As one of the first Western ethnographers working in Moscow, Nancy Ries became convinced that talk is one crucial way in which Russian identity is constructed and reproduced. Listening to the grim stories people used to characterize their lives during perestroika, and encountering the florid pessimism with which Muscovites described the unraveling of Soviet governance, Ries realized that these dire tales played a crucial role in fabricating a sense of shared experience and destiny. While many of the narratives aptly depicted the chaotic social and political events, they also promoted key images of "Russianness" and presented Russian society as an inescapable realm of injustice, absurdity, and suffering. At the height of perestroika in the early 1990s, Moscow residents commonly used the phrase "complete ruin" to refer to the disintegration of Russian society, encompassing in that phrase the escalation of crime, the disappearance of goods from stores, the fall of production, ecological catastrophes, ethnic violence in the Caucasus, the degradation of the arts, and the flood of pornography. Ries argues that such stories became a genre of folklore consistent in their lamenting, portentous tone and their dramatic, culturally poignant details.

Pt. 1. Situating soul. Is soul a thing? O.M.S.K. -- pt. 2. Against and for dusha. In public transportation and in the soul : you call this life? A channel between worlds. The language of music and the Russian language. The baths : a celebration for soul and body. Story : For Anna Viktorovna -- pt. 3. Everyone wants something, but only through someone. Two stories : Decency, generosity. Do not have a hundred rubles, have instead a hundred friends. Story : Pulling something out of a hat. Like the Trojan Horse's gut : hospitality and nationalism. Standing bottles, washing deals, and drinking for the soul. If you want to live you've got to krutit'sia : crooked and straight -- pt. 4. Authority. Depth, openings and closings. Story : A second soul. If you want to know a man, give him power -- pt. 5. Togetherness. Those who poke into my soul : Bakhtin, Dostoevsky, love. We lost some neatness -- pt. 6. Conclusions. Two discussions : semantics and national character, homo sovieticus. Epilogue. Non-Russian souls.

This is an ethnographic investigation into the meaning of German selfhood during the Cold War. Borneman shows how ideas of kin, state, and nation were constructed through processes of mirror imaging and misrecognition. Using linguistics and narrative analysis he compares the autobiographies of two generations of Berlin's residents with the official versions prescribed by the two German states.

Life Has Become More Joyous, Comrades Celebrations in the Time of Stalin Karen Petrone A lively investigation of the official and unofficial meanings of Stalinist celebrations. "An impressive and highly readable book that... casts a clear and disturbing light on the relationship of Stalinist mythology, state power, popular participation, and the unending complexities of social and cultural survival mechanisms and daily life." --Richard Stites In the Soviet Union in the 1930s, public celebrations flourished while Stalinist repression intensified. What explains this coincidence of terror and celebration? Using popular media and drawing extensively on documents from previously inaccessible Soviet archives, Karen Petrone demonstrates that to dismiss Soviet celebrations as mere diversion is to lose a valuable opportunity for understanding how the Soviet system operated. As the state attempted to mobilize citizens to participate in the project to create New Soviet men and women, celebration culture became more than a means to distract a population suffering from poverty and deprivation. The planning and execution of celebrations reflected the Soviet intelligentsia's efforts to bring social and cultural enlightenment to the people. Physical culture demonstrations, celebrations of Arctic and aviation exploits, the Pushkin Centennial of 1937 and the 20th Anniversary of the October Revolution, and the celebration of New Year's Day were opportunities for the Soviet leadership to fuse traditional prerevolutionary values and practices with socialist ideology in an effort to educate its citizens and build support for the state and its policies. However, official celebrations were often appropriated by citizens for purposes that were unanticipated and unsanctioned by the state. Through celebrations, Soviet citizens created hybrid identities and defined their places in the emerging Stalinist hierarchy, allowing them to uphold the Soviet order while arrests and executions were rampant. This rich look at celebrations reveals the complex dialogues and negotiations between citizens and leaders in the endeavor to create Soviet culture. Karen Petrone is Assistant Professor of History at the University of Kentucky. Indiana-Michigan Series in Russian and East European Studies--Alexander Rabinowitch and William G. Rosenberg, editors Contents Interpreting Soviet Celebrations Part 1: Soviet Popular Culture and Mass Mobilization Parading the Nation: Demonstrations and the Construction of Soviet Identities Imagining the Motherland: The Celebration of Soviet Aviation and Polar Exploits Fir Trees and Carnivals: The Celebration of Soviet New Year's Day Part 2: The Intelligentsia and Soviet Enlightenment A Double-edged Discourse on Freedom: The Pushkin Centennial of 1937 Anniversary of Turmoil: The Twentieth Anniversary of the October Revolution Celebrating Civic Participation: The Stalin Constitution and Elections as Rituals of Democracy Celebrations and Power

Soviet official culture underwent a dramatic shift in the mid-1930s, when Stalin and his fellow leaders began to promote conventional norms, patriarchal families, tsarist heroes, and Russian literary classics. For Leon Trotsky—and many later commentators—this apparent embrace of bourgeois values marked a betrayal of the October Revolution and a retreat from socialism. In the first book to address these developments fully, David L. Hoffmann argues that, far from reversing direction, the Stalinist leadership remained committed to remaking both individuals and society—and used selected elements of traditional culture to bolster the socialist order. Melding original archival research with new scholarship in the field, Hoffmann describes Soviet cultural and behavioral norms in such areas as leisure activities, social hygiene, family life, and sexuality. He demonstrates that the Soviet state's campaign to effect social improvement by intervening in the lives of its citizens was not unique but echoed the efforts of other European governments, both fascist and liberal, in the interwar period. Indeed, in Europe, America, and Stalin's Russia, governments sought to inculcate many of the same values—from order and efficiency to sobriety and literacy. For Hoffmann, what remains distinctive about the Soviet case is the collectivist orientation of official culture and the degree of coercion the state applied to pursue its goals.

Communism, once heralded as the "radiant future" of all humanity, has now become part of Eastern Europe's past. What does the record say about the legacy of communism as an organizational system? Michael Burawoy and Janos Lukacs consider this question from the standpoint of the Hungarian working class. Between 1983 and 1990 the authors carried out intensive studies in two core Hungarian industries, machine building and steel production, to produce the first extended participant-observation study of work and politics in state socialism. "A fascinating and engagingly written eyewitness report on proletarian life in the waning years of goulash communism. . . . A richly rewarding book, one that should interest political scientists in a variety of subfields, from area specialists and comparativists to political economists, as well as those interested in Marxist and post-Marxist theory."—Elizabeth Kiss, American Political Science Review "A very rich book. . . . It does not merely offer another theory of transition, but also presents a clear interpretive scheme, combined with sociological theory and vivid ethnographic description."—Ireneusz Bialecki, Contemporary Sociology "Its informed skepticism of post-Communist liberal euphoria, its concern for workers, and its fine ethnographic details make this work valuable."—"àkos Róna-Tas, American Journal of Sociology