This book is an English translation of a study of the highly organized public mass celebrations to glorify the state/party/leader of authoritarian regimes in the 20th century, which originated in and enjoyed their longest run in the Soviet Union.

An encyclopedic and richly detailed history of everyday life in the Soviet Union The Soviet Union is gone, but its ghostly traces remain, not least in the material vestiges left behind in its turbulent wake. What was it really like to live in the USSR? What did it look, feel, smell, and sound like? In The Soviet Century, Karl Schlögel, one of the world’s leading historians of the Soviet Union, presents a spellbinding epic that brings to life the everyday world of a unique lost civilization. A museum of—and travel guide to—the Soviet past, The Soviet Century explores in evocative detail both the largest and smallest aspects of life in the USSR, from the Gulag, the planned economy, the railway system, and the steel city of Magnitogorsk to cookbooks, military medals, prison camp tattoos, and the ubiquitous perfume Red Moscow. The book examines iconic aspects of Soviet life, including long queues outside shops, cramped communal apartments, parades, and the Lenin mausoleum, as well as less famous but important parts of the USSR, including the Great Soviet Encyclopedia, the voice of Radio Moscow, graffiti, and even the typical toilet, which became a pervasive social and cultural topic. Throughout, the book shows how Soviet life simultaneously combined utopian fantasies, humdrum routine, and a pervasive terror symbolized by the Lubyanka, then as now the headquarters of the secret police. Drawing on Schlögel’s decades of travel in the Soviet and post-Soviet world, and featuring more than eighty illustrations, The Soviet Century is vivid, immediate, and grounded in firsthand encounters with the places and objects it describes. The result is an unforgettable account of the Soviet Century.

The book analyses under what conditions was it possible to develop scientific atheism which was by the contemporaries in the Soviet Union and Czechoslovakia understood not only as a branch of propaganda but as a specific scholarly discipline. It maps out not only the state of affairs before the organizational changes allowed the emergence of research but also analyses the motivation which led the historical actors to make such decision in both national contexts. One of the key findings is undoubtedly the fact that scientific atheism developed as a new type of thinking about religious phenomena within the context of Marxist-Leninist epistemological doctrine. Moreover, if the socio-political conditions were favorable, it also contributed to the rethinking of the key aspects of Marxist doctrine. The comparative analysis allows to draw conclusions about the existence of specifically Soviet and Czechoslovakian scientific atheism and questions the level of sovietization in this context.

Return to the Motherland follows those who were displaced to the Third Reich back to the Soviet Union after the victory over Germany. At the end of World War II, millions of people from Soviet lands were living as refugees outside the borders of the USSR. Most had been forced laborers and prisoners of war, deported to the Third Reich to work as racial inferiors in a crushing environment. Seth Bernstein reveals the secret history of repatriation, the details of the journey, and the new identities, prospects, and dangers for migrants that were created by the tumult of war. He uses official and personal sources from declassified holdings in post-Soviet archives, more than one hundred oral history interviews, and transnational archival material. Most notably, he makes extensive use of secret police files declassified only after the Maidan Revolution in Ukraine in 2014. The stories described in Return to the Motherland reveal not only how the USSR grappled with the aftermath of war but also the universality of Stalinism's refugee crisis. While arrest was not guaranteed, persecution was ubiquitous. Within Soviet society, returnees met with a cold reception that demanded hard labor as payment for perceived disloyalty, soldiers perpetrated rape against returning Soviet women, and ordinary people avoided contact with repatriates, fearing arrest as traitors and spies. As Bernstein describes, Soviet displacement presented a challenge to social order and the opportunity to rebuild the country as a great power after a devastating war.

Because they were Marxists, the Bolsheviks in Russia, both before and after taking power in 1917, believed that the past was prologue: that embedded in history was a Holy Grail, a series of mysterious, but nonetheless accessible and comprehensible, universal laws that explained the course of history from beginning to end. Those who understood these laws would be able to mould the future to conform to their own expectations. But what should the Bolsheviks do if their Marxist ideology proved to be either erroneous or insufficient-if it could not explain, or explain fully, the course of events that followed the revolution they carried out in the country they called the Soviet Union? Something else would have to perform this function. The underlying argument of this volume is that the Bolsheviks saw the revolutions in France in 1789, 1830, 1848, and 1871 as supplying practically everything Marxism lacked. In fact, these four events comprised what for the Bolsheviks was a genuine Revolutionary Tradition. The English Revolution and the Puritan Commonwealth of the seventeenth century were not without utility-the Bolsheviks cited them and occasionally utilized them as propaganda-but these paled in comparison to what the revolutions in France offered a century later, namely legitimacy, inspiration, guidance in constructing socialism and communism, and, not least, useful fodder for political and personal polemics.

"Develops a geographic approach to the politics of spectacle and its unspectacular Others through examining recent spectacular capital city development projects in seven authoritarian, resource-rich states of Central Asia, the Arabian Peninsula, and East Asia"--

What did modern theatre in Russia look like and how did it foreground tradition building and transmission processes? The book challenges conventional historiographical approaches by weaving contemporary theories on cultural transmission into its historical narrative. It argues that processes of transmission – training spaces, acting manuals, photographic evidence, newspaper reports, international networking, informal encounters, cultural memories – contribute to the formation and consolidation of theatre traditions. Through English translations of rare Russian sources, the book expounds on: *side-lined material on Stanislavsky, including his relationship with German actor Ludwig Barnay, use of improvisation at the First Studio, and rehearsal practices for Artists and Admirers (1933); *Valentin Smyshlaev's acting manual The Technique to Process Stage Performance and the creation of hybrid practices; *proletarian theatre as an amateur-professional combination and force in the transformation of everyday life, as seen in the Proletkult's volume Art at the Workers' Clubs; *Meyerhold's Borodin Studio as an early example of Practice as Research, his European tour of 1930, and international persona as depicted in newspapers published in the West; and *Asja Lacis's work with children, which contributes to current efforts to address the gender imbalance that is often characteristic of modernism. This historical-theoretical investigation is combined with practical exercises that provide a more experiential understanding of the modern performance realities involved. In this way, the book speaks not only to theatre scholars and historians, but also to students and practitioners engaged in practical work.