Pobrecit:a:s

Impact of Discrimination on Integration of Emigrants From the Aggressor Country (with Ivetta Sergeeva)

Following the full-scale invasion of Ukraine in 2022, up to one million Russians fled their homeland, marking the most significant brain drain since the Soviet Union’s collapse. While some host countries view the highly educated and politically active migrants as an asset, integrating nationals of the aggressor state has presented challenges. Many migrants face institutional restrictions aimed at sanctioning Russia, alongside varied experiences of discrimination from local populations. This study delves into the effect of discrimination on the assimilation intentions of Russian migrants, focusing on language learning as a key indicator. Laitin’s model of identity building suggests that migrants’ willingness to assimilate depends on the perceived benefits, including acceptance by the host society. Following the model, Sergeeva assumes that discrimination signals to migrants that the host country’s society does not accept them, making learning the local language a less rational choice.

Utilizing a cross-sectional panel survey, the study establishes a link between discrimination and integration, differentiating between the effects of discrimination experienced from local citizens and local institutions on language acquisition. Findings reveal that societal discrimination significantly dampens migrants’ willingness to learn local languages and diminishes their trust in and attachment to host societies, unlike institutional discrimination, which shows no such effect on language learning. These insights contribute to an understanding of the impact of nationality-based discrimination, highlighting the role of societal acceptance in the successful integration of political migrants.

This event will be hosted in person and virtually on Zoom. Register for the Zoom meeting here. Non-NYU affiliates must RSVP for in-person campus access. 

Ivetta Sergeeva is a PhD candidate at the European University Institute in Florence. She specializes in political behavior, civil society, and Russian emigration. She is a co-founder and co-principal investigator of OutRush and ViolenceMonitor (a series of surveys on intimate partner violence in Russia). She also has eight years of experience supervising projects in civil society and human rights organizations in Russia. Website: www.ivettasergeeva.com. Email: ivetta.sergeeva@eui.eu.

Date: 29 April 2024 4:00 PM – 5:30 PM

Speaker: Ivetta Sergeeva

Location: Jordan Center, 19 University Place, New York

Source: Jordan Center for the Advanced Study of Russia (NYU)


Polina Kanis

Professoressa on the Pole

Thu 25 April — Sun 05 May

Professoressa on the Pole* is the result of Polina Kanis’ investigation into the perceptual transformation of the female body in Russia following the onset of the full-scale invasion of Ukraine and subsequent ideological shift within Russian society. As part of this investigation the artist trained as a pole dancer and worked at a strip club.

The exhibit includes photographs documenting Kanis’ three-month stint at a strip club, the club’s rules of conduct for strippers, and a video re-enactment of the artist’s stage performance. The project marks the latest chapter in Kanis’ ongoing research into the changing role of a female teacher in Soviet and post-Soviet Russia, where limitations imposed by the state can only be counter-balanced by imagination.

*Professoressa (Italian: female teacher) refers to the 1967 manifesto Letter to a Teacher (Letters a una Professoressa), which harshly criticizes the power structure and classism of the educational system in 1960s Italy.

location: Expo

price: €5, tickets for a performance of the CARTA ’24 festival give free admission

duration: 5h 

extra info: wed – sun: 14:00 – 19:00, evening performances until 22:00

language: English

is part of: Festival CARTA

Source: De Singel (Belgium)


Nadya Tolokonnikova / Pussy Riot
RAGE
June 21–October 20, 2024

Putin’s Ashes, 2022. © Pussy Riot

Opening: June 20, 7pm

OK Linz
OK-Platz 1
4020 Linz
Austria

www.ooekultur.at
Instagram / Facebook / TikTok

Nadya Tolokonnikova, an artist who is founder of the feminist collective Pussy Riot, has long been persecuted in Russia for her conceptual performances and artistic protest against the Putin regime. Her performance Punk Prayer in the Christ the Savior Cathedral in Moscow, recognized by The Guardian as one of the most important artworks of the twenty-first century, ended for her and her colleagues with imprisonment for “hooliganism motivated by religious hatred.”

OK LINZ is bringing Nadya Tolokonnikova’s art to the museum, presenting her haunting works dealing with resistance, repression, and patriarchy for the first time to the European public.

Tolokonnikova’s oeuvre encompasses objects, installations, and performative works in which she processes her traumatic experiences during her life under Putin. Out of a state of repression, she has developed a visual language that rebels against aesthetical and political realities: anarchic and radical, yet also moving and witty.

“Being from Russia brings me pain. Most of my life, even after 2 years imprisonment following my art protest, I chose to stay in Russia, even though I had plenty of opportunities to immigrate, I tried to change Russia, make it a country that I would be proud of—peaceful, prosperous, friendly, democratic, loving, a country that values human life, art and happiness. First with Voina Group, later with Pussy Riot, I’ve been in performance art since 2007, for 17 long years—years filled with joy of protest and comradery, harassment, arrests. I watched my friends being murdered and revolutions suffocating under Putin’s boot.“ —Nadya Tolokonnikova

An oversized blade hangs like a sword of Damocles over visitors to the OK. “Shiv” is the title, American prison slang for an improvised knife. It stands for the precarious situation of artists and activists in Russia who, like Tolokonnikova herself, live in constant fear of persecution by the Russian judiciary. The exhibition will spotlight a selection of Situatioinist actions by Pussy Riot. At the center is Tolokonnikova’s 2022 performance Putin’s Ashes in which she joined forces with twelve women from Ukraine, Belarus, and Russia who experienced repression and aggression at the hands of the Russian president to burn a portrait of Vladimir Putin in a desert, collecting the ashes in small bottles.

