changing international attitudes about race. These factors–Jim Crow, black advancement, anti-racism–did not destroy a ‘system of social control.' They simply made ‘rough justice' impracticable for and  unacceptable to most white and black citizens. This is an important book and should be widely read and discussed. I hope that Ashgate will bring out a paperback edition, or that the author will be persuaded to write and publish a shorter, popularly-oriented version. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

It takes a brave historian to take on the orthodoxy regarding the rise and fall of lynching in the United States. That orthodoxy holds that lynching in the South was a ‘system of social control’ in which whites used organized terror to oppress blacks. You can find this thesis in numerous monographs, textbooks, and in the popular press. It’s one of those things “everybody knows.” But according to Robert Thurston’s provocative new book Lynching: American Mob Murder in Global Perspective (Ashgate, 2011) the standard ‘social control’ line is inadequate. It cannot explain when lynching started or when it ended; why lynching occurred in some places often and others never; and why the period in question witnessed a considerable amount of intra-racial lynching. The ‘social control’ thesis fails because it tries to put a square peg (the evidence) in a round hole (the concept of systematic oppression through terror). Thurston shows that lynching, though hardly accidental, was simply too occasional and too random to be called ‘systemic.’ He argues that lynching was–and remains where we find it today–a collective response to political instability, especially instability caused by a lack of legitimate and effective authority. When people don’t trust the sheriff or there is no sheriff, they are going to take matters into their own hands. This sort of ‘rough justice’ is wildly imperfect: the mob often gets the wrong man. And it is not only about justice: the mob often cynically takes the chaos provided by ‘rough justice’ to settle old scores, some of which may be racist (Post-Reconstruction America) or classist (Revolutionary Russia) or both. But there is no ‘system’ here, except in the sense of a widespread pattern of collective action triggered by a reasonably common political situation, namely the lack of legitimate, effective authority. Thurston’s emphasis on authority (or the lack of it) in explaining lynching enables him to present a new thesis as to why lynching abated considerably in the U.S. after 1892. The primary reason, he says, is that Whites succeed in creating a true system of social control, namely, Jim Crow. What was chaotic and unstable became structured and steady, though in a manner that to us (rightly) seems manifestly unjust. Thurston also points to other factors that contributed to the decline of lynching, for example the rising status of blacks in the South and changing international attitudes about race. These factors–Jim Crow, black advancement, anti-racism–did not destroy a ‘system of social control.’ They simply made ‘rough justice’ impracticable for and  unacceptable to most white and black citizens. This is an important book and should be widely read and discussed. I hope that Ashgate will bring out a paperback edition, or that the author will be persuaded to write and publish a shorter, popularly-oriented version. Learn more about your ad choices. Visit megaphone.fm/adchoices

