Poetry of the Swamp: Blok’s “Folks” Cycle Bubbles of the Earth

Gogol'’s “A Few Words about Pushkin” has traditionally been viewed as evidence that Gogol' idolized Pushkin as a national poet par excellence. This article argues that behind Gogol'’s deference for Russia’s greatest poet lie layers of polemic and subversive iconoclasm. Though he initially proclaims Pushkin Russia’s national poet, Gogol' goes on to use his trademark rhetorical tools to effectively strip the poet of the honour. In doing so, he attempts to influence the reception of his own writings, which at the time predominantly concerned Ukrainian themes, in ways that would encourage his Russian audience to consider him—and not Pushkin—as Russia’s premier national writer. Countering Pushkin’s Russocentric model of national culture, Gogol' champions instead a centrifugal conception of national-imperial identity that places Russia’s imperial periphery at the center of the “Russian” experience.     

Peter Kireevskii and the Development of Moscow Slavophilism

Abstract

Although the name of the folklorist Peter Kireevskii is well known to historians of nineteenth-century Russia, comparatively little has been written about his place within the Slavophile circle. Some scholars have treated him as the 'first' Slavophile. Others have questioned whether his views were in any sense really Slavophile at all. This article argues that Peter Kireevskii's life-long interest in Russian folklore was rooted both in his understanding of the Russian countryside and his exposure to the influence of a Russian Romantic tradition that viewed the narod as the authentic representative of national identity. It suggests that Kireevskii was from his youth convinced that Russia possessed a culture and history that was equal in value to any country in the West, but that it was only in the late 1830s that he stressed the role played by Orthodoxy in shaping Russia's development. Although his mature views brought him closer to the Slavophile 'mainstream', there were always some elements that set him apart, perhaps reflecting the fact that Slavophilism was a more eclectic and diverse phenomenon than sometimes realized.     

Plagiarism or Russian Symbolist Intertextuality? Hawthorne's 'the Snow Image' and Sologub's 'snegurochka'

Abstract

In early 1909, the Russian symbolist Fedor Sologub was accused of plagiarizing his short story 'Snegurochka' from Nathaniel Hawthorne's 'The Snow Image'. For several months this case and others were discussed in the Russian press. A comparison of the two texts reveals that, while the plots are almost identical, Sologub's text contains a host of alterations that make it a truly 'Symbolist' work and, given the context in which it was created, make a charge of plagiarism difficult to prove.

For several centuries the concept of 'plagiarism' has been debated; many great authors — including several who influenced Sologub — have been accused of it, yet no definitive definition of his 'literary crime' has been reached. The Russian Symbolists were among the many who rejected traditional notions of originality; they instead actively engaged the literary past in various ways. Sologub perhaps was more active than most and made daring use of others' texts a cornerstone of his carefully crafted literary persona. While determining 'guilt' is most likely impossible, this episode does reveal much about Sologub and his literary methods.     

Mirrors and Metarealists: The Poetry of Oĺga Sedakova and Ivan Zhdanov

Abstract

My paper analyses the third volume of Gustav Shpet's Aesthetic Fragments with special regard to his quasi-mathematical formula allegedly expressing 'the aesthetic reception of the word' in a literary work that caps this text. The obviously unserious character of the algorithm proffered by Shpet raises the question of his intentions. The paper argues that this is a case of self-parody, of laughter that Samuel Beckett termed risus purus through which the Russian thinker reacted to the overall ambiguity of the socio-political situation in early 1922 when he wrote his essay.     

The Ban’s mana: post-imperial affect and public memory in Zagreb

ABSTRACT

How might scholars of public memory approach the protean relationship among imperial legacies, nationalized collective memories and urban space from an ‘off-center’ perspective? In this essay, I pursue this question in relation to a monument whose political biography traverses, and troubles, the distinction between imperial and national times, sentiments, and polities. The statue in question is that of Ban Josip Jela?i?, a nineteenth Century figure who was both a loyal servant of the Habsburg Empire and a personification of nascent Croatian and South Slavic national aspirations. Jela?i?'s monument was erected in Zagreb's central square in 1866, only seven years following his death; in the heady political context of the Dual Monarchy, his apotheosis as a figure of regional rebellion caused consternation on the part of the Hungarian authorities. Nor did the statue's controversy end with the Habsburgs. Following World War II, Jela?i?'s embodiment of Croat national pride proved anathema to Yugoslav socialist federalism, and the monument was dismantled in 1947, only to be re-erected following the disintegration of Yugoslavia and Croatian independence in 1991. Accordingly, the statue of Jela?i? is a privileged material medium of and for nationalist memory in Croatia, even as it also conjures ghosts of the city's and state's imperial and socialist pasts. I theorize this play of hegemonic and repressed collective memories through the concepts of public affect and mana, especially in relation to several recent public events that centred on the statue: the memorial to Bosnian-Croat general Slobodan Praljak, who committed suicide during proceedings of the International Criminal Tribunal for the Former Yugoslavia in November 2017, and the celebration of Croatia's achievements in the 2018 World Cup.     

