European studies blog: Digitisation

19 April 2023

Siberian Ethnographic Museums: Indigenous Lives Exhibited

In his autobiographical novel The Chukchi Bible, Yuri Rytkheu tells the story of how his grandfather, Mletkin, a Chukchi shaman from the village of Uelen, in the Russian Far East, was put on display for the 1893 World’s Columbian Exposition (otherwise known as Chicago World’s Fair), “tasked with presenting to the public” the “world’s yet uncivilized tribes in a setting as realistic as possible” (Rytkheu, p. 255). During the exposition, Mletkin, dressed in a shaman robe and equipped with a tambourine, was asked to perform a shamanic ritual – kamlanie – in front of a yaranga (a Chukchi hut). Rytkheu describes how his grandfather was struck by the arrogance of the ‘white’ organisers of the exhibition and its visitors who “held themselves apart from the rest of humanity, or at least from the part that was inhabiting the village, emphasizing their superiority to the Chukchi, the Eskimos, the Indians, Malaysians, Africans, Aleutians, and all those who tomorrow would be the subject of wonder, curiosity, or perhaps disdain, on the part of the fair’s visitors” (Rytkheu, p. 260).

At the turn of the 20th century, the performance of shamanic rituals for a white audience, similar to the one described by Rytkheu, was a common entertainment not only in North America, but also in the Russian Empire. A collection of glass plate negatives, digitised as part of the Endangered Archives Project (EAP016) includes evidence of similar colonial practices. For instance, in April 1910, the city theatre of Krasnoyarsk organised an ethnographic evening performance of a shamanic ritual, executed by the Khakass shaman Petr Sarlin. An ethnographic exhibition, including a Khakass yaranga, was installed in the theatre hall, and local photographer, Ludvig Vonago, took photographs of Sarlin dressed in shamanic gear (pictures 1 and 2).

Picture 1 The ethnographic evening at the Krasnoyarsk city theatre. Shaman. April 2, 1910. Photographer: Vonago. (All captions are my own translations of the original annotations made by the Russian photographers)

Picture 2 Shaman.

In his novel, Rytkheu describes how during the exposition Mletkin was impregnated with feelings of humiliation and alienation as he stood “firmly beyond that invisible rope that separated the living exhibits of the World’s Fair from the rest of their fellow humanity” (Rytkheu, p. 263). Even though we do not have any written account of Sarlin’s experience of performing in front of the Krasnoyarsk audience, the likeness of his and Mletkin’s stories suggest that he might have also been aware of ‘the invisible rope’ separating him, a Khakass shaman on display, and the Russian spectators. In this blogpost, I suggest further exploring Rytkheu’s ‘rope’ metaphor through the BL’s collections of digitised photographs taken by Vonago and other photographers during the first 30 years of the 20th century.

Many images in EAP016 demonstrate that Siberian indigenous peoples were often depicted as museum exhibits rather than real people. The photographers focused on the ethnographic peculiarities and anthropological features of their models rather than on their psychological portraits. In pictures 3–7, we see the images of the cultural ‘others’ photographed from the side-, front-, and back-views.

Picture 3 A Khakass woman, Ekaterina Ivanovna Mainagasheva, 48 years old, in her winter coat. A full body picture, front-view. Seskin ulus, Askizskii region.

Picture 4 Ekaterina Ivanovna Mainagasheva.

Picture 5 A Kachinets Shaman, Fedor Nikolaevich Samrin, 60 years old, photographed in his shaman clothes holding a drum and thumper. Samrin ulus.

Picture 6 Fedor Nikolaevich Samrin.

Picture 7 Fedor Nikolaevich Samrin.

In Russian pre-revolutionary museums, such photographs were often used for ethnographic exhibitions alongside the various material objects of the indigenous cultures. For example, pictures 8 and 9, taken in the ethnographic museum of Krasnoyarsk, demonstrate how the exotic ‘curiosities’ – such as the traditional hunting and fishing tools, the cooking utensils and crockery, the wooden cradle, the religious objects as well as the mannequins dressed in the traditional clothes – were aimed at enlightening Siberia’s Russian population about ‘other’ dwellers of the region.

