abstract: One of the great hallmarks of Russian life during the nineteenth century was the proliferation of alternative identities at nearly every level of society. Individuals found, created, or adopted new ways of self-identifying oneself vis-à-vis religion, nationality, and politics. This project examines the life of Daniil Avraamovich Khvol'son (1819-1911) and his understanding of his identity--from poor Lithuanian Jew to German educated scholar, to leading defendant of Jews accused of ritual murder, to renowned university professor. Khvol'son is often mentioned in works of the period but remains understudied and, as a result, poorly understood. This dissertation is the first to examine the man's life and times, his scholarly and public writings, as well as available commentaries about him from former students, opponents, and colleagues. This project is based on the available archival sources housed in the central archives of Russia and draws upon the different literary venues in which Khvol'son published during his lifetime. While it provides a broad biography of the man, more importantly, it takes on the content of his writing, the themes he explored, and the ways in which his contributions were viewed within their own time. This project argues that the aim of Russian imperial policy toward Jews was based on a hopeful, if hesitant, desire to gradually bring Jews into the state's service. Khvol'son was among the most successful of those candidates who received a world-class German education, a position within the state, and an opportunity to participate fully within Russian intellectual circles. However, Khvol'son's legacy is complex because he promoted a radical rethinking of Christian understanding of Jews and Judaism and by doing so, he challenged the Orthodox world to reconsider in a deeply personal way the ongoing persecutions of Jews based on false tales about them and their religion. Khvol'son painstakingly challenged the blood libel and sought to prove that it was not based in any identifiable reality but perpetuated an un-Christian worldview that demonized and vilified Jews. In doing so, Khvol'son formulated a controversial self-understanding for his position in society as situated between two diametrically opposed worlds--one Christian, the other Jewish. / Dissertation/Thesis / Ph.D. History 2014

1 Abstract The diploma thesis deals with the establishment of a settlement zone in the Russian Empire. This is an interesting topic, because there was no such thing in other states. It is difficult to compare the Pale of settlement with the ghettos that existed in Europe. The first chapter describes the origin of Pale of settlement itself. The second chapter discuss the general definition of Pale of settlement and the issue of translation of this term into the Czech language. The third chapter focuses on the historical context, the main emphasis is put on the legislation in Russia that was enacted in relation to Jews. It is also very important to mention the attitude to Jews of each tsar and official, because then their attitude was reflected in the laws. The last chapter presents an attempt to formulate the causes of Pale of settlement. The work is based mainly on contemporary literature and contemporary legislative activity, which gives the opportunity to best understand the attitude of the Russian government to the Jews of the Russian Empire. As a result, it can be assumed that Anti-Judaism, which went through its own age development, but from the beginning played only a small role, was very widespread in Russia. Therefore, it had little effect on the establishment of Pale of settlement. The main reason...

