A long-awaited corrective to the controversial idea of world literature, from a major voice in the field. Katerina Clark charts interwar efforts by Soviet, European, and Asian leftist writers to create a Eurasian commons: a single cultural space that would overcome national, cultural, and linguistic differences in the name of an anticapitalist, anti-imperialist, and later antifascist aesthetic. At the heart of this story stands the literary arm of the Communist International, or Comintern, anchored in Moscow but reaching Baku, Beijing, London, and parts in between. Its mission attracted diverse networks of writers who hailed from Turkey, Iran, India, and China, as well as the Soviet Union and Europe. Between 1919 and 1943, they sought to establish a new world literature to rival the capitalist republic of Western letters. Eurasia without Borders revises standard accounts of global twentieth-century literary movements. The Eurocentric discourse of world literature focuses on transatlantic interactions, largely omitting the international left and its Asian members. Meanwhile, postcolonial studies have overlooked the socialist-aligned world in favor of the clash between Western European imperialism and subaltern resistance. Clark provides the missing pieces, illuminating a distinctive literature that sought to fuse European and vernacular Asian traditions in the name of a post-imperialist culture. Socialist literary internationalism was not without serious problems, and at times it succumbed to an orientalist aesthetic that rivaled any coming from Europe. Its history is marked by both promise and tragedy. With clear-eyed honesty, Clark traces the limits, compromises, and achievements of an ambitious cultural collaboration whose resonances in later movements can no longer be ignored.

This book presents an array of perspectives on the vivid cultural and literary politics that marked the period immediately after the October Revolution of 1917, when Russian writers had to relocate to Berlin and Paris under harsh conditions. Divided amongst themselves and uncertain about the political and artistic directions of life in the diaspora, these writers carried on two simultaneous literary dialogues: with the emerging Soviet Union and with the dizzying world of European modernism that surrounded them in the West. The book's chapters address generational differences, literary polemics and experimentation, the heritage of pre-October Russian modernism, and the fate of individual writers and critics, offering a sweeping view of how exiles created a literary diaspora. The discussion moves beyond Russian studies to contribute to today's broad, cross-cultural study of the creative side of political and cultural displacement.

The book presents an array of perspectives on the vivid cultural and literary politics that marked the period immediately after the October Revolution of 1917, when Russian writers had to relocate to Berlin and Paris under harsh conditions. Divided amongst themselves and uncertain about the political and artistic directions of life in the diaspora, these writers carried on two simultaneous literary dialogues: with the emerging Soviet Union and with the dizzying world of European modernism that surrounded them in the West. Chapters address generational differences, literary polemics and experimentation, the heritage of pre-October Russian modernism, and the fate of individual writers and critics, offering a sweeping view of how exiles created a literary diaspora. The discussion moves beyond Russian studies to contribute to today's broad, cross-cultural study of the creative side of political and cultural displacement.

"In its sure grasp of a huge subject and in its speculative boldness, Professor Clark's study represents a major breakthrough. It sends one back to the original texts with a whole host of new questions.... And it also helps us to understand the place of the 'official' writer in that peculiar mixture of ideology, collective pressure, and inspiration which is the Soviet literary process." Times Literary Supplement

"The Soviet Novel has had an enormous impact on the way Stalinist culture is studied in a range of disciplines (literature scholarship, history, cultural studies, even anthropology and political science)." Slavic Review

"Those readers who have come to realize that history is a branch of mythology will find Clark's book a stimulating and rewarding account of Soviet mythopoesis." American Historical Review

A dynamic account of the socialist realist novel's evolution as seen in the context of Soviet culture. A new Afterword brings the history of Socialist Realism to its end at the close of the 20th century."

In the early sixteenth century, the monk Filofei proclaimed Moscow the "Third Rome." By the 1930s, intellectuals and artists all over the world thought of Moscow as a mecca of secular enlightenment. In "Moscow, the Fourth Rome," Katerina Clark shows how Soviet officials and intellectuals, in seeking to capture the imagination of leftist and anti-fascist intellectuals throughout the world, sought to establish their capital as the cosmopolitan center of a post-Christian confederation and to rebuild it to become a beacon for the rest of the world.

Clark provides an interpretative cultural history of the city during the crucial 1930s, the decade of the Great Purge. She draws on the work of intellectuals such as Sergei Eisenstein, Sergei Tretiakov, Mikhail Koltsov, and Ilya Ehrenburg to shed light on the singular Zeitgeist of that most Stalinist of periods. In her account, the decade emerges as an important moment in the prehistory of key concepts in literary and cultural studies today-transnationalism, cosmopolitanism, and world literature. By bringing to light neglected antecedents, she provides a new polemical and political context for understanding canonical works of writers such as Brecht, Benjamin, Lukacs, and Bakhtin.

