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This introductory chapter explores the transformative possibilities of reading Shakespeare for women, both collectively and individually, by combining work on women's clubs with recent work on the role of reading for individual and collective agency. It focuses on the variety of ways Shakespeare was read by American club women in order to suggest some of the repercussions of their literate practices for individual women, for groups, and for their communities in the decades around the fin de siècle. Women readers in large cities and small towns across America helped spread the idea that Shakespeare was for everyone, not just cultural elites in metropolitan areas. The efforts of club women to improve their communities also established Shakespeare as a local foundation of American culture and as a marker for learning, self-improvement, civilization, and entertainment for a broad array of populations.

This intimate portrait of one of the Middle Ages' most consequential men, delves into the life of Saint Bernard of Clairvaux to offer a refreshing interpretation that finds within this grand historical figure a deeply spiritual human being who longed for the reflective quietude of the monastery even as he helped shape the destiny of a church and a continent. Heresy and crusade, politics and papacies, theology and disputation shaped this astonishing man's life, and this book presents it all. Following Bernard from his birth in 1090 to his death in 1153 at the abbey he had founded four decades earlier, the book reveals a life teeming with momentous events and spiritual contemplation, from Bernard's central roles in the first great medieval reformation of the Church and the Second Crusade, which he came to regret, to the crafting of his books, sermons, and letters. We see what brought Bernard to monastic life and how he founded Clairvaux Abbey, established a network of Cistercian monasteries across Europe, and helped his brethren monks and abbots in heresy trials, affairs of state, and the papal schism of the 1130s. By re-evaluating Bernard's life and legacy through his own words and those of the people closest to him, the book reveals how this often-challenging saint saw himself and conveyed his convictions to others. Above all, the biography depicts Saint Bernard of Clairvaux as a man guided by Christian revelation and open to the achievements of the human spirit.

Russia's attempt to consolidate its authority in the North Caucasus has exerted a terrible price on both sides since the mid-nineteenth century. This book tells a concise and compelling history of the mountainous region between the Black and Caspian seas during the centuries of Russia's long conquest (1500–1850s). The history of the region unfolds against the background of one man's life story, Semën Atarshchikov (1807–1845). Torn between his Chechen identity and his duties as a lieutenant and translator in the Russian army, Atarshchikov defected, not once but twice, to join the mountaineers against the invading Russian troops. His was the experience more typical of Russia's empire-building in the borderlands than the better-known stories of the audacious kidnappers and valiant battles. It is a history of the North Caucasus as seen from both sides of the conflict, which continues to make this region Russia's most violent and vulnerable frontier.

This book illuminates how civic life functioned in Leipzig, East Germany's second-largest city, on the eve of the 1989 revolution by exploring acts of “urban ingenuity” amid catastrophic urban decay. The book profiles the creative activism of local communist officials who, with the help of scores of volunteers, constructed a palatial bowling alley without Berlin's knowledge or approval. In a city mired in disrepair, civic pride overcame resentment against a regime loathed for corruption, Stasi spies, and the Berlin Wall. Reconstructing such episodes through interviews and obscure archival materials, the book shows how the public sphere functioned in Leipzig before the fall of communism. Hardly detached or inept, local officials worked around centralized failings to build a more humane city. And hardly disengaged, residents turned to black-market construction to patch up their surroundings. Because such “urban ingenuity” was premised on weakness in the centralized regime, the dystopian cityscape evolved from being merely a quotidian grievance to the backdrop for revolution. If, by their actions, officials were demonstrating that the regime was irrelevant, and if, in their own experiences, locals only attained basic repairs outside official channels, why should anyone have mourned the system when it was overthrown?

Russia's Great Reforms of 1861 were sweeping social and legal changes that aimed to modernize the country. In the following decades, rapid industrialization and urbanization profoundly transformed Russia's social, economic, and cultural landscape. This book explores the personal, cultural, and political consequences of these dramatic changes, focusing on their impact on intimate life and expectations and the resulting challenges to the traditional, patriarchal family order, the cornerstone of Russia's authoritarian political and religious regime. The widely perceived “marriage crisis” had far-reaching legal, institutional, and political ramifications. The book draws on archival documentation to explore changing notions of marital relations, domesticity, childrearing, and intimate life among ordinary men and women in imperial Russia. It illustrates the human consequences of the marriage crisis and reveals that the new and more individualistic values of the capitalist marketplace and commercial culture challenged traditional definitions of gender roles and encouraged the self-creation of new social identities. The book captures the intimate experiences of women and men of the lower and middling classes in their own words, documenting instances not only of physical, mental, and emotional abuse but also of resistance and independence. These changes challenged Russia's rigid political order, forcing a range of state agents, up to and including those who spoke directly in the name of the tsar, to rethink traditional understandings of gender norms and family law.

