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Why, asks Daniel Rancour-Laferriere in this controversial book, has Russia been a country of suffering? Russian history, religion, folklore, and literature are rife with suffering. The plight of Anna Karenina, the submissiveness of serfs in the 16th and 17th centuries, ancient religious tracts emphasizing humility as the mother of virtues, the trauma of the Bolshevik revolution, the current economic upheavals wracking the country-- these are only a few of the symptoms of what The Slave Soul of Russia identifies as a veritable cult of suffering that has been centuries in the making. Bringing to light dozens of examples of self-defeating activities and behaviors that have become an integral component of the Russian psyche, Rancour-Laferriere convincingly illustrates how masochism has become a fact of everyday life in Russia. Until now, much attention has been paid to the psychology of Russia's leaders and their impact on the country's condition. Here, for the first time, is a compelling portrait of the Russian people's psychology.
The “altogether astonishing” true story of a black American finding fame and fortune in Moscow and Constantinople at the turn of the 20th century (Booklist, starred review). The Black Russian tells the true story of Frederick Bruce Thomas, a man born in 1872 to former slaves who became prosperous farmers in Mississippi. But when his father was murdered, Frederick left the South to work as a waiter in Chicago and Brooklyn. Seeking greater freedom, he traveled to London, then crisscrossed Europe, and—in a highly unusual choice for a black American at the time—went to Russia. Because he found no color line there, Frederick settled in Moscow, becoming a rich and famous owner of variety theaters and restaurants. When the Bolshevik Revolution ruined him, he barely escaped to Constantinople, where he made another fortune by opening celebrated nightclubs as the “Sultan of Jazz.” Though Frederick reached extraordinary heights, the long arm of American racism, the xenophobia of the new Turkish Republic, and Frederick’s own extravagance brought his life to a sad close, landing him in debtor’s prison, where he died a forgotten man in 1928. “In his assiduously researched, prodigiously descriptive, fluently analytical” narrative (Booklist, starred review), Alexandrov delivers “a tale . . . so colourful and improbable that it reads more like a novel than a work of historical biography.” (The Literary Review). “[An] extraordinary story . . . [interpreted] with great sensitivity.” —The New York Review of Books
The abolition of Russian serfdom in 1861 and American slavery in 1865 transformed both nations as Russian peasants and African Americans gained new rights as subjects and citizens. During the second half of the long nineteenth century, Americans and Russians responded to these societal transformations through a fascinating array of new cultural productions. Analyzing portrayals of African Americans and Russian serfs in oil paintings, advertisements, fiction, poetry, and ephemera housed in American and Russian archives, Amanda Brickell Bellows argues that these widely circulated depictions shaped collective memory of slavery and serfdom, affected the development of national consciousness, and influenced public opinion as peasants and freedpeople strove to exercise their newfound rights. While acknowledging the core differences between chattel slavery and serfdom, as well as the distinctions between each nation's post-emancipation era, Bellows highlights striking similarities between representations of slaves and serfs that were produced by elites in both nations as they sought to uphold a patriarchal vision of society. Russian peasants and African American freedpeople countered simplistic, paternalistic, and racist depictions by producing dignified self-representations of their traditions, communities, and accomplishments. This book provides an important reconsideration of post-emancipation assimilation, race, class, and political power.
The various manifestations of coerced labour between the opening up of the Atlantic world and the formal creation of Haiti.
Kolchin compares the world of masters and the world of slaves in U.S. and Russian nonfree labor systems. He theorizes that while southern states in the U.S. existed as slaveowner's communities, the rural Russian communal landcape was severely influenced by the bargaining power of peasant bondsmen.
I Found God in Soviet Russia, first published in 1959, is a profoundly moving account of author John Noble's religious epiphany while confined in a brutal Soviet prison following World War II. The book also recounts Noble's harrowing survival of the massive Allied fire-bombing of Dresden, where he and his family took shelter in the cellar of their home (which was partially destroyed during the raid). Following World War II, Noble, along with his father, were arrested in East Germany and held in several prison camps in Germany including the infamous Nazi-era Buchenwald. Noble is eventually transferred to Vorkuta in far northern Russia where he works in a coal mine. Sustained by his faith and devotion to God, Noble recounts his experiences, stories of his captors and fellow inmates, and the deep faith shown by many of the other prisoners. Of special note is a chapter devoted to three nuns who, as punishment for refusing to work, were placed outdoors in sub-zero weather in only lightweight-clothing. Miraculously, the nuns came through the ordeal without frostbite and were thereafter excused from work details. Following an imprisonment of nearly 10 years, Noble was eventually released to the West, and would go on to lecture about his experiences for the remainder of his life. I Found God in Soviet Russia complements the author's other book entitled I Was a Slave in Russia, which details the day-to-day life in the Soviet gulag.
