3/2005 Empire & the Challenge of Nationalism: Searching for Modes of Self-Description

Жизнь с имперскими мечтами: Петр Николаевич Савицкий, евразийство и изобретение структуралистской географии

Сергей Глебов

3/2005

Публикуется на английском (на английской части сайта).

SUMMARY:

В статье исследуется биография Петра Николаевича Савицкого, одного из основателей евразийского движения, в частности – интерес Савицкого к культуре и истории Украины, сотрудничество с П. Б. Струве, увлечение экономическими аспектами расширения Российской империи. Большое значение для формирования взглядов Савицкого имел непосредственный опыт наблюдения за распадом Российской империи в годы революции и гражданской войны, а также пребывание в Западной Европе в качестве дипломата на службе генерала Врангеля. Кроме того, в статье обсуждается попытка Савицкого создать целостную и системную теорию географического единства Российской империи и влияние этой теории на формирующуюся структуралистскую риторику в межвоенной Европе. По мнению автора, евразийский холистский “структурализм” был порожден попыткой описать гетерогенное пространство Российской империи как физическое, культурное и политическое единство и в этом смысле являлся одним из языков самоописания имперского пространства.

Доступ

Оформите подписку, чтобы получить полный доступ к текстам

Оформить подписку

Read in English

Сноски

1.Due to the abolition of serfdom and increasing urbanization and industrialization, some Russian ethnographers such as Petr Mikhailovich Bogaevsky (1866-1929) began to focus their activities toward the preservation of peasant culture. The collection and study of folklore became an important component of the activities of the Ethnographic Division of the Russian Geographical Society. The collection and study of Russian folklore began with the publication of a collection of folksongs entitled Narodnaia Pesnia by Nikolai Aleksandrovich Lvov (1751-1803) and Ivan Prach (d.1818). Petr Vasilevich Kireevsky (1808-1856) and the poet Nikolai Mikhailovich Iazykov (1803-1846) began systematically collecting folklore in the 1830s, and were followed by Alexandr Ivanovich Dal (1801-1856), who collected Russian tales and proverbs, and Aleksandr Nikolaevich Afanasiev (1826-1871), who between 1855 and 1864 compiled Dal’s collections into an anthology in the style of Jacob Grimm. Preservation became a central aspect of Russian folkloristics especially after the discovery of the continued recitation of Russian folk epics (bylini) in the Olonets region of Karelia, and efforts shifted over time toward the preservation of Russian tales. The Tale Commission was established within the Russian Geographical Society in 1896 for the express purpose of preserving folktales and publishing them in their journal Zhivaia Starina (Living Antiquities). See: Nathaniel Knight. Constructing the Science of Nationality: Ethnography in Mid-Nineteenth Century Russia / Ph.D. dissertation; Columbia University, 1994, and Y. M. Sokolov. Russian Folklore. Translated by Catherine Ruth Smith. New York, 1950.↩

2.S. Ansky. Evreskoye narodnoye tvorchestvo. Perezhitoe // 1908. Vol. 1. Passim.↩

Примечания

[1]Due to the abolition of serfdom and increasing urbanization and industrialization, some Russian ethnographers such as Petr Mikhailovich Bogaevsky (1866-1929) began to focus their activities toward the preservation of peasant culture. The collection and study of folklore became an important component of the activities of the Ethnographic Division of the Russian Geographical Society. The collection and study of Russian folklore began with the publication of a collection of folksongs entitled Narodnaia Pesnia by Nikolai Aleksandrovich Lvov (1751-1803) and Ivan Prach (d.1818). Petr Vasilevich Kireevsky (1808-1856) and the poet Nikolai Mikhailovich Iazykov (1803-1846) began systematically collecting folklore in the 1830s, and were followed by Alexandr Ivanovich Dal (1801-1856), who collected Russian tales and proverbs, and Aleksandr Nikolaevich Afanasiev (1826-1871), who between 1855 and 1864 compiled Dal’s collections into an anthology in the style of Jacob Grimm. Preservation became a central aspect of Russian folkloristics especially after the discovery of the continued recitation of Russian folk epics (bylini) in the Olonets region of Karelia, and efforts shifted over time toward the preservation of Russian tales. The Tale Commission was established within the Russian Geographical Society in 1896 for the express purpose of preserving folktales and publishing them in their journal Zhivaia Starina (Living Antiquities). See: Nathaniel Knight. Constructing the Science of Nationality: Ethnography in Mid-Nineteenth Century Russia / Ph.D. dissertation; Columbia University, 1994, and Y. M. Sokolov. Russian Folklore. Translated by Catherine Ruth Smith. New York, 1950.

[2]S. Ansky. Evreskoye narodnoye tvorchestvo. Perezhitoe // 1908. Vol. 1. Passim.

[3]Ibid. P. 278.

[4]David Roskies. S. Ansky and the Paradigm of Return // Jack Wertheimer (Ed.). The Uses of Tradition: Jewish Continuity in the Modern Era. Cambridge, MA, 1992. P. 255. Prominent Jewish folklorists in the 1890s, such as Friedrich Salomon Krauss, and B.W. Segel, emphasised the universal aspects of Jewish folklore and published their work in (non-Jewish) Polish and German journals with the express purpose of demonstrating Jewish suitability for emancipation. As editor of the leading Viennese journal of comparative folklore Urquell, Krauss went so far as to oppose Max Grünwald’s founding of an independent journal devoted to Jewish folklore in 1898. See Marc W. Kiel. Vox Populi, Vox Dei: The Centrality of Peretz in Jewish Folkloristics // Polin. 1992. Vol. 7. Pp. 90-92. In 1897, Grünwald, the Conservative rabbi of first Hamburg (1895-1903) and then Vienna (1903-1933) gave an address entitled “Volkskunde der Juden” to the Berlin Society for Jewish History and Literature in which he advocated the Jewish adoption of Volkskunde, a discipline Grünwald’s own teacher Heinrich Graetz had conscientiously avoided. Grünwald, who saw Jewish folkloristics as both a worthy scholarly field and an important educational tool for understanding Jewish history and spiritual values, was accused by colleagues and members of his congregation alike of attempting to strengthen the Jewish “ego” as part of a scheme to foster Jewish nationalism. Despite vociferous criticism, while rabbi in Hamburg, Grünwald oversaw the creation of the first Society for Jewish Folklore (Gesellschaft für jüdische Volkskunde); the first Jewish Ethnographical Museum; and the first journal devoted exclusively to Jewish folkloristic studies, the Mitteilungen zur jüdischen Volkskunde. Dov Noy. Dr. Max Grunwald – the Founder of Jewish Folkloristics // Idem (Ed.). Folklore Research Center Studies. Vol. 6. Max Grunwald: Tales, Songs and Folkways of Sephardic Jews, Texts and Studies. Jerusalem, 1982. Pp. ix-xiv.

Ab Imperio

Ab Imperio

Жизнь с имперскими мечтами: Петр Николаевич Савицкий, евразийство и изобретение структуралистской географии

Примечания