“This art is a weapon,” says Tolokonnikova of her works, analyzing and exploring in this way the role that her art and she herself can play in the context of international power structures.

Curators: Michaela Seiser / Julia Staudach

Source: e-flux mailing list, 22 April 2024


Akhmatova’s Orphans 
International conference
Princeton University 
3-5 May 2024

May 3

4:00 pm–5:00 pm. Location: Firestone Library

The Anatoly Naiman Papers. Visit to the Special Collections

Presentation by Thomas Keenan-Dormany, Slavic Librarian

5:00 pm–6:30 pm. Location: McCosh 50

Rock. Paper. Scissors (2023)

Documentary film screening

Q&A with the co-author Anna Narinskaya

7:00 pm

Reception at the Levings’ residence (Shuttle provided)

May 4

Location for all talks: 245 East Pyne

9:30 am

Breakfast at East Pyne

Session 1

10:00 am–12:00 pm

Veniamin Gushchin, Columbia University

Late Akhmatova and Philology: Intertextuality, Interpretive Communities, and Effective History

Evgeny Soshkin, Free University / Brīvā Universitāte (Latvia)

Akhmatova’s Dead Orphans: Toward the History of a Paradox

Gleb Morev, Independent researcher

Akhmatova and Brodsky

12:00 pm–1:00 pm

Lunch

1:00 pm–1:40 pm

Keynote speech

Roman Timenchik, The Hebrew University of Jerusalem / Princeton University

Akhmatova’s Orphans and the Literary Orbit of the 1960s

Session 2

2:00 pm–4:00 pm

Dmitry Bobyshev, University of Illinois Urbana-Champaign [via Zoom]

On the so-called ‘Akhmatova’s Orphans’

Emily Lygo, University of Exeter

Dmitry Bobyshev’s Poetry of the Turn of the Century

Marco Sabbatini, University of Pisa

“Out of the Magic Choir”: Viktor Krivulin and the Leningrad Underground Poetry on Akhmatova and her Orphans

4:00 pm–4:30 pm

Coffee break

4:30–5:50 pm

Sofia Guerra, Princeton University

Anatoly Naiman’s Translations from Giacomo Leopardi

Benjamin Musachio, Princeton University

Estrada as a Fault Line: Akhmatova and Company vs. Evtushenko

6:00 pm–7:30 pm

Location: East Pyne 010

Akhmatova’s Orphans. Disassembly (2024)

Documentary film screening

Q&A with the director Yuri Leving

7:30 pm

Dinner

May 5

Location for all talks: 245 East Pyne

9:30 am

Breakfast at East Pyne

Session 1

10:00 am–12:00 pm

Maya Kucherskaya, Jordan Center, New York

Solo in a ‘Magic Choir’: The Case of Joseph Brodsky

Michael Meylac, Strasbourg University [via Zoom]

An Enchanting (!) Chorus (?): Different Poets of Dissimilar Fortunes

Alexander Dolinin, University of Wisconsin-Madison

Brodsky’s Poem “Darling, I left the house today…” in the Context of Poetic Tradition

12–1 pm

Lunch

1:00 pm–1:40 pm

Leningrad Poetic Circles of the 1960s Through the Camera Viewfinder

Roundtable devoted to photography of Boris Shwartzman, Mikhail Lemkhin and Lev Poliakov

Session 2

2:00 pm–4:00 pm

Polina Barskova, Berkeley University [sic!]

Depiction of Links and Ruptures of Time in Evgeny Rein’s Poetry

Oleg Lekmanov, Princeton University

On Evgeny Rein’s Poem “In the Pavlovsky Park”

Anna Narinskaya, Independent researcher, Berlin

The Orphans and Jews

4:00 pm–4:30 pm

Coffee break

Session 3

4:30 pm–6:45 pm

Translating Poetry of “Akhmatova’s Orphans” into English

An Open Workshop: Kathleen Mitchell-Fox, Emma George and Ilya Kaminsky, Princeton University

Lev Oborin, Berkeley University

Anatoly Naiman’s “Vegetation”: Towards Poetology of Branching

Maria Rubins, University College London

Is Brodsky a Poet for Our Time?

6:45 pm

Dinner

Organizing Committee:

Yuri Leving, Chair

Ekaterina Pravilova, Ilya Vinitsky and Michael Wachtel

Sponsored by REEES, PIIRS, and Department of Slavic Languages and Literatures, Princeton University

Source: Department of Slavic Languages and Literatures, Princeton University. Thanks to the Fabulous AM for the heads-up.

2 Russia Problem

Boris Akunin

I think that most of us have not yet understood that the world of Russia has once again, like a century ago, split in two, like an iceberg, and its two halves, the bigger and the smaller, are rapidly drifting apart. It’s just that the split happened less dramatically, without the crowding onto the last steamship, without the “we departed from Crimea amidst smoke and fire” [lines from a poem by White émigré Nikolai Turoverov]. The split has been dragged out in time, and the crack wasn’t so wide at the beginning. Some people are still hopping from one iceberg to the other. 

