This book traces the impact on Jewish culture in Western Europe of the migration of Russian Jews following the 1917 Revolution as they enabled the creation of a single sphere of Jewish culture common to all parts of the European diaspora.

The Jewish emigration from Russia after the Revolution of 1917 changed the face of Jewish culture in Western Europe. Russian Jews brought with them the visions of a national Jewish literature in Hebrew, Yiddish or Russian, and new concepts of secular Jewish music and art. Often they acted as intermediaries between Jewish centres in Europe, which resulted in the creation of a single sphere of Jewish culture common to all parts of the European diaspora. Although some stayed in Western Europe for only a few years before moving on to Palestine, the budding Hebrew culture in Palestine would not have been the same without this relatively short period of intense contact between Russian Jewish and Western European cultures.

The First Russian Art Exhibition (Erste Russische Kunstausstellung), which opened at the Galerie van Diemen in Berlin on October 15, 1922, and later travelled to Amsterdam, introduced a broad Western audience to the most recent artistic developments in Russia. The extensive show – more than a thousand works, including paintings, graphic works, sculptures, stage designs, architectural models, and works of porcelain – was remarkably inclusive in its scope, which ranged from traditional figurative painting to the latest constructions of the Russian avant-garde. Coming on the heels of the Treaty of Rapallo, the exhibition was a first cultural step towards bilateral relations between two young and yet internationally isolated new states – the Weimar Republic and the Russian Soviet Republic. Moving away from the narrow focus on the avant-garde, the volume presents new research that examines the exhibition's broader historical scope and cultural implications. The reception of the exhibition within artistic circles in Germany, Europe, the United States, and Japan in the 1920s is addressed, as well as the disposition of many of the works exhibited. The combination of longer, thematic essays and short features, along with reproductions of newly identified works and a selection of unpublished archival materials make this book valuable to both a scholarly and a general readership.

Networking the Russian Diaspora is a fascinating and timely study of interwar Shanghai. Aside from the vacated Orthodox Church in the former French Concession where most Russian émigrés resided, Shanghai today displays few signs of the bustling settlement of those years. Russian musicians established the first opera company in China, as well as choirs, bands, and ensembles, to play for their own and other communities. Russian musicians were the core of Shanghai’s lauded Municipal Orchestra and taught at China’s first conservatory. Two Russian émigré composers in particular—Alexander Tcherepnin and Aaron Avshalomov—experimented with incorporating Chinese elements into their compositions as harbingers of intercultural music that has become a well-recognized trend in composition since the late twentieth century. The Russian musical scene in Shanghai was the embodiment of musical cosmopolitanism, anticipating the hybrid nature of twenty-first-century music arising from cultural contacts through migration, globalization, and technological advancement. As a pioneering study of the Russian community, Networking the Russian Diaspora examines its musical activities and influence in Shanghai. While the focus of the book is on music, it also gives insight into the social dynamics between Russians and other Europeans on the one hand, and with the Chinese on the other. The volume, coauthored by Chinese music specialists, makes a significant contribution to studies of diaspora, cultural identity, and migration by casting light on a little-studied area of Sino-Russian cultural relations and Russian influence in modern China. The discoveries stretch the boundaries of music studies by addressing the relational aspects of Western music: how it has articulated national and cultural identities but also served to connect people of different origins and cultural backgrounds.

This book examines the legacy of international interwar modernism as a case of cultural transfer through the travels of a central motif: the square. The square was the most emblematic and widely known form/motif of the international avant-garde in the interwar years. It originated from the Russian artist Kazimir Malevich who painted The Black Square on White Ground in 1915 and was then picked up by another Russian artist El Lissitzky and the Dutch artist Theo van Doesburg. It came to be understood as a symbol of a new internationalism and modernity and while Forgács uses it as part of her overall narrative, she focuses on it and its journey across borders to follow its significance, how it was used by the above key artists and how its meaning became modified in Western Europe. It is unusual to discuss interwar modernism and its postwar survival, but this book's chapters work together to argue that the interwar developments signified a turning point in twentieth-century art that led to much creativity and innovation. Forgács supports her theory with newly found and newly interpreted documents that prove how this exciting legacy was shaped by three major agents: Malevich, Lissitzsky and van Doesburg. She offers a wider interpretation of modernism that examines its postwar significance, reception and history up until the emergence of the New Left in 1956 and the seismic events of 1968.