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Depuis sa fondation en 1794 par Catherine II, Odessa, cité portuaire de la mer Noire, ne laisse personne indifférent. Conçue pour devenir une utopie urbaine au sein d’une Russie très contraignante, la ville nouvelle – libre de servage, tolérante et entreprenante – attire des populations venues des quatre coins de l’Europe. Les premiers migrants sont en majorité des déshérités, des infortunés et des Juifs persécutés de l’Empire en quête d’un refuge. La société juive naissante éprise de liberté saisit sa chance en s’impliquant activement dans la réalisation de ce chantier ambitieux. Dès les années 1860, premiers frémissements d’un « bonheur juif », des banquiers, des négociants, des intellectuels, des artistes, des bandits et des « Juifs ordinaires » écrivent pareillement le « modernisme » et les légendes colorées d’Odessa la Juive. Le XXe siècle pris entre guerres et révolutions, sonne le glas de l’âge d’or des Juifs d’Odessa avec le retour des pogromes et des massacres de masse. Bon nombre d’entre eux repartent sur les routes de l’exil à la recherche de ports d’attache : onze villes nord-américaines portent le nom d’Odessa. Les Odessites vouent à leur ancienne terre d’adoption un véritable culte, sous des formes plurielles, œuvres littéraires, musicales, picturales et cinématographiques. A la lumière de l’Histoire et de la micro-histoire, l’enjeu de cette recherche sur la communauté juive odessite est d’identifier l’« espace de vérité » de la ville d’Odessa entre mythe et réalité. / Since its creation by Catherine the IInd in 1794, Odessa, a harbour on the Black Sea, leaves no one indifferent. Designed to become an urban utopia within a very compelling Russia, the new town – tolerant, enterprising, and from its origins free from serfdom – has attracted populations from across Europe. The first migrants were mainly poor, hapless people and persecuted Jews from the Empire in search of a refuge. The emerging Jewish society, freedom-loving, seized the opportunity to build an ideal city, culminating in the birth of a “Jewish happiness”. From 1860 onwards, great bankers, merchants, intellectuals, artists, gangsters and labourers all contributed to the “modernism” and the colourful history of the Jewish Odessa. Caught between wars and revolutions, the 20th Century sounded the knell of the golden age for Odessa Jews, with the return of pogroms and mass slaughters. A number of Jews went back to the roads of exile, looking for a new home: eleven North American towns have taken the name of Odessa. “Odessity” worship Odessa-mama: music works, paintings and movies aim at celebrating the glory of the homeland. Considering both the historical and micro-historical legacy, the challenge of this research on the Jewish community from Odessa aims to identify and establish a “truth space” between the real and the imaginary city.

Depuis sa fondation en 1794 par Catherine II, Odessa, cité portuaire de la mer Noire, ne laisse personne indifférent. Conçue pour devenir une utopie urbaine au sein d’une Russie très contraignante, la ville nouvelle – libre de servage, tolérante et entreprenante – attire des populations venues des quatre coins de l’Europe. Les premiers migrants sont en majorité des déshérités, des infortunés et des Juifs persécutés de l’Empire en quête d’un refuge. La société juive naissante éprise de liberté saisit sa chance en s’impliquant activement dans la réalisation de ce chantier ambitieux. Dès les années 1860, premiers frémissements d’un « bonheur juif », des banquiers, des négociants, des intellectuels, des artistes, des bandits et des « Juifs ordinaires » écrivent pareillement le « modernisme » et les légendes colorées d’Odessa la Juive. Le XXe siècle pris entre guerres et révolutions, sonne le glas de l’âge d’or des Juifs d’Odessa avec le retour des pogromes et des massacres de masse. Bon nombre d’entre eux repartent sur les routes de l’exil à la recherche de ports d’attache : onze villes nord-américaines portent le nom d’Odessa. Les Odessites vouent à leur ancienne terre d’adoption un véritable culte, sous des formes plurielles, œuvres littéraires, musicales, picturales et cinématographiques. A la lumière de l’Histoire et de la micro-histoire, l’enjeu de cette recherche sur la communauté juive odessite est d’identifier l’« espace de vérité » de la ville d’Odessa entre mythe et réalité. / Since its creation by Catherine the IInd in 1794, Odessa, a harbour on the Black Sea, leaves no one indifferent. Designed to become an urban utopia within a very compelling Russia, the new town – tolerant, enterprising, and from its origins free from serfdom – has attracted populations from across Europe. The first migrants were mainly poor, hapless people and persecuted Jews from the Empire in search of a refuge. The emerging Jewish society, freedom-loving, seized the opportunity to build an ideal city, culminating in the birth of a “Jewish happiness”. From 1860 onwards, great bankers, merchants, intellectuals, artists, gangsters and labourers all contributed to the “modernism” and the colourful history of the Jewish Odessa. Caught between wars and revolutions, the 20th Century sounded the knell of the golden age for Odessa Jews, with the return of pogroms and mass slaughters. A number of Jews went back to the roads of exile, looking for a new home: eleven North American towns have taken the name of Odessa. “Odessity” worship Odessa-mama: music works, paintings and movies aim at celebrating the glory of the homeland. Considering both the historical and micro-historical legacy, the challenge of this research on the Jewish community from Odessa aims to identify and establish a “truth space” between the real and the imaginary city.