It takes a brave historian to take on the orthodoxy regarding the rise and fall of lynching in the United States. That orthodoxy holds that lynching in the South was a ‘system of social control’ in which whites used organized terror to oppress blacks. You can find this thesis in numerous monographs, textbooks, and in the popular press. It’s one of those things “everybody knows.” But according to Robert Thurston’s provocative new book Lynching: American Mob Murder in Global Perspective (Ashgate, 2011) the standard ‘social control’ line is inadequate. It cannot explain when lynching started or when it ended; why lynching occurred in some places often and others never; and why the period in question witnessed a considerable amount of intra-racial lynching. The ‘social control’ thesis fails because it tries to put a square peg (the evidence) in a round hole (the concept of systematic oppression through terror). Thurston shows that lynching, though hardly accidental, was simply too occasional and too random to be called ‘systemic.’ He argues that lynching was–and remains where we find it today–a collective response to political instability, especially instability caused by a lack of legitimate and effective authority. When people don’t trust the sheriff or there is no sheriff, they are going to take matters into their own hands. This sort of ‘rough justice’ is wildly imperfect: the mob often gets the wrong man. And it is not only about justice: the mob often cynically takes the chaos provided by ‘rough justice’ to settle old scores, some of which may be racist (Post-Reconstruction America) or classist (Revolutionary Russia) or both. But there is no ‘system’ here, except in the sense of a widespread pattern of collective action triggered by a reasonably common political situation, namely the lack of legitimate, effective authority. Thurston’s emphasis on authority (or the lack of it) in explaining lynching enables him to present a new thesis as to why lynching abated considerably in the U.S. after 1892. The primary reason, he says, is that Whites succeed in creating a true system of social control, namely, Jim Crow. What was chaotic and unstable became structured and steady, though in a manner that to us (rightly) seems manifestly unjust. Thurston also points to other factors that contributed to the decline of lynching, for example the rising status of blacks in the South and changing international attitudes about race. These factors–Jim Crow, black advancement, anti-racism–did not destroy a ‘system of social control.’ They simply made ‘rough justice’ impracticable for and  unacceptable to most white and black citizens. This is an important book and should be widely read and discussed. I hope that Ashgate will bring out a paperback edition, or that the author will be persuaded to write and publish a shorter, popularly-oriented version. Learn more about your ad choices. Visit megaphone.fm/adchoices

It takes a brave historian to take on the orthodoxy regarding the rise and fall of lynching in the United States. That orthodoxy holds that lynching in the South was a ‘system of social control’ in which whites used organized terror to oppress blacks. You can find this thesis in numerous monographs, textbooks, and in the popular press. It’s one of those things “everybody knows.” But according to Robert Thurston’s provocative new book Lynching: American Mob Murder in Global Perspective (Ashgate, 2011) the standard ‘social control’ line is inadequate. It cannot explain when lynching started or when it ended; why lynching occurred in some places often and others never; and why the period in question witnessed a considerable amount of intra-racial lynching. The ‘social control’ thesis fails because it tries to put a square peg (the evidence) in a round hole (the concept of systematic oppression through terror). Thurston shows that lynching, though hardly accidental, was simply too occasional and too random to be called ‘systemic.’ He argues that lynching was–and remains where we find it today–a collective response to political instability, especially instability caused by a lack of legitimate and effective authority. When people don’t trust the sheriff or there is no sheriff, they are going to take matters into their own hands. This sort of ‘rough justice’ is wildly imperfect: the mob often gets the wrong man. And it is not only about justice: the mob often cynically takes the chaos provided by ‘rough justice’ to settle old scores, some of which may be racist (Post-Reconstruction America) or classist (Revolutionary Russia) or both. But there is no ‘system’ here, except in the sense of a widespread pattern of collective action triggered by a reasonably common political situation, namely the lack of legitimate, effective authority. Thurston’s emphasis on authority (or the lack of it) in explaining lynching enables him to present a new thesis as to why lynching abated considerably in the U.S. after 1892. The primary reason, he says, is that Whites succeed in creating a true system of social control, namely, Jim Crow. What was chaotic and unstable became structured and steady, though in a manner that to us (rightly) seems manifestly unjust. Thurston also points to other factors that contributed to the decline of lynching, for example the rising status of blacks in the South and changing international attitudes about race. These factors–Jim Crow, black advancement, anti-racism–did not destroy a ‘system of social control.’ They simply made ‘rough justice’ impracticable for and  unacceptable to most white and black citizens. This is an important book and should be widely read and discussed. I hope that Ashgate will bring out a paperback edition, or that the author will be persuaded to write and publish a shorter, popularly-oriented version. Learn more about your ad choices. Visit megaphone.fm/adchoices