Reveals how European intellectual life was rebuilt after the cataclysm of the First World War.

This handbook brings together recent and emerging research in the broad areas of women and gender studies focusing on pre-revolutionary Russia, the Soviet Union and the post-Soviet Russian Federation. For the Soviet period in particular, individual chapters extend the geographic coverage of the book beyond Russia itself to examine women and gender relations in the Soviet ‘East’ (Tatarstan), Central Asia (Kazakhstan, Tajikistan and Uzbekistan) and the Baltic States (Estonia, Latvia and Lithuania). Within the boundaries of the Russian Federation, the scope moves beyond the typically studied urban centres of Moscow and St Petersburg to examine the regions (Krasnodar, Novosibirsk), rural societies and village life. Its chapters examine the construction of gender identities and shifts in gender roles during the twentieth century, as well as the changing status and roles of women vis-a-vis men in Soviet political institutions, the workplace and society more generally. This volume draws on a broad range of disciplinary and methodological approaches currently being employed in the academic field of Russian studies. The origins of the individual contributions can be identified in a range of conventional subject disciplines – history, literature, sociology, political science, cultural studies – but the chapters also adopt a cross- and inter-disciplinary approach to the topic of study. This handbook therefore builds on and extends the foundations of Russian women’s and gender studies as it has emerged and developed in recent decades, and demonstrate the international, indeed global, reach of such research

Yiddish Paris explores how Yiddish-speaking emigrants from Eastern Europe in Paris in the 1920s and 1930s created a Yiddish diaspora nation in Western Europe and how they presented that nation to themselves and to others in France. In this meticulously researched and first full-length study of interwar Yiddish culture in France, author Nicholas Underwood argues that the emergence of a Yiddish Paris was depended on "culture makers," mostly left-wing Jews from Socialist and Communist backgrounds who created cultural and scholarly organizations and institutions, including the French branch of YIVO (a research institution focused on East European Jews), theater troupes, choruses, and a pavilion at the Paris World's Fair of 1937. Yiddish Paris examines how these left-wing Yiddish-speaking Jews insisted that even in France, a country known for demanding the assimilation of immigrant and minority groups, they could remain a distinct group, part of a transnational Yiddish-speaking Jewish nation. Yet, in the process, they in fact created a French-inflected version of Jewish diaspora nationalism, finding allies among French intellectuals, largely on the left.

An examination of the importance of paper in the work of Soviet artist, designer, and architect El Lissitzky. Russian artist El Lissitzky’s work spans painting, photography, theatrical and exhibition design, architecture, graphic design, typography, and literature. He was active in the Jewish cultural renaissance, formed an artists’ collective with Kazimir Malevich, was a key figure in the dissemination of early Soviet art in Western Europe, and designed propaganda for the Stalin regime. With such a varied history and body of work, scholars have often struggled to identify the core principles that tied his diverse oeuvre together. In El Lissitzky on Paper, Samuel Johnson argues that Lissitzky’s commitment to creating works on paper is a constant that unites his endeavors. Paper played a key role in the utopian projects that informed Lissitzky’s work, and the artist held a commitment to print as the premier medium of immediate public exchange. Johnson analyzes and contextualizes this idea against the USSR’s strict management of this essential resource and the growth of new media communications, including the telephone, telegraph, and film. With this book, Johnson presents a significant contribution to scholarship on this major artist, revealing new connections between Lissitzky’s work in architecture and visual art and bringing to light sources from largely unstudied Russian archives.

This book is the first to deal with documentary aesthetic practices of the post-war period in Eastern Europe in a comparative perspective. The contributions examine the specific forms and modes of documentary representations and the role they played in the formation of new aesthetic trends during the cultural-political transition of the long 1960s. This documentary first-hand approach to the world aimed to break up unquestioned ideological structures and expose tabooed truths in order to engender much-needed social changes. New ways of depicting daily life, writing testimony or subjective reportage emerged that still shape cultural debates today.