Why is the “KGB Bar” possible? Binary morality and its consequences

This article asks why a popular bar named after a criminal Soviet secret police organization has not provoked the outrage of the developed world's intellectual and artistic elites, who would surely condemn an SS Bar. It attributes this moral blindness to the Holocaust's centrality in Israeli, German, and American national discourse and the resultant binary morality that ascribes collective innocence to all Jews at all times and in all places and collective guilt to all Germans – and potentially to all non-Jews – at all times and in all places. The moral logic of the Holocaust thus transforms Jews into victims and non-Jews into victimizers; the moral logic and reality of the Gulag transform everybody into both victim and victimizer. The binary morality of the Holocaust insists that all human beings be heroes; the fuzzy morality of the Gulag recognizes that all humans are just humans constantly confronted by moral ambiguity. But because the Gulag's moral ambiguity concerns non-Jews and Jews, the Gulag undercuts binary morality. The Holocaust and the Gulag are not just incompatible moral tales; they are incompatible and intersecting moral tales. As a result, they cannot co-exist. We therefore fail to respond to the KGB Bar because to recognize the Gulag as a mass murder worthy of categorical moral condemnation would be to challenge the sacred status of the Holocaust. Ironically, the KGB Bar is possible precisely because an SS Bar is impossible.     

The birth of the memory of Communism: memorial museums in Europe

This article argues that the memory of Communism emerged in Europe not due to the public recognition of pre-given historical experiences of peoples previously under Communist regimes, but to the particularities of the post-Cold War transnational political context. As a reaction to the uniqueness claim of the Holocaust in the power field structured by the European enlargement process, Communism memory was reclaimed according to the European normative and value system prescribed by the memory of the Holocaust. Since in the political context of European enlargement refusing to cultivate the memory of the Holocaust was highly illegitimate, the memory of Communism was born as the “twin brother” of Holocaust memory. The Europeanized memory of Communism produced a legitimate differentia specifica of the newcomers in relation to old member states. It has been publicly reclaimed as an Eastern European experience in relation to universal Holocaust memory perceived as Western. By the analysis of memorial museums of Communism, the article provides a transnational, historical, and sociological account on Communism memory. It argues that the main elements of the discursive repertoire applied in post-accession political debates about the definition of Europe were elaborated before 2004 in a pan-European way.     

Holocaust remembrance in Ukraine: memorialization of the Jewish tragedy at Babi Yar

At the core of the debate in Ukraine about Babi Yar lies the Holocaust. Between 1941 and 1943 1.5 million Jews perished in Ukraine, yet a full understanding of that tragedy has been suppressed consistently by ideologies and interpretations of history that minimize or ignore this tragedy. For Soviet ideologues, admitting to the existence of the Holocaust would have been against the tenet of a “Soviet people” and the aggressive strategy of eliminating national and religious identities. A similar logic of oneness is being applied now in the ideological formation of an independent Ukraine. However, rather than one Soviet people, now there is one Ukrainian people under which numerous historical tragedies are being subsumed, and the unique national tragedies of other peoples on the territory of Ukraine, such as the massive destruction of Jews, is again being suppressed. According to this political idea assiduously advocated most recently during the Yushchenko presidency, the twentieth century in Ukraine was a battle for liberation. Within this new, exclusive history, the Holocaust, again, has found no real place. The author reviews the complicated history regarding the memorialization of the Jewish tragedy in Babi Yar through three broad chronological periods: 1943–1960, 1961–1991, and 1992–2009.     

Nationalists who feared the nation: Adriatic multi-nationalism in Habsburg Dalmatia,Trieste and Venice

Andrew Ezergailis, The Holocaust in Latvia, 1941–1944. Riga: The Historical Institute of Latvia, 1996, xxi, 465 pp.

Saul Friedländer, Nazi Germany and the Jews, Vol. I: The Years of Persecution, 1933–1939. New York: HarperCollins, 1997, xii, 436 pp.

Paul A. Levine, From Indifference to Activism: Swedish Diplomacy and the Holocaust, 1938–1944. Acta Universitatis Upsaliensis. Studia Historica Upsaliensia 178, 1996, 293 pp.