This book details how three highland ranges of the mountain system found in present-day Poland, Slovakia, and Ukraine were discovered for a broader regional public. This is a story of how the Tatras, Eastern Carpathians, and Bieszczady Mountains went from being terra incognita to becoming the popular tourist destinations they are today. It is a story of the encounter of Polish and Ukrainian lowlanders with the wild, sublime highlands and with the indigenous highlanders — Górale, Hutsuls, Boikos, and Lemkos — and how these peoples were incorporated into a national narrative as the territories were transformed into a native/national landscape. The set of microhistories in the book occur from about 1860 to 1980, a time in which nations and states concerned themselves with the “frontier at the edge.” Discoverers not only became enthralled with what were perceived as their own highlands but also availed themselves of the mountains as places to work out answers to the burning questions of the day. Each discovery led to a surge in mountain tourism and interest in the mountains and their indigenous highlanders. Although these mountains, essentially a continuation of the Alps, are Central and Eastern Europe's most prominent physical feature, politically they are peripheral. This is the first book to deal with the northern slopes in such a way, showing how these discoveries had a direct impact on the various nation-building, state-building, and modernization projects. Its history incorporates a unique blend of environmental history, borderlands studies, and the history of tourism and leisure.

This book recovers an all-but-forgotten chapter in the history of the Tsarist Empire and its southwestern borderlands. The right bank, or west side, of the Dnieper River—which today is located at the heart of the independent state of Ukraine—was one of the Russian Empire's last territorial acquisitions, annexed only in the late eighteenth century. Yet over the course of the nineteenth century, this region generated a powerful Russian nationalist movement. The southwest's Russian nationalists sought to empower the ordinary Orthodox residents of the borderlands and to diminish the influence of their non-Orthodox minorities. Right-bank Ukraine would seem unlikely terrain to nourish a Russian nationalist imagination. It was among the empire's most diverse corners, with few of its residents speaking Russian as their native language or identifying with the culture of the Great Russian interior. Nevertheless, as the book shows, by the late nineteenth century, Russian nationalists had established a strong foothold in the southwest's culture and educated society; in the first decade of the twentieth, they secured a leading role in local mass politics. By 1910, right-bank activists expanded their sights beyond the borderlands, hoping to spread their nationalizing agenda across the empire. Exploring why and how the empire's southwestern borderlands produced its most organized and politically successful Russian nationalist movement, the book puts forth a new interpretation of state–society relations under tsarism as she reconstructs the role that a peripheral region played in attempting to define the essential characteristics of the Russian people and their state.

This book is a study of the powerful and pervasive myth of the Russian Northwest, its role in forming Soviet and Russian identities, and its impact on local communities. The book explores the transformation of three northwestern Russian towns from provincial backwaters into the symbolic homelands of the Soviet and Russian nations. The book's central argument is that the Soviet state exploited the cultural heritage of the Northwest to craft patriotic narratives of the people's genius, heroism, and strength that could bind the nation together after 1945. Through sustained engagement with local voices, it reveals the ways these narratives were internalized, revised, and resisted by the communities living in the region. The book provides an alternative lens through which to view the rise of Russian patriotic consciousness in the twentieth and twenty-first centuries, adding a valuable regional dimension to our knowledge of Russian nation building and identity politics.

