analyzes representations of Soviet socialism in post-Soviethistory textbooks and in the life stories of history teachers in Kyrgyzstan. It aims to explore, first, how the post-Soviet Kyrgyz state reconstructs its Soviet past in school history textbooks, and, second, how history teachers—as both
This article presents an “alternative urban history” of Bishkek (Frunze). We describe the history of Soviet streets and of the everyday life of young people, whose narratives fit neither the Soviet nor the post-Soviet history textbooks. Yet, these stories are extremely important, rich, and unique. They reveal the complex dynamics of the social organization of urban territories in cities of Soviet origin. The research has shown that the territorial youth culture of Frunze had much in common with similar developments in cities all across the Soviet Union. At the same time, it developed its own particular features, complexities, and diversities due to specific local conditions. The study also provides insights into the power of territory. It reveals how identities, everyday practices, and the socialization of young people were embedded in the specific geographies of the Kyrgyz capital.
furt am Main 2002.
Krasun, Anton, SovietHistory and the Politics of Memory in Ukraine: Some Evidence from
Discourse Analysis and Expert Interviews, in: Der Donauraum 50 (2010) Heft 3-4, S. 197-
Küpper, Herbert, Einführung in die Rechtsgeschichte Osteuropas, Frankfurt am Main 2005.
, chiliastic tracts, and calendars with prayer times and the dates of major holidays appear to have done so openly, with little fear of retaliation, for the bulk of Soviethistory.
I am using the term here to engage with it by suggesting that “home-made” religious texts represent a major continuity
the power dynamics within the kolkhoz and the region as a whole shows how productive a local study can be for a broader understanding of Soviethistory. He persuasively argues that the new demands of “building communism” under Nikita Khrushchev, combined with the “trust in cadres” approach that
offers intriguing insights to a period of Soviethistory which is yet under-researched. The book integrates a plethora of sources into an original narrative of Soviet politics in the periphery and—importantly—in a larger global context.
Development Domesticated: Postcolonial Aspirations in Soviet
views—especially views informed by their Islamic faith.
It is a truly superb book, essential reading for anyone seeking a better understanding of the late- and post-Soviethistory of Uzbekistan, the debates over religious authority and legitimacy that accompanied it, and the massive human rights
-Soviet space. I agree. As Kupatadze points out, there really is something about the weight of pre-Soviethistory and Soviet institution-building that stacks the deck in favor of centralized executive power. These states were “born strong” in many important respects (4, 23, 125, especially fn4). The fact that
“Students of Soviethistory will see how the Soviet Union appeared from Tashkent and Bukhara, and if they might find it a little unfamiliar, I will consider my job well done,” writes Adeeb Khalid, signaling that his goal is to reverse the more conventional way of viewing the Soviet Union from the
in the post-Soviethistory of Kyrgyzstan (which dates back to the elections of the Kyrgyz Republic’s last Supreme Soviet in 1990); tracking the particularities of women’s participation in elections in these twenty-odd years highlights the gender dynamics of elections in this post-Soviet country