“Endless War”

And yet—that’s it. There are two Russias again. Many people—in both halves—cannot or are afraid to recognize this. It’s time to stop hopping, otherwise you’ll leap to one side and won’t be able to hop back again. 

Hopes for the swift fall of the rotten regime (also just like one hundred years ago) have been disappointed. It’s plenty rotten but rot, as everyone knows, spreads.

Last time it took seventy years to root it out. This time it probably won’t take as much time; time moves more quickly in the twenty-first century, but you still have to unpack the suitcases and settle in for a long wait. 

“Anticipation of White Nights”

What will happen with the ‘little’ Russia, scattered across different countries, is pretty clear. [Russians] who are younger or more active or more professionally cosmopolitan will assimilate with varying degrees of success. [Russians] who are older and professionally tied to the language and culture will sadly sing “while the light has not gone out, while the candle burns” [a line from a famous Mashina vremeni song] and will support that little flame as long as they have the life and strength for it. This work of theirs is not pointless or in vain, because in ‘big’ Russia there are still a great many people for whom that light will be precious and necessary.

In the mother country—goddamn déjà-vu—things will soon be utterly unbearable. In the longstanding two-hundred-year struggle between the Asiatic state and European culture the Horde has triumphed once again, now zealously working to asiatize the culture. (There is nothing malign about Asia and its culture, which of all people I, a specialist in Asian studies, should know; I am talking about political Asia, in which the state is everything and the individual is nothing.)   

The culture of the mother country will be censored, hollowed out, thrust onto all fours and taught to wag its tail. We’ve seen it, we remember. Later, of course, a counterculture will take shape, [yielding] virtuosos of Aesopian language and furtive rude gestures. We remember that too: we had plenty of it. The emigres will coo condescendingly over any vivid manifestations of censored culture—like Nabokov did over Okudzhava. Those in Russia will secretly pass around tamizdat editions. And publish in the West using pseudonyms.  

How dreadful and boring this all is, ladies and gentlemen. Russia’s national anthem: “We sowed and sowed the grain, we will stomp and stomp the grain” [lines from a Russian folk song].

And the number-one national poem: “Everyone chooses for themselves.”

It’s time to choose again: shield and armor, walking stick and patches, a religion, a road, to serve the devil, a measure of final reckoning—and so on down the list.

For some the price will be their profession, for others poverty or emigration. The most noble will give up their freedom. And even their lives. The higher quality the person, the greater the cost. 

And it is all worth it. This is what I’ve been thinking and why I wrote this text, not at all because I wanted to drive you into even greater despondency. 

More so than all of us together, each of us individually is facing a big test. We can’t flunk.

“To the Barricades”

Sergey Abashin

Stop referring to “Asia” and “the Horde.” Why insult millions of people in the world and in Russia itself? You are not helping the “little” Russia” in any way.

“Religion is the opium of the people!”

Ivan Babitski

I see that Akunin has again written something about Asia (where “the state is everything and the individual is nothing”) defeating European values in one particular country.

The point is that Russian intellectuals are, historically, not so fond of anything as repeating German vulgarities. And “Asian” metaphors are the favorites of Germans, and there is no degree of blatant idiocy at which they would stop.

For example, Adenauer explicitly claimed that the “Asian steppes” begin east of the Elbe. (He considered Prussia to be Asian, and so Bismarck’s triumph was an Asian conquest of Germany. Adenauer added the steppe by association.)

No matter how many decades have passed, the pre-war German spirit cannot be taken out of the Russian pamphleteer, and the fear of appearing ridiculous is as alien to them as it was to their mentors.

Pavel Sulyandziga

Quite correct thoughts in general, but there is one big catch.

How does Akunin (Chkhartishvili) differ from those Sieg Heiling in Russia when he starts using “Asia” in such a context, in such a comparison, even with a caveat? Maybe someone will say that I am wrong to try and compare him with the Sieg Heilers. Let me put it another way, then. How does a very good writer differ from those who are called white supremacists in the west?

I recently listened to a very interesting lecture on racism. The lecturer made a rather loose, but interesting ranking, singling out the racism of Soviet people as a separate species.

For some reason, some Europeans, when speaking about Asianness, “forget” about the Inquisition, concentration camps, and many other terrible events in history. Or are these also manifestations of Asianness?

We should also not forget that the current world order is also largely a product of European civilization with all its pros and cons.

One last thing, about why I decided to react in this way to Akunin’s statement, which are quite congenial to my own thoughts. It seems to me that a respected public figure should always think about the consequences of their words and deeds.

[…]

Source: Asya Rudina, “‘The world has split in two:’ the Runet discusses Akunin’s post about the two Russias,” Radio Svoboda, 1 April 2024. Translated by the Fabulous AM and the Russian Reader. The reactions, above, to Akunin’s outburst were not typical. Most of the best-selling author’s fans echoed his sentiments. The photos, above, by our friends V and M, were taken today at an exhibition currently on view in the former swimming pool and catacombs in the so-called Petrikirche on Nevsky Prospekt in downtown Petersburg. They suggest, I think, that the reality on the ground in “big Russia” (and “little Russia” as well) is slightly more complicated than Akunin would have us believe. ||| TRR

Degenerate Art

The FSB has opened a criminal case on charges of “high treason” against artist and former Mediazona publisher Pyotr Verzilov. The details of the case are not yet known, but as part of their investigation, law enforcers raided the homes of a number of artists and activists across Russia. Many of those whom the law enforcers raided are not personally acquainted with Verzilov.