It takes a brave historian to take on the orthodoxy regarding the rise and fall of lynching in the United States. That orthodoxy holds that lynching in the South was a ‘system of social control’ in which whites used organized terror to oppress blacks. You can find this thesis in numerous monographs, textbooks, and in the popular press. It’s one of those things “everybody knows.” But according to Robert Thurston’s provocative new book Lynching: American Mob Murder in Global Perspective (Ashgate, 2011) the standard ‘social control’ line is inadequate. It cannot explain when lynching started or when it ended; why lynching occurred in some places often and others never; and why the period in question witnessed a considerable amount of intra-racial lynching. The ‘social control’ thesis fails because it tries to put a square peg (the evidence) in a round hole (the concept of systematic oppression through terror). Thurston shows that lynching, though hardly accidental, was simply too occasional and too random to be called ‘systemic.’ He argues that lynching was–and remains where we find it today–a collective response to political instability, especially instability caused by a lack of legitimate and effective authority. When people don’t trust the sheriff or there is no sheriff, they are going to take matters into their own hands. This sort of ‘rough justice’ is wildly imperfect: the mob often gets the wrong man. And it is not only about justice: the mob often cynically takes the chaos provided by ‘rough justice’ to settle old scores, some of which may be racist (Post-Reconstruction America) or classist (Revolutionary Russia) or both. But there is no ‘system’ here, except in the sense of a widespread pattern of collective action triggered by a reasonably common political situation, namely the lack of legitimate, effective authority. Thurston’s emphasis on authority (or the lack of it) in explaining lynching enables him to present a new thesis as to why lynching abated considerably in the U.S. after 1892. The primary reason, he says, is that Whites succeed in creating a true system of social control, namely, Jim Crow. What was chaotic and unstable became structured and steady, though in a manner that to us (rightly) seems manifestly unjust. Thurston also points to other factors that contributed to the decline of lynching, for example the rising status of blacks in the South and changing international attitudes about race. These factors–Jim Crow, black advancement, anti-racism–did not destroy a ‘system of social control.’ They simply made ‘rough justice’ impracticable for and  unacceptable to most white and black citizens. This is an important book and should be widely read and discussed. I hope that Ashgate will bring out a paperback edition, or that the author will be persuaded to write and publish a shorter, popularly-oriented version. Learn more about your ad choices. Visit megaphone.fm/adchoices

The lives, let alone the fates, of Imperial Russia’s priesthood have garnered little attention among historians. I think the reason is partially because the research of most Russian historians has been focused on explaining the country’s torturous modernization. The orthodox clergy were hardly (so the story goes) modernizers, so they could be ignored. I, too, accepted the clergy as a moribund social caste after reading I. S. Belliustin’s Description of the Clergy in Rural Russia in graduate school. A parish priest himself, Belliutsin lambasted his colleagues for their drunkenness, parasitism, and utter disregard for the souls of their flock. Only Bolshevik anti-religious propaganda could surpass the passion of Belliutsin’s indictment. Enter Laurie Manchester‘s Holy Fathers, Secular Sons: Clergy, Intelligentsia, and the Modern Self in Revolutionary Russia (Northern Illinois UP, 2008). In this fascinating book, Manchester traces the paths of the sons of priests (popovichi) out of the castelike clergy and into more “modern” and “secular” professions and political movements. After their emancipation in 1860s, popovichi increasingly became academics, doctors, journalists, educators, businessmen, and revolutionaries. Manchester explains, however, that we would be wrong to assume that this departure from traditional roles meant the priest’s sons abandoned their Orthodox upbringing. On the contrary, many popovichi stressed their religious traditions, ethics, and worldview in their new “secular” mission to save Russia. Their Orthodox values provided a moral foundation that made them distinct in the ranks of Russia’s intelligentsia. These values also outlasted the Bolshevik Revolution. The Bolsheviks may have destroyed the Orthodox clergy as a social class, but eliminating its ethos proved far more difficult. Manchester’s complex tale provides a much needed challenge to our image of the backward priest and secular, westernized intelligent by showing that for the sons of priests the self-fashioning of a secular identity never strayed to far from its religious antecedents. Learn more about your ad choices. Visit megaphone.fm/adchoices