Depuis sa fondation en 1794 par Catherine II, Odessa, cité portuaire de la mer Noire, ne laisse personne indifférent. Conçue pour devenir une utopie urbaine au sein d’une Russie très contraignante, la ville nouvelle – libre de servage, tolérante et entreprenante – attire des populations venues des quatre coins de l’Europe. Les premiers migrants sont en majorité des déshérités, des infortunés et des Juifs persécutés de l’Empire en quête d’un refuge. La société juive naissante éprise de liberté saisit sa chance en s’impliquant activement dans la réalisation de ce chantier ambitieux. Dès les années 1860, premiers frémissements d’un « bonheur juif », des banquiers, des négociants, des intellectuels, des artistes, des bandits et des « Juifs ordinaires » écrivent pareillement le « modernisme » et les légendes colorées d’Odessa la Juive. Le XXe siècle pris entre guerres et révolutions, sonne le glas de l’âge d’or des Juifs d’Odessa avec le retour des pogromes et des massacres de masse. Bon nombre d’entre eux repartent sur les routes de l’exil à la recherche de ports d’attache : onze villes nord-américaines portent le nom d’Odessa. Les Odessites vouent à leur ancienne terre d’adoption un véritable culte, sous des formes plurielles, œuvres littéraires, musicales, picturales et cinématographiques. A la lumière de l’Histoire et de la micro-histoire, l’enjeu de cette recherche sur la communauté juive odessite est d’identifier l’« espace de vérité » de la ville d’Odessa entre mythe et réalité. / Since its creation by Catherine the IInd in 1794, Odessa, a harbour on the Black Sea, leaves no one indifferent. Designed to become an urban utopia within a very compelling Russia, the new town – tolerant, enterprising, and from its origins free from serfdom – has attracted populations from across Europe. The first migrants were mainly poor, hapless people and persecuted Jews from the Empire in search of a refuge. The emerging Jewish society, freedom-loving, seized the opportunity to build an ideal city, culminating in the birth of a “Jewish happiness”. From 1860 onwards, great bankers, merchants, intellectuals, artists, gangsters and labourers all contributed to the “modernism” and the colourful history of the Jewish Odessa. Caught between wars and revolutions, the 20th Century sounded the knell of the golden age for Odessa Jews, with the return of pogroms and mass slaughters. A number of Jews went back to the roads of exile, looking for a new home: eleven North American towns have taken the name of Odessa. “Odessity” worship Odessa-mama: music works, paintings and movies aim at celebrating the glory of the homeland. Considering both the historical and micro-historical legacy, the challenge of this research on the Jewish community from Odessa aims to identify and establish a “truth space” between the real and the imaginary city.