In the early hours of Tuesday morning, people identifying themselves as FSB officers searched the home of Petersburg artist Katrin Nenasheva and her girlfriend Natasha Chetverio. Nenasheva was taken away for questioning, while Chetverio was released, but both had their electronic devices confiscated. The homes of artist Sasha Blot, Party of the Dead activist Kristina Bubentsova, illustrator Vladlena Milkina, and architect Alexandra Kachko were also searched in St. Petersburg.

Law enforcers simultaneously raided the apartments of Verzilov’s mother Yelena, members of the art group Yav, actionist Anastasia Mikhailova (an associate of the artist Pavel Krisevich), and Pussy Riot members Rita Flores, Olga Pakhtusova, and Olga Kuracheva. The latter two were involved in the action “The Policemen Enters the Game”: along with Verzilov, they ran out onto the field of a Moscow stadium during a World Cup match there.

In Moscow, a female acquaintance of the artist Philippenzo (who is now in exile) was taken from her flat. The Yekaterinburg artist Ilya Mozgi and the Ulyanovsk artist Ilya Kholtov were both taken away for questioning after their homes were searched. Nizhny Novgorod artists Artem Filatov and Andrei Olenev were questioned. Samara artist Denis Mustafin’s home was searched. Although he was not at home, his mother’s computer was confiscated.

Some of these have already been released from interrogation (Nenasheva and Kholtov, for example), while others are still being questioned. It is known that most of them have now been designated as “witnesses” in the case against Verzilov. Many of them were asked about their connection to Verzilov: many did not know him personally and had never had much contact with him. Kristina Gorlanova, the former director of the Urals branch of the Pushkin State Museum of Fine Arts, located in Ekaterinburg, whose home was also searched, said that she had “heard nothing” about the “artist” who occasioned the search.

It is still unclear what gave rise to the criminal case. Under new legislation, however, switching to the enemy’s side during a war can be considered “state treason” can be considered as switching to the enemy’s side during a war. In an interview with Yuri Dud last year, Verzilov admitted that he had originally traveled to Ukraine as a documentary filmmaker, but now he was at the front “as a military man.”

“Verzilov: Inside [the] War,” vDud, 5 October 2023. In Russian, with English subtitles

Many of the artists whose homes were raided may never have been involved in Verzilov’s activities, but they themselves have produced works about current events in Russia and Ukraine. We wrote last year about the works of Yav and Philippenzo. Mustafin was fined for flying a a Russian flag inscribed with the phrase “Today is not my day” outside the Ministry of Defense in Moscow on 12 June 2022. Milkina made a public art piece about “people who are scared” on a Petersburg square and T-shirts with the word “Peace” on them.

Source: “Law enforcers raid homes of artists and actionists on eve of elections,” WTF? newsletter (Mediazona), 12 March 2024. Translated by the Russian Reader


Petersburg artists find ways to get their messages across even amidst strict censorship. They mount underground apartment exhibitions, “tiny pickets” on city streets, and exhibitions and performances in the woods. It all smacks of the Soviet guerrilla art and actionism from which the international stars of post-Soviet conceptualism later emerged.

Bumaga explores how street art shows have gained popularity in Russia, how guerrilla art has changed in recent decades, and how today’s actionists resemble the organizers of the notorious Bulldozer Exhibition.

“I’m for peace!” Photo: Tiny Picket (Instagram)

Street exhibitions have been around since the 1960s. One of the first such projects was dubbed “the Soviet Woodstock”

Guerrilla street exhibitions in Russia date back to the so-called unofficial art scene of the 1960s and 1970s. Pursuing the idea of coupling art and ideology, the authorities forced undesirable artists out of public art life.

In 1962, Nikita Khrushchev cracked down on the exhibition 30 Years of the Moscow Union of Artists, at the Moscow Manege. The Soviet premier wanted to expel all of its participants from the CPSU and the Union of Artists, although almost none of them were Party or Union members. Artists and connoisseurs reacted to political censorship in the USSR by forming an artistic underground, meaning that the most progressive art was exhibited at apartment exhibitions and in salons.

The 1970s witnessed open confrontation between the art and the world authorities. The most flamboyant members of the artistic underground were the Lianozovo school, who gathered and held exhibitions in a barrack in Moscow’s Lianozovo neighborhood. The leader of the group, Oscar Rabin, organized one of the most infamous guerrilla street exhibitions in the history of Russian art, which later became known as the Bulldozer Exhibition. On 15 September 1974, the artists staged a show of paintings in a vacant lot in Moscow’s Belyayevo Forest. The authorities sicked police on the participants and attendees and destroyed the show with bulldozers.

This crackdown on artistic expression triggered an international uproar, and the Soviet authorities made concessions. Two weeks later, the artists were allowed to hold an officially sanctioned exhibition featuring an expanded list of participants in Moscow’s Izmailovo Park.

This time the police were tolerant towards the artists and their guests: no one was detained. The exhibition lasted for several hours and, thanks to the beautiful weather, it turned into a big picnic. Western journalists dubbed the event “the Soviet Woodstock.”