The writer as the people's therapist: Der Nister's last decade, 1939–49

ABSTRACT

World War II and the Holocaust caused profound changes in the style and themes of Der Nister's writing. He reevaluated his symbolist legacy and emerged as one of the most powerful and tragic voices in Soviet Yiddish literature. His transformation from a respected but marginal literary figure into a self-styled national leader became complete with his adventurous journey to the Jewish Autonomous Region of Birobidzhan in the Soviet Far East, which he envisioned as a site of new Jewish revival. His illusions were crushed by his arrest in 1949.     

Scotland at the Russian Front in the First World War: Robert Scotland Liddell,War Correspondent and Photographer,Red Cross Worker and Russian Officer

ABSTRACT

It is unlikely that one would encounter the name of Robert Scotland Liddell (1885–1972) in the list of eminent foreign correspondents covering the First World War in Russia for British newspapers and journals, but he deserves to be much better known both for the quality of the reports and photographs he sent from the Russian front for publication in the magazine The Sphere and for the trilogy of books that appeared in 1916–1917. Liddell began as an orderly attached to the Russian Red Cross in Poland in 1916 and after a period spent with Oliver Locker-Lampson’s British Armed Car Division on the Romanian front, he became an officer in a Russian divisional transport unit and narrowly escaped execution by mutinous troops after the October coup before escaping from Russia at the end of 1917. The article, while concentrating on Liddell’s reporting, experiences and exploits in Russia, attempts to survey his career from his early days as a Fleet Street journalist to the post-First World decades, when he wrote books of travel and novels, before sliding into obscurity.     

Truth,lies, and racial consequences in Ernest Hemingway's True at First Light: A Fictional Memoir

Abstract

This article examines Ernest Hemingway's posthumously published novel True at First Light: A Fictional Memoir, by relating the author's vision of the role of Africa in the literary imagination to issues the novel raises for postcolonial cultural and historical criticism. Analyzing the novel's narrative, which draws upon Hemingway's second safari to Kenya in 1953–4, offers insight into Hemingway's 'African American' consciousness, and the new awareness that he was able substantively to arrive at for the first time in this novel, less than 10 years before his death. This awareness inaugurated what might be called a fictional reverse migration, whereby Hemingway reconnects with the black native perspective on Africa that he encountered on his first safari in 1933–4, in order to acquire material insight into what blacks were experiencing in America at the time of his second safari. Identifying this awareness also leads to the possibility of (re)reading Hemingway's racial perspective in his earlier works with African settings.     

Proclamations and Silences: ‘Race’, Self-Fashioning and Sexuality in the Trans-Atlantic Correspondence between Langston Hughes and Richard Rive

Abstract

The article draws on research for a larger project – a (literary) biography of writer, essayist and educationist Richard Rive (1930–1989). In this piece, the correspondence between Rive and Langston Hughes, as well as creative, critical and autobiographical works by Rive, provide the sources for an examination of ways in which the Cape-based writer forged a sense of self in the face of acute racial oppression, and how he left unspoken or deeply encoded his sense of his own homosexuality. Gilroy's notion of the creation of meaning through movement across the Atlantic proves useful to a point, but my argument is that Gilroy's ‘double consciousness’ is more applicable to black diaspora in the north than it is to a figure like Rive, who proves to be far more multivalent and contradictory in his self-fashioning as a non-racialist, a South African and both a black and cosmopolitan writer.     

Holy Rus: (Re)construction of Russia’s Civilizational Identity

ABSTRACT

Originally connected with the idea of Moscow as the Third Rome and the universal Christian idea of an Empire of Faith, Holy Rus (literally ‘Holy Russia’) has developed today into a transcendental concept of a unifying national force and inter-confessional dialogue based on common moral and spiritual values. The discourse of Russia’s civilizational identity has emerged with new vigor against a background of national and social disintegration. The idea promoted by the state and the Russian Orthodox Church is that Orthodoxy as a quintessence of fundamental moral values is destined to unite the peoples separated by state borders under the auspices of Holy Rus. The core of the civilizational perception is constituted by the supranational nature of Russkiy Mir (literally ‘Russian World’) based on the idea of sobornost. The research is based on the analysis of speeches delivered by President Putin and Patriarch Cyril dedicated to identity issues. The author argues that this official rhetoric is aimed at redefining the place of the Russian Orthodox Church vis-à-vis both Western modernity and domestic secularism within the context of its recovery as an institution after decades of oppression.     

