The aim of the thesis is the analysis of russian educated society - the intelligentsia without difference in the origin - in the period when gained its own identity, delimited its ideological grounds and imperatives and had fragmentary tendentions to create the civil society. By institutionals and individuals examples from noble- and raznochintsy intelligentsia is analyzed at the first private and then public socializing. It is related to describe of the creation of beginnigs of the public space and related public opinion. The thesis is therefore concerned with particulars social platforms, in which russian intelligentsia was engaged at that time, especially masonic lodges, salons and clubs. The result of thesis should be the analysis of the development of the educated russian society in the time before Decembrists uprising, the analysis of intellectual potential of this society, its mental emancipation and its diverse activities. The thesis draw from unpublished archival sources, editions and from the latest specialized literature. Methodologicaly, the thesis is based on concepts of social, cultural and intellectual history on background of biographical method and with marginal use of concepts of history of mentalities and gender history. Key words The Russian Empire, intelligentsia, civil...

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This paper outlines the concept of labour in socialist Czechoslovakia of the 1960s. It examines on discourses of social and economic reforms and that of the post-Stalin era. The focus lays on main social, economic and ideological categories on which those projects based, on extent of their construction as well as on shifting the emphasis between their particular elements. The paper concerns above all conceivable relation of the newly shaped discourse to effort to reconstitute social differentiation and to overcome the social leveling of the previous Stalin era. An attempt will be made to connect Honnet's theory of recognition with G. Cohen's concept of egalitarian justice. From that perspective, the paper will examine historical tranformations of conceptions of justice, division of labour, a social ethos of different social groups (particullary the educated intelligentsia), legitimacy of given forms of redistribution etc.

The focus of interest in this thesis is the social and personal trajectories of men and women who were born in the Soviet Union in the 1970-1980s and then, after growing up in post-Soviet Russia in the 1990s in an atmosphere of change and uncertainty, decided to exploit the opportunities to go abroad to study and work that started opening up in the early and mid-1990s. The thesis analyses these moves as the individual strategies of either escaping or waiting on the career insecurities in Russia, or consciously enhancing one's social standing and professional and educational capital. It traces their social and professional trajectories, showing that, apart from developing the desired expertise and gaining experience, these Russians went through intensive changes in their self-identifications and senses of belonging, including the acquisition of new habits of mobility, international social networks and cosmopolitan dispositions. This thesis argues that, while their Soviet-Russian cultural past and their belonging to a particular social group of 'Soviet intelligentsia' was still important to them, they continuously acquired new social, cultural and cosmopolitan forms of capital that influenced their coming back to Russia as different persons from their contemporaries who had stayed in the country. They brought with them new dispositions and new social practices resulting from their active comparisons of their lives in Russia and Britain, and in many respects they actively maintained their differences in creating clubs for returnees. While able to integrate successfully into the emerging Russian middle classes, they still expressed the cultural and intellectual heritage of the past Soviet intelligentsia, now reborn in the guise of Westernizing attitudes and practices, different degrees of cosmopolitan patriotism, intellectual pursuits, a quest for education and self-development, interest in world travel, an ethical concern for sustainability, opposition to excessive consumerism in Russia and conspicuous practices of status performance. The materials for this research were mainly gathered through the use of semi-structured in-depth interviews, one third of them longitudinal, with informants talking to the researcher several times during the course of fieldwork between 2007 and 2012. Some additional participant observation has been conducted in informal Russian circles in the UK and among returnees from Britain in Russia. This research consists of an ethnography with elements of a biographical approach. This has made the researcher attentive to the inclusion of a certain event within a person's whole biography, aimed at putting the period researched within the context of the past and future lives of the informant. The participants of this research were aged between 22 and 40 and belonged to a transition cohort generation (Miller 2000), as they had all passed their childhoods in the Soviet Union, their adolescence and teenage years coinciding with the period of dissolution of the USSR, with the transitional break up of one system and the formation of another, while their young adulthood developed in post-Soviet Russia. They were mainly single when they initiated their move to Britain, and had various professional profiles within the broadly defined groups of 'highly skilled' and 'highly educated', the latter term being preferred in this research. The dissertation includes an introduction, four ethnographic chapters, a conclusion and one appendix. The introduction presents the historical and research context, the methodology and the design of the study. The first chapter traces the professional and educational trajectories of participants, while the second chapter focuses on informants' spatial mobility and habits of extensive travel acquired during the move to Britain. The third chapter deals with the negotiation of informants' belonging to a particular cultural and social past, which is associated both with Russian-Soviet culture and with their social status as the children of Soviet-era intelligentsia. The fourth chapter argues that, while belonging to Soviet intelligentsia families was still important for informants' self-identifications in Britain, new social, cultural and cosmopolitan forms of capital were acquired during this period, resulting in new cosmopolitan dispositions, ethics and moral values, and new practices socially remitted (Levitt 2001) from Britain. The conclusion places this ethnography within the state-of-the-art research on the mobilities of Russians to the UK.

