Jewish Professional Music and Musicology in Late Imperial Russia and in the Soviet Union:

Author(s):  
Alexander Ivanov
Author(s):  
William C. Brumfield

This article examines the development of retrospective styles in Soviet architecture during the Stalin era, from the 1930s to the early 1950s. This highly visible manifestation of communist visual culture is usually interpreted as a reaction to the austere modernism of 1920s Soviet avant-garde architecture represented by the constructivist movement. The project locates the origins of Stalin-era proclamatory, retrospective style in prerevolutionary neoclassical revival architecture. Although functioning in a capitalist market, that neoclassical reaction was supported by prominent critics who were suspicious of Russia’s nascent bourgeoisie and felt that neoclassical or neo-Renaissance architecture could echo the glory of imperial Russia. These critics left Russia after the Bolshevik Revolution, but prominent architects of the neoclassicist revival remained in the Soviet Union. Together with the Academy of Architecture (founded 1933), these architects played a critical role in reviving classicist monumentalism—designated “socialist realism”—as the proclamatory style for the centralized, neoimperial statist system of the Stalin era. Despite different ideological contexts (prerevolutionary and Stalinist), retrospective styles were promulgated as models for significant architectural projects. The article concludes with comments on the post-Stalinist—and post-Soviet—alternation of modernist and retrospective architectural styles.


Author(s):  
Antony Polonsky

This chapter highlights how the collapse of communism in eastern Europe and the Soviet Union initiated a new period in the history of the Jews in the area. Poland was now a fully sovereign country, and Ukraine, Belarus, Lithuania, and Moldova also became independent states. Post-imperial Russia faced the task of creating a new form of national identity. This was to prove more difficult than in other post-imperial states since, unlike Britain and France, the tsarist empire and its successor, the Soviet Union, had not so much been the ruler of a colonial empire as an empire itself. All of these countries now embarked, with differing degrees of enthusiasm, on the difficult task of creating liberal democratic states with market economies. For the Jews of the area, the new political situation allowed both the creation and development of Jewish institutions and the fostering of Jewish cultural life in much freer conditions, but also facilitated emigration to Israel, North America, and western Europe on a much larger scale.


Author(s):  
Paul Robinson ◽  
Mikhail Antonov

This chapter shows that the Russian philosophical and legal traditions regarding war have advanced along a number of different tracks. In Imperial Russia, some thinkers adopted pacifist positions; others regarded war as a necessary evil. A similar bifurcation of thought can be seen in the Soviet era. The Soviets expounded a belief in the principles of non-interference and peaceful coexistence. At the same time, they also sometimes portrayed war in a positive light. Since the collapse of the Soviet Union, Russian scholars and political leaders have generally supported state sovereignty and rejected attempts to justify humanitarian interventions, regime change, and preventive war (on these Western strategies, see Geis/Wagner, Stohl, and Jahn in this volume). Nevertheless, they have on occasion resorted to very similar language themselves. Russian narratives thus oscillate between favouring pacifism and sovereignty as means of preserving the status quo and, as an exception, supporting military interventions when these are required by the transient goals of Russian foreign policy.


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