A lot happens when we press play. To prepare, we select a particular format of sound storage—maybe vinyl, magnetic tape, polyethylene, or an mp3—for the parsing, processing, and amplification of that format's content. Once things start moving, we inaugurate a listening experience that may seem effortless, but which has undergone meticulous social conditioning, and which is informed by our own deep histories of listening, aurality, and attention. In the long term, this process is not as rigid as it sounds: listening has always been flexible, and historians of the concert hall have told us a twisting and turning story about audiences who did not always think it was proper to stay silent, and who did not always feel the need to pay much attention to what took place in front of them. But today, anyone who chooses to play a spoken word compilation instead of a jazz LP (long-playing record) at a cocktail party might not find such a receptive crowd. Facilitated by internet streaming and downloading, this relatively new ability to amass intensely personal sonic archives often clashes with the contextual demands of where, when, and how certain forms of listening are meant to be enacted: the cocktail party often dictates a particular aural accompaniment, one more amenable to music than an audiobook. For such a widely practiced activity, why do the modern activities of storing, distributing, and amplifying sound, which have grown kaleidoscopically complex in the twentieth and twenty-first centuries, remain undertheorized in Slavic studies? What would it mean to think about these questions and their repercussions in east European modernity? And what might listening to east European history and culture tell us that our other senses cannot?

The study of suicide is an emerging and important interdisciplinary field in central and east European Studies. The importance of the topic is self-evident. Suicide is literally a matter of life and death, important in its own right; but the study of suicide is also a means of addressing larger questions in the history, culture, and politics of the region. Suicide is almost always an object of grave concern whenever and wherever it occurs, thus prompting a wealth of statistical and discursive documentation and information. It is a supremely individual act—arguably the supreme individual act—but also one that implicates and involves the community or society in which it occurs. This is especially true during times of seeming or actual spikes in the occurrence of self-killing, so-called “suicide epidemics” that demand immediate attention and explanation. But the reasons for suicide are also often highly elusive, creating what Irina Paperno has termed a “black hole” into which is drawn the explanations, rationalizations, and justifications of all those proximate to the act. In this way, to study suicide in its social context is also to study the attitudes and the anxieties of the society in question. It is to look through a glass darkly: to see a reflection of contemporary concerns and attitudes that might otherwise have gone unseen.

In her introduction to the themed cluster “Nationalism, (Anti-)Communism and Violence in the European Cold War,” the author contextualizes the issue's research contributions on Greece, Czechoslovakia, and Bulgaria. She introduces the methodological rationale and highlights what binds the three case studies together: They explore how nationalism was woven into Cold War societies. The authors employ, as analytical prisms, both physical and symbolic violence in order to visualize empirically the workings of nationalism in the service of both communism and anti-communism. Hitherto, few scholars have focused on the interconnections between nationalism, (anti-)communism, and violence in Cold War east central and southeastern Europe.

This article deconstructs the politics of the home efficiency movement organization Komitet do spraw Gospodarstwa Domowego (hereafter the KGD), or the Home Economics Committee in late state socialist Poland. While doing so we focus on the organization's agenda of reshaping the lives of rural housewives from being irrational and backward to that of the normative social role of a rational nowoczesna gospodyni (modern rural housewife) by providing them with the knowledge needed to efficiently use home appliances. We argue that the KGD positioned itself as an expert group between the communist state apparatus and society as an intermediary actor that assisted in carrying out the state's social policy of improving living standards. We investigate how this organization exercised its authority through its power/knowledge as an expert group, and its strategy of enrolling other actors in its campaigns. Our article draws from archival documents of the KGD, the content analysis of its periodical, and that of several other relevant popular and expert publications.

This article explores the association between paramilitarism and nation-building in civil war Greece. Existing studies saw paramilitaries from a purely military perspective and focused on their combat activities. The article shifts the attention to their social and political activities and discusses the transformation of social actors, structures, norms, and practices at the local level as spurred on by political mobilization and paramilitary violence. More specifically, the author focuses on three processes: political mobilization, the militarization of local authority, and the fragmentation of local political economies. He explores the legacies of these changes on the dynamics of state and institution building between the years of occupation during World War II, the Civil War, and the reconstruction years. This approach problematizes divisions between legal (state-sanctioned) and illegal (private) violence in the making of the postwar state and sheds new light onto continuities across the divide of World War II and the Cold War.

When he was nearing the end of his life, Viktor Shklovskii recorded an oral interview that was recently digitized and published by the Moscow oral history project (http://www.oralhistory.ru). During the audio encoding process, Shklovskii's voice and the contents of the interview were badly distorted. This article frames noise as an important force that impacts not only how sound documents become authoritative archival evidence, but also indexically points to the context of their creation. To do so, I compare the role that sound plays in Shklovskii's own writing with the history of the Soviet state's archival preservation of sound, a variety of amateur sound recording projects, and mainstream discussions of audio quality and sound recording in the Soviet press. Ultimately, I argue that for audio researchers, making room for noise allows us to see the emancipatory gesture embedded within amateur tape recording itself: the ambiguous noise that seemingly marred unpolished recordings can instead be heard as a sonic alternative to official narratives.

