In Akim Volynsky: A Hidden Russian-Jewish Prophet Helen Tolstoy goes far beyond the accepted image of Akim Volynsky as a controversial literary critic of the 1890s who ran the first journal of Russian Symbolists, promoted philosophic idealism and proposed the first modernist reading of Dostoevsky. This book, through the study of periodicals and archive materials, offers a new view of Volynsky as a champion of Symbolist theater, supporter of Jewish playwrights, an ardent partisan of Habima theater and finally, a theoretician of Jewish theater. Throughout his life, Volynsky was a seeker of a Jewish-Christian synthesis, both religious and moral. His grand universalist view made him the first to see the true value of leading Russian writers – his contemporaries Tolstoy and Dostoevsky.

Around the Point is a unique collection that brings to readers the works of almost thirty scholars dealing with Jewish literature in various Jewish and non-Jewish languages, such as Hebrew, Yiddish, Ladino, French, Italian, German, Hungarian, Serbian, Polish, and Russian. Although this volume does not cover all the languages of Jewish letters, it is a significant endeavor in establishing the realm of multilingual international study of Jewish literature and culture. Among the questions under discussion, are the problems of the definition of Jewish identity and literature, literary history, language choice and diglossy, lingual and cultural influences, intertextuality, Holocaust literature, Kabbala and Hassidism, Jewish poetics, theatre and art, and the problems of the acceptance of literature.

Responding to recent evolutions in the fields of dance and religious and secular studies, The Oxford Handbook of Jewishness and Dance documents and celebrates the significant impact of Jewish identity on a variety of communities and the dance world writ large. Focusing on North America, Europe, and Israel in the twentieth and twenty-first centuries, this Handbook highlights the sometimes surprising, often hidden and overlooked Jewish resonances within a range of styles from modern and postmodern dance to folk dance and flamenco. Privileging the historically marginalized voices of scholars, performers, and instructors the Handbook considers the powerful role of dance in addressing difference, such as between American and Israeli Jewish communities. In the process, contributors advocate values of social justice, like Tikkun Olam (repair of the world), debate, and humor, exploring the fascinating and potentially uncomfortable contradictions and ambiguities that characterize this robust area of research.

Jewishness in Russian Culture is devoted to new approaches and methods for the study of Jewish acculturation in Russian literature and its effects. It attempts to redefine criteria and borders of a discipline situated roughly between Judaica Rossica and Rossica Judaica. The monograph describes a series of important literary Russian-Jewish cultural events and figures belonging synchronically or diachronically to both disciplines. Thus it unites within a new conceptual framework the data accumulated by scholars and disciplines that exist separately in different research spaces that do not overlap, Jewish Studies and the history of Russian culture. The emerging picture shows the development of a historical plot along the axis of acculturation and anti-Semitism, accepting and/or trying to be accepted, being rejected and/or rejecting, and being within or without.

Presenting for the first time Akim Volynsky's (1861-1926) pre-balletic writings on Leonardo da Vinci, Fyodor Dostoevsky, Otto Weininger, and on such illustrious personalities as Zinaida Gippius, Ida Rubinstein, and Lou Andreas-Salome, And Then Came Dance provides new insight into the origins of Volynsky's life-altering journey to become Russia's foremost ballet critic. A man for whom the realm of art was largely female in form and whose all-encompassing image of woman constituted the crux of his aesthetic contemplation that crossed over into the personal and libidinal, Volynsky looks ahead to another Petersburg-bred high priest of classical dance, George Balanchine. With an undeniable proclivity toward ballet's female component, Volynsky's dance writings, illuminated by examples of his earlier gendered criticism, invite speculation on how truly ground-breaking and forward-looking this critic is.

Ukrainian dancer and choreographer Serge Lifar (1905-86) is recognized both as the modernizer of French ballet in the twentieth century and as the keeper of the flame of the classical tradition upon which the glory of French ballet was founded. Having migrated to France from Russia in 1923 to join Diaghilev's Ballets Russes, Lifar was appointed star dancer and ballet director at the Paris Op�ra in 1930. Despite being rather unpopular with the French press at the start of his appointment, Lifar came to dominate the Parisian dance scene-through his publications as well as his dancing and choreography-until the end of the Second World War, reaching the height of his fame under the German occupation of Paris (1940-44). Rumors of his collaborationism having remained inconclusive throughout the postwar era, Lifar retired in 1958. This book not only reassess Lifar's career, both aesthetically and politically, but also provides a broader reevaluation of the situation of dance-specifically balletic neoclassicism-in the first half of the twentieth century. The Fascist Turn in the Dance of Serge Lifar is the first book not only to discuss the resistance to Lifar in the French press at the start of his much-mythologized career, but also the first to present substantial evidence of Lifar's collaborationism and relate it to his artistic profile during the preceding decade. In examining the political significance of the critical discussion of Lifar's body and technique, author Mark Franko provides the ground upon which to understand the narcissistic and heroic images of Lifar in the 1930s as prefiguring the role he would play in the occupation. Through extensive archival research into unpublished documents of the era, police reports, the transcript of his postwar trial and rarely cited newspaper columns Lifar wrote, Franko reconstructs the dancer's political activities, political convictions, and political ambitions during the Occupation.

Founded by Maksim Gorky and Kornei Chukovsky in 1919 and disbanded in 1922, the Petrograd House of Arts occupied a crucial moment in Russia's cultural history. By chronicling the rise and fall of this literary landmark, this book conveys in greater depth and detail than ever before a significant but little studied period in Soviet literature. Poised between Russian culture's past and her Soviet future, between pre- and post-Revolutionary generations, this once lavish private home on the Nevsky Prospekt housed as many as fifty-six poets, novelists, critics, and artists at one time, during a period of great social and political turbulence. And as such, Hickey contends, the House of Arts served as a crucible for a literature in transition. Hickey shows how the House of Arts, though virtually ignored by Soviet-era cultural historians, played a critical role in shaping the lively literature of the next decade, a literature often straddling the border between fiction and non-fiction. Considering prose writers such as Yevgeny Zamyatin, Olga Forsh, the Serapion Brothers group, Viktor Shklovsky, Boris Eikhenbaum, as well as poets including Alexander Blok, Nikolay Gumilev, Anna Radlova, Osip Mandelstam, and Vladislav Khodasevich, she traces the comings and goings at the House of Arts: the meetings and readings and lectures and, most of all, the powerful influence of these interactions on those who briefly lived and worked there. In her work, the Petrograd House of Arts appears for the first time in all its complexity and importance, as a focal point for the social and cultural ferment of the day, and a turning point in the direction of Russian literature and criticism.