The Bolsheviks took power in Russia in 1917 armed with an ideology centered on the power of the worker. From the beginning, however, Soviet leaders also realized the need for rest and leisure within the new proletarian society and over subsequent decades struggled to reconcile the concept of leisure with the doctrine of communism, addressing such fundamental concerns as what the purpose of leisure should be in a workers’ state and how socialist vacations should differ from those enjoyed by the capitalist bourgeoisie. This book offers a sweeping and insightful history of Soviet vacationing and tourism from the Revolution through perestroika. It shows that from the outset, the regime insisted that the value of tourism and vacation time was strictly utilitarian. Both the sedentary vacation and tourism were part of the regime’s effort to transform the poor and often illiterate citizenry into new Soviet men and women. The book emphasizes a distinctive blend of purpose and pleasure in Soviet vacation policy and practice and explores a fundamental paradox: a state committed to the idea of the collective found itself promoting a vacation policy that increasingly encouraged individual autonomy and selfhood. The history of Soviet tourism and vacations tells a story of freely chosen mobility that was enabled and subsidized by the state. While the book focuses primarily on Soviet domestic vacation travel, it also notes the decisive impact of travel abroad (mostly to other socialist countries) which shaped new worldviews, created new consumer desires, and transformed Soviet vacation practices.

Why did the Stalin era, a period characterized by bureaucratic control and the reign of Socialist Realism in the arts, witness such an extraordinary upsurge of musical creativity and the prominence of musicians in the cultural elite? This is one of the questions that this book seeks to answer. The book shows how the Union of Soviet Composers established control over the music profession and negotiated the relationship between composers and the Communist Party leadership. Central to the book's argument is the institutional authority and prestige that the musical profession accrued and deployed within Soviet society, enabling musicians to withstand the postwar disciplinary campaigns that were so crippling in other artistic and literary spheres. Most accounts of Soviet musical life focus on famous individuals or the campaign against Shostakovich's ‘Lady Macbeth’ and Zhdanov's postwar attack on musical formalism. This book's approach, while not downplaying these notorious events, shows that the Union was able to develop and direct a musical profession that enjoyed enormous social prestige. The Union's leadership was able to use its expertise to determine the criteria of musical value with a degree of independence. The book reveals the complex and mutable interaction of creative intelligentsia and political elite in a period hitherto characterized as one of totalitarian control.

Under Joseph Stalin's leadership, the Soviet government carried out a massive number of deportations, incarcerations, and executions. Paradoxically, at the very moment that Soviet authorities were killing thousands of individuals, they were also engaged in an enormous pronatalist campaign to boost the population. Even as the number of repressions grew exponentially, Communist Party leaders enacted sweeping social welfare and public health measures to safeguard people's well-being. Extensive state surveillance of the population went hand in hand with literacy campaigns, political education, and efforts to instill in people an appreciation of high culture. This book examines the Party leadership's pursuit of these seemingly contradictory policies in order to grasp fully the character of the Stalinist regime. To analyze Soviet social policies, the book places them in an international comparative context. It explains Soviet technologies of social intervention as one particular constellation of modern state practices. These practices developed in conjunction with the ambitions of nineteenth-century European reformers to refashion society, and they subsequently prompted welfare programs, public health initiatives, and reproductive regulations in countries around the world. The mobilizational demands of World War I impelled political leaders to expand even further their efforts at population management, via economic controls, surveillance, propaganda, and state violence. Born at this moment of total war, the Soviet system institutionalized these wartime methods as permanent features of governance. Party leaders, whose dictatorship included no checks on state power, in turn attached interventionist practices to their ideological goal of building socialism.

Deaf in the USSR explores the history of the deaf community in the Soviet Union from the February Revolution of 1917 until the collapse of the Soviet state in 1991, situating the experience of deaf people within the broader framework of Soviet programs of identity. Using sources from the All-Russian Society of the Deaf (VOG), a deaf-run state body that can trace its history back to the revolutions of 1917, alongside institutional archives, deaf journalism, literature, theatre, art, cinema and personal memoirs, it considers deaf engagement with the Soviet project to remake society in its various incarnations throughout the Soviet era, and reveals the shifting ways in which the hearing world perceived Soviet deaf lives. By asking what it meant to be deaf in a culture that was founded on a radically utopian, socialist view of humanity, and how Soviet ideologues sought to reconcile the fallibility of the body with the dream of a perfect future society, it interrogates the fundamental contradictions inherent in the Soviet revolutionary project, and reveals how these contradictions were negotiated – both individually and collectively – by Soviet deaf people.

