Students, Workers, and Social Change: The Limits of Czech Stalinism

Slavic Review ◽  
1997 ◽  
Vol 56 (2) ◽  
pp. 307-335 ◽  
Author(s):  
John Connelly

Only a few years after the defeat of Nazi Germany, communists throughout eastern Europe began constructing new societies according to models imported from the Soviet Union. One of the most important tasks facing them in this enterprise was to establish firm bases of social support. For this, the Soviet model seemed straightforward: communists had to destroy the power of the old elites and recruit new elites from underprivileged social strata. In the 1920s the Bolsheviks had attempted to achieve these goals through higher education. By using affirmative action in student admissions and setting up worker preparation courses—the rabfaky—they broke the ability of the former upper classes to bequeath status and rapidly increased the numbers of workers and peasants among university students. Between 1927-28 and 1932-33 the number of working-class students doubled to half of all students, while the total number of students more than doubled. Issues of ideology aside, the logic of this transformation was simple: underprivileged social classes were likely to reward communists with loyalty in exchange for upward social mobility. The middle and upper classes, on the other hand, had considered it their prerogative to aspire to elite status. Their attachment to communism would always seem suspect, because in the best of cases it was based upon ideological commitment alone.

2020 ◽  
Vol 54 (1-3) ◽  
pp. 253-279
Author(s):  
Jennifer B. Spock

Abstract The study of monasticism in Russia has found new acolytes since the dissolution of the Soviet Union. With the separation of the Soviet republics, religion became, and continues to become, a vibrant subfield of Russian studies. This article examines the problems inherent in attempting to grasp the day-to-day life of monks and monasteries given their individual characteristics, social classes, roles, and the wide variety, yet often limited scope, of various texts and material objects that can be used as sources. The vast source base is an embarrassment of riches in one sense, but problematic in another as prescriptive and normative texts must be understood in context. One important element that has not been directly addressed is the cacophony of sound, the interruptions, and the distractions of the constant activity of expanding cloisters in the sixteenth and seventeenth centuries. How did monks maintain their spiritual path and pious duties when on service expeditions outside the monastery: when engaged in salt-production, fishing, trade, rent-collecting, or other activities outside its walls? How intrusive were building projects, which abounded in the period, or even efforts to adorn the churches? How strict was oversight, or how weak? Such questions still need answers and can only be fully understood by integrating diverse source bases. This article uses Solovki, Holy Trinity, and Kirillov monasteries to exemplify the problems that remain in understanding the daily lives of monastics and their adherents within and without the confines of the cloister.


1982 ◽  
Vol 87 (5) ◽  
pp. 1433
Author(s):  
Patrick L. Alston ◽  
Sheila Fitzpatrick

2017 ◽  
Vol 51 (7) ◽  
pp. 831-867 ◽  
Author(s):  
Kyle L. Marquardt

The disintegration of the Soviet Union is an essential case for the study of ethnic politics and identity-based mobilization. However, analyses in this article demonstrate that commonly used measures of ethnic diversity and politically relevant group concentration show little consistent relationship with events of ethnic mobilization in Soviet regions during the period 1987-1992. In contrast, the proportion of a regional population that did not speak a metropolitan language has a consistently strong negative relationship with mobilization across these regions. In line with recent work on identity politics, I argue that a lack of proficiency in a metropolitan language marks nonspeakers as outsiders and hinders their social mobility. Regions with many of these individuals thus have a relatively high potential for identity-based mobilization. These findings provide further impetus for looking beyond ethnic groups in measuring identity-based cleavages, and indicate that language can play an important role in political outcomes aside from proxying ethnicity.


2004 ◽  
Vol 1 (3) ◽  
pp. 16-17
Author(s):  
Fuad Ismayilov

Azerbaijan is a nation with a Turkic population which regained its independence after the collapse of the Soviet Union in 1991. It has an area of approximately 86 000 km2. Georgia and Armenia, the other countries comprising the Transcaucasian region, border Azerbaijan to the north and west, respectively. Russia also borders the north, Iran and Turkey the south, and the Caspian Sea borders the east. The total population is about 8 million. The largest ethnic group is Azeri, comprising 90% of the population; Dagestanis comprise 3.2%, Russians 2.5%, Armenians 2% and others 2.3%.


2018 ◽  
Author(s):  
Alberto Zava

Writings by three Italian journalist-authors provide an evocative picture of the Soviet Union during the ’50s and ’60s, interpreted through different personal styles, analytical systems and reporting techniques. In close relationship with the many-sided reality of the Soviet landscape, the meeting with the ‘other’ (geographically, culturally and in personal terms) allows Enrico Emanuelli, Carlo Levi and Guido Piovene to realise individual volumes of reportage (Emanuelli and Levi) or newspaper articles (Piovene) poised between travel literature and the informative-journalistic dimension.


2020 ◽  
Vol 15 (5) ◽  
pp. 135-148
Author(s):  
Strovsky Dmitry L. ◽  
◽  
Antoshin Alexey V. ◽  

This article analyzes the substantive approaches used by the Soviet press when reflecting the topic of the repatriation of Jews from the USSR to Israel in the 1970s. This period is of particular importance in the course of studying information propaganda as an independent socio-political activity aimed at the formation of a certain type of mass consciousness. During this period, information propaganda of the Soviet mass media was perceived as an essential basis for strengthening ideological and political positions of the Soviet Union by leveling the complexities of its daily life. The study of how exactly these media promoted the topic of repatriation seems to be new in the study of the information space. The disclosure of this topic through the use of extensive empirical material enables to see the patterns of development of this space at the final stage of the Soviet period, which in turn, determines the relevance of the study in modern conditions, when manipulative priorities anew have become noticeable in the practice of the Russian media. The authors envisage the editorial policy of such an influential central newspaper as Izvestia. This publication, like all the other Soviet media, was attached to propaganda priorities, which predetermined manipulative approaches when covering the topic of repatriation. In order to determine the main trends of manipulative influence, we used structural-functional and systemic methods, as well as a method of content analysis, which together afford to see the patterns of development of the Soviet print media in the disclosure of the topic presented in the title of this article. The results of the research are not only theoretically but practically oriented, since they provide understanding of effective methods of influencing the audience and using them in everyday media practice. Keywords: media, Soviet ideology, propaganda, manipulation, class approach, Zionism, Jews


Author(s):  
Robert Bird

Viacheslav Ivanov was a leading theoretician of the symbolist literary movement and a prominent figure in the renaissance of religious thought in Russia at the turn of the twentieth century. A classical scholar by training, and erudite poet by vocation, Ivanov became known as an acolyte of Nietzsche. Later, along with the other ‘younger’ symbolists Aleksandr Blok and Andrei Belyi, Ivanov presented himself as a disciple of Vladimir Solov’ëv’s idealistic metaphysics and theurgic aesthetics. In the 1910s Ivanov achieved a proto-hermeneutic conception of art, which was the basis of his groundbreaking writings on Dostoevskii. After emigrating from the Soviet Union in 1924 Ivanov became a Roman Catholic and achieved some notoriety in Catholic intellectual circles between the wars. His powerful influence is evident in many contemporary and later thinkers in fields ranging from aesthetics and literary theory to philosophy and theology.


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