UTOPIAS AND CITIES OF KALMAN ZINGMAN,AN UPROOTED YIDDISHIST DREAMER

The article analyses historical, political and ideological aspects of Sholem Aleichem's collection of political feuilletons, Menachem Mendel. Der tsveiter tom (Menachem Mendel. The second volume). The feuilletons were published in the newspaper Haynt (Today) in Warsaw in 1913. They were written as correspondence between the famous personages of Sholem Aleichem's prose, Menachem Mendel and his wife Sheyne Sheyndl. Menachem Mendel. Der tsveiter tom presents a wide panoramic view of the political and everyday life of Russian Jewry on the eve of the First World War. Sholem Aleichem described many aspects and events of world, and of Russian and Russian-Jewish politics, among them the Balkan Wars, the 11th Zionist Congress in Vienna, Jewish emigration, the Jewish question in the imperial Russian State Duma, expulsion of Jews from villages in the Russian Empire, the territorialist movement and the struggle between Yiddish and Hebrew. In 1913, Russian Jews were, on the one hand, an oppressed minority locked in the Pale of Settlement, but on the other a real subject of Russian and world politics, involved with political parties and civil movements, newspapers, leaders, congresses and the like. Within Sholem Aleichem's final half-fictional half-journalistic work a complicated collective portrait of Russian Jews emerges.     

The Transformation of Poland’s Economic System: 1985–1995

Proceeding from Lord Acton’s insight that “exile is the nursery of nationality,” this paper examines a peculiar historical instance of dislocation as a relevant matrix for the articulation of national identity. I inquire into aspects of the elaboration of French national consciousness among French émigrés of the revolutionary period in Russia, approaching the subject at two levels: first, the maîtres à danser, the run-of- the-mill émigrés who abandon cosmopolitan certitudes or pretensions of a “monde français” and abstractions of dynastic loyalty, in favour of nostalgic attachment to a tangible patrie, very much at odds with the Russian otherness into which they have been thrust. Second, the maîtres à penser, those émigré thinkers in whom the Revolution provokes a reconsideration of established universals and who conceptualize Russia in terms of a project to reconcile universal and particular or national values. I examine the dilemmas and ultimate failure of such a projection by focusing on the work of Joseph de Maistre. On both levels, the historical case studied here is an exemplification of the proposition that nationalism is founded on a disenchantment with the world, and that physical estrangement from both the world to which one believes oneself to belong as well as spiritual estrangement from the world in which one treads, may provide a critical context for defining collective identity.     

Locating an American romanticism: Emerson,Cavell, 'Experience'

Abstract

This article reads Ralph Waldo Emerson's 1844 essay 'Experience' as a work of mourning that gives rise to critical reaction in the romantic tradition to specific philosophical ideas New England had imported from Europe early in the 19th century. The author reads this transatlantic interaction in the wider context of journal entries, arguing that the death of Emerson's son is a test to Emerson's philosophy and his literary form, indeed, the highest challenge, against which the claims of philosophy and literature could only fail. Moreover, it is the failure of his philosophy to contain his son's death, to express it, that makes Emerson's essay romantic. Defining romanticism as incompletion: the impossibility of a total system which would include, for example, the death of the other (Cavell, Lacoue-Labarthe, Nancy, Blanchot). This, the author argues, proposes a 'location' for American romanticism that constitutes an adequate response to Critchley's contention, in his reading of Cavell, that Emerson is not, in fact, romantic.     

Tarzan the German-Eater

Abstract

This article raises questions about methodology in the study of transnational popular writing by examining the international popularity of Edgar Rice Burroughs, author of the Tarzan novels. Critical anti-imperialist analyses have found in Burroughs's fiction a dangerous metaphorics supporting imperialistic US foreign policies. In Weimar Germany, resistance to the Tarzan novels emerged that all but eliminated the market for these otherwise internationally popular fictions. Yet the German reaction shows how the idea of 'empire', embodied in tropes of race and gender, could continue to function in debates about international popular literature. At the same time, Burroughs was forced to adapt to international markets by tempering his imperialistic fictions. Burroughs's work after the controversy shows a shift in the depiction of national 'others', yet it had little radical potential because Burroughs had turned his imperial gaze inward, towards the internally colonized: Native Americans.     