This dissertation aims to discuss the incorporation of the &ldquo / nationalist&rdquo / Kazak intellectuals of Alash Orda to the Soviet Socialist Republics and their role in the establishment of the Kazak ASSR. In the course of events they acted first together with Russian liberal democrats, then they sought to establish a national government and fought against the Bolsheviks, but after 1920 they chose to stay in the USSR and join the modernization process of their homeland alongside the Bolsheviks. In the mainstream academic discourse the local leaders in the republics of the USSR are generally considered as passive victims of the Soviet policies. The members of the Kazak national movement of Alash Orda are also neglected as weak political figures after they had accepted the Soviet rule. But they continued their struggle for enlightening the Kazak people in 1920s. Their collaboration with the Bolsheviks was concomitant to their motives of modernizing the Kazaks. Their role in the Soviet Kazakstan did not come to an end after their acceptance of the Soviet sovereignty but it continued. My argument is that the struggle of the members of Alash Orda was in continuity with their program before the revolution, and their cooperation with the Bolsheviks was a way to realize their objectives, and it opened a sphere for them to have a role in the formation of the Kazak ASSR.

Fondé en 1946 par l'homme de Lettres Michel Asmar, le Cénacle libanais, tribune, centre de réflexion, forum de rencontres, d'échanges et maison d'éditions représente entre les années 1946 et 1984 un excellent cas d'étude pour décrire la formation culturelle et intellectuelle du Liban en tant qu'identité, que nation, que peuple et qu'Etat. Faisant du Liban son sujet central comme en témoigne le titre adopté pour un grand nombre de conférences organisées entre les années 1946 et 1968 " l'édification de la Maison libanaise ", le Cénacle a réussi à se présenter non seulement en tant que l'" expression de la conscience libanaise " mais aussi en tant que centre de réflexion dont le plus grand mérité consiste à créer une " Libanologie " ou une " science du Liban "." Temple de la pensée " (ma'bad al-fikr), le Cénacle accueille des intellectuels dont la tâche consiste à préciser les besoins de la société libanaise dans tous les domaines d'une façon scientifique et objective. Reconstruire la " Maison libanaise " veut dire à la fois une construction de l'identité libanaise, de la mythologie libanaise, de la nation libanaise, de l'être libanaise, du peuple libanais, de l'art libanais, de la littérature libanaise et de la poésie libanaise. Autrement dit, c'est une prise de conscience du " soi-libanais ", une volonté pour se choisir, pour décider de tracer une histoire propre à soi et ainsi de se dissocier de l'histoire des autres qu'ils soient Ottomans ou Arabes, Français ou Américains.

The thesis deals with thought, mentality and conceptions of the higher education students. It focuses especially on discussions and controversies between students and party, state or universities authorities and aims at frictions which spread in official discourse and arose from student demands on more space for autonomous activity. Its main concern is the way in which these controversies were related to power transformations in the Central-European dictatorship since 1956. As an example of young intelligentsia, activists of youth and student organizations at higher education institutions in Warsaw, Prague and Bratislava have been chosen. The thesis is divided into three parts. The first part researches on the conceptions of intimate, especially problems of youth sexuality, student marriage and living conditions of young families. The second part deals with the conceptions of equality in relation to centralized work-placement of graduates. The power authorities in the state-socialist society laid stress on social equality of all citizens, but paradoxically it produced strong inequality at a local level and undermined work, social and transnational mobility. The third parts researches on conceptions of difference. In this case, authorities claimed generation unity and culture uniformity for the whole...

The thesis deals with thought, mentality and conceptions of the higher education students. It focuses especially on discussions and controversies between students and party, state or universities authorities and aims at frictions which spread in official discourse and arose from student demands on more space for autonomous activity. Its main concern is the way in which these controversies were related to power transformations in the Central-European dictatorship since 1956. As an example of young intelligentsia, activists of youth and student organizations at higher education institutions in Warsaw, Prague and Bratislava have been chosen. The thesis is divided into three parts. The first part researches on the conceptions of intimate, especially problems of youth sexuality, student marriage and living conditions of young families. The second part deals with the conceptions of equality in relation to centralized work-placement of graduates. The power authorities in the state-socialist society laid stress on social equality of all citizens, but paradoxically it produced strong inequality at a local level and undermined work, social and transnational mobility. The third parts researches on conceptions of difference. In this case, authorities claimed generation unity and culture uniformity for the whole...

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