Yosefa Loshitzky, ed., Spielberg's Holocaust: Critical Perspectives on “Schindler's List”. Bloomington: Indiana University Press, 1997, ix, 250 pp.     

Gaspirali v. Il'minskii: Two identity projects for the muslims of the Russian Empire

As “music of commitment,” in the period from the late 1970s to the late 1980s rock music in Yugoslavia had an important purpose of providing a popular-cultural outlet for the unique forms of socio-cultural critique that engaged with the realities and problems of Yugoslav society. The three “music movements” that embodied the new rock’n’roll spirit – New Wave, New Primitives, and New Partisans – used rock music to critique the country's “new socialist culture,” with the purpose of helping to eliminate the disconnect between the ideal and the reality of socialist Yugoslavia. This paper examines the New Partisans as the most radical expression of music of commitment through the works of its most important rock bands: Bijelo dugme, Plavi orkestar, and Merlin. The paper's argument is that the New Partisans' socio-cultural engagement, animated by advocacy of Yugoslavism, was a counter-logic to the nationalist dissolution of a distinctly Yugoslav fabric of a socialist community in crisis. Thus, the movement's revolutionary “spirit of reconstruction” permeating its “poetics of the patriotic” was a mechanism of socio-cultural resistance to political, cultural and moral-ethical de-Yugoslavization of Yugoslav society. Its ultimate objective was to make the case that the only way into the future – if there was to be any – rested on strategic reanimation of the Partisan revolutionary past as the only viable socio-cultural foundation of the Yugoslav socialist community.     

Manipulating the Census: Ethnic Minorities in the Nationalizing States of Central Asia* 1

Even though self-critical dealing with the past has not been an official criterion for joining the EU, the founding of the Task Force for International Cooperation on Holocaust Education, Remembrance, and Research and the Holocaust conference in Stockholm at the beginning of 2000 seem to have generated informal standards of confronting and exhibiting the Holocaust in the context of “Europeanization of Memory.” Comparative analysis shows that post-Communist museums dealing with the World War II period perform in the context of those informal standards. Both the Jasenovac Memorial Museum in Croatia and the Museum of the Slovak National Uprising in Banská Bystrica were founded in the Communist era and played an important role in supporting the founding myths of the two countries. Both were subjected to historical revisionism during the 1990s. In the current exhibitions from 2004/2006, both memorial museums stress being part of Europe and refer, to “international standards” of musealization, while the Jasenovac memorial claims to focus on “the individual victim.” But stressing the European dimension of resistance and the Holocaust obscures such key aspects as the civil war and the responsibility of the respective collaborating regime.     

Prayers,pilgrimages and petitions: The secret church and the growth of civil society in Slovakia

The historical feud between Hungary and Romania over Transylvania has escalated in proportion and intensity in recent years. Territorial dispute is no longer central to the present debate. Rather, it is the treatment of approximately two million¹ ethnic Hungarians residing in Transylvania that has generated considerable tension between the governments of Janos Kadar and Nicolae Ceausescu. Transylvania's ethnic Hungarians represent an obstacle to Ceausescu's policy of “national communism,” which promotes “Romanianism” to the detriment of the country's minority populations. In Hungary, reformists both within and outside the Kadar government have pressed the regime for a satisfactory solution to the perceived mistreatment of Hungarians living in neighboring socialist countries. By complicating relations between the two countries, the nationality question also effectively limits the degree to which Hungary and Romania can cooperate succesfully on regional endeavors. Finally, particularly in the case of Romania, exacerbation of the nationality question has attracted increased concern among “external” players, including the Soviet Union and the United States.     