In the courtrooms of seventeenth-century Russia, the great majority of those accused of witchcraft were male, in sharp contrast to the profile of accused witches across Catholic and Protestant Europe in the same period. While European courts targeted and executed overwhelmingly female suspects, often on charges of compacting with the devil, the tsars’ courts vigorously pursued men and some women accused of practicing more down-to-earth magic, using poetic spells and home-grown potions. Instead of Satanism or heresy, the primary concern in witchcraft testimony in Russia involved efforts to use magic to subvert, mitigate, or avenge the harsh conditions of patriarchy, serfdom, and social hierarchy. This book places the trials of witches in the context of early modern Russian law, religion, and society. The book explores the interplay among the testimony of accusers, the leading questions of the interrogators, and the confessions of the accused to create a picture of a shared moral vision of the world that crossed social divides. Because of the routine use of torture, the book addresses questions about the Muscovite courts’ equation of pain and truth, questions with continuing resonance in the world today. Within a moral economy that paired unquestioned hierarchical inequities with expectations of reciprocity, magic and suspicions of magic emerged where those expectations were most egregiously violated. Witchcraft in Russia surfaces as one of the ways that oppression was contested by ordinary people.

This book is the first comprehensive English-language study in over half a century of the life and ideas of Konstantin Nikolaevich Leontiev (1831–1891), one of the most important thinkers in nineteenth-century Russia on political, social, and religious matters. The book gives the reader a broad overview of Leontiev's life and varied career as novelist, army doctor, diplomat, journalist, censor, and, late in life, ordained monk. Reviewing Leontiev's creative work and his writing on aesthetics and literary criticism, the book goes on to examine Leontiev's sociopolitical writing and his theory of the rise and fall of cultures and civilizations, placing his thought in the context of his contemporaries and predecessors in Slavophile and Russian nationalist circles. It also examines Leontiev's religious views, including his ascetic brand of Orthodoxy, informed by his experiences of the monastic communities of Mount Athos and Optina Pustyn, and his late attraction to Roman Catholicism under the influence of the theologian Vladimir Solovyev. The book concludes with a review of Leontiev's prophetic vision for the twentieth century and his conviction that, after a period of wars, socialism would triumph under the banner of a new Constantine the Great. It considers how far this vision foretold the rise to power of Joseph Stalin, an aspect of Leontiev's legacy that previously had not received the attention it merits. The book demonstrates that Leontiev was a deeply moral thinker and a radical conservative.

This book brings together essays written over a period of fifty years, using a wide variety of evidence — texts, icons, architecture, and ritual — to reveal how early modern Russians (1450–1700) imagined their rapidly changing political world. The book presents a more nuanced picture of Russian political thought during the two centuries before Peter the Great came to power than is typically available. The state was expanding at a dizzying rate, and atop Russia's traditional political structure sat a ruler who supposedly reflected God's will. The problem facing Russians was that actual rulers seldom — or never — exhibited the required perfection. This book argues that this contradictory set of ideas was far less autocratic in both theory and practice than modern stereotypes would have us believe. In comparing and contrasting Russian history with that of Western European states, the book is also questioning the notion that Russia has always been, and always viewed itself as, an authoritarian country. The book explores how the Russian state in this period kept its vast lands and diverse subjects united in a common view of a Christian polity, defending its long frontier agai-nst powerful enemies from the East and from the West.

This book reveals how the vast Soviet penal system was reimagined and reformed in the wake of Stalin's death. The text argues that penal reform in the 1950s was a serious endeavor intended to transform the Gulag into a humane institution that re-educated criminals into honest Soviet citizens. Under the leadership of Minister of Internal Affairs Nikolai Dudorov, a Khrushchev appointee, this drive to change the Gulag into a “progressive” system where criminals were reformed through a combination of education, vocational training, leniency, sport, labor, cultural programs, and self-governance was both sincere and at least partially effective. The new vision for the Gulag faced many obstacles. Re-education proved difficult to quantify, a serious liability in a statistics-obsessed state. The entrenched habits of Gulag officials and the prisoner-guard power dynamic mitigated the effect of the post-Stalin reforms. And the Soviet public never fully accepted the new policies of leniency and the humane treatment of criminals. In the late 1950s, they joined with a coalition of party officials, criminologists, procurators, newspaper reporters, and some penal administrators to rally around the slogan “The camp is not a resort” and succeeded in re-imposing harsher conditions for inmates. By the mid-1960s the Soviet Gulag had emerged as a hybrid system forged from the old Stalinist system, the vision promoted by Khrushchev and others in the mid-1950s, and the ensuing counter-reform movement. This new penal equilibrium largely persisted until the fall of the Soviet Union.