Soviet unofficial artists continued this tradition, and one art group published 14 volumes documenting their activities

However, the underground’s victory at the Bulldozer Exhibition was not unequivocal. Unofficial art continued to defend its right to exist at an exhibition in the Beekeeping Pavilion at VDNKh (February 1975), at the Preliminary Apartment Previews for the All-Union Exhibition (spring 1975), and at an exhibition in the House of Culture Pavilion at VDNKh (September 1975).

These exhibitions were sanctioned, but the authorities still created a number of organizational obstacles for the artists. For example, only those artists who had a Moscow residence permit were allowed to show their work at the House of Culture. In addition, the authorities made the condition in which the artists worked unbearable: during the mounting of the show, the temperature in the pavilion topped forty degrees Celsius. Thirty-eight works were banned by the censorship commission. It is not known how many works were exhibited, ultimately, but a total of 145 artists participated in the show.

After the scandals provoked by the “unofficial” artists’ public appearances, the authorities began pursuing a policy of legalizing alternative art. In May 1976, the Painting Section of the Graphic Artists Committee was established, primarily to monitor and control the ideologically dangerous underground.

We should keep in mind that we do not have information about every single Soviet-era guerrilla exhibition. Many were held without leaving any trace in contemporary newspapers and other documents.

Collective Actions, a group led by Andrei Monastyrsky, did a huge amount of work in this sense. The artists compiled fourteen volumes documenting their Trips to the Countryside — actions during which various events took place in particular landscapes, including installations, performances, and minimalist interventions in nature. By going outdoors, the artists showed that art could be implicated in the space outside galleries and museums. Another important feature of the performances was the inclusion of viewers in the works: their participation and reactions were part and parcel of the conceptual actions. The way the actions were staged encouraged the spectators to focus on the processes of anticipating and comprehending the happenings. That is, the spectacle itself was an occasion for reflection, a statement meant to spark a dialogue.

In [1977], for example, Collective Actions simply hung a red banner between trees in the woods. The banner read: “I HAVE NO COMPLAINTS AND I LIKE EVERYTHING, ALTHOUGH I’VE NEVER BEEN HERE AND KNOW NOTHING ABOUT THESE PARTS.”

Collective Actions, Slogan (1977). Photo courtesy of New East Digital Archive via Bumaga

Guerrilla exhibitions are still organized nowadays, many of them dedicated to political prisoners

As a rule, guerrilla exhibitions and actions have a political agenda, so their organizers can be punished quite severely, even by Russian standards.

Nevertheless, there is activity in this field. For example, on 5 August 2023, Petersburg activists mounted an open-air exhibition on the Sestroretsk Ecotrail on the Day of Remembrance of the Victims of Sandarmokh [sic], a tract in the forests of Karelia where victims of the Great Terror were shot and buried in mass graves. Fifty works hung in the open air for a record time — almost an entire day.

Placards in support of Tyumen Case defendant Kirill Brik (left) and the release of political prisoners (right) at 2023 guerrilla exhibition in suburban Petersburg. Photos courtesy of 123ru.net via Bumaga

Several placards were also hung in the woods outside Petersburg this winter — for example, on December 10, Human Rights Day, the work I Dissent, Therefore I Am. And in January, an installation featuring a quotation from the Bulat Okudzhava song “Hope’s Little Band” was mounted outside the city.

“…and wandering amongst people / is hope’s little band, / conducted by love.” Photo: Bumaga reader
“What can I do? What would it change? Who would care? Who would help me? What do I see when I look around? What do I mean?” Part of the installation I Dissent, Therefore I Am. Photo: a Bumaga reader

In 2022, Petersburg hosted Carte Blanche, an international guerrilla street art festival. In addition to street works, a stationary exhibition at the abandoned Sailors Palace of Culture on Vindavskaya Street attracted great attention; it featured over twenty artists, including Vladimir Abikh, Maxim Ima, and Slava PTRK. That same autumn, Petersburg hosted the underground exhibition Continuity, dedicated to political prisoners of the past and present, including the victims of the Great Terror and those caught up in the Network Case. Some of the works were made by political prisoners themselves using improvised means and materials while they were incarcerated in pretrial detention centers and penal colonies.

Contemporary street exhibitions continue the Soviet tradition, but the state’s reaction to them has become tougher

Today’s guerrilla exhibitions in many ways are a continuation of the Soviet and post-Soviet tradition. The Bulldozer Exhibition can hardly be called an artistic event also. It was also a political event. It was a challenge to a repressive regime, “the first and most significant collective performance,” as art historian Yevgeny Barabanov wrote.

Since 2022, such exhibitions also have not only aesthetic but also political goals. Although in the Soviet and post-Soviet years, “unofficial” exhibitions, albeit with certain restrictions, could be legitimated [sic], since 2022, the state does not even attempt to compromise with artists.

Moreover, crackdowns against artists who voice alternative opinions have reached a new level. In 1991, the Moscow actionist Anatoly Osmolovsky and his group E.T.I. used their bodies to spell an indecent word for the phallus [khui] on Red Square. After the action, Osmolovsky was detained and threatened with charges of “malicious disorderly conduct.” However, thanks to the petitions submitted to the authorities by his art world colleagues and the Memorial Society, Osmolovsky was soon released.

Nowadays, petitions and statements of support are not enough to get artists acquitted. Sasha Skochilenko was sentenced to seven years in prison on charges of disseminating “fake news” about the Russian army. The young woman replaced price tags at a Perekrestok chain grocery store with anti-war messages.

