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This article is an analysis of metadata from 955 closed trials of Soviet people accused of being collaborators during World War II. The trials reveal Soviet officials' understandings of who was capable of collaboration and what kinds of acts were collaboration. At the same time, the aggregate data from trials demonstrates that the accusations were grounded in the realities of the war and were not falsifications like the investigations of the Great Terror in the 1930s.
In 1944-46, five million Soviet citizens returned from displacement to the USSR. They had been forced labourers, refugees from conflict, and prisoners of war in occupied Europe. As they returned, all faced official scrutiny and some were arrested, but the majority of Soviet repatriates went home and not to the Gulag. Repatriation was not an episode of mass repression perpetrated by an all-powerful state. Instead, recently declassified archival collections demonstrate that Soviet administrators and police could hardly keep track of returnees. In the absence of strong state control, the crucible of return was in the relationships between repatriates and soldiers, local bosses, and neighbours. The chaos at the end of the war combined with the popular assertion that repatriates were guilty of collaboration with German occupiers made them attractive targets for abuse. Aspects of this story depended on specifically Stalinist practices, yet repatriation was not uniquely Stalinist insofar as it generated problems found in other incidents of mass displacement, particularly in the aftermath of the Second World War. Rather than exclusively a creation of the Soviet system, the often harrowing experience of return was largely a by-product of war.
Early in 1728, in St. Petersburg, Russia, the Duke of Liria—a Spanish diplomat, prominent Jacobite, and an illegitimate grandson of James II—sought to establish a curiously-titled fraternity called the ‘Order of the Anti-Sober’. Using the surviving charter of the proposed fraternal order as a point of departure, this article reconstructs the context and the meaning of Liria’s initiative. While drinking has traditionally been associated with Russia and in particular with the mores of Peter I’s court, this microstudy helps us to see it as a part of European sociable and diplomatic practices of the era. This episode sheds light not only on the broader evolution of fraternal societies in the early eighteenth century, but also on the mechanisms that drove the spread of such forms of associational life across the continent.
Peter I; Peter II;
This article uses the records of expenditures from a set of estates that belonged to the Golitsyn family to assess the level of ‘routine corruption’ in Imperial Russia in the late eighteenth and early nineteenth centuries. The data from these books allow us to identify individual cases of unofficial facilitation payments made by the estates and by peasant communes to district-level officials; to delimit key types of payment situations; and to calculate the sums expended for payments by a given estate in a given year. The resulting numbers are compared to the overall volume of obligations borne by the serfs to the state and to their landlords. Our conclusion is that while the facilitation payments were ubiquitous and accompanied any interaction with the state, the volume of these ‘routine’ payments (as opposed to other forms of extraction) was quite low and they did not put a significant burden on the peasants, while at the same time securing hefty extra incomes for top district officials. Rather, by the last decades of the eighteenth century Russian Imperial officials at the district level might have switched from a tribute-like extortion from the population at large to acquiring vast sums by collecting unofficial payments in more targeted ways.
This paper explores the use of legal imagery in 5th century homilies by Christian authors from Asia Minor writing in Greek. I particularly focus on the idea of legally framed 'redemption' of sinners by Christ.
This paper is devoted to the formation of the public debt in Imperial Russia in the 18th century.
One of the most notable events in the cultural history of eighteenth-century Russia is arguably the 1730 publication of Vasilii Trediakovskii’s Ezda v ostrov luibvi (Journey to the Island of Love), a translation of Paul Tallemant’s novel Le Voyage de l’Isle d’Amour. This work, focused as it was on describing and even celebrating the evolution of its protagonist’s amorous feelings, is rightly considered to have opened a new page not only in the history of Russian literature, which hitherto had not known such genres, but also in the history of the Russian language. With its explicit depiction of sexual desires, with its thinly veiled portrayal of caressing different parts of female body as ‘climbing up the hills’ and descending into ‘deep valleys’, this was a text unlike anything the Russians had previously seen in print. It was in the course of producing this translation that Trediakovskii had to codify a new, previously non-existent vocabulary for conducting a polite secular discourse about carnal love and the affective states that accompany it. This vocabulary, in turn, played the key role in the evolution of lyrical poetry and of language of feelings later in the century.
The aim of the article is to reveal new concepts and models, systems of argumentation, rethinking of main categories, orientation to new social disciplines and self-reflection in different directions of the world history in the 21st century.
In the 1990s world history relying on the achievements of global and postcolonial studies has been radically transformed and, after several decades of existence in the backyards of historical science, has regained its leading position. Studies conducted in the framework of world history have established new directions that are the result of critical and postmodern revolutions in philosophy (postcolonial criticism, first of all) and rely on a number of concepts and approaches developed in the course of anthropological, linguistic and cultural twists and turns.
Firstly, we mean global and transnational history, offering ways to construct a universal non-Eurocentric world. Secondly, world history, analyzing interactions between world systems and local civilizations (cultural transfer), and complex networks of mutual influences of various historical phenomena. Third, the international history of the formation and development of various international institutions. Fourth, the Big history, which claims not only to encompass "the whole world", but also "all the time", that is, a time beyond the social - "time of the Earth."
The attention of historians is switched to the study of social trajectories, cultural exchanges, multiple identities; there is a fundamental rejection of dualistic oppositions (Europe / third world, metropoly / colony, center / periphery, city / village, modernization / tradition). All variants of the "new world history" are alliances of history with different disciplines, up to the attempts at integration with biology, geology, and cosmology.