Les relations entre l’Etat et la religion sont déterminantes dans l’histoire de chaque pays. Au Kazakhstan, le statut de l’islam a varié au gré du régime sur place. Implanté en plusieurs vagues, commençant par la conquête arabe du sud du pays, puis officialisé par les Qarakhanides, la Horde d’Or sous le khan Özbek et les khans kazakhs, l’islam a trouvé une certaine régulation à partir du XVIIIème siècle avec la colonisation russe. L’Empire russe, intéressé par le fait de gagner les musulmans à sa cause, favorise leur religion en créant l’Assemblée spirituelle à Orenbourg. L’impératrice Catherine II envoie des mollahs tatars dans la steppe kazakhe et construit de nombreuses mosquées pour mieux contrôler les Kazakhs. Mais le renforcement de l’islam donne des résultats inverses à ceux escomptés et l’empire durcit sa position envers le dernier, il limite le nombre de mollahs et de mosquées par région. Avec l’arrivée des soviétiques au pouvoir, tout semble changer. Mais provisoirement seulement ; les premières « déclarations démocratiques » n’aboutissent qu’à se retourner contre toutes les religions par une série de répressions à la fin des années 1920, et l’idéologie communiste espère mettre fin à l’islam. Pourtant les Directions spirituelles musulmanes avaient été rétablies durant la Deuxième Guerre Mondiale par Staline qui avait voulu utiliser le potentiel religieux pour servir ses buts. Elles ont fonctionné jusqu’à l’effondrement de l’URSS en reflétant les décisions du parti. L’indépendance du Kazakhstan a donné une chance aux croyants de rétablir la religion, mais en même temps elle a contribué à l’apparition de mouvances radicales. Depuis les années 2000 le gouvernement revoit sa politique en matière religieuse, en effectuant de nouveau des restrictions. L’histoire recommence-t-elle ? / Relations between the state and religion are determining in the history of every country. At Kazakhstan the status of Islam has largely depended on the ruling regime. Islam was brought to Kazakhstan in several waves, starting from the conquest of the country’s south by Arabs. It was legalized by Qarakhanides, the Golden Horde under Khan Özbek and Kazakh clans and was further regularized with Russian colonization starting from XVIII century. Russian Empire, interested in attracting Muslims, has favored their religion by creating a Spiritual assembly at Orenburg. Empress Catherine II (The Great) had sent Tatar mullahs to the Kazakh steppes to establish Moslem institutions (mosques, religious schools, etc). This was aimed at gaining control over the Kazakh population. But reinforcement of Islam has led to rather opposite result and, as a consequence, Empire hardened towards Islam - the numbers of mosques and mullahs were reduced. It seemed to change upon arrival of the Soviets to the region, but only for a limited time, followed by anti-religious declarations of the Soviet Government and repressions at the end of 1920s, aiming to exterminate the influence of Islam once and forever. However during Second World War, under Stalin, Muslin spiritual institutions were once more re-established. They continued to function during the post-war era and collapse of USSR, being in the total support for the latter. Independence of Kazakhstan has provided an opportunity for the citizens to freely express their beliefs, and at the same time it led to the emerging of certain radical movements. From the years of 2000 the Kazakh government revises once again its policy on religion towards restriction. The history repeats itself?

Cette thèse a pour objet d’analyser les trois versions (italienne, ottomane et russe) du traité de Küçük Kaynarca signé en 1774 entre l’Empire ottoman et l’Empire de Russie. Après avoir étudié, l’institution drogmanale, l’histoire de la diplomatie ottomane ainsi que la structure et les langues de ce traité, nous procédons à l’analyse terminologique et étymologique des termes choisis et les réunissons sous huit domaines thématiques (« État » - « Diplomatie », « Droit » - « Religion », « Armée » - « Économie », « Administration territoriale » - « Géographie »). Nous menons cette analyse en nous basant sur les procédés de traduction décrits dans cette thèse. Notre but est de montrer les difficultés rencontrées par les drogmans pendant le processus de traduction et de voir comment ils ont réussi à les surmonter. Ces difficultés sont intimement liées à la traduction et à l’adaptation des notions venues des pays occidentaux. En analysant les termes choisis, nous examinons les stratégies traductionnelles mises en place par les drogmans pour « faire passer » les concepts nouveaux pour la société ottomane. / The topic of this thesis is to analyze the three versions (Italian, Ottoman and Russian) of the Küçük Kaynarca Treaty signed in 1774 between the Ottoman Empire and the Russian Empire. After studying the institution of dragomans, the history of Ottoman diplomacy and the structure and languages of this treaty, we proceed to the terminological and etymological analysis of the chosen terms and put them into eight thematic fields: "Diplomacy", "Law" - "Religion", "Army" - "Economy", "Territorial administration" - "Geography"). We carry out this analysis on the basis of the translation processes described in this thesis. Our goal is to show the difficulties encountered by dragomans during the translation process and to see how they managed to overcome them. These difficulties are intimately linked to the translation and adaptation of notions from Western countries. In analyzing the chosen terms, we examine the translational strategies used by the dragomans to "convey" the new concepts for Ottoman society.

