In 1955, the Russian writer Yuri Dombrovsky returned home to Moscow after twenty-five years in Soviet camps and exile—twenty-five years “out there”—to discover that he had not, after all, been completely forgotten. He was handed a rehabilitation document, given a grudging pension, assigned a single room in a communal apartment. Although few of his works […]
Martin Amis swings at Stalin and hits his own best friend instead. Judging by the reviews, Martin Amis’ new book, Koba the Dread, will produce an unusually wide range of reactions—but that is hardly surprising. Although Amis is best known as a novelist, Koba the Dread is a truly unique, not to say peculiar, work
Contrary to what might be expected, the first recorded use of the expression “concentration camps” did not occur in either Germany or Russia. Nor, even, was the term originally English, as many also mistakenly believe. In fact, as far as it is possible to ascertain, the first person to speak of concentration camps or, more
North of the Arctic Circle, roses do not grow. There are no daisies or lilies; there are no sunflowers or geraniums. Only a few species of charmless wildflower have learned to take advantage of the very short, very hot, northern summers.
To some Russians, the memory of a first encounter with Alexander Solzhenitsyn’s Gulag Archipelago is as much a physical memory–the blurry, mimeographed text, the dog-eared paper, the dim glow of the lamp switched on late at night–as it is one of reading the revelatory text itself.
The Chechen wars of the 1990s were not the first time Moscow targeted the Chechens. First there were ‘sneaky Orientals’. Then there were “miserly Jews”. Now, thanks to the power of the international media to transmit ideas across borders, another ethnic stereotype has entered the English language.
Its pages were yellowed, its cheap binding broken, its typeface uneven: there was nothing imposing about the copy of Un Bagne en Russie Rouge – `A Prison in Red Russia’ – which someone once handed me as a curiosity. Nevetheless, the book, published in Paris in 1927, was one of the first to describe the
In my mind, I have two distinct images of the fall of the Berlin Wall. One is the televised event that is ingrained in public memory: champagne corks popping, people dancing and cheering, politicians making weepy speeches.
To the citizens of safe, happy countries which have never known war and occupation, the lives of ordinary people in less safe, less happy countries can seem extraordinary indeed. Here, for example, are three scenes, three moments in the life of a Polish woman, born in 1919.
Venice has the Piazza San Marco, Paris has the Eiffel Tower, and now Prague has the Charles Bridge: wide and pedestrianised, blackened with age – and suffused with the spirit of capitalism. There are buskers and hustlers along the bridge, and, every fifteen feet or so, someone is selling very much what one would expect