Picture 8 The Ethnographic Exhibition. The little exhibits are in the cupboards; the drum sets are at the top; the mannequins are along the walls. The Ethnographic Museum of Krasnoyarsk.

Picture 9 The Glass Cabinet with the Ostyak Objects. 1906-07. Photographer: A.Tugarinov. The Ethnographic Museum of Krasnoyarsk.

The photographs of Siberian ethnographic museums after the installation of the new Soviet regime, on the other hand, offer a new perspective on the indigenous population. The State sought to integrate indigenous people into the political system by means of sedentarisation, collectivisation, and education. Even though the new regime proclaimed that all Soviet nations were equal, the invisible rope between ‘backward’ and ‘civilized’ nations did not disappear (Gavrilova, p. 151). Moreover, the photographers continued to take pictures (see 10, 11) that exoticized anthropological and cultural features of the indigenous population.

Picture 10 Photographer: Man'yafov. Taim. Nganasan Savalov Abaku. 1938.

Picture 11 Photographer: A.V. Kharchevnikov. Taim. Detty Turdagin. 1938.

The post-revolutionary ethnographic exhibitions never ceased to exoticize the indigenous peoples, but the collections became additionally politicised with the state’s propaganda. A geographer researcher, Sofia Gavrilova writes that the Soviet ethnographic museums received specific protocols that required them to ‘build exhibitions with the encompassing theme that the new socialistic face of a krai [region] was a result of “the politics of the Communist Party and the Soviet state, the result of Lenin-Stalinist theory, and the program of solving the national question” (Gavrilova, p. 152). The new ethnographic exhibitions were supposed to show the process of Sovietization of the indigenous peoples of the USSR. The historian Francine Hirsch describes the new agenda of the ethnographic museum as follows:

The museumgoer did not simply travel through the museum and visit its peoples, either randomly or according to their level of cultural development […] Instead, he or she embarked on an “evolutionary” adventure through the stages on the Marxist historical timeline. Along the way, the museumgoer learned about the differences among feudal, capitalist-colonial, and Soviet social structures, economic practices, and cultures (Hirsch, p. 220).

Among the EAP016 images, we find evidence of the described transformation in the museum narratives through many new signs that interpretated the exhibits. In pictures 12 and 13, for example, we find the scene from the history of religions – that were banned in the USSR. The wax figure of a shaman is set next to the Orthodox priest’s vestment and Buddhist sculptures which simultaneously demonstrate the relics of the past and the enemies of the Soviet ideology. Hirsch notes that after becoming acquainted with “kulaks, mullahs, and other class enemies in the museum, the museumgoer would then be able to identify them through their clothing, culture, and practices—and participate in the campaign to eradicate them—outside of the museum’s walls” (Hirsch, p. 220). There was no place for a shaman, a priest, or Buddhist monk in the new Soviet world.

Picture 12 Photographer: N. V. Fedorov

Picture 13 The Ethnographic Exposition in the Museum. 1939. Photographer: Ivan Baluev.

The ethnographic museums created new narratives about the evolution of the indigenous peoples. Picture 14 shows the mobile hut, known as a balok, that was used for nomadic schools in the northern parts of Siberia. The museums also told the stories of the new Soviet heroes who came from indigenous backgrounds and became loyal citizens of the USSSR. In picture 15, for example, we find portraits of the Siberian Communists (next to the portrait of Stalin) who contributed to the ultimate goal of building communism. The material objects of the northern indigenous cultures in this exhibition seemingly indicated their rapid transformation from a ‘primitive’ to a ‘civilized’ way of life. Additionally, the exhibitions provided detailed information about the economic achievements of Soviet Siberia. Pictures 16 and 17, for instance, inform us of the significant developments in the hunting and fishing industries.