Source: “Placards in the woods and art shows in flats: how this differs from Soviet guerrilla art,” Bumaga, 12 March 2024. Translated by the Russian Reader

The Keeper of Antiquities (Arkady Ippolitov, 1958–2023)

Arkady Ippolitov

In memory of an aesthete and an ethicist

“The times now are such that if you’re not in jail you can’t be considered a decent person.”

Arkady Ippolitov, in conversation with the theater critic and writer Sergei Nikolayevich, quoted with the latter’s consent

Oh, that argument sounds so much like Arkady. Although he dealt in the luxury of bygone times, sometimes he felt himself to be a proletarian of intellectual labor, and even more so, a person caught up in contemporary history. He wrote over than 600 pieces of art criticism and 29 books. The most well-known to the general readership are his trilogy Images of Italy (an homage to Pavel Muratov’s classic book): Especially Lombardy, Only Venice, and Just Rome.

The art critic, curator, essayist, lecturer, and writer Arkady Ippolitov was not at all a “keeper of antiquities,” as was suggested by his official position as curator of the Hermitage’s Italian prints. Like the protagonist of Yuri Dombrovsky’s eponymous novel, he sought to combine old and modern art, Robert Mapplethorpe and Jacopo Pontormo, Peter Paul Rubens and Peter Greenaway, the Italian Mannerists and Andy Warhol in his mind, in his articles, and in his exhibition projects.

In the late eighties, Ippolitov’s work appeared in Dekorativnoe iskusstvo (Decorative Art), one of the first respectable journals. There he published uncensored articles about European culture, not about decorative art (which then occupied a modest place in official Soviet art criticism). He expounded the theories of Jacob Burkhardt and Erwin Panofsky vis-a-vis the imaginary space of the local aesthetic, as if this location had a hope for ethical salvation. He explicated the optics of complex masses and graphic art of Piranesi, with his theory of prisons and torture. (This article would later grown into an exhibition of Piranesi’s work along with the catalogue to it.) From a historical perspective, I dare say that Ippolitov’s work in the nineteen-nineties and noughties embodied some of the naivety of the Russian post-perestroika enlightenment, whose adherents believed that Russia would develop along the European path. He curated over twenty exhibitions of contemporary Russian art. (His list of exhibitions of “classical” art is much longer.) The list of his articles in Kommersant and other democratically minded newspapers and magazines of the noughties and twenty-teens is more than impressive. In the Russian artistic context, he sought and found direct parallels between Russia and Europe: see, for example, his project Palladio in Russia, or his last major curatorial works, Roma Aeterna: Masterpieces of the Vatican Pinacotheca, at the Tretyakov Gallery, and Pilgrimage of Russian Art: From Dionysius to Malevich, at the Vatican Museums in Rome.

He was a very successful international curator. He lived an extremely modest everyday life. His wealth сonsisted of a small flat near the Hermitage and a view of the Neva River from his office at the museum. He dressed like a dandy and sometimes behaved like an aristocrat, sometimes like a bully. He loved his mother and his son very much. He had few close friends. It wasn’t easy to make friends with him, but he was a quite loyal friend. He had two vivacious wives, an Italian and a Russian, and tons of fans and admirers of both sexes.

I have two working memories of Arkady. The first memory is of him escorting me through the Hermitage’s service entrance to see his exhibition Hogarth, Hockney and Stravinsky: The Rake’s Progress. It was like seeing a theater’s secret underbelly. We were kicked out by the docents for illegal entry: Arkady’s authority as curator didn’t fly with them. Arkady did not get angry, though; instead, he laughed. The second memory is of strolling around Petersburg with him and talking about his plans for an exhibition dealing Xenia of Saint Petersburg, about how she dressed in her husband’s clothes after his death and performed miracles under his name. It was a secret conversation about transgression and transvestism in the light of metanoia.

Ippolitov was a very Petersburgian person. The city’s coldness, melancholy and depression are reflected in his striking prose. Melancholy was one of his recurring themes, both personal and curatorial. The capital of the former empire and its inhabitants are bound to be melancholic, in keeping with the story of Rome’s fall. In his gloomy text about the Summer Garden in November [published in 2013], in which he predicted his own death, there are, however, incredibly caustic passages about the taste and manners of the powers that be, both Soviet and current. And it contains this passage about Tarkovsky’s The Mirror, which expressed [Ippolitov’s] unfulfilled ideal: “The little boy leafing through a book about Leonardo in the autumnal garden is our all. He is the symbol of Russia. He is its principal value—the encounter between past and future, between child and titan, between tradition and modernity.”

Metaphysical features shone through Arkady’s earthly guise. He was a genuine angel, but one with a damaged wing as it were. In person, he was, alternately, a pure angel and a perfect demon. When polemicizing about culture and time, about beauty and truth, his severity knew no bounds. For those interested in the historical background here, he had no wish to discuss the latest public statements by the director of the Hermitage, considering it beneath his dignity. I hear his peculiar intonation when I read this phrase in a 2016 interview: “Everything my director says is true a priori.” It cannot be ruled out that the Hermitage’s administration reciprocated by ignoring him: from the mid-twenty-teens on, Arkady’s principal curatorial projects were based in Moscow.

