Эмоции, политика оспаривания и империя: некоторые размышления о советской истории

Гленнис Янг

2/2007

Материал публикуется на английском (на английской части сайта)

SUMMARY:

Статья Гленнис Янг посвящена историческому изучению эмоций. Автор предлагает обзор основных тенденций развития этого направления в американской и французской историографиях, а затем указывает на ситуацию в исследованиях СССР, где эмоции не рассматриваются как самостоятельная исследовательская проблема. С другой стороны, историки эмоций не используют материал из области советской истории в своих работах. Отсутствие диалога между “русистами” и специалистами в области истории эмоций Янг наглядно демонстрирует на примере обобщающей работы ведущих теоретиков истории эмоций М. Эмирбайера и К. Голдберга. В центре внимания Янг – место, отводимое эмоциям тремя основными парадигмами советской истории: тоталитарной школой, ревизионистской школой и (пост)постревизионистскими интерпретациями советской истории. Если две первые школы уделяли очень мало внимания эмоциональному измерению политики, то последнее направление, представленное, прежде всего, работами Й. Хеллбека и И. Халфина, теоретически создает предпосылки для изучения эмоций в советском прошлом. Однако, как показывает Янг, эти исследования отдают предпочтение когнитивным аспектам советского опыта. Пока что они не смогли инкорпорировать эмоциональное измерение в концепцию политической власти и советской субъективности.
В качестве примера альтернативного подхода, рассматривающего эмоциональное измерение как самостоятельное измерение массового политического действия и поведения, в статье рассматривается эмоциональная природа забастовок и других коллективных форм протеста в СССР в период 1920-1930-х гг. и после смерти Сталина, прежде всего события в Новочеркасске в 1962 г.

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1.As an example of this newly emerging attempt, I would point to the recent call for papers for a conference, “Interpreting Emotion in Eastern Europe, Russia, and Eurasia,” to be held as the Ralph and Ruth Fischer Forum, June 19-21 2008, at the University of Illinois at Urbana-Champaign. In the words of the conveners, Mark Steinberg (History, “Slavic Review”) and Valeria Sobol (Slavic Languages and Literatures), “[t]his conference will be a multidisciplinary exploration of emotion and its cultural representations in eastern Europe, Russia, and Eurasia from the 19th century to the present, especially in public life, as well as a critical consideration of how we approach the study of emotion. Only relatively recently have scholars begun to study systematically and deeply emotional perception and expression as not merely ‘private’ inward feeling but as ways of interpreting and judging the external.” See also the Call For Papers for the “Emotions in Russian History and Culture” conference, organized by Marc Elie, Jan Plamper, and Prof. Dr. Schamma Schahadat. The organizers note that the “emotional turn is just beginning to reach Russian studies.” (Posted as an H-Net announcement on April 27, 2007.)↩

2.For scholarship that assumes emotions to be an object of historical investigation, see, with respect to the nature and extent of “fear” across time and space during the “Great Purges,”: Robert Thurston. Fear and Belief in the USSR’s “Great Terror”: Response to Arrest, 1939 // Slavic Review. 1986. Vol. 2. Pp. 213-234; Robert Conquest. The Great Terror: A Reassessment. New York, 1990; the emotional content and significance of dreams during the Stalinist terror is given attention in: Irina Paperno. Dreams of Terror: Dreams from Stalinist Russia as a Historical Source // Kritika: Explorations in Russian and Eurasian History. 2006. Vol. 7. Pp. 793-824. On emotions as causal agents in explaining political outcomes, see, with respect to the Great Purges: Stephen Kotkin. Magnetic Mountain: Stalinism as a Civilization. Berkeley, 1995. Works that contribute to a history of emotions in the Soviet case, though not framed as such include: Jochen Hellbeck and Igal Halfin. Stephen Kotkin’s Magnetic Mountain and the State of Soviet Historical Studies // Jahrbьcher fьr Geschichte Osteuropas. 1996. Bd. 44. S. 454-463; Igal Halfin. Terror in My Soul: Communist Autobiographies on Trial. Cambridge, MA, 2003; Jochen Hellbeck. Revolution on My Mind: Writing a Diary Under Stalin. Cambridge, MA, 2006; Richard Stites. Revolutionary Dreams. New York, 1989; Karen Petrone. Life Has Become More Joyous, Comrades: Soviet Celebrations in the Time of Stalin. Bloomington, 2000. “Normative styles of emotional comportment” receives attention in: Noah W. Sobe. Slavic Emotion and Vernacular Cosmopolitanism: Yugoslav Travels to Czecheslovakaia in the 1920s and 1903s // Anne E. Gorsuch and Diane P. Koenker (Eds.) Turizm: The Russian and East European Tourist Under Capitalism and Socialism. Ithaca, 2006. Esp. Pp. 83, 84-87, 89, 91-92, 94. Sobe draws upon William Reddy’s work on the history of emotion. See also the work of Andrei Zorin, whose Oxford University website, last updated on June 3, 2007, lists “cultural history of emotions” as one of his main research interests, as well as Sheila Fitzpatrick. Happiness and Toska: An Essay in the History of Emotions in Pre-war Soviet Russia //Australian Journal of Politics and History. 2004. Vol. 50. Pp. 357-371, and others.

