The Landscape Of Stalinism

This wide-ranging cultural history explores the expression of Bolshevik Party ideology through the lens of landscape, or, more broadly, space. Portrayed in visual images and words, the landscape played a vital role in expressing and promoting ideology in the former Soviet Union during the Stalin years, especially in the 1930s. At the time, the iconoclasm of the immediate postrevolutionary years had given way to nation building and a conscious attempt to create a new Soviet �culture.� In painting, architecture, literature, cinema, and song, images of landscape were enlisted to help mold the masses into joyful, hardworking citizens of a state with a radiant, utopian future -- all under the fatherly guidance of Joseph Stalin. From backgrounds in history, art history, literary studies, and philosophy, the contributors show how Soviet space was sanctified, coded, and �sold� as an ideological product. They explore the ways in which producers of various art forms used space to express what Katerina Clark calls �a cartography of power� -- an organization of the entire country into �a hierarchy of spheres of relative sacredness,� with Moscow at the center. The theme of center versus periphery figures prominently in many of the essays, and the periphery is shown often to be paradoxically central. Examining representations of space in objects as diverse as postage stamps, a hikers� magazine, advertisements, and the Soviet musical, the authors show how cultural producers attempted to naturalize ideological space, to make it an unquestioned part of the worldview. Whether focusing on the new or the centuries-old, whether exploring a built cityscape, a film documentary, or the painting Stalin and Voroshilov in the Kremlin, the authors offer a consistently fascinating journey through the landscape of the Soviet ideological imagination. Not all features of Soviet space were entirely novel, and several of the essayists assert continuities with the prerevolutionary past. One example is the importance of the mother image in mass songs of the Stalin period; another is the "boundless longing" inspired in the Russian character by the burden of living amid vast empty spaces. But whether focusing on the new or the centuries-old, whether exploring a built cityscape, a film documentary, or the painting Stalin and Voroshilov in the Kremlin, the authors offer a consistently fascinating journey through the landscape of the Soviet ideological imagination.

Today the 80-mile-long Moscow Canal is a source of leisure for Muscovites, a conduit for tourists and provides the city with more than 60% of its potable water. Yet the past looms heavy over these quotidian activities: the canal was built by Gulag inmates at the height of Stalinism and thousands died in the process. In this wide-ranging book, Cynthia Ruder argues that the construction of the canal physically manifests Stalinist ideology and that the vertical, horizontal, underwater, ideological, artistic and metaphorical spaces created by it resonate with the desire of the state to dominate all space within and outside the Soviet Union. Ruder draws on theoretical constructs from cultural geography and spatial studies to interpret and contextualise a variety of structural and cultural products dedicated to, and in praise of, this signature Stalinist construction project. Approached through an extensive range of archival sources, personal interviews and contemporary documentary materials these include a diverse body of artefacts - from waterways, structures, paintings, sculptures, literary and documentary works, and the Gulag itself. Building Stalinism concludes by analysing current efforts to reclaim the legacy of the canal as a memorial space that ensures that those who suffered and died building it are remembered. This is essential reading for all scholars working on the all-pervasive nature of Stalinism and its complex afterlife in Russia today.

Melding original archival research with new scholarship in the field, Hoffman describes Soviet culture and behavioral norms in such areas as leisure activities, social hygiene, family life and sexuality.

In the early sixteenth century, the monk Filofei proclaimed Moscow the "Third Rome." By the 1930s, intellectuals and artists all over the world thought of Moscow as a mecca of secular enlightenment. In Moscow, the Fourth Rome, Katerina Clark shows how Soviet officials and intellectuals, in seeking to capture the imagination of leftist and anti-fascist intellectuals throughout the world, sought to establish their capital as the cosmopolitan center of a post-Christian confederation and to rebuild it to become a beacon for the rest of the world. Clark provides an interpretative cultural history of the city during the crucial 1930s, the decade of the Great Purge. She draws on the work of intellectuals such as Sergei Eisenstein, Sergei Tretiakov, Mikhail Koltsov, and Ilya Ehrenburg to shed light on the singular Zeitgeist of that most Stalinist of periods. In her account, the decade emerges as an important moment in the prehistory of key concepts in literary and cultural studies today-transnationalism, cosmopolitanism, and world literature. By bringing to light neglected antecedents, she provides a new polemical and political context for understanding canonical works of writers such as Brecht, Benjamin, Lukacs, and Bakhtin. Moscow, the Fourth Rome breaches the intellectual iron curtain that has circumscribed cultural histories of Stalinist Russia, by broadening the framework to include considerable interaction with Western intellectuals and trends. Its integration of the understudied international dimension into the interpretation of Soviet culture remedies misunderstandings of the world-historical significance of Moscow under Stalin.

When communism took power in Eastern Europe it remade cities in its own image, transforming everyday life and creating sweeping boulevards and vast, epic housing estates in an emphatic declaration of a noncapitalist idea. The regimes that built them are now dead and long gone, but from Warsaw to Berlin, Moscow to postrevolutionary Kiev, the buildings remain, often populated by people whose lives were scattered by the collapse of communism. Landscapes of Communism is a journey of historical discovery, plunging us into the lost world of socialist architecture. Owen Hatherley, a brilliant, witty, young urban critic shows how power was wielded in these societies by tracing the sharp, sudden zigzags of official communist architectural style: the superstitious despotic rococo of high Stalinism, with its jingoistic memorials, palaces, and secret policemen’s castles; East Germany’s obsession with prefabricated concrete panels; and the metro systems of Moscow and Prague, a spectacular vindication of public space that went further than any avant-garde ever dared. Throughout his journeys across the former Soviet empire, Hatherley asks what, if anything, can be reclaimed from the ruins of Communism—what residue can inform our contemporary ideas of urban life?

Between the late 1920s and the early 1950s, one of the most persuasive personality cults of all times saturated Soviet public space with images of Stalin. A torrent of portraits, posters, statues, films, plays, songs, and poems galvanized the Soviet population and inspired leftist activists around the world. In the first book to examine the cultural products and production methods of the Stalin cult, Jan Plamper reconstructs a hidden history linking artists, party patrons, state functionaries, and ultimately Stalin himself in the alchemical project that transformed a pock-marked Georgian into the embodiment of global communism. Departing from interpretations of the Stalin cult as an outgrowth of Russian mysticism or Stalin's psychopathology, Plamper establishes the cult's context within a broader international history of modern personality cults constructed around Napoleon III, Mussolini, Hitler, and Mao. Drawing upon evidence from previously inaccessible Russian archives, Plamper's lavishly illustrated and accessibly written study will appeal to anyone interested in twentieth-century history, visual studies, the politics of representation, dictator biography, socialist realism, and real socialism.

Constructing the Stalinist Body brings together contemporary body theory with studies on Stalinist ideology and cultural mythology in order to elucidate the complex problem of individual authorship within the context of Stalinist ideology of the 1930s and '40s. Author Keith A. Livers examines the ways in which Andrei Platonov, Mikhail Zoshchenko, Lev Kassil' and other authors used corporeal imagery as a means of both resisting and furthering the idea of a Stalinist utopia and the ideologically purified body politic it aspired to produce. The final chapter of the book looks at collective and popular representations of the Moscow subway (completed in 1935), which was one of the most important construction projects of the 1930s and was at the same time portrayed as a microcosm of the ideal world of Socialism to come.