He was so handsome, simultaneously so physically powerful (very tall, beautifully built) and so fragile, that I was amazed why he had been granted to this fallen world at all, even before the hell into which Putin turned Russia in February 2022. Arkady meant so much to the metaphysics of beauty that I would not be surprised if he were now in the Paradise of the Renaissance artists, and not even in Limbo, in keeping with Dante’s logic.

Source: Elena Fanailova, “The Keeper of Antiquities: Arkady Ippolitov’s Angels and Demons,” Radio Svoboda, 7 November 2023. Thanks to Comrade Koganzon for the heads-up. For several years not so many years ago, it seemed as if I was constantly in the midst of translating an essay, article, or exhibition catalogue by Mr. Ippolitov. It was unfailingly a pleasure to work on these projects with him. It goes without saying that I must have gained much more from these collaborations than he did, but he always made me feel that the opposite was the case. ||| TRR

Happy Birthday, Sonya!

“Sasha’s birthday card to Sonya”

[1] We walk in the woods. [2] We go to the store. [3] We trim Mode’s claws. [4] We watch a TV serial. [5] We’re at the sea. [6] And all of this will be! Happy birthday!

Source: Sasha Skochilenko (Facebook), 7 August 2023. Translated by the Russian Reader


Petersburg artist, antiwar activist and political prisoner Sasha Skochilenko, currently on trial for “disseminating fake news” about the Russian army’s actions in Ukraine and facing 10 years in prison if she’s convicted, congratulated her girlfriend Sonya on her birthday.

This is what the actual Russian antiwar movement looks like. It doesn’t look like Russians swanning around Europe and North America in search of grants and “projects” and relaxation. Accept no substitutes! ||| TRR

Yelena Osipova: Russia Needs Rehab

“Russian needs rehabilitation after a serious illness”:
Artist Yelena Osipova picketing on Nevsky Prospekt in Petersburg on 12 June 2023. Photo courtesy of mr7.ru

A reader has informed mr7.ru that today on Nevsky Prospekt, near the Kazan Cathedral, Petersburg artist Yelena Osipova stood with a poster for a short time. On Russia Day, she asked for “rehabilitation” for the whole country. She was not detained by police.

Osipova has been staging solo protest pickets in the city center for over twenty years. She has been repeatedly detained by the police, although recently they have more often simply asked her to shut down her pickets and taken her home.

On January 31, an exhibition of the artist’s works opened in the offices of the Yabloko Party on Shpalernaya Street. The next day, however, the police came to the offices and seized the posters and paintings on display. An investigation into them was launched, whose findings were later submitted to the Investigative Committee. The works have not yet been returned to the artist.

This past spring, Osipova became ill and needed hospitalization: she suffered a stroke. The artist returned home only two weeks ago. Today she left the house for the first time since her illness.

Source: “Artist Yelena Osipova picketed on Nevsky and was not detained,” mr7.ru, 12 June 2023. Translated by the Russian Reader

Mounted

Photo by Marina Varchenko. The banner behind Petersburg’s newly minted mounted police features an illustration of and a reference to the Battle of Poltava (1709) and a quotation from Alexander Pushkin’s poem The Bronze Horseman (1837): “Now, city of Peter, stand thou fast, / Foursquare, like Russia; vaunt thy splendor!”

🐎 Mounted police have returned to the streets of St. Petersburg.

Source: Marina Varchenko (Facebook), 10 June 2023. Translated by the Russian Reader


Riders!
The cavalry charges on knotted legs, bucking their backs!
Confucius-handed and Buddha-headed
People with arms and torso
Move across the tundra
Other same-sex creatures walk around and whistle…
A light downpour pours and pours
Pitter-patter
And
Pitter-patter
And 
Pitter-patter
And
Pitter-patter
And 
Pitter-patter
Softly, softly, as if it isn’t water, but happiness
Under the bright sun
Of historical materialism…
Everyone is free to go.

* * *

Riders Horsemen Scouts!
The delegation from the nearby islands,
So near so near, by the edge of the red peacock,
Oohed and aahed nearby and then fell silent… Basically, we're doing great!
Buzz off, I’m a married woman, as they say.
The delegation from the islands considered the problem of
“The oppression of ethnic minorities.” It was a fruitful meeting.
Henceforth many streets will be called “avenues,”
But “rain” and “cream-colored” will remain.
It will seem odd to you, but songs shall also be sung,
And internal resources employed…
The delegation did not approve what is called “freedom.”
They started saying it was “anarchy.”
Well, of course we went for our knives… the carnage lasted for a long while!
It’s inhumane to finish off the wounded, they…
All belong to the people.
Vadim Ovchinnikov in his studio at Pushkinskaya 10 in Petersburg, early 1990s
Photo by Boris Smelov. Courtesy of ov-ov.com

Born in Pavlodar (Kazakh SSR), Vadim Ovchinnikov (1951–1996) was a Leningrad/Petersburg-based artist who worked in a number of media, including painting, watercolor, collage, animation, mail art, conceptual literature, and music. His works can be found in the collections of the Russian Museum (Petersburg), the Moscow Museum of Modern Art, the Art Museum of Pavlodar, and Kai Forsblom Gallery (Helsinki). For more information on Ovchinnikov’s art and life, see the website ov-ov.com. The two poems by Mr. Ovchinnikov, above, were originally translated by Thomas Campbell for the exhibition catalogue The New Artists (Yekaterina Andreyeva and Nelly Podgorskaya, editors; Moscow Museum of Modern Art, 2012). These translations have been revised for publication here.