According to comparative data, suicide rates in Bohemia remained at a statistically high level in comparison to global-figures from the nineteenth-century until late in the twentieth, a matter of grave concern for successive political regimes. In the interwar-republic of Czechoslovakia, patriots were troubled that the high rates of suicide in Bohemia had failed to decline following the transition from the Habsburg empire into the new Czechoslovak state. The article uses sociological works to show how the problem of suicide was negotiated and rationalized in the context of the patriotic culture of the state. This involved eschewing the most compelling explanations of the problem in favor of those better adjusted to the political mood of the times, passing over immediate and apparent problems in favor of explanations that related suicide to the war years or the previous imperial experience. These rationalizations ultimately achieved few concrete solutions, but rather provided an interpretation of the ongoing problem that was compatible with the state-forming patriotism of the day.

This article explores the exchange of letters by Caucasus Muslims across the Russo-Ottoman border and the tsarist government's reactions to it. Between the 1850s and World War I, about a million Muslims left the Caucasus for the Ottoman empire. Many of them, especially Circassians, were expelled by the Russian army, and others, including Chechens, Abkhazians, and Daghestanis, were pushed out or emigrated under tsarist rule. Private letters sustained the Russo-Ottoman Muslim world, which included refugees, emigrants, and pilgrims. The letters, written in Arabic or Ottoman Turkish, were typically smuggled across the border and occasionally intercepted by Russian authorities. I argue that Muslims’ letters fueled the Russian government's paranoia about Pan-Islamism, or advocacy for Muslim unity, that purportedly threatened Russia's colonial project in the Caucasus. Russian officials interpreted the letters as pro-Ottoman propaganda, which underpinned tsarist suppression of transborder correspondence and mobility.

The article examines the de-Stalinization of war veterans’ organizations in Czechoslovakia. Building on testimonies and journalistic works concerning the victims of Stalinist purges and persecution and the attempts to rehabilitate them, the author elaborates her argument with the case study of the prominent war victims’ organization “Association of Antifascist Fighters”. During Stalinism, all veterans who had not fought side by side with the Soviet Union were treated with suspicion and often expelled from the veterans’ association. In the framework of the reform socialist experiment of the 1960s, the country's Stalinist heritage of violence was largely rejected. What made the Czechoslovak reform socialist approach unique was its distancing from the Soviet influence on Czechoslovak communist tradition. In this way, Stalinism, and the violence that accompanied it, was turned into a Soviet matter, while the national communist tradition was to be cured of the effects of this influence.

This article is an exploration of how individuals in the Warsaw Ghetto discussed and remembered wartime suicide, as well as the ways in which these events were translated into legend by subsequent generations. First-person sources show how witnesses understood and evaluated suicide as one of the few choices available to Jews under Nazi occupation; Their reactions ranged from admiration or yearning to disapproval, disgust, and indifference. Although death and violence became part of daily life, suicide was not: in fact, the suicide rate in the ghetto was over a third lower than what it was in prewar Warsaw (Lindenthal, 2014). The goal of this study is not to condemn, glorify, or even understand events of suicide in the Warsaw Ghetto. Rather, the study of suicide in the context of the Holocaust presents an opportunity to rigorously question preconceived notions of agency, survivorship, and testimony. The Warsaw Ghetto existed in the physical space of the city for just three years, but its legacy of violence has endured for decades. This research builds not only on the historiography of the Holocaust in Poland, but also adds to the broader fields of the history of psychology and memory in the midst of genocide.

This article examines how the annexation of Austrian (East) Galicia emerged as a distinct political—and ultimately military—mission in St. Petersburg before the First World War. The Russian nationalist project to recover the “lost lands of Rus΄ became an extension of the domestic agenda formulated by Peter Stolypin to promote Russian political and cultural hegemony in the western provinces of the empire. The campaign to liberate Subjugated Rus΄ and defeat “Ukrainian separatism” in Galicia led St. Petersburg to become ever more deeply engaged in the complex borderland politics of the Habsburg empire in the years before the war. By 1914, the idea of Subjugated Rus΄ and “four million persecuted Russians” came to inform the whole of St. Petersburg's understanding of its relations with Vienna and created an expectation that war with Austria-Hungary was inevitable.

This essay asks what archival sound objects—in this case a vast stockpile of bootleg music recordings—can tell us about cultures of listening and the cultivation of intimacy through sound under state socialism. It combines ethnographic and historical methodologies to analyze a format for popular music that circulated through an alternative economy in the People's Republic of Poland from the 1950s through the 1980s: the “sound postcard” (pocztówka dźwiękowa). These flimsy, often colorful, plastic rectangles contained copies of mainstream western, Polish, and Soviet popular musics on seven-minute records, sold hand-to-hand at markets and kiosks. In the twenty-first century, these polyethylene flexidiscs circulate as socialist ephemera with a nostalgic thrill, cherished for their obsolescence and provocative visual design reconstruct, but dismissed as poor fidelity transfers. I treat this archive as material history that contains aural traces allowing us to access socialities, affective experiences, and labor relations.