"The first study of the everydayness of political life under Stalin, this book examines Soviet citizenship through common practices of expressing Soviet identity in the public space. The Stalinist state understood citizenship as practice, with participation in a set of political rituals and public display of certain 'civic emotions' serving as the marker of a person's inclusion in the political world. The state's relations with its citizens were structured by rituals of celebration, thanking, and hatred-rites that required both political awareness and a demonstrable emotional response. Soviet functionaries transmitted this obligation to ordinary citizens through the mechanisms of communal authority (workplace committees, volunteer agitators, and other forms of peer pressure) as much as through brutal state coercion. Yet, the population also often imbued these ceremonies--elections, state holidays, parades, mass rallies, subscriptions to state bonds--with different meanings: as a popular fãete, an occasion to get together after work, a chance to purchase goods not available on other days, and even as an opportunity to indulge in some drinking. The people also understood these political rituals as moments of negotiation whereby citizens fulfilling their 'patriotic duty' expected the state to reciprocate by providing essential services and basic social welfare. Nearly-universal passive resistance to required attendance casts doubt on recent theories about the mass internalization of communist ideology and the development of 'Soviet subjectivities.' The book is set in the Ukrainian capital of Kyiv during the last years of World War II and immediate postwar years, the period best demonstrating how formulaic rituals could create space for the people to expresstheir concerns, fears, and prejudices, as well as their eagerness to be viewed as citizens in good standing. By the end of Stalin's rule, a more ossified routine of political participation developed, which persisted until the Soviet Union's collapse"--

The chilling story of Stalin’s crimes against humanity Between the early 1930s and his death in 1953, Joseph Stalin had more than a million of his own citizens executed. Millions more fell victim to forced labor, deportation, famine, bloody massacres, and detention and interrogation by Stalin's henchmen. Stalin's Genocides is the chilling story of these crimes. The book puts forward the important argument that brutal mass killings under Stalin in the 1930s were indeed acts of genocide and that the Soviet dictator himself was behind them. Norman Naimark, one of our most respected authorities on the Soviet era, challenges the widely held notion that Stalin's crimes do not constitute genocide, which the United Nations defines as the premeditated killing of a group of people because of their race, religion, or inherent national qualities. In this gripping book, Naimark explains how Stalin became a pitiless mass killer. He looks at the most consequential and harrowing episodes of Stalin's systematic destruction of his own populace—the liquidation and repression of the so-called kulaks, the Ukrainian famine, the purge of nationalities, and the Great Terror—and examines them in light of other genocides in history. In addition, Naimark compares Stalin's crimes with those of the most notorious genocidal killer of them all, Adolf Hitler.

"I served not in defense of the bourgeois order, but only for a crumb of bread since I was burdened with five small children.""From 1923 to 1925 I worked as a musician but later my earnings weren't steady and I quickly stopped. Without an income to live on, I was drawn to the nonlaboring path.""As a man almost completely illiterate and therefore not prepared for any kind of work, I was forced to return to my craft as a barber.""I am as ignorant as a pipe."Golfo Alexopoulos focuses on the lishentsy ("outcasts") of the interwar USSR to reveal the defining features of alien and citizen identities under Stalin's rule. Although portrayed as "bourgeois elements," lishentsy actually included a wide variety of people, including prostitutes, gamblers, tax evaders, embezzlers, and ethnic minorities, in particular, Jews. The poor, the weak, and the elderly were frequent targets of disenfranchisement, singled out by officials looking to conserve scarce resources or satisfy their superiors with long lists of discovered enemies.Alexopoulos draws heavily on an untapped resource: an archive in western Siberia that contains over 100,000 individual petitions for reinstatement. Her analysis of these and many other documents concerning "class aliens" shows how Bolshevik leaders defined the body politic and how individuals experienced the Soviet state. Personal narratives with which individuals successfully appealed to officials for reinstatement allow an unusual view into the lives of "outcasts." From Kremlin leaders to marked aliens, many participated in identifying insiders and outsiders and challenging the terms of membership in Stalin's new society.

Being a good citizen under Stalin meant taking an active part in political rituals, such as elections, parades, festive meetings, political information sessions, and subscriptions to state bonds. In Stalin's Citizens, Serhy Yekelchyk examines how ordinary citizens came to embrace some parts of this everyday Stalinist politics and resist others. The first study of the everyday political life under Stalin, this book examines citizenship through common practices of expressing Soviet identity in the public space. The Stalinist state understood citizenship as practice, with participation in a set of political rituals and public display of certain "civic emotions" serving as the marker of a person's inclusion in the political world. The state's relations with its citizens were structured by rituals of celebration, thanking, and hatred-rites that required both political awareness and a demonstrable emotional response. Soviet functionaries transmitted this obligation to ordinary citizens through the mechanisms of communal authority, including workplace committees, volunteer agitators, and other forms of peer pressure, as much as through brutal state coercion. Yet, the populace also often imbued these ceremonies with different meanings: as a popular fête, an occasion to get together after work, a chance to purchase goods not available on other days, and an opportunity to indulge in some drinking. The people also understood these political rituals as moments of negotiation whereby they would fulfill their "patriotic duty" but expected the state to reciprocate by providing essential services and basic social welfare. Nearly-universal passive resistance to required attendance challenges theories about the mass internalization of communist ideology. Focusing on the last years of World War II and immediate postwar years, Yekelchyk shows how formulaic rituals under Stalin could create space for the people to express their concerns, fears, and prejudices, as well as their eagerness to be viewed as citizens in good standing.

Stalin's Quest for Gold tells the story of Torgsin, a chain of retail shops established in 1930 with the aim of raising the hard currency needed to finance the USSR's ambitious industrialization program. At a time of desperate scarcity, Torgsin had access to the country's best foodstuffs and goods. Initially, only foreigners were allowed to shop in Torgsin, but the acute demand for hard-currency revenues forced Stalin to open Torgsin to Soviet citizens who could exchange tsarist gold coins and objects made of precious metals and gemstones, as well as foreign monies, for foods and goods in its shops. Through her analysis of the large-scale, state-run entrepreneurship represented by Torgsin, Elena Osokina highlights the complexity and contradictions of Stalinism. Driven by the state's hunger for gold and the people's starvation, Torgsin rejected Marxist postulates of the socialist political economy: the notorious class approach and the state hard-currency monopoly. In its pursuit for gold, Torgsin advertised in the capitalist West, encouraging foreigners to purchase goods for their relatives in the USSR; and its seaport shops and restaurants operated semilegally as brothels, inducing foreign sailors to spend hard currency for Soviet industrialization. Examining Torgsin from multiple perspectives—economic expediency, state and police surveillance, consumerism, even interior design and personnel—Stalin's Quest for Gold radically transforms the stereotypical view of the Soviet economy and enriches our understanding of everyday life in Stalin's Russia.

Focusing on urban areas in the 1930s, this college professor illuminates the ways that Soviet city-dwellers coped with this world, examining such diverse activities as shopping, landing a job, and other acts.