The next transformation of the historical science in the 2000s and especially in the last decade is unusually favorable precisely for the development of world history. Firstly, it is the renewed need for broad contexts and large narratives. Secondly, the "spatial turn" in the social sciences and in historiography in particular. Thirdly, the awakened interest of historians in the metaphysics of time and the idea of multitemporality.
The article considers the specificity of urban memory and memory places of cultural heroes in the modern Russian cities. The authors analyze nonconventional memory sites that arise spontaneously and are supported by different agents and communities. The article is focused on the places dedicated to the memory of Viktor Tsoi, leader of the famous Leningrad rock band “Kino” in Moscow and Saint-Petersburg.
The article deals with an important problem of the world and Russian Egyptology, i.e. with the interpretation of a statement by the Alexandrian scientist of the 4th-5th centuries A.D. Theon on an era “after Menophris” (ἀπὸ Μενόφρεως) allegedly started at the beginning of the “Sothic period” in 1322/1 B.C. The first part of the article analyses the polemic on the identification of the name *Μενόφρις with a specific Ancient Egyptian royal name, with a special attention towards the positions of the Russian Soviet Egyptologists V.V. Struve and O.D. Berlev. The former one forwarded in 1920s was embedded in the world scholarship and contained a number of errors, which remained unnoticed due to a decline of the scholarly criticism at the period. On the contrary, Berlev’s position (1999) was totally original and in fact trail-blazing for the ultimate solution of the problem. The second part of the article proposes a development of Berlev’s position. The epithet “Memphite” (*Mn-nfry) that backed the name *Μενόφρις and was originally applied to Zoser, the inaugurator of the “Sothic calendar”, could be transferred on an image of a great king that reigned in Egypt after the catastrophe of the Amarna time. This king could be considered the founder of the “Memphite time” in Egyptian history, the creator of the “Sothic’ calendar” and respectively the contemporary of the start of a “Sothic period” (Theon’s “Menophris’ era”).
This article examines the process of history scientization experience in the USSR based on Porshnev’s concept of international affairs in the period of the Thirty Years' War. The author traces the connection between this concept and structuralism, as well as the roll-call between its historiosophy and T. Hobbes' (the problem of the emergence of sociality), C. Schmitt's (the idea of "friend-enemy") and R. Aron's (sociology of international relationships) theories. In the course of the analysis of the argumentative structure of natural-science implication, B.F. Porshnev's theory (concepts of "synchrony" and "diachrony" of the historical process, the concept of "historical experiment"), which is characterized as axiomatic, the aurhor concludes that Porshnev's persistent desire for scientific rigor and rigidity of the conceptual-categorical apparatus leads to the opposite effect - the metaphorization of language.
This article examines the phenomenon of South African stokvels and burial societies and the transformations these associations are currently undergoing. Drawing on the socio-culturalist analysis of economic action (Neves, du Toit, 2012: 131, van Donge, 1992), the article investigates the topic of mutuality through looking at the contemporary development on the field of rotating savings and credit associations in South Africa. The article is based on a field study conducted in Gauteng Province, South Africa, during two months stay in October–November 2014, 2015, 2017. Authors claim that in the mid-2010s conventional stokvels and burial societies are becoming the characteristic feature of the ‘normalized’ life of the middle classes, whereas the representatives of the urban underclass are increasingly engaging in the digital Ponzi schemes as a means of day-to-day survival, but also in the pursuit of the magical ‘instant enrichment’.
In the collection of articles based on reports read at the round table
"Language (s) of ancient Egyptian culture: the problems of translatability", held in 2017, presents works relating to different periods of the history of Ancient Egypt. They touch upon a variety of issues related to the issues of various Egyptological disciplines: history, philology, religious studies, art history, and cultural studies. The articles are devoted to the specificity of the embodiment and dialogue of verbal and non-verbal languages of ancient Egyptian culture.
This chapter examines the personal and ideological contacts between members of the Russian émigré Eurasianist movement and representatives of the so-called “Conservative Revolution” in late Weimar Germany. Throughout the 1920s both movements professed similarly strong anti-Western and anti-democratic ideas. Yet, so far it has been little known that these groups and their members also had actual organizational contacts and direct personal interactions. Introducing new archival evidence from the Eurasianists’ personal papers, this chapter reveals that in the early 1930 Eurasianists indeed strove to forge a strategic alliance with several German rightist movements, such as “Gegner” (led by Harro Schulze-Boysen), “Die Tat” (led by Hans Zehrer), “Schwarze Front” (led by Otto Strasser) and “Widerstandsbewegung” (led by Ernst Niekisch). The Eurasianist A.P. Antipov met representatives of these groups in early February 1932, when he officially represented the Eurasianist movement at the “European Youth Congress” in Frankfurt organized by the French non-conformist Alexandre Marc and his group “Plans.” Following this event, some German “conservative revolutionaries,” in particular Schulze-Boysen, intensified their contacts and exchanged letters and programmatic statements with individual Eurasianists. By then, the Eurasianists had become part of an international, pan-European network of non-conformist groups in search of a “Third Way” between capitalism and socialism, between “left” and “right.”
Harvard Project in Reverse. Materials of the Commission of the USSR Academy of Sciences of the History of the Great Patriotic War - Publications and Interpretations