Nazi Germany and the Karaites in 1938–1944: between racial theory and Realpolitik

This article explores the policies of Nazi Germany towards the Karaites, a group of Jewish ancestry which emerged during the seventh to the ninth centuries CE, when its followers rejected the mainstream Jewish interpretation of Tanakh. Karaite communities flourished in Persia, Turkey, Egypt, Crimea, and Lithuania. From 1938 to 1944, the Nazi bureaucracy and scholarship examined the question of whether the Karaites were of Jewish origin, practiced Judaism and had to be treated as Jews. Because of its proximity to Judenpolitik and later to the Muslim factor, the subject got drawn into the world of Nazi grand policy and became the instrument of internecine power struggles between various agencies in Berlin. The Muslim factor in this context is construed as German cultivation of a special relationship with the Muslim world with an eye to political dividends in the Middle East and elsewhere. Nazi views of the Karaites' racial origin and religion played a major role in their policy towards the group. However, as the tides of the war turned against the Germans, various Nazi agencies demonstrated growing flexibility either to re-tailor the Karaites' racial credentials or to entirely gloss over them in the name of “national interests,” i.e. a euphemism used to disguise Nazi Germany's overtures to the Muslim world.     

Memory, History, and Nostalgia in Berlin’s Jewish Museum

The Jewish Museum in Berlin is devoted to telling the 2,000-year history of Jews in Germany in a stunning building designed by Daniel Libeskind. It is Germany’s premier museum devoted to Jewish history and memory, but it is expressly not a Holocaust museum and most reference to the Holocaust is architectural. In its interactive and sophisticated exhibitions, the Jewish Museum represents contemporary international trends in museology and in many ways resembles the many Holocaust and other memorial museums around the world, one of the most prominent and striking international museological trends. However, in rejecting the categorization as a memorial museum and in focusing on a celebration of German–Jewish culture and history rather than the tragedy of the Holocaust, the Jewish Museum is what we might call a countermemorial museum. As such, it challenges the new norms around the creation of memorial museums and other sites of memory to be self-reflexive meditations on the negative past and its trauma. If memorial museums emerge from a particular orientation toward the past that Jeffrey Olick calls the “politics of regret” and claims is a major characteristic of our age, then the Jewish Museum might represent a parallel trend that we can call a “politics of nostalgia.” The museum serves, in many ways, as a screen upon which present-day Germany can project an idealized image of its past, masking some of the present tensions around German national identity and ideas of German multiculturalism. At the same time, the museum often seems to be in conflict with Libeskind’s building, which is infused with Holocaust symbolism and meaning.     

Fezzes in the river: identity politics and European diplomacy in the Middle East on the eve of World War II

This article analyzes how the Poles and Jews who disappeared from the western Ukrainian city of L'viv as a result of the Second World War are remembered in the city today. It examines a range of commemorative practices, from monuments and museums to themed cafes and literature, and analyzes how these practices interact to produce competing mnemonic narratives. In this respect, the article argues for an understanding of the city as a complex text consisting of a diverse range of mutually interdependent mnemonic media produced by a range of actors. The article focuses in particular on the ways in which Ukrainian nationalist narratives interact with the memory of the city's “lost others.” The article also seeks to understand L'viv's memory culture through comparison with a range of Polish cities that have faced similar problems with commemorating vanished communities, but have witnessed a deeper recognition of these communities than has been the case in L'viv. The article proposes reasons for the divergences between the memory cultures of L'viv and that found in Polish cities, and attempts to outline the gradual processes by which L'viv's Polish and Jewish pasts might become more widely integrated into the city's memory culture.     

Soviet war memorials and the re-construction of national and local identities in post-communist Poland

This article proposes to look afresh at the legacies of communism in urban spaces in post-1989 Poland. Specifically, it investigates the fate of Red Army monuments and explores how these public spaces have been used in the multifaceted and multileveled process of post-communist identity formation. The article suggests that Red Army monuments constitute sites for the articulation of new narratives about the country's past and future which are no longer grounded in the fundamental division between “us” (the nation) and “them” (the supporters of communism) and which are far from being fixed in the binary opposition of the banished and the embraced past. The reorganization of public memory space does not only involve contesting the Soviet past or affirming independence traditions but is rather the outcome of multilayered processes rooted in particularities of time and space. Moreover, the article argues that the dichotomy “liberator versus occupier,” often employed as a viable analytical tool by scholars investigating the post-communist memorial landscape, impedes our understanding of the role played by Soviet war memorials in the process of re-imagining national and local communities in post-1989 Eastern Europe.     