The lives, let alone the fates, of Imperial Russia’s priesthood have garnered little attention among historians. I think the reason is partially because the research of most Russian historians has been focused on explaining the country’s torturous modernization. The orthodox clergy were hardly (so the story goes) modernizers, so they... Learn more about your ad choices. Visit megaphone.fm/adchoices

The lives, let alone the fates, of Imperial Russia’s priesthood have garnered little attention among historians. I think the reason is partially because the research of most Russian historians has been focused on explaining the country’s torturous modernization. The orthodox clergy were hardly (so the story goes) modernizers, so they could be ignored. I, too, accepted the clergy as a moribund social caste after reading I. S. Belliustin’s Description of the Clergy in Rural Russia in graduate school. A parish priest himself, Belliutsin lambasted his colleagues for their drunkenness, parasitism, and utter disregard for the souls of their flock. Only Bolshevik anti-religious propaganda could surpass the passion of Belliutsin’s indictment. Enter Laurie Manchester‘s Holy Fathers, Secular Sons: Clergy, Intelligentsia, and the Modern Self in Revolutionary Russia (Northern Illinois UP, 2008). In this fascinating book, Manchester traces the paths of the sons of priests (popovichi) out of the castelike clergy and into more “modern” and “secular” professions and political movements. After their emancipation in 1860s, popovichi increasingly became academics, doctors, journalists, educators, businessmen, and revolutionaries. Manchester explains, however, that we would be wrong to assume that this departure from traditional roles meant the priest’s sons abandoned their Orthodox upbringing. On the contrary, many popovichi stressed their religious traditions, ethics, and worldview in their new “secular” mission to save Russia. Their Orthodox values provided a moral foundation that made them distinct in the ranks of Russia’s intelligentsia. These values also outlasted the Bolshevik Revolution. The Bolsheviks may have destroyed the Orthodox clergy as a social class, but eliminating its ethos proved far more difficult. Manchester’s complex tale provides a much needed challenge to our image of the backward priest and secular, westernized intelligent by showing that for the sons of priests the self-fashioning of a secular identity never strayed to far from its religious antecedents. Learn more about your ad choices. Visit megaphone.fm/adchoices

The lives, let alone the fates, of Imperial Russia’s priesthood have garnered little attention among historians. I think the reason is partially because the research of most Russian historians has been focused on explaining the country’s torturous modernization. The orthodox clergy were hardly (so the story goes) modernizers, so they could be ignored. I, too, accepted the clergy as a moribund social caste after reading I. S. Belliustin’s Description of the Clergy in Rural Russia in graduate school. A parish priest himself, Belliutsin lambasted his colleagues for their drunkenness, parasitism, and utter disregard for the souls of their flock. Only Bolshevik anti-religious propaganda could surpass the passion of Belliutsin’s indictment. Enter Laurie Manchester‘s Holy Fathers, Secular Sons: Clergy, Intelligentsia, and the Modern Self in Revolutionary Russia (Northern Illinois UP, 2008). In this fascinating book, Manchester traces the paths of the sons of priests (popovichi) out of the castelike clergy and into more “modern” and “secular” professions and political movements. After their emancipation in 1860s, popovichi increasingly became academics, doctors, journalists, educators, businessmen, and revolutionaries. Manchester explains, however, that we would be wrong to assume that this departure from traditional roles meant the priest’s sons abandoned their Orthodox upbringing. On the contrary, many popovichi stressed their religious traditions, ethics, and worldview in their new “secular” mission to save Russia. Their Orthodox values provided a moral foundation that made them distinct in the ranks of Russia’s intelligentsia. These values also outlasted the Bolshevik Revolution. The Bolsheviks may have destroyed the Orthodox clergy as a social class, but eliminating its ethos proved far more difficult. Manchester’s complex tale provides a much needed challenge to our image of the backward priest and secular, westernized intelligent by showing that for the sons of priests the self-fashioning of a secular identity never strayed to far from its religious antecedents. Learn more about your ad choices. Visit megaphone.fm/adchoices