Picture 14 The Exposition ‘Balok’. 1939. Photographer: Baluev.

Picture 15 The Exposition. 1938. Photographer: Baluev.

Picture 16 The Museum Exposition. 1939. Photographer: Baluev.

Picture 17 The Exposition ‘Our Old North’: Fish Industry. 1936. Photographer: S. Malob.

The process of industrial evolution in Siberia is evident from picture 18: the yaranga with the sign ‘The Old North’. Thanks to the help of the ‘developed’ Russian nation, the northern population were moved out from their ‘primitive’ huts into the new Soviet types of accommodation.

I’d like to finish this post with another reference to Rytkheu’s novel where he describes his family yaranga in the centre of Uelen:

This yaranga survived to my own childhood. In the beginning of the 1950s, when my tribesmen were being moved into new wooden housing, it was pulled down, along with the other ancient shacks not fit to shelter a Soviet citizen of those enlightened times. The last time I saw my family yaranga, or rather its likeness, was in the municipal museum of Nome, Alaska, during my first visit to the United States in 1978. The photographer had shot a panoramic view of Uelen, with our family home at the forefront of the composition. I made a copy of the photograph and it is now stored in my archives (Rytkheu, p. 129).

It is striking that Rytkheu’s experience suggests that the ethnographic museum – stager of exotic curiosities and propaganda ¬– became the last place he could see artefacts of his heritage. Whilst these images are specific products of colonial attitudes towards indigenous peoples, they remain available records of their material culture. One can hope that the BL’s digitised collection of photographs, being open access, can help Siberians and us to explore and reflect upon this history.

Picture 18 The Exposition ‘The Old North’. 1939. Photographer: Baluev.

Anna Maslenova, British Library PhD placement student working on the project ‘Contextualising a digital photographic archive of Siberian Indigenous peoples’

References and further reading:

Yuri Rytkheu, Poslednii shaman (St Petersburg, 2004) YF.2004.a.26238 (English translation by Ilona Yazhbin Chavasse, The Chukchi Bible (New York, 2011)

V. M. Iaroshevskoĭ, I. V. Kuklinskiĭ, L. Iu. Vonago — fotograf na vyezd: Krasnoiarsk i ego okrestnosti v fotografiiakh Liudviga Vonago, ed. by A. B. Ippolitova (Krasnoiarsk, 2020).

Francine Hirsch, Empire of Nations: Ethnographic Knowledge and the Making of the Soviet Union (Ithaca, N.Y, 2005) YC.2005.a.7999

Roland Cvetkovski, ‘Empire Complex: Arrangements in the Russian Ethnographic Museum, 1910’, in An Empire of Others: Creating Ethnographic Knowledge in Imperial Russia and
the USSR, ed. by Roland Cvetkovski and Alexis Alexis (Budapest, 2014), pp. 211–251 YD.2014.a.1342.

Sofia Gavrilova, Russia’s Regional Museums Representing and Misrepresenting Knowledge About Nature History, and Society (Abingdon, 2022) ELD.DS.709608;

Sofia Gavrilova, ‘Producing the “Others”: The Development of Kraevedenie in Chukotka’, Études Inuit Studies, 45: 1/2 (2021) 147–170.

Posted by European Studies at 12:00 PM in Decolonising , Digitisation , Research collaboration , Russia , Slavonic | Permalink

21 March 2023

The Colonisation of Novaya Zemlya through the Photographs and Short Stories of Konstantin Nosilov

Content warning: This blog reproduces an image of a dead animal; the vocabulary drawn from the original texts is now considered racist.

Thanks to the typo of British cartographers, Stephen and William Borough – who in the 16th century created several maps of Russia – a northern archipelago in the Arctic Ocean, Novaya Zemlya, became in the Western imagination a remote and romanticised land, Nova Zembla.