Not so Fair after All? Perceptions of Procedural Fairness and Satisfaction with Democracy in the Nordic Welfare States

The Nordic countries are known for their well-functioning public administrations. In indices measuring control of corruption and the quality of the rule of law, they frequently occupy top positions. However, as we demonstrate in this article, a country's top position in comparative indices does not automatically imply that citizens view the state of affairs in the same way as depicted by experts. The observation is in no way trivial: Drawing on theories of procedural fairness, we go on to show—statistically, using individual level data—that widespread public perceptions about the unfairness of civil servants may have a negative effect on the legitimacy of the political system even in so-called high-trust and “least corrupt” settings such as the Nordic ones.     

Markets,War, and the Reconfiguration of Political Authority in Sierra Leone

Although Côte d'Ivoire recently emerged from a long period of protracted conflict, peace is indeed precarious. This is particularly the case in the country's western cocoa regions, where tensions between indigenous and migrant populations continue to pose a threat to Côte d'Ivoire's economic and political recovery. These tensions revolve around longstanding land disputes that culminated in violent attacks in the late 1990s, early 2000s and in the recent 2010–2011 post-election crisis. Using insights from field work in 2012 conducted in the cocoa regions, this article explores the issue of land tenure reform and politics in post-conflict Côte d'Ivoire. In so doing, it considers the legal and political dimensions of land tenure in the cocoa regions and the highly controversial 1998 land law. This provides the crucial context for analysing the historical and enduring nature of these disputes, the critical importance of land reform in contemporary Côte d'Ivoire and the relationship between the “land question” and peace at both local and national levels.     

Little Teachers: Children's Drama,Traveling, and Ruptured Childhoods in 1930s and 1940s China

This paper examines and problematizes complex relationships among war, the construction of “children,” and pursuit of national salvation and modernity in wartime China through case studies of children's traveling troupes. Children have received less attention than women and the masses in relation to modern Chinese literature and culture: wartime conceptions of children can contribute to rethinking ideas about orphan and refugee children's role in the national rescue movement during the War of Resistance against Japan (1937–1945). Influential reformer Tao Xingzhi's radical educational philosophy of “little teachers” liberated children's power and organized them for war propaganda. Shaped into a potent cultural symbol, self-administered children's troupes like the Xin'an Traveling Troupe and the Children's Drama Troupe demonstrated the politicization of Tao's slogan “Life is Education.” The children's “long march,” narratives of their travel experience, and amateur performances became a political means to educate themselves as responsible citizens and motivate the nation in wartime.     

Debates in Ukraine over nationalist involvement in the Holocaust, 2004–2008

The article concerns debate about the memory of the Holocaust in Ukraine. It covers the period 2004–2008.     

Managing the difficult past: Ukrainian collective memory and public debates on history

This article analyzes the status of difficult historic events in Ukrainian collective memory. Difficult elements of collective memory are defined as those which divide society on basic matters, such as identity and national cohesion, and events which are being actively forgotten because of the role of Ukrainians as perpetrators. Three such issues were analyzed: World War II and the role of the Ukrainian Insurgent Army (UPA), the Holocaust, and the ethnic purge of Poles in Volhynia and Eastern Galicia in 1943–1945. Utilizing data from quantitative and qualitative studies, the author showcases the significance of these issues for contemporary Ukrainian identity and Ukraine’s relations with its neighbors. In particular, the evaluation of World War II and the role of the UPA in Ukrainian history polarizes Ukrainian society to a great degree. At the same time, this element of national history is used to construct a common, anti-Russian identity. The difficulty of relating to the memory of the Holocaust and the ethnic purge in Volhynia is of a different character. These events are problematic for Ukrainian collective memory because they demand a painful settling of accounts with the past. At present, only Ukrainian elites are willing to work on these subjects, and only to a limited degree, while the common consciousness either denies or ignores them altogether.     

