Suchergebnisse

A DISCUSSION OF THE REASONS FOR THE REVOLUTION IN ETHIOPIA, AND THE HISTORY OF SOVIET - ETHIOPIAN RELATIONS UP TO THE PRESENT DAY.

The Soviet Secret Police (1957) depicts the main aspects of the development, structure and functions of the secret police of the Soviet Union. Much of the information contained within comes from the personal testimony of Soviet citizens who had experienced various activities of the secret police, and forms a full and objective study of the secret police and its role in the Soviet system.

Sees the propagation of Soviet kitsch in Russia as a symbolic bridge to the former regime without drawing attention to elements of continuity. Some attention is given to the kitschy nature of Stalinist culture & 1970s Stalinist kitsch. It is argued that postcommunist representations of history are not significantly distinct from Soviet representations. Further, more concrete remnants can be found: eg, oppressive police. The implications of that are writ large in Vladimir Putin's recent election campaign, where opponents' exposure was curtailed on state-run media outlets, & subsequent crackdown on the oligarchs. His methods are viewed as having commonalities in Soviet forms of governance, & he has emerged as a leader as powerful as Stalin. J. Zendejas

The whole period of the Soviet Union's existence and the first years of independence of Ukraine didnot write and talked about the military conflict in the winter of 1939–1940. The reason for the strategicdefeat of the huge Soviet Union in the war with a small Finland. In the Soviet Union, they tried to createsuch a notion as the «Soviet people,» the relocation and mixing of a large number of people throughout thespace of the USSR. Therefore, no one has ever defined participants in events by nationality or territoriallocation. Ukrainians also did not stand out. It was only when Ukraine became independent that therewas a need to determine the participation of Ukrainians in the Soviet-Finnish war and their role. Duringthe Soviet-Finnish war, the North-West front was commanded by the future Marshal and Hero of theSoviet Union, Ukrainian Timoshenko Semyon Konstantinovich. Future Marshal and Hero of the SovietUnion, Ukrainian Kulik Grigory Ivanovich, as Deputy People's Commissar for Defense of the USSR,participated in the preparation of Army and Artillery Parts for the Soviet-Finnish War. The commanderof the 70th division was Ukrainian Kirponos Mikhail Petrovich. Participated in the combat operations ofthe pilot-as and Hero of the Soviet Union, Ukrainian Kravchenko Grigory Panteleevich. Future Marshaland Hero of the Soviet Union, Ukrainian, Moskalenko Kirill Semenovich, during the Soviet-FinnishWar, was the head of the artillery 51st Perekopskaya Rifle Division of the Odessa Military District. Thefuture Colonel-General of the Tank Army and Hero of the Soviet Union, Ukrainian Kravchenko AndriyGrigorievich, during the war, was Chief of Staff of the 173th Motorized Infantry Division. In the threemonth conflict, nearly 40,000 Ukrainians died. Among those who fought in this war and received thehighest award – the Order of Lenin – Vasyl Petrenko from Poltava region. On the side of the USSR twodivisions participated in the war, which were completed in Ukraine. These are the 44th and 70th InfantryDivisions. The first of them fell into the environment and almost all died, trying to break away from theFinnish ring. Those who escaped were subjected to a martial law court. Division commander, chief ofstaff, chief of the police department and commissar were shot. In general, several thousand participantsin this war suffered repressions. Instructive that the Finnish side arranged the graves of the dead Sovietsoldiers. The city of Suomussalmi has a monument to the soldiers of the 44th Division, at the time whenthe names of the heroes were for gotten in the homeland.

The paper, based on the material s of scientific expeditions, describes the post-Soviet fate of handmade icons created by icon-makers of the Soviet era. The authors focus on the places in which 'Soviet icons' have existed since the collapse of the USSR, and on the roles they are assigned in the postSoviet socio-cultural space. Whereas during the Soviet era hand-made icons functioned primarily in the private homes, the last decades have seen some new sites of their existence, as churches, chapels, natural shrines, utility rooms of churches and monasteries, antique stores, flea markets, online-services for the sale of collectible and second-hand goods; finally, the abandoned houses. In some places Soviet icons serve a praying and protective function; form the iconostasis and spaces of rural natural sanctuaries. In other cases they lose their role as sacred objects and gradually disappear from the social space – either by falling into disrepair or through ritualized disposal. The authors describe also a practice of turning Soviet icons into a symbolic and material resource, as it happens in the case of the St. Nicholas Convent in Arzamas town

Moscow's inability to develop mechanisms to resolve conflicts between the center and the periphery, the decline of the economy, and a centralist political culture seen as obstacles to a true federation in the USSR.