Western theories of biopolitics focus on its liberal and fascist rationalities. In opposition to this, Stalinism is oriented more towards transforming life in accordance with the communist ideal, and less towards protecting it. Sergei Prozorov reconstructs this rationality in the early Stalinist project of the Great Break (1928-32) and its subsequent modifications during High Stalinism. He then relocates the question of biopolitics down to the level of the subject, tracing the way the 'new Soviet person' was to be produced in governmental practices and the role that violence and terror would play in this construction. Throughout, he engages with the canonical theories of Michel Foucault, Giorgio Agamben and Roberto Esposito, and the 'new materialist' theories of Michel Henry, Quentin Meillassoux and Catherine Malabou to critique the conventional approaches to biopolitics
The first book to investigate Soviet socialism from a biopolitical perspectiveWestern theories of biopolitics focus on its liberal and fascist rationalities. In opposition to this, Stalinism was oriented more towards transforming life in accordance with the communist ideal, and less towards protecting it.Sergei Prozorov reconstructs this rationality in the early Stalinist project of the Great Break (1928-32) and its subsequent modifications during High Stalinism. He then relocates the question of biopolitics down to the level of the subject, tracing the way the 'new Soviet person' was to be produced in governmental practices and the role that violence and terror would play in this construction.Key FeaturesExtracts Soviet socialism as a distinct strain of political theory, distinguishing it from the grab-bag of totalitarianism or a Russian deviation from 'proper' socialismCritically engages with the canonical theories of Michel Foucault, Giorgio Agamben and Roberto Esposito, and the new materialist theories of Michel Henry, Quentin Meillassoux and Catherine MalabouAnalyses the origins of the postcommunist rehabilitation of Stalinism under PutinDevelops a new concept of affirmative biopolitics, advancing current debates in political theory and philosophy.
Sergei Prozorov contends that the post-truth ideology leads to the degradation of the public sphere that is essential to democratic governance. He argues instead for a positive role of truth-telling in the democratisation of biopolitical governance.
These essays rethink the nature of Stalinism and Nazism and establish a new methodology for viewing their histories that goes well beyond outdated twentieth-century models of totalitarianism, ideology, and personality. They offer a new understanding of the intertwined trajectories of socialism and nationalism in European and global history.
What distinguished the Soviet 'look'? How did Soviet thinkers and artists reimagine the relationship between observer and observed? Soviet Spectatorship answers these questions through an in depth exploration of Soviet physical culture and its on screen representations from the end of the Civil War to the eve of the Second World War. Samuel Goff identifies the three fundamental 'structures of looking' - surveillance, aesthetics, and spectatorship - that shaped representations of the embodied Soviet subject. Close readings of understudied films such as Happy Finish (1934), The Laurels of Miss Ellen Gray (1935) and A Strict Young Man (1936), are contextualised through a theoretical analysis of the relationship between subjectivity and the body. In doing so, Goff traces the evolution of a specific Soviet 'look', examining perspectives on Soviet aesthetics and theories of body and mind, uncovering continuities within Soviet visual cultures in a period usually understood in terms of discontinuity and rupture.
Since the collapse of the Soviet Union, the legacy of the historian, ethnographer, and geographer Lev Nikolaevich Gumilev (1912–1992) has attracted extraordinary interest in Russia and beyond. The son of two of modern Russia’s greatest poets, Nikolai Gumilev and Anna Akhmatova, Gumilev spent thirteen years in Stalinist prison camps, and after his release in 1956 remained officially outcast and professionally shunned. Out of the tumult of perestroika, however, his writings began to attract attention and he himself became a well-known and popular figure. Despite his highly controversial (and often contradictory) views about the meaning of Russian history, the nature of ethnicity, and the dynamics of interethnic relations, Gumilev now enjoys a degree of admiration and adulation matched by few if any other public intellectual figures in the former Soviet Union. He is freely compared to Albert Einstein and Karl Marx, and his works today sell millions of copies and have been adopted as official textbooks in Russian high schools. Universities and mountain peaks alike are named in his honor, and a statue of him adorns a prominent thoroughfare in a major city. Leading politicians, President Vladimir Putin very much included, are unstinting in their deep appreciation for his legacy, and one of the most important foreign-policy projects of the Russian government today is clearly inspired by his particular vision of how the Eurasian peoples formed a historical community. In The Gumilev Mystique, Mark Bassin presents an analysis of this remarkable phenomenon. He investigates the complex structure of Gumilev’s theories, revealing how they reflected and helped shape a variety of academic as well as political and social discourses in the USSR, and he traces how his authority has grown yet greater across the former Soviet Union. The themes he highlights while untangling Gumilev’s complicated web of influence are critical to understanding the political, intellectual, and ethno-national dynamics of Russian society from the age of Stalin to the present day.