All Happy Families Are Alike

Cheburashka (center) and friends. Photo: Yulia Vlasova/newkaliningrad.ru

A monument entitled The Happy Family was unveiled in the park near Kaliningrad’s Lower Lake. Located between the Palace of Creativity of Children and Youth and the Regional Trade Unions Federation building, the site was transferred to the church in 2012. In 2022, the Kaliningrad Diocese of the Russian Orthodox Church applied to the Kaliningrad administration for permission to beautify the park. However, by that time the square had already actually been landscaped, only the promised sculpture was missing.

The unveiling ceremony took place on Thursday, May 11. The Happy Family is represented by a woman sitting on a bench with a small child surrounded by two more children, a man and a dog. On the same bench there is a sign saying “Do not look for your happiness in other people’s families. You won’t find it there.” A less noticeable sign is attached to the back of the bench, stating that “Happy Family Park was created by the Kaliningrad Diocese with the support of the Governor of the Kaliningrad Region Anton Alikhanov and Yevgeny Verkholaz.” Ivan Melnikov, a sculptor from Samara, authored the composition.

Both Governor Anton Alikhanov and Regional Legislative Assembly deputy Yevgeny Verkholaz joined Archbishop of Kaliningrad and the Baltics Seraphim in unveiling the monument. Verkholaz, in particular, called on everyone wishing for a happy family life to stroke the members of the sculpted nuclear family unit and make a wish, explaining that he himself, for example, had stroked the girl and fathered a daughter.

The event was also attended by the chairman of the Regional Legislative Assembly Andrei Kropotkin, the head of the Kaliningrad administration Elena Dyatlova accompanied by the new head of the city Oleg Aminov, State Duma deputy Marina Orgeeva, and Senator [sic] Alexander Yaroshuk.

Source: Yulia Vlasova, “Yaroshuk, Cheburashka, Alikhanov: Happy Family monument unveiled in Kaliningrad (photo reportage),” Novyi Kaliningrad, 11 May 2023. Translated by the Russian Reader. Thanks to Marina Varchenko for the heads-up. The Happy Family seems to have provoked a mostly negative reaction among the readers of the Novyi Kaliningrad VK page.

They Know What They’re Doing

A piece of street art featuring a crucified Jesus Christ and two soldiers with no insignia on their uniforms has appeared on Vasilievsky Island’s Kosaya Liniya. As the author of the work, artist Vano Bogomaz, writes on Instagram, it is a collage that uses images from the internet and reproductions of Diego Velasquez’s painting Christ Crucified.

In his description of the work, Bogomaz quotes the words of Jesus on the cross: “Forgive them, for they not what they do.”

“Two thousand years have passed, and yet we still can’t stop doing evil,” Bogomaz writes. The work was occasioned by Good Friday.

Here we give our readers a glimpse of what the collage looks like and how passersby reacted to it.

Source: “‘Forgive them, for they know not what they do’: We show you street art on Vasilyevsky Island featuring crucified Christ and soldiers,” Bumaga, 8 April 2023. All photos by Andrei Bok for Bumaga. Translated by Hecksinductionhour

World Down Syndrome Day

Hi! My name is Sveta Nagaeva. Today is World Down Syndrome Day, and I have drawn a short comic strip for you.

(upper left panel): “A Conversation in the Subway”
(upper right): “Look! There’s (a) Down!
(middle): “Aargh!”
(lower left): “Yes, it is I, John Down.”
(lower right): “John Langdon Haydon Down.” “And I am Sveta Nagaeva, and this is…” “Timur!!!”

My son Timur has Down syndrome. This is no secret to anyone, especially for those who see him in person or in a photo. You can’t hide Down syndrome.

Very often Timur is identified precisely in terms of this syndrome — not as Timur, who likes drawing, pasta and ice cream. Naturally, Down syndrome is a part of our life, because Timur has it. But Timur is just a human being first of all, my favorite person. It’s a shame when people call him “(a) Down.” It sounds like an insult, and usually people pronounce the word with this strange intonation.

When Timur and I ride the subway, we usually draw. People often look askance at us, because Timur speaks quite unintelligibly for his age. I’m already used to the sidelong glances, but I would rather not get used to them.

I am an animated film director — I make cartoons — and I draw pictures for books and write texts. I have published several children’s books, including ChromoSonya, Forever?, Poisoned Words, BO Is for Lunch Today: How Tolya Ate Cougar, Matics, Valentina’s Dream, The Tail Is What Counts, and Pasha the Turtle Goes to School.

I would be glad if from now on when you say “Down” you would remember Dr. John Langdon Haydon Down, who lived in England in the nineteenth century and was the first to describe the genetic condition known today as Down syndrome.

P.S. The doctor’s surname is spelled the same as the English word “down” (meaning, “from a higher to a lower point”) resulting in the popular misconception that Down syndrome is mental retardation. In fact, the syndrome was named that in 1965 solely in honor of the doctor, with no further connotations.

Thank you for reading!

Sveta Nagaeva, filmmaker and artist

Source: Takie Dela emailed newsletter, 21 March 2023, as replicated here. Translated by Thomas H. Campbell