Nova Zembla is mentioned in Jonathan Swift’s The Battle of the Books as the residence of ‘a malignant deity called Criticism,’ who ‘dwelt on the top of a snowy mountain in Nova Zembla’. We find a reference to Nova Zembla in Tristram Shandy, where ‘North Lapland’ is described as ‘those cold and dreary tracks of the globe […] where the whole province of a man’s concernments lies for near nine months together within the narrow compass of his cave […]— there the least quantity of judgment imaginable does the business — and of wit — there is a total and an absolute saving — for as not one spark is wanted — so not one spark is given’. The ‘[d]istant northern land’ of Zembla becomes the abandoned kingdom of the deposed King Charles (Kinbote), the character of Nabokov’s metafictional novel, Pale Fire.

William Borough's Map of Coasts of Norway and Russia, 1557. Nova Zembla is in the top right corner. Royal MS. 18. D.III f.124

Although inspired by the long history of Nova Zembla’s presence in world literature, this post explores the image of Novaya Zemlya, rather than of its literary double. It focuses on an episode from the history of its colonisation: the legacy of a Russian ethnographer, photographer, and writer, Konstantin Nosilov (1858¬–1923). The British Library holds a substantial collection of digitized glass plate negatives from Nosilov’s collection (EAP016/1 and EAP016/3) including his photographs of Novaya Zemlya as well as other parts of Northern and Southern Siberia, his family life, and European travels.

Nosilov besides a fireplace (All captions are my own translations of the original annotations made by the Russian photographers)

Nosilov’s father

Paris

The BL also holds several collections of Nosilov’s short stories in which he shared reminiscences of his ethnographic expeditions, and which are illustrated with his photographs.

Various editions of Nosilov's short stories available at the BL

Nosilov was born to the family of a priest who lived near Shadrinsk in the Urals region. Nosilov did not finish his own theological studies and instead from 1879 he started to work as a geologist exploring the basins of the rivers Sosʹva, Lialia, and Lozʹva – prospecting them for gold. Having become a member of Imperial Russian Geographical Society, Nosilov undertook numerous ethnographic expeditions to Siberia, exploring the traditions and lifestyles of the Mansi (also known as Voguls), Khanty (Ostyaks), and Nenets (Samoyed). The collection includes numerous photographs taken by Nosilov during these expeditions.

The Mansi’s summer camp

The Nenets’ place of sacrifice

Novaya Zemlya occupies a very special place in Nosilov’s life and work. Being on the outskirts of the vast Russian Empire, the archipelago had been hardly explored by Russian ethnographers. Norwegian hunters and fishermen, on the other hand, frequently visited the waters around Novaya Zemlya and its shores. To reinforce the Russian Empire’s control of its territorial possession, it was regarded as crucial to establish permanent settlements on the island – Novaya Zemlya had been uninhabited due to its severe environment. Nosilov volunteered to organise a permanent settlement on the archipelago.

In 1887 a lifeboat station, Malye Karmakuly, was founded on the island of Iuzhnyi, and several Nenets families were relocated to the area. An ambitious colonialist, Nosilov was the first Russian explorer who, together with the Nenets, spent three winters on Novaya Zemlya 1887–1889 and 1890–1891. By his own example, Nosilov wanted to prove that the archipelago was suitable for year-round living.

Nosilov's house on Novaya Zemlya

Novaya Zemlya, Malye Karmakuly

Novaya Zemlya: view from the sea

Novaya Zemlya: cliffs and the sea

On Novaya Zemlya, Nosilov installed a meteorological station, that was essential to help the inhabitants prepare for severe weather conditions and regular storms, one of which is described in Nosilov’s story ‘Poliarnaia buria’ (‘Polar Storm’). Together with the Orthodox priest Father Iona, Nosilov revived an abandoned Orthodox chapel on the island, and they also started a school for the Nenets, – described in his story ‘Samoedskaia shkola’ (‘The Samoyed School’). Nosilov was especially proud of this, the most northern school in the world. In the story, he describes how both children and adults were keen on learning not only language but basic maths and other general subjects. Full of gentle humour, the story also tells how Father Iona was terrified by the ‘school inspectors’ – polar bears – who frequently visited.