The making of Maoist model in post-Mao era: The myth of Nanjie village

Bucking the general trend of privatization in China, the model village of Nanjie has cultivated the image of a “small zone of communism,” a modern-day commune that practices extreme measures of egalitarianism. Such an image is promoted by some Party leaders at the center as well as local cadres, and bolstered by the spectacular display of the village's wealth. With the aid of fieldwork data, our research examines the claims of “success,” “egalitarianism,” and the attribution of “success” to “egalitarianism.” We find that the village's early rise to prosperity took place before the celebrated Maoist practices were introduced, and that its later rapid development was an artifact of politically awarded state loans. We then examine the “actually existing Maoism” by uncovering the capitalist labor relations between the local villagers and the hired laborers, and the political inequality among the village's own legal residents. We conclude by examining the political processes that gave rise to this star village in the post-Mao era.     

Of veto players and entity-voting: institutional gridlock in the Bosnian reform process

Entity-voting in the Bosnian Parliamentary Assembly is a veto mechanism in Bosnia's consociational institutional setting and an important reason for the country's orientation towards the political status quo. An empirical analysis of the number and nature of adopted and rejected draft laws during the legislative period 2006–2010, embedded in George Tsebelis's veto player approach, leads to the conclusion that the veto players in the parliament – either delegates from Republika Srpska or delegates from the Federation of Bosnia and Herzegovina – have pushed the consociational system of checks and balances to its extremes. Entity-voting enables the veto players to “hijack” the parliament for their exclusionary ethnic interests and discourages cooperation and compromise between the veto players. Significant legislation, which in the present article is defined as legislation relevant for the European Partnership, faces severe obstacles to getting passed. In the light of these findings, the article discusses three policy implications: institutional redesign, a change of the actors, and an active role of the European Union for providing the actors with a realistically achievable goal which they equally share. This should reset the current calculus of self-interest and encourage cooperation between the veto players.     

“Zdravljica” – toast to a cosmopolitan nation anthem quality in the Slovenian context

As with many states, in the case of Slovenia two songs principally contend for the position of national anthem. In this case an apparent ideological gulf masks perhaps a more essential temperamental divide: the bellicose army song versus the happy drinking “all together?…?” number. Vacillation between “Zdravljica” (“A Toast”) and “Naprej zastava slave,” (“Forward, Flag of Glory”) might be taken as reflecting the ambivalence with regard to potentially hostile others one reads attributed to Jesus Christ in the gospels of Matthew, Mark and Luke: who's not with me is against me/who's not against me is with me. The 1989 adoption of “Zdravljica” (lyrics courtesy of Slovenia's national poet France Pre?eren) is strongly suggestive of an outward looking state, one hoping for a place in a cosmopolitan Europe. “Naprej zastava slave” has remained the anthem of the Slovenian army and so is far from being discarded for the purpose of asserting Slovenian national aspirations. Perhaps retaining it in this minor role has been necessary because “Zdravljica” is a song which – at least as it is presently sung – de-emphasises national aspiration to a degree unusual for the anthem genre. In a crossroads of Europe dominated historically by the national (or imperial) aspirations of larger and more powerful political entities, “Zdravljica” is a song which tests the limits of what an anthem can be by holding out a hope of rising above the national.     

What Does the “Terrorist” Label Really Do? Measuring and Explaining the Effects of the “Terrorist” and “Islamist” Categories

Many scholars and practitioners claim that labeling groups or individuals as “terrorists” does not simply describe them but also shapes public attitudes, due to the label's important normative and political charge. Yet is there such a “terrorist label effect”? In view of surprisingly scant evidence, the present article evaluates whether or not the terrorist label—as well as the “Islamist” one—really impacts both the audience's perception of the security environment and its security policy preferences, and if yes, how and why. To do so, the article implements a randomized-controlled vignette experiment where participants (N = 481) first read one out of three press articles, each depicting a street shooting in the exact same way but labeling the author of the violence with a different category (“terrorist”/“shooter”/“Islamist”). Participants were then asked to report on both their perceptions and their policy preferences. This design reveals very strong effects of both the “terrorist” and “Islamist” categories on each dimension. These effects are analyzed through the lenses of social and cognitive psychology, in a way that interrogates the use of the terrorist category in society, the conflation of Islamism with terrorism, and the press and policymakers' lexical choices when reporting on political violence.