Boris Eikhenbaum's Response to the Crisis of the Novel in the 1920s

Abstract

Focusing on the Russian literary scholar Boris Eikhenbaum (1886–1959), the present article considers the interrelationship of autobiographical, scholarly and fictional modes of writing. In 1925 Eikhenbaum wrote in a letter of his 'longing for acts, longing for biography'. This article views the scholar's acute sense of diminished agency in the context of the crisis of the novel in the 1920s and discusses how Eikhenbaum's own generic experimentation becomes a means of finding an answer to the question he posed to himself and his age of 'how to be a writer'. The discussion is primarily based on Eikhenbaum's autobiographical sketches in Moi vremennik (My Periodical, 1929) and his scholarly monograph, Lev Tolstoi. Piatidesiatye gody (Lev Tolstoi: The Fifties, 1928), and attention is drawn to the generic, rhetorical and narrative strategies used across these hybrid scholarly texts, which in turn become invested with a certain emotional and ethical charge. In the end, the article shows how, above all, Eikhenbaum's empathetic engagement with Tolstoi marks for him the restoration of 'biography' and the solution to the entwined epochal and personal crises of genre and authorship.     

Russian Jews in exile from Bolshevik Russia: the case of Lev Shestov as an example of Russian‐Jewish existential compromise

Lev Shestov (born Leib Jehuda Shvartsman in Kiev in 1866) was a product of his times and entangled cultural roots. His destiny became closely related to the Russian Diaspora in Europe (he fled Bolshevik Russia in 1920). He was also linked to the local (especially French and German) intellectual life. However, being a Jew made Shestov stand out from the purely Russian emigration, for although he connected himself first and foremost with Russian culture, he could not be integrated without reservations into the purely Russian Diaspora. On the other hand mapping him in relation to the diverse Russian‐Jewish émigré milieu in Europe is not a straightforward task because his attitude to his Jewish roots was rather ambivalent. The case of self‐identification, in varying degrees, was similarly ambiguous with many Russian Jews who left Russia after the revolution. Shestov’s activities in emigration were diverse. Apart from teaching he published regularly in the outlets of the émigré press as well as in major French literary journals and gave lectures in Germany (in particular, addressing such different audiences as the Union of Russian Jews and the Nietzschean Society). In brief, his way of coping with the experience of exile was to become a multicultural conductor of sorts. This article aims to analyse Shestov’s life path in the framework of the Russian‐Jewish Diaspora in Europe at the time in the context of both cultural and ethnic repudiation and appropriation. This in turn should shed some new light on the cultural life of this Diaspora.     

Literary Nonsense in Daniil Kharms's Incidents

Abstract

Whereas the works of Daniil Kharms have been object of extensive scholarly analysis, little attention has been given to the character of his texts as nonsense literature, which I claim consists of the absence of both a synonym and a homonym for a given text. Such absences are regarded, respectively, as violations of Grice's Maxim of Relevance and Labov's concept of reportability. As a consequence of these violations, the nonsense text conveys information that is not relevant outside of its own boundaries, and this information cannot be effectively conveyed except in the very materialization of the nonsense text. An analysis of 'Vyvalivaiushchiesia starukhi', one of Kharms's Incidents, as a manifestation of literary nonsense will contribute to a better understanding of the concept of nonsense in literature and the significant role that nonsense plays in Kharms's oeuvre.     

Illusion — Money — Illusion: Viktor Pelevin and the 'Closed Loop' of the Vampire Novel

Abstract

A brief contextual discussion is presented of the Russian history of the vampire genre and its spiritual critique of the human condition in both the nineteenth and twentieth centuries, encompassing texts by Gogol, Turgenev and Bulgakov, as well as the well-known Dozor teratology by Sergei Luk'ianenko). It addresses the question of whether the vampire in this context is principally Romantic transgressor, moral object lesson, political metaphor, or capitalist bloodsucker. The principal focus of the article is Viktor Pelevin's 2008 novel Ampir V (Empire V), set in a new Russian empire of 'benevolent' slavery, in which humans are prey to the vampires who live amongst them. The argument is that Pelevin's novel addresses issues such as political predation, capitalism, and consciousness; the mind-capital link can be analysed within a broadly Jamesonian/Deleuzian model of consciousness under late capitalism. Pelevin uses vampires, hidden creatures of the night, to divine the darkness of self-delusion, asking what one might know and how one might know it, given a world of illusions, shadows, and deception. Although (briefly) acknowledging the forces of faith and of love, he concludes that addiction to illusion is the human condition; thus Pelevin's formulation of human destiny as 'illusion–money–illusion'.