Moscow, Staraya Basmannaya st., 21/4
tel.: +7 (495) 772-95-90 *22283
The article demonstrates how the situation of social exclusion affects the strategies that migrants and their children experience vis-à-vis the preschooleducation system of the host society. We use the example of two private institutions established in Moscow by Kyrgyz migrants to explore their role in helping integrate migrant children into the host society. The article examines the role that the Kyrgyz community plays in the life of labor migrants in Moscow, and the reasons why private migrant infrastructure is created today by people from this particular country, even though eventually migrants from other countries use it as well. The author concludes that in recent years, migrants have been creating private infrastructure in Russia as an alternative to the public one. It replaces state institutions for migrants that are not accessible to them. Migrants also view it as one of the channels for entering the Russian society and state institutions. These centers not so much help migrants’ children to escape social isolation, as compensate for the lack of adjustment programs in Russian schools.
In avant-garde rhetoric, as appropriated by contemporary art, the ideas of social engagement and artistic achievement have been almost identical: after art’s selfsublation, its principal goal has supposedly been social engagement. Yet despite the internalization of the avant-garde’s socially oriented legacy, the true episteme and achievement of art since the 1960s has been conceptual surplus rather than social involvement. The negative antisocial character and vicious genealogy inherent to art since early modernist practices fostered various manipulations of this conceptual surplus, which eventually turned into the surplus value—the “metaphysical index”—of art’s economics, as Diedrich Diederichsen puts it. Regardless of whether this surplus is a cognitive gimmick, symbolic capital enhancing the cultural impact of an artwork, or a financialized abstraction simply increasing the cost of art, it has functioned as a hidden power of art in contemporaneity, and has been effectively disguised by art’s stated good will and emancipatory intentions. But what happens to art as an institution of contemporaneity if its codex of self-sublation and the logic of conceptual surplus are demolished by post-secular, post-conceptual cyber-fantasies?
The Ibermedia program unites Iberoamerican filmmakers, promoting co-production and distribution of films in the region.That obliges member states to pay an annual fee and participate in grant competitions. Ibermedia was created as opposed to the expansion of film distribution markets in the region by American filmmakers. The chapter analyses the strengths and weaknesses of the program since its launch in 1996.
The paper discusses the so-called «anti-Israel» campaign which the USSR started after the Six Day War between Israel and the Arab countries. The focus of the analysis is on the connection of this campaign and the general dynamics of the Cold War. The paper introduces the main lines of propaganda that sought to frame the Israeli victory and Israeli policies as those of an «imperialist» state.
The review of the book by I. Campbell "Knowledge and the Ends of Empire: Kazak Intermediaries and Russian Rule on the Steppe".
This article examines ethnic segregation at school level in Russia and the symbolic boundaries constructed around schools attended by children of migrants, as well as inside them. While Russian cities are notable for the very low degree of spatial segregation along ethnic lines, numerous studies demonstrate that in recent years local residents have come to perceive some institutions as ‘migrant schools’ as these have pupils of more diverse ethnic backgrounds. In particular, children of migrants and ‘local’ children create their own symbolic divides between ‘us’ and ‘them’ that reflects the degree of a pupil’s integration into the host society rather than her ethnic origins. When conflict situations break out between schoolchildren, the migrant stereotypes current in wider society are reproduced. On the school administration level, the main problem is a lack of adaptation programmes for children of migrants, as well as lessons in Russian as a second language.
Abstract. In this review the author discusses the questions raised during the
XXII Summer International School of Humanities (Moscow). The Summer School
program was focused on the subject of national literary classics in global transit: leading
world researchers and teachers attempted to problematize a given topic in various
aspects, both academic and methodical. Lectures, workshops, roundtables, discussions
allowed to discuss the problem of the formation and transformation of the national
literary canon, and the reflection of the literary classics in popular culture, as well as
its refraction in other, non-literary, media (theater, cinema), and, finally, features of
understanding the literary classics in modern artistic practice (first of all, in the modern
novel). The methodological part of the Summer School program was no less diverse:
the problems of teaching foreign literature at school (related to the clear predominance
of Russian literary works in the school course, often studied without following the
relationship with Western European literature) and the problems of studying foreign
literature at the university were offered for discussion. Particular attention was paid to
the discussion of the course of world literature as a project.
This paper is based on the fieldwork carried out in Moscow among Muslim migrants. The research is focused on the practices of ritual healing and expelling djinn in the context of migration and urban post-secular environment. I am interested in self-reflection and introspection of all the participants of the treatment – a mullah, his patients, their relatives, and even opponents to these Muslim practices. In this study, it is not my intention to delve too deeply into the analysis of what possession is or determine its causes, but rather to look at specific situations from my field work through the lens of modernity, morality, authority and precarity, in order to attempt to present the experience of possession and my informants’ struggle against it in all its richness and complexity.
This book, a philosophical consideration of Soviet socialism, is not meant simply to revisit the communist past; its aim, rather, is to witness certain zones where capitalism’s domination is resisted—the zones of countercapitalist critique, civil society agencies, and theoretical provisions of emancipation or progress—and to inquire to what extent those zones are in fact permeated by unconscious capitalism and thus unwittingly affirm the capitalist condition.
By means of the philosophical and politico-economical consideration of Soviet socialism of the 1960 and 1970s, this book manages to reveal the hidden desire for capitalism in contemporaneous anticapitalist discourse and theory. The research is marked by a broad cross-disciplinary approach based on political economy, philosophy, art theory, and cultural theory that redefines old Cold War and Slavic studies’ views of the post-Stalinist years, as well as challenges the interpretations of this period of historical socialism in Western Marxist thought.