Harriet Beecher Stowe's 1852 antislavery novel Uncle Tom's Cabin was the nineteenth century's best-selling novel worldwide; only the Bible outsold it. It was known not only as a book but through stage productions, films, music, and commercial advertising as well. But how was Stowe's novel—one of the watershed works of world literature—actually received outside of the American context? True Songs of Freedom explores one vital sphere of Stowe's influence: Russia and the Soviet Union, from the 1850s to the present day. Due to Russia's own tradition of rural slavery, the vexed entwining of authoritarianism and political radicalism throughout its history, and (especially after 1945) its prominence as the superpower rival of the United States, Russia developed a special relationship to Stowe's novel during this period of rapid societal change. Uncle Tom's Cabin prompted widespread reflections on the relationship of Russian serfdom to American slavery, on the issue of race in the United States and at home, on the kinds of writing appropriate for children and peasants learning to read, on the political function of writing, and on the values of Russian educated elites who promoted, discussed, and fought over the book for more than a century. By the time of the Soviet Union's collapse in 1991, Stowe's novel was probably better known by Russians than by readers in any other country. John MacKay examines many translations and rewritings of Stowe's novel; plays, illustrations, and films based upon it; and a wide range of reactions to it by figures famous (Leo Tolstoy, Ivan Turgenev, Marina Tsvetaeva) and unknown. In tracking the reception of Uncle Tom's Cabin across 150 years, he engages with debates over serf emancipation and peasant education, early Soviet efforts to adapt Stowe's deeply religious work of protest to an atheistic revolutionary value system, the novel's exploitation during the years of Stalinist despotism, Cold War anti-Americanism and antiracism, and the postsocialist consumerist ethos.
Slavery is not a crime confined to the far reaches of history. It is an injustice that continues to entrap twenty-seven million people across the globe. Laura Murphy offers close to forty survivor narratives from Cambodia, Ghana, Lebanon, Macedonia, Mexico, Russia, Thailand, Ukraine, and the United States, detailing the horrors of a system that forces people to work without pay and against their will, under the threat of violence, with little or no means of escape. Representing a variety of circumstances in diverse contexts, these survivors are the Frederick Douglasses, Sojourner Truths, and Olaudah Equianos of our time, testifying to the widespread existence of a human rights tragedy and the urgent need to address it. Through storytelling and firsthand testimony, this anthology shapes a twenty-first-century narrative that many believe died with the end of slavery in the Americas. Organized around such issues as the need for work, the punishment of defiance, and the move toward activism, the collection isolates the causes, mechanisms, and responses to slavery that allow the phenomenon to endure. Enhancing scholarship in women's studies, sociology, criminology, law, social work, and literary studies, the text establishes a common trajectory of vulnerability, enslavement, captivity, escape, and recovery, creating an invaluable resource for activists, scholars, legislators, and service providers.
Although millions of Russians lived as serfs until the middle of the nineteenth century, little is known about their lives. Identifying and documenting the conditions of Russian serfs has proven difficult because the Russian state discouraged literacy among the serfs and censored public expressions of dissent. To date scholars have identified only twenty known Russian serf narratives. Four Russian Serf Narratives contains four of these accounts and is the first translated collection of autobiographies by serfs. Scholar and translator John MacKay brings to light for an English-language audience a diverse sampling of Russian serf narratives, ranging from an autobiographical poem to stories of adventure and escape. “Autobiography” (1785) recounts a highly educated serf’s attempt to escape to Europe, where he hoped to study architecture. The long testimonial poem “News About Russia” (ca. 1849) laments the conditions under which the author and his fellow serfs lived. In “The Story of My Life and Wanderings” (1881) a serf tradesman tells of his attempt to simultaneously escape serfdom and captivity from Chechen mountaineers. The fragmentary “Notes of a Serf Woman” (1911) testifies to the harshness of peasant life with extraordinary acuity and descriptive power. These accounts offer readers a glimpse, from the point of view of the serfs themselves, into the realities of one of the largest systems of unfree labor in history. The volume also allows comparison with slave narratives produced in the United States and elsewhere, adding an important dimension to knowledge of the institution of slavery and the experience of enslavement in modern times.
A veteran writer on Russia and the Soviet Union explains why Russia refuses to draw from the lessons of its past and what this portends for the future Russia today is haunted by deeds that have not been examined and words that have been left unsaid. A serious attempt to understand the meaning of the Communist experience has not been undertaken, and millions of victims of Soviet Communism are all but forgotten. In this book David Satter, a former Moscow correspondent and longtime writer on Russia and the Soviet Union, presents a striking new interpretation of Russia's great historical tragedy, locating its source in Russia's failure fully to appreciate the value of the individual in comparison with the objectives of the state. Satter explores the moral and spiritual crisis of Russian society. He shows how it is possible for a government to deny the inherent value of its citizens and for the population to agree, and why so many Russians actually mourn the passing of the Soviet regime that denied them fundamental rights. Through a wide-ranging consideration of attitudes toward the living and the dead, the past and the present, the state and the individual, Satter arrives at a distinctive and important new way of understanding the Russian experience.