Since the collapse of the Soviet Union, the legacy of Lev Nikolaevich Gumilev (1912–1992) has attracted extraordinary interest in Russia and beyond. The son of two of modern Russia's greatest poets, Nikolai Gumilev and Anna Akhmatova, Gumilev spent thirteen years in Stalinist prison camps, and after his release in 1956 remained officially outcast and professionally shunned. Out of the tumult of perestroika, however, his writings began to attract attention and he became a well-known and popular figure. Despite his highly controversial (and often contradictory) views about the meaning of Russian history, the nature of ethnicity, and the dynamics of interethnic relations, Gumilev now enjoys a degree of admiration and adulation matched by few if any other public intellectual figures in the former Soviet Union. Leading politicians, President Vladimir Putin included, are unstinting in their deep appreciation for his legacy, and one of the most important foreign-policy projects of the Russian government today is inspired by his particular vision of how the Eurasian peoples formed a historical community. This book presents an analysis of this phenomenon. It investigates the complex structure of Gumilev's theories, revealing how they reflected and helped shape a variety of academic as well as political and social discourses in the USSR, and traces how his authority has grown yet greater across the former Soviet Union. The themes highlighted are critical to understanding the political, intellectual, and ethno-national dynamics of Russian society from the age of Stalin to the present day.

This book shows that Gothic elements in Russian literature frequently expressed deep-set anxieties about the Russian imperial and national identity. The book argues that the persistent Gothic tropes in the literature of the Russian Empire enact deep historical and cultural tensions arising from Russia's idiosyncratic imperial experience. It brings together theories of empire and colonialism with close readings of canonical and less-studied literary texts as the book explores how Gothic horror arises from the threatening ambiguity of Russia's own past and present, producing the effect Sobol terms “the imperial uncanny.” Focusing on two spaces of “the imperial uncanny” — the Baltic “North”/Finland and the Ukrainian “South” — the book reconstructs a powerful discursive tradition that reveals the mechanisms of the Russian imperial imagination that are still at work today.

Founded as an ecclesiastical center, trading hub, and intended capital of a feudal state, Riga was Old Livonia's greatest city and its indispensable port. Because the city was situated in what was initially remote and inhospitable territory, surrounded by pagans and coveted by regional powers like Poland, Sweden, and Muscovy, it was also a fortress encased by a wall. This book begins in the twelfth century with the arrival to the eastern Baltic of German priests, traders, and knights, who conquered and converted the indigenous tribes and assumed mastery over their lands. It ends in 1710 with an account of the greatest war Livonia had ever seen, one that was accompanied by mass starvation, a terrible epidemic, and a flood of nearly Biblical proportions that devastated the city and left its survivors in misery. Readers will learn about Riga's people—merchants and clerics, craftsmen and builders, porters and day laborers—about its structures and spaces, its internal conflicts and its unrelenting struggle to maintain its independence against outside threats. The book is an indispensable guide to a quintessentially European city located in one of the continent's more remote corners.

This book examines Russia's attempts to transition from a socialist vision of housing, in which the government promised a separate, state-owned apartment for every family, to a market-based and mortgage-dependent model of home ownership. In 1992, the post-Soviet Russian government signed an agreement with the United States to create the Russian housing market. Privatization gave socialist housing to existing occupants. New financial institutions laid the foundation for a market. Next the state tried to stimulate mortgages—and reverse the declining birth rate—by subsidizing loans for young families. Imported housing institutions, however, failed to resonate with local conceptions of ownership, property, and rights. Instead of stimulating home ownership, privatization, combined with high prices and limited credit, created a system of “property without markets,” leading most Russians to call for a government-controlled housing market. Under the Soviet system, residents retained lifelong tenancy rights, perceiving the apartments they inhabited as their own. In the wake of privatization, young Russians can no longer count on the state to provide their house, nor can they afford to buy a home with wages, forcing many to live with extended family well into adulthood. The book shows that the contradictions of housing policy are a significant factor in Russia's falling birth rates and the apparent failure of its pronatalist policies.