After falling under the power of the Russian Crown, the Northern Black Sea steppe from the end of eighteenth century crystallized as the Russian government’s prime venue for socioeconomic and sociocultural reinvention and colonization. Vast ethnic, sociocultural and even ecological changes followed.  Present study is preoccupied with the marriage of the immigrant population from the German lands who came to the region in the course of its state orchestrated colonization, and was officially categorized as “German colonists.” The book illuminates the multiple ways in which marriage and household formation among the colonists was instrumentalized by the imperial politics in the Northern Black Sea steppe, and conditioned by socioeconomic rationality of its colonization. Marriage formation and dissolution among the colonists were gradually absorbed into the competencies of the colonial vertical power. Intending to control colonist marriage and household formation through the introduced marriage regime, the Russian government and its regional representatives lacked the actual means to exert this control at the local level. On the ground, however, imperial politics was mediated by the people it targeted, and by the functionaries tasked with its implementation. As the study reveals, the paramount importance was given to functional households and sustainable farms based on non-conflictual relations between parties. Situated on the crossroads of state, church, community, and personal interests, colonist marriage engendered clashes between secular and ecclesiastical bodies over the supremacy over it. The interplay of colonization as politics, and colonization as an imperial situation with respect to the marriage of the German colonists is explored in this book by concentrating on both norms and practices. Another important consideration is the ways gender and colonization constructed and determined one another reciprocally, both in legal norms and in actual practices. Secret divorces and unauthorized marriages, open and hidden defiance, imitations and unruliness, refashioning of rituals and discourses, and desertions – a number of strategies and performances which challenged and negotiated the marriage regime in the region, were scholarly examined for the first time in this book. / År 1804 formulerade tsar Alexander I:s regering nya riktlinjer för rysk migrationspolitik. Invandrare från de krigshärjade tyska länderna skulle värvas till kolonisering av stäppen norr om Svarta havet i en omfattande kampanj orkestrerad av den ryska staten. Dessa nykomlingar, som av myndigheterna kategoriserades som “tyska kolonister,” etablerade kolonier i hela regionen inom ett par årtionden. Boken presenterar den första studien av hur äktenskap och hushållsformering användes som instrument i den ryska koloniseringspolitiken i området, och hur dessa faktorer primärt styrdes av koloniseringens socioekonomiska rationalitet. Stabila hushåll och jordbruk som genererade avkastning eftersträvades in i det längsta. Ibland ledde detta till konflikter mellan den sekulära och den andliga makten om tolkningsföreträde rörande äktenskapets upplösning och ingående. Genom analys av både normer och praxis blottläggs samspelet mellan kolonisering som politik, och kolonisering som en imperiesituation, där äktenskapet och hushållet omförhandlades i skärningspunkten mellan myndigheter, kyrkosamfund, lokalsamhälle och enskilda. Studien visar att den ryska centralmakten och dess regionala representanter saknade verktyg för att utöva den effektiva kontroll som eftersträvades över kolonistäktenskap och hushållsformering på lokal nivå. Denna slutsats stöds genom att ett antal strategier och handlingsmönster som utmanade och bidrog till att omförhandla äktenskapsregimen i regionen identifieras och diskuteras.

Thesis "The Orthodox civilization? Genesis of Russian political religion through the prism of civilizational analysis" has a historico-theoretical character. It presents an analysis of origins and evolution of two most important Russian ideologies which were expressed in religious terms. Using the civilizational perspective and by reconstructing of factual and mental context of two Russian ideologies, this thesis polemizes with religious determinant of Russian civilization. Instead, it establishes an issue of religio-political nexus, which seems to be more successful for thinking about civilizational specifics of Russia. Powered by TCPDF (www.tcpdf.org)