The lives, let alone the fates, of Imperial Russia’s priesthood have garnered little attention among historians. I think the reason is partially because the research of most Russian historians has been focused on explaining the country’s torturous modernization. The orthodox clergy were hardly (so the story goes) modernizers, so they could be ignored. I, too, accepted the clergy as a moribund social caste after reading I. S. Belliustin’s Description of the Clergy in Rural Russia in graduate school. A parish priest himself, Belliutsin lambasted his colleagues for their drunkenness, parasitism, and utter disregard for the souls of their flock. Only Bolshevik anti-religious propaganda could surpass the passion of Belliutsin’s indictment. Enter Laurie Manchester‘s Holy Fathers, Secular Sons: Clergy, Intelligentsia, and the Modern Self in Revolutionary Russia (Northern Illinois UP, 2008). In this fascinating book, Manchester traces the paths of the sons of priests (popovichi) out of the castelike clergy and into more “modern” and “secular” professions and political movements. After their emancipation in 1860s, popovichi increasingly became academics, doctors, journalists, educators, businessmen, and revolutionaries. Manchester explains, however, that we would be wrong to assume that this departure from traditional roles meant the priest’s sons abandoned their Orthodox upbringing. On the contrary, many popovichi stressed their religious traditions, ethics, and worldview in their new “secular” mission to save Russia. Their Orthodox values provided a moral foundation that made them distinct in the ranks of Russia’s intelligentsia. These values also outlasted the Bolshevik Revolution. The Bolsheviks may have destroyed the Orthodox clergy as a social class, but eliminating its ethos proved far more difficult. Manchester’s complex tale provides a much needed challenge to our image of the backward priest and secular, westernized intelligent by showing that for the sons of priests the self-fashioning of a secular identity never strayed to far from its religious antecedents. Learn more about your ad choices. Visit megaphone.fm/adchoices

The lives, let alone the fates, of Imperial Russia’s priesthood have garnered little attention among historians. I think the reason is partially because the research of most Russian historians has been focused on explaining the country’s torturous modernization. The orthodox clergy were hardly (so the story goes) modernizers, so they could be ignored. I, too, accepted the clergy as a moribund social caste after reading I. S. Belliustin’s Description of the Clergy in Rural Russia in graduate school. A parish priest himself, Belliutsin lambasted his colleagues for their drunkenness, parasitism, and utter disregard for the souls of their flock. Only Bolshevik anti-religious propaganda could surpass the passion of Belliutsin’s indictment. Enter Laurie Manchester‘s Holy Fathers, Secular Sons: Clergy, Intelligentsia, and the Modern Self in Revolutionary Russia (Northern Illinois UP, 2008). In this fascinating book, Manchester traces the paths of the sons of priests (popovichi) out of the castelike clergy and into more “modern” and “secular” professions and political movements. After their emancipation in 1860s, popovichi increasingly became academics, doctors, journalists, educators, businessmen, and revolutionaries. Manchester explains, however, that we would be wrong to assume that this departure from traditional roles meant the priest’s sons abandoned their Orthodox upbringing. On the contrary, many popovichi stressed their religious traditions, ethics, and worldview in their new “secular” mission to save Russia. Their Orthodox values provided a moral foundation that made them distinct in the ranks of Russia’s intelligentsia. These values also outlasted the Bolshevik Revolution. The Bolsheviks may have destroyed the Orthodox clergy as a social class, but eliminating its ethos proved far more difficult. Manchester’s complex tale provides a much needed challenge to our image of the backward priest and secular, westernized intelligent by showing that for the sons of priests the self-fashioning of a secular identity never strayed to far from its religious antecedents. Learn more about your ad choices. Visit megaphone.fm/adchoices

Fifth presentation of the Research Approaches to Former Soviet States: A Practical Introduction conference. Introduction by Jon Waterlow.