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A fascinating account of life as a member of the Communist Party of Great Britain The Lost World of British Communism is a vivid account of the Communist Party of Great Britain. Raphael Samuel, one of post-war Britain’s most notable historians, draws on novels of the period and childhood recollections of London’s East End, as well as memoirs and Party archives, to evoke the world of British Communism in the 1940s. Samuel conjures up the era when the movement was at the height of its political and theoretical power, brilliantly bringing to life an age in which the Communist Party enjoyed huge prestige as a bulwark for the struggles against fascism and colonialism.
There was life before the fall. 1989 was a year of astonishing and rapid change: the fall of the Berlin Wall marked the collapse of communism in Eastern Europe and an end to an entire way of life for millions of people behind the Iron Curtain. Bloc Life collects first hand testimony of the people who lived in East Germany, Czechoslovakia and Romania during the Cold War era, and reveals a rich tapestry of experience that goes beyond the headlines of spies and surveillance, secret police and political corruption. In fact, many of the people remember their lives under communism as 'perfectly ordinary' and even hanker for the 'security' that it offered. From political leaders, athletes and pop stars, to cooks, miners and cosmonauts, the stories collected in Bloc Life evoke the moods, preoccupations and experiences of a world that vanished almost overnight.
Through ethnographic essays and short stories based on her experiences in Eastern Europe between 1989 and 2009, Kristen Ghodsee explains why many Eastern Europeans are nostalgic for the communist past.
This international bestseller plumbs recently opened archives in the former Soviet bloc to reveal the accomplishments of communism around the world. The book is the first attempt to catalogue and analyse the crimes of communism over 70 years.
Bowling for Communism illuminates how civic life functioned in Leipzig, East Germany's second-largest city, on the eve of the 1989 revolution by exploring acts of "urban ingenuity" amid catastrophic urban decay. Andrew Demshuk profiles the creative activism of local communist officials who, with the help of scores of volunteers, constructed a palatial bowling alley without Berlin's knowledge or approval. In a city mired in disrepair, civic pride overcame resentment against a regime loathed for corruption, Stasi spies, and the Berlin Wall. Reconstructing such episodes through interviews and obscure archival materials, Demshuk shows how the public sphere functioned in Leipzig before the fall of communism. Hardly detached or inept, local officials worked around centralized failings to build a more humane city. And hardly disengaged, residents turned to black-market construction to patch up their surroundings. Because such "urban ingenuity" was premised on weakness in the centralized regime, the dystopian cityscape evolved from being merely a quotidian grievance to the backdrop for revolution. If, by their actions, officials were demonstrating that the regime was irrelevant, and if, in their own experiences, locals only attained basic repairs outside official channels, why should anyone have mourned the system when it was overthrown?
When communism took power in Eastern Europe it remade cities in its own image, transforming everyday life and creating sweeping boulevards and vast, epic housing estates in an emphatic declaration of a noncapitalist idea. The regimes that built them are now dead and long gone, but from Warsaw to Berlin, Moscow to postrevolutionary Kiev, the buildings remain, often populated by people whose lives were scattered by the collapse of communism. Landscapes of Communism is a journey of historical discovery, plunging us into the lost world of socialist architecture. Owen Hatherley, a brilliant, witty, young urban critic shows how power was wielded in these societies by tracing the sharp, sudden zigzags of official communist architectural style: the superstitious despotic rococo of high Stalinism, with its jingoistic memorials, palaces, and secret policemen’s castles; East Germany’s obsession with prefabricated concrete panels; and the metro systems of Moscow and Prague, a spectacular vindication of public space that went further than any avant-garde ever dared. Throughout his journeys across the former Soviet empire, Hatherley asks what, if anything, can be reclaimed from the ruins of Communism—what residue can inform our contemporary ideas of urban life?
He was a true believer in communism who became disillusioned with the totalitarianism and corruption of the Communist regimes in the Soviet Union and Eastern Europe. A wartime partisan leader in Yugoslavia and later the number three man in the politburo, he broke with Marshal Tito in 1954 and spent most of the next decade in prison, where he began to write about the inner workings of the Communist system. Here, Milovan Djilas--who died in 1995-- discusses why communism failed in Europe, what its failure means for the future of the continent, and how he transformed himself from ideologue into humanist. ;;;;;;;; Djilas's publication, in 1957, of The New Class, which was translated into sixty languages, caused a worldwide sensation with its description of the bureaucratization of the movement, of the special privileges accorded its leaders and cadres, and of its reliance on secret police and repression. His new book reemphasizes and enlarges on those themes, giving the reader intimate portraits of Tito and his colleagues, describing the wartime struggle against the Nazis and rival Yugoslav factions, and showing why Mikhail Gorbachev failed in his efforts to reform the Soviet system. ;;;;;;;; Controversial and courageous to the end, Milovan Djilas sharply criticized Serbia's war on Croatia, and once again is the target of vilification in his native land. Fall of the New Class is the final testament of one of the most remarkable thinkers of the century.
The Lost World of British Communism is a vivid account of the Communist Party of Great Britain. Raphael Samuel, one of post-war Britain's most notable historians, draws on novels of the period and childhood recollections of London's East End, as well as memoirs and Party archives, to evoke the world of British Communism in the 1940s. Samuel conjures up the era when the movement was at the height of its political and theoretical power, brilliantly bringing to life an age in which the Communist Party enjoyed huge prestige as a bulwark for the struggles against fascism and colonialism.
The Devil in History is a provocative analysis of the relationship between communism and fascism. Reflecting the author’s personal experiences within communist totalitarianism, this is a book about political passions, radicalism, utopian ideals, and their catastrophic consequences in the twentieth century’s experiments in social engineering. Vladimir Tismaneanu brilliantly compares communism and fascism as competing, sometimes overlapping, and occasionally strikingly similar systems of political totalitarianism. He examines the inherent ideological appeal of these radical, revolutionary political movements, the visions of salvation and revolution they pursued, the value and types of charisma of leaders within these political movements, the place of violence within these systems, and their legacies in contemporary politics. The author discusses thinkers who have shaped contemporary understanding of totalitarian movements—people such as Hannah Arendt, Raymond Aron, Isaiah Berlin, Albert Camus, François Furet, Tony Judt, Ian Kershaw, Leszek Kolakowski, Richard Pipes, and Robert C. Tucker. As much a theoretical analysis of the practical philosophies of Marxism-Leninism and Fascism as it is a political biography of particular figures, this book deals with the incarnation of diabolically nihilistic principles of human subjugation and conditioning in the name of presumably pure and purifying goals. Ultimately, the author claims that no ideological commitment, no matter how absorbing, should ever prevail over the sanctity of human life. He comes to the conclusion that no party, movement, or leader holds the right to dictate to the followers to renounce their critical faculties and to embrace a pseudo-miraculous, a mystically self-centered, delusional vision of mandatory happiness.