Примечания

[1]As an example of this newly emerging attempt, I would point to the recent call for papers for a conference, “Interpreting Emotion in Eastern Europe, Russia, and Eurasia,” to be held as the Ralph and Ruth Fischer Forum, June 19-21 2008, at the University of Illinois at Urbana-Champaign. In the words of the conveners, Mark Steinberg (History, “Slavic Review”) and Valeria Sobol (Slavic Languages and Literatures), “[t]his conference will be a multidisciplinary exploration of emotion and its cultural representations in eastern Europe, Russia, and Eurasia from the 19th century to the present, especially in public life, as well as a critical consideration of how we approach the study of emotion. Only relatively recently have scholars begun to study systematically and deeply emotional perception and expression as not merely ‘private’ inward feeling but as ways of interpreting and judging the external.” See also the Call For Papers for the “Emotions in Russian History and Culture” conference, organized by Marc Elie, Jan Plamper, and Prof. Dr. Schamma Schahadat. The organizers note that the “emotional turn is just beginning to reach Russian studies.” (Posted as an H-Net announcement on April 27, 2007.)

[2]For scholarship that assumes emotions to be an object of historical investigation, see, with respect to the nature and extent of “fear” across time and space during the “Great Purges,”: Robert Thurston. Fear and Belief in the USSR’s “Great Terror”: Response to Arrest, 1939 // Slavic Review. 1986. Vol. 2. Pp. 213-234; Robert Conquest. The Great Terror: A Reassessment. New York, 1990; the emotional content and significance of dreams during the Stalinist terror is given attention in: Irina Paperno. Dreams of Terror: Dreams from Stalinist Russia as a Historical Source // Kritika: Explorations in Russian and Eurasian History. 2006. Vol. 7. Pp. 793-824. On emotions as causal agents in explaining political outcomes, see, with respect to the Great Purges: Stephen Kotkin. Magnetic Mountain: Stalinism as a Civilization. Berkeley, 1995. Works that contribute to a history of emotions in the Soviet case, though not framed as such include: Jochen Hellbeck and Igal Halfin. Stephen Kotkin’s Magnetic Mountain and the State of Soviet Historical Studies // Jahrbьcher fьr Geschichte Osteuropas. 1996. Bd. 44. S. 454-463; Igal Halfin. Terror in My Soul: Communist Autobiographies on Trial. Cambridge, MA, 2003; Jochen Hellbeck. Revolution on My Mind: Writing a Diary Under Stalin. Cambridge, MA, 2006; Richard Stites. Revolutionary Dreams. New York, 1989; Karen Petrone. Life Has Become More Joyous, Comrades: Soviet Celebrations in the Time of Stalin. Bloomington, 2000. “Normative styles of emotional comportment” receives attention in: Noah W. Sobe. Slavic Emotion and Vernacular Cosmopolitanism: Yugoslav Travels to Czecheslovakaia in the 1920s and 1903s // Anne E. Gorsuch and Diane P. Koenker (Eds.) Turizm: The Russian and East European Tourist Under Capitalism and Socialism. Ithaca, 2006. Esp. Pp. 83, 84-87, 89, 91-92, 94. Sobe draws upon William Reddy’s work on the history of emotion. See also the work of Andrei Zorin, whose Oxford University website, last updated on June 3, 2007, lists “cultural history of emotions” as one of his main research interests, as well as Sheila Fitzpatrick. Happiness and Toska: An Essay in the History of Emotions in Pre-war Soviet Russia //Australian Journal of Politics and History. 2004. Vol. 50. Pp. 357-371, and others.

Ab Imperio

Ab Imperio

Эмоции, политика оспаривания и империя: некоторые размышления о советской истории

Примечания