The two most important processes influencing new cultural trends in today’s Russia are the state’s annexation of transgression and the transformation of social norms. In Russia’s public space, speakers representing different official or semi- official institutions make aggressive statements and defy accepted norms of public communication. They behave as if they perform the roles of “official holy fools”. Thus, the state “annexes” the right of mediatized public transgression characteristic of contemporary art. State actors are described in the article as “active conform- ists” embodying the expectations and desires of TV-watching “passive conformists”. Accordingly, strategies of heroic resistance in art and literature cease to be relevant for shaping the new wave of Russia’s aesthetic nonconformism. The article discusses alternative scenarios and discourses emerging in contemporary art and literature as formative for the new type of nonconformity.
This article examines Nikolai Leskov's apocryphal sketch on Nikolai Gogol, "Putimets" (1883). The story represents a unique case in 19th century Russian literature in which a contemporary writer is made the protagonist. We examine the possible reasons for Leskov's choice of Gogol and present a thorough survey of the source material "Putimets" draws from. This includes the writings of Mikhail Zagoskin, The Tale of Igor's Campaign, Shakespeare, Schiller, as well as Gogol's own letters and jjournalism. The article explores the Leskov's literary logic as he projects his own image of the ideal Russian writer onto his construction of Gogol.
The article discusses Ivan Turgenev’s Mumu, and in particular its protagonist’s muteness, from the standpoint of representation of consciousness in Russian pre-novelistic fiction. It suggests that Turgenev’s rather unusual hero manifests the fundamental incongruence between inner life and its outer manifestations that is the core of the authorial attempt to narrate the inner life of any character, however sincere and articulate. The article argues that in Mumu, this situation, far from marking a narrative impasse, yields a unique resolution to the narrator’s inability to represent consciousness.
In this note the poems of Vladislav Khodasevich “Pereshagni, pereskochi…” (“Step over, jump over…”) and of Sergei Gandlevskii “‘Ili – ili’ – ‘I – I’ ne byvaet” (“‘Either – or’ – ‘both – and’ do not happen...”) are compared.
The paper focuses on the specifically magical dimension of the poetic work of Boris Poplavskii (1903-1935), an emblematic figure of the “lost generation” of Russian émigrés in Paris. In his youth, Poplavskii was much influenced by anthroposophist and theosophist doctrines, and later manifested a deep interest in occult and magical writings. In this article, I analyze magic in Poplavskii from a number of perspectives, including those of concrete rituals and techniques (witchcraft, invocation, alchemy, meditation), as well as practical mysticism (Christian and Jewish) and different patterns of “divine-working” (theurgy) which have had an explicit or implicit impact on Poplavskii’s poetic and narrative texts. In particular, I highlight the visual component of various magical practices referenced by Poplavskii.
The poetry of Mikhail Lomonosov and Aleksandr Sumarokov played a decisive role in the establishment of Russian syllabo-tonic versification. Lomonosov’s early iambs show a noticeable foreign influence, whereas the prosodic structure of Sumarokov’s poems was formed in a fundamentally different way from the very start. The research presented in this article provides a new understanding of the sources of the rhythm of Sumarokov’s iambic verses, which represent a distinctive vector in the development of Russian verse. This vector displays significant differences from the principles of continental, West European syllabo-tonic poetry; an attempt at mastering whose principles can be observed in the early Lomonosov.
Presented here are selected works by A.M. Kondratov from his personal archives, currently kept in the Manuscripts Department of the Russian National Library.
The article dwells on autobiographical documents (diaries and letters) devoted to Goethe from the Moscow archive of E.Medtner. The author reconstructs an cultural utopia -- another one among Russian symbolist projects of self-fashioning: transforming Goethe from an aesthetic model and an object of personal cult into the founder of a new religion «Saint Wolfgang».
One of the particular characteristics of Russian verse is its high level of rhythmic flexibility, attributable to a high frequency of pyrrhic feet. This research attempts to reconstruct how this situation was built on earlier periods of the development of Russian verse. Its results place in doubt the classic notion that the prevalence of pyrrhic feet arose out of the substantial length of the Russian word. A comparison of how the rhythm of iambic tetrameter developed in Dutch, German, and Russian verse shows that the level of metrical flexibility does not depend on the average length of the rhythmic (phonetic) word in a language. The historical conditions surrounding the emergence of syllabotonic verse and the evolution of versification clearly played a decisive role in the prevalence of pyrrhic feet in Russian verse.