"Moscow, the Fourth Rome "breaches the intellectual iron curtain that has circumscribed cultural histories of Stalinist Russia, by broadening the framework to include considerable interaction with Western intellectuals and trends. Its integration of the understudied international dimension into the interpretation of Soviet culture remedies misunderstandings of the world-historical significance of Moscow under Stalin.

A history of Soviet repression of cultural and artistic life, based on remarkable archival documents never published in English before Leaders of the Soviet Union, Stalin chief among them, well understood the power of art, and their response was to attempt to control and directit in every way possible. This book examines Soviet cultural politics from the Revolution to Stalin's death in 1953. Drawing on a wealth of newly released documents from the archives of the former Soviet Union, the book provides remarkable insight on relations between Gorky, Pasternak, Babel, Meyerhold, Shostakovich, Eisenstein, and many other intellectuals, and the Soviet leadership. Stalin's role in directing these relations, and his literary judgments and personal biases, will astonish many. The documents presented in this volume reflect the progression of Party control in the arts. They include decisions of the Politburo, Stalin's correspondence with individual intellectuals, his responses to particular plays, novels, and movie scripts, petitions to leaders from intellectuals, and secret police reports on intellectuals under surveillance. Introductions, explanatory materials, and a biographical index accompany the documents.

One of the most creative periods of Russian culture and the most energized period of the Revolution coincided in the fateful years 1913-1931. During this time both the Party and the intellectuals of Petersburg strove to transform backward Russia into a nation so advanced it would shine like a beacon for the rest of the world. Yet the end result was the Stalinist culture of the 1930s with its infamous purges.

In this new book, Katerina Clark does not attempt to account for such a devolution by looking at the broad political arena. Rather, she follows the quest of intellectuals through these years to embody the Revolution, a focus that casts new light on the formation of Stalinism. This revisionist work takes issue with many existing cultural histories by resisting the temptation to structure its narrative as a saga of the oppressive regime versus the benighted intellectuals. In contrast, Clark focuses on the complex negotiations between the extraordinary environment of a revolution, the utopian striving of both politicians and intellectuals, the local culture system, and that broader environment, the arena of contemporary European and American culture. In doing so, the author provides a case study in the ecology of cultural revolution, viewed through the prism of Petersburg, which on the eve of the Revolution was one of the cultural capitals of Europe. Petersburg today is in the national imagination of modern Russia, a symbol of Westernization and radical change.

In such diverse fields as semiotics, literary theory, social theory, linguistics, psychology, and anthropology, Mikhail Bakhtin's importance is increasingly recognized. His posthumous fame comes in striking contrast to his obscurity during his lifetime (1895-1975), much of it spent as a semi-invalid in a succession of provincial towns. He received no public recognition, in the Soviet Union or abroad, until the last dozen years of his long life--not surprisingly, given the historical circumstances. His books on Freudianism (1927), on Formalism (1928), and on Marxism and the philosophy of language (1929) were published as the work of others, as were a number of important essays. His study of Dostoevsky appeared under his own name but only after his arrest and sentence to exile, and it quickly disappeared from sight. Some manuscripts were never published; one was used by Bakhtin for cigarette paper. His book on Rabelais, completed in 1940, remained unpublished for twenty-five years--until, in a less repressive political climate, friends had succeeded in negotiating a reissue of the book on Dostoevsky.

The Rabelais book, when translated, caused a stir among folklorists, anthropologists, and social historians, with its theory of carnival and of ritual inversions of hierarchy. The book on Dostoevsky aroused intense interest among literary theorists in the concept of the "polyphonic novel" and the many authorial voices to be heard therein. Similarly, as Bakhtin's other writings have appeared in translation, he has been hailed in disparate circles for his contributions to linguistic, psychoanalytic, and social theory. But among all those who have studied various aspects of Bakhtin'swork, few have been in a position, or even attempted, to assess his total achievement.

It is the great merit of Clark and Holquist's book that they have endeavored, insofar as possible, to give us the complete life and the complete works of this complex and multifaceted figure. The authors have had unique access to the Bakhtin archive in Moscow, have traced further material in other cities in Europe, and have interviewed many persons who knew Bakhtin. The phases of his life are placed in their physical and intellectual milieux, and accounts are given of the figures who made up the various "Bakhtin circles" over the years. All of the works, published and unpublished, are discussed, in the context of European philosophical movements and the currents of thought of the time. Underlying and informing Bakhtin's particular theories in various fields was, in the authors' view, his lifelong meditation on the relation between self and other. The philosophy he evolved has come to be called dialogism, since it conceives of the world in terms of communication and exchange. It is a world view with wide-ranging implications for the human sciences.