The project to create a 'New Man' and 'New Woman' initiated in the Soviet Union and the Eastern Bloc constituted one of the most extensive efforts to remake human psychophysiology in modern history. Playing on the different meanings of the word 'technology' - as practice, knowledge and artefact - this edited volume brings together scholarship from across a range of fields to shed light on the ways in which socialist regimes in the Soviet bloc and Eastern Europe sought to transform and revolutionise human capacities. From external, state-driven techniques of social control and bodily management, through institutional practices of transformation, to strategies of self-fashioning, Technologies of Mind and Body in the Soviet Union and the Eastern Bloc probes how individuals and collectives engaged with - or resisted - the transformative imperatives of the Soviet experiment. The volume's broad scope covers topics including the theory and practice of revolutionary embodiment; the practice of expert knowledge and disciplinary power in psychotherapy and criminology; the representation and transformation of ideal bodies through mass media and culture; and the place of disabled bodies in the context of socialist transformational experiments. The book brings the history of human 're-making' and the history of Soviet and Eastern Bloc socialism into conversation in a way that will have broad and lasting resonance.
Sergei Prozorov challenges the assumption that the biopolitical governance means the end of democracy, arguing for a positive synthesis of biopolitics and democracy. By critically re-engaging with canonical theories of biopolitics from Foucault, Agamben and Esposito, and introducing Nancy, Badiou and Lefort to the discussion, he develops a vision of democratic biopolitics where diverse forms of life can coexist on the basis of their reciprocal recognition as free, equal and in common. He demonstrates how this vision can be realised and sustained by using examples of our lived experience.
The field of biopolitics encompasses issues from health and hygiene, birth rates, fertility and sexuality, life expectancy and demography to eugenics and racial regimes. This book is the first to provide a comprehensive view on these issues for Central and Eastern Europe in the twentieth century. The cataclysms of imperial collapse, World War(s) and the Holocaust but also the rise of state socialism after 1945 provided extraordinary and distinct conditions for the governing of life and death. The volume collects the latest research and empirical studies from the region to showcase the diversity of biopolitical regimes in their regional and global context – from hunger relief for Hungarian children after the First World War to abortion legislation in communist Poland. It underlines the similarities as well, demonstrating how biopolitical strategies in this area often revolved around the notion of an endangered nation; and how ideological schemes and post-imperial experiences in Eastern Europe further complicate a 'western' understanding of democratic participatory and authoritarian repressive biopolitics. The new geographical focus invites scholars and students of social and human sciences to reconsider established perspectives on the history of population management and the history of Europe.
This book is a critical attempt to cast a biopolitical gaze at the process of subjectification of Russia, Ukraine, Georgia, and Estonia in terms of multiple and overlapping regimes of belonging, performativity, and (de)bordering. The authors strive to go beyond the traditional understandings of biopolitics as a set of policies corresponding to the management and regulation of (pre)existing populations. In their opinion, biopolitics might be part of nation building, a force that produces collective political identities grounded in the acceptance of sets of corporeal practices of control over human bodies and their physical existence. For the authors, to look critically at this biopolitical gaze on the realm of the post-Soviet means also to rethink the correlation between the biopolitical vision of the post-Soviet and the biopolitical epistemology on the post-Soviet, which would demand a new vocabulary. The critical biopolitics might be one of these vocabularies, which would fulfill this request.