The artical discusses the origins of the term "libertine" and its cognate, and explores certain aspects of "libertinage" and "dandyism" in the figures of Pushkin's contemporaries P.P. Kaverin and P.Ia. Chadaev, who find themselves together in the first chapter of Evgenii Onegin. The author demonstrates their differences on the basis of autobiographical texts and memoires of such contemporaries as P.A. Viazemskii, F.F. Vigel', I.D. Iakushkin
The article introduces a previously unknown text by Boris Pasternak, written by the latter in the album of his gymnasium schoolmate at the beginning of the last school year. The structure of the autograph reveals the preferences of the future poet with regard to philosophy and music. In particular, a connection between Pasternak’s aphorism and Schopenhauer’s ideas can be traced. The place of Pasternak’s writing within the context of the album sheds light on the author’s relationship with the circle of Kurlov. Finally, some hypotheses are advanced concerning the role of early impressions in the development of Doktor Zhivago, and a possible explanation of the origin of Zhivago’s brothers’ names is proposed.
The article dedicates the newly discovered letter of Boris Pasternak to his second wife Zinaida Nikolaevna Neuhaus, written at the beginning of the 1931. This letter, preserved only in a copy, sheds a new light on one of the author’s most important themes—the relation of art and immortality. In this document, Pasternak explains his views on the unacceptability of suicide. The letter is closely related to the autobiographical work A Safe Conduct, the final part of which was written soon after the suicide of Vladimir Mayakovsky. But it is possible to stretch a line from the letter to the late novel Doctor Zhivago. The life finals of two protagonists, Yuri Zhivago and his antipode Pavel Antipov-Strelnikov, are compared. The main protagonist dies, leaving behind his poetry. For Pasternak it is the way of continuation, “life after death”, and the symbol of creative immortality of a poet. On contrary, the suicide of Antipov is the final “end”, and it does not meet the world view of Boris Pasternak.
Analyzing biographical narratives shows that, in addition to commemorative functions related to individual achievements, biography is involved in the continuous production of values - contributing not only to the preservation of the existing order but to its ongoing modification. This article explores the concept of the “great man” through two main components: as a heroic person (with a history of military and other exploits, demonstrations of courage) and as a genius (a person endowed with exceptional abilities). At the turn from the eighteenth to the nineteenth century, the concept of genius in particular reflected new ideas about the scale and significance of the historical person. On the one hand, genius could be understood as a soaring creative spirit (the genius-creator), an individualistic concept; and on the other, as a manifestation of a collective identity, the people (national genius). Lomonosov’s biographies demonstrate such changes in the concept of genius: a transition from French to German cultural influences, from creative individualism to the unity of the nation. Secularization and returns to religion contribute to the ongoing story: in the Soviet era, Lomonosov embodied the creative potential of the people and the nation, but as the status of Orthodoxy changes in the search for a new ideology in twenty-first-century Russia, the great Russian scientist and poet regains a religious aura, reinforced by national and even nationalistic pathos.
Apart from some characteristics of Kondratov’s poetics (“systematicity”, to a degree the use of principles of “serial art”), and his place in the tradition of the Russian Avant-garde (Futurists, Oberiu, Neo-Futurists), the author primarily discusses an important feature of Aleksandr Kondratov’s works – (the tendency towards) “zero” and “empty” texts. These are linked to Buddhist principles and to works by such predecessors as Vasilisk Gnedov and Ivan Ignatiev, and his contemporary Ry Nikonova. The article discusses and introduces some aspects of works by Kondratov published in the present issue, notably with regard to typographical particularities.
This article examines late-eighteenth – early-nineteenth-century Russian writers' consciousness of authorship as an activity of state importance. In particular, it demonstrates how this consciousness could enable a writer to substitute the creation of fanciful proposals for his actual administrative work. Such was the case of Nikolai Ivanovich Strakhov, author of popular satirical journals of the last decades of the eighteenth century, including Satiricheskii vestnik (Satirical Messenger) and Perepiska mody (Fashion Correspondence). The article traces Strakhov's service career as chief of the Akhtubinskii silk factories, the main pristav of the Kalmyk people, and head of the archive for the Department of Foreign Trade. An examination of extensive archival material reveals that while Strakhov consistently promoted collectively useful activities and knowledge, these plans were more rhetorical strategy than practical proposal, although they did produce extensive literary compilations. The article examines the last thirty years of the writer's life, a period when, given new literary and social circumstances, earlier eighteenth-century writing practices ceased to be relevant.