Esta monografía, escrita por el colectivo de investigadores e investigadoras de Rusia y España, da a conocer al lector los problemas socio-económicos y políticos más actuales para ambos países. En la obra se examinan los orígenes de las crisis de los últimos tiempos que causaron grandes perjuicios a las economías rusa y española. Asimismo, se abordan los principales vectores del desarrollo nacional. Además, se analizan las cuestiones fundamentales de las relaciones ruso-hispanas en diferentes ámbitos de interacción interestatal.
This article concerns the Islamic community in contemporary Russia and the dynamic identities of Muslim migrants there. The focus of this study is the religious and wider social practices of those Muslim migrants who are considered leaders of local micro-communities, enjoy respect within their religious community, and have steadfast religious authority within their circles. These practices are considered in their local religious and migrant contexts through the prism of such concepts as religious individualism, everyday lived Islam, and tactical religion. The author shows multiple ties that emerge between the region’s Muslims, specifically between unofficial local leaders, and other believers who need this authority to elaborate their everyday Muslim practices in the context of migration and the authority crisis in Russian Islam. This study emphasizes the importance of the everyday in the formation of individual religiosity and shows how a local Muslim environment builds up around certain key figures outside the mosque.
In recent years, ‘the Kyrgyz infrastructure’ began to develop in Moscow: ‘Kyrgyz clinics’, kindergartens, courses for preparing children for school, and real estate agencies made their appearance in the city. This infrastructure emerged as a result of the social exclusion of labor migrants in Russia. The Kyrgyz people have a special status in Russia as citizens of the EAEU. Despite this fact, they, like other migrants, face discrimination in the labor market and in accessing medical assistance. The article analyzes the emergence of the infrastructure created by migrants in Moscow and the reasons why the Kyrgyz community succeeded in this endeavor.
Present theories of computation and artificial intelligence often claim that philosophy should either discard its principal modes of gnoseology (its theories of knowledge and cognition) and anthropomorphic genesis, or declare philosophic speculation obsolete altogether, since it fails to provide any precise knowledge regarding the most significant contemporary scientific and technological concerns. If post-structuralism doubted the power of philosophy because of its proximity to the sciences and their own discrete discourses, contemporary ‘post-philosophies’, on the contrary, refuse philosophy because of its insufficient knowledge of science and technology.
Two principal contemporary post-philosophic tendencies stand out in this regard. The first is found in cognitivist theories, which posit philosophy as an obsolete cognitive practice, a quasi-mythological narrative that produces fictitious non-scientific notions such as transcendentality, metaphysics, idea, dialectics, the universal or truth.
Another tendency is more subtle and interesting. It posits algorithimic creativity itself as a philosophical procedure. Reclaiming philosophical thought, it confines it mainly to the body of computation. Here, in the works of Luciana Parisi and Reza Negarestani, among others, we come across a series of elaborate standpoints for reconstituting the tasks of philosophy after and due to computation.
In the present article I consider the premises of thought grounded in computation theory (Negarestani, Parisi) in order to show how in a similar situation - when, in the Soviet 1960s, cybernetic studies were claimed as the new philosophical discipline - a communist thought, exemplified here by the writings of Evald Ilyenkov, developed its own militant postulates of what reason is, and why its algorithmic emulation would be impossible.
This paper is devoted to the issue of so–called ‘trophy films’ in the context of Soviet foreign policy. The aim of this research is to reveal how the cultural competition between the USSR and the USA during the early Cold War caused the emergence of the famous credit title «This film was captured as a trophy after the Soviet Army defeated Nazi troops near Berlin in 1945», and, as a consequence, resulted in the establishing of ‘Trophy Film’ concept in public discourse.
The publication includes an autobiography, a diary and letters from a young man from a former Pale of Settlement. Boris Tanis was born in 1923 into a Jewish family in Western Ukraine. After the partition of Poland, he took Soviet citizenship and, as a soldier of the Red Army, went through World War II. Boris Tanis’ diary, written in the wake of his return home to the Rivne region in 1945–1946, reflects the thoughts and feelings of a Soviet soldier who lost his family during the Holocaust. Having enthusiastically adopted the ideals of the Soviet regime, after the end of the war Boris Tanis goes to Central Asia, where he manages to make a career as an official in the construction sector. Published ego-documents may be of interest to historians of the Second World War, researchers of Jewish and Soviet history, and specialists in the history of emotions. Documents are provided with an introduction and comments.
This article is devoted to the retrospective perception of the phenomenon of “trophy films” in the USSR and post-Soviet Russia. Based upon an analysis of memoirs, fiction, non-fiction, articles in the press, this research aims to answer the question of why there was such an intense interest in the phenomenon of trophy films from the 1980s through the 2000s. The structure of the text follows two main directions, based upon remembrances about two key trophy films: Tarzan and The Woman of My Dreams. As a result, the research analyzes the discourse and interpretations brought to the cultural landscape of the 1980s through the 2000s.
Two Forest Kings? Literary sources of V. Zhukovsky’s translation of the ballad Erlkönig
The article contains a comparative analysis of early European interpretations of Goethe’s poem Erlkönig and hypothesizes that it was under their influence that Zhukovsky introduced significant innovations in his translation. Already in the first English translations by M. G. Lewis and W. Scott, translators dispense with the naturphilosophical implication of Goethe’s original and enhance its folkloric dimension; the plot is structured according
to the pre-romantic and romantic folk legends of evil and many-voiced forest ‘kings.’ The early French versions embark on a new tradition of ‘translating’ the title into the native language, revealing the semiotics of the image and making it more recognizable by a foreign culture. Zhukovsky’s idea of the Forest King is shaped by his contemporary culture; he integrates the German original not only into Russian demonology as described by Russian lexicons of the early 19th c., but also into the set of translation practices already established at the time when he was writing his ballad.