Describing the Nenets settlement on Novaya Zemlya, Nosilov used many tropes that are now considered as typical for colonialist literature depicting colonisers’ interactions with indigenous peoples. The narrator in Nosilov’s stories shows a patronizing attitude toward the Siberians, who are treated like children, or, as he constantly calls them, ‘the children of nature’. Although Nosilov also frequently refers to the indigenous peoples in a way that now would be considered as racist, calling them ‘barbarians’ (‘dikari’), his attitude towards them is not derogatory, but rather sympathetic, especially when it comes to their studies of the Russian language and religion.

Some indigenous traditions which Nosilov witnessed, nevertheless terrified him. For instance, in one of his stories about the Mansi, ‘Iz zhizni vogulov’ (‘From the Life of the Voguls’), Nosilov describes the ceremonial slaughter and eating of a reindeer as bloodthirsty and barbaric: ‘looking at their passionate faces lit by the light of the fire, I saw the real barbarians, whom I had not yet suspected under the always modest and quiet figures of the Voguls’. However, most of his stories, especially those dedicated to the life of his colony on Novaya Zemlya, are full of admiration for the indigenous peoples, their skills and instincts.

In his story ‘Tainstvennoe iz zhizni samoedov’ (‘Mysterious in the Life of the Samoyeds’), for example, Nosilov describes an elderly Nenets woman with a gift of clairvoyance who not only predicted the fortune of hunters, but also once foretold the arrival of a Norwegian ship from Tromsø. Despite being a devout Christian – fulfilling, among other things, the duty of missionary work – Nosilov was keenly interested in indigenous spirituality and the native peoples’ special skills of forefeeling.

Novaya Zemlya, Matochkin Shar

Many of Nosilov’s stories are addressed to younger readers in central Russia. Nosilov tried to enlighten them about the life in the remote parts of the Russian Empire. Among such stories is the story of a Nenets girl, Tania Logai. The plot might be interesting for a Gender Studies analysis: Nosilov describes various episodes from Tania’s life showing how, instead of learning female domestic duties, she was much more interested in hunting. Tania even becomes a local celebrity for killing a polar bear that attacked her family hut whilst all the male hunters were away. Even when she reaches womanhood, Tania refuses to change. She does not want to get married and chooses to stay with her family and help her father hunt.

Novaya Zemlya. The female bear killed by Nosilov

Alongside being entertaining and enlightening, Nosilov’s stories also featured the acute social and economic problems experienced by the indigenous population of the north. These problems were primarily provoked by the invasion of European Russians who disturbed the traditional ways of living. Discussing the State’s response to the problems of the indigenous peoples, Yuri Slezkine notes:

[…] more and more travelers and more and more readers assumed that the administrators – local or otherwise – were generally incapable of enlightening anyone and that helping savages advance was the special mission of special people who were the sole legitimate representatives of the highest stage of intellectual development (the “intelligentsia”) (Slezkine, 1994, p. 112)

This sense of personal mission is notable in Nosilov’s stories. The final story in his collection Na Novoi Zemle, titled ‘Nashi liudoedy’ (‘Our Cannibals’) discusses the problems of the Nenets population living on the Taz Estuary. The story tells how the indigenous people, facing terrible poverty despite living in one of the richest fishing areas of Russia, hungered so badly that they had to resort to cannibalism. Nosilov regards this as the fault of the European Russians and urged measures to help indigenous populations. Nosilov also published numerous articles describing the problems of the North, including the increasing alcoholism among native peoples after vodka was introduced by Russians.

Nosilov’s texts sometimes reveal his personal doubt as to whether intrusion into the worlds of indigenous peoples was a truly good thing. This instance of the coloniser’s self-reflexivity is an interesting topic to consider: Nosilov’s rich cultural heritage requires a new critical reading framed with post-colonial theory. The story of Nosilov’s final years brings an additional dramatic element to it. Due to his deteriorating relationship with the State after the installation of Bolshevik rule in 1917, his family had to leave their estate, Nakhodka near Shadrinks (EAP016 includes numerous pictures of the estate) and moved to Georgia where Nosilov died in 1923.

Nosilov's estate 'Nakhodka'

Anna Maslenova, British Library PhD placement student working on the project ‘Contextualising a digital photographic archive of Siberian Indigenous peoples’

References and further reading:

K. D. Nosilov, Tania Logaĭ: razskaz i zhizni sievernykh inorodtsev (Moscow, 1907). RB.23.a.32078.

K. D. Nosilov, U vogulov: ocherki i nabroski (St Peterburg: 1904). 10292.k.21

K. D. Nosilov, Na Novoi Zemle: Ocherki i nabroski (St Peterburg: 1903) (10292.k.20),

Konstantin Nosilov, Severnye rasskazy (Sverdlovsk, 1938). X.808/9359.

Johanna Nichols, ‘Stereotyping Interethnic Communication: The Siberian Native in Soviet Literature’ in Between Heaven and Hell: The Myth of Siberia in Russian Culture, ed. by Galya Diment and Yuri Slezkine (New York, 1993), pp. 185–214. YC.1993.a.3771

Yuri Slezkine, Arctic Mirrors: Russia and the Small Peoples of the North (Ithaca, 1994). YC.1994.b.5452

A. K. Omelʹchuk, K. Nosilov (Sverdlovsk, 1989).

N. B. Gramatchikova, ‘Tvorcheskii putʹ K. D. Nosilova: zhiznennyi putʹ i publitsistika’ in Deviatye Chupinskie kraevedcheskie chteniia: materialy konferentsii, ed. by E. N. Efremova (Ekaterinburg, 2018)

Posted by European Studies at 3:12 PM in Decolonising , Digitisation , Russia , Slavonic | Permalink

10 March 2023

Digital Shevchenkiana – a Joint English-Ukrainian Project

Do not forget, with good intent
Speak quietly of me

(Taras Shevchenko, ‘Testament’, translated by Vera Rich)

Every year, on 9-10 March, ‘Shevchenko’s Days’ (Shevchenkivs’ki dni) are celebrated in Ukraine. The national poet, founder of modern Ukrainian literature and famous artist Taras Shevchenko was born on 9 March 1814. On 10 March 1861 he died at the age of 47 after more than 10 years in exile as a private in the Russian military garrison in Orsk (near the Ural Mountains) and then in Kazakhstan. The Tsar added to his sentence: ‘Under the strictest surveillance, without the right to write or paint’. But Shevchenko’s talent went beyond such restrictions. His poems had an immense impact on Ukrainian society and became a vital source of the consolidation of the Ukrainian nation.

As a result of a joint project between the Endangered Archives Programme (EAP), administered by the British Library, and the Taras Shevchenko National Museum in Kyiv (Ukraine), the British Library holds copies of a digital collection of Shevchenkiana (works by, about, or relating to Shevchenko). It includes books, serials and archival materials dating from the 19th to the early 20th century (about 60,000 images). The collection, which is called ‘Saving the original lifetime archive of the well-known Ukrainian poet, artist and thinker, T. H. Shevchenko’, is available via the EAP website and can be searched via the British Library Archives and Manuscripts catalogue.

Shevchenkiana includes not only the publications of the poet’s own works, including those from his own lifetime, but also literary journals and almanacs, where his poems were published (Lastovka, 1841; Molodyk, 1843; Khata, 1860; Osnova, 1861–1862, etc.). There are also publications about Shevchenko, books by writers and poets of his time, translations of his works and archival materials.

Shevchenko lifetime editions: Hamaliia (ref: EAP657/2/1/7); and Kateryna (ref: EAP657/2/1/8)

Of special value among the editions published in Shevchenko’s lifetime are those containing his personal autographs. For instance, on the title page of the poem ‘Naimychka’ (1860) the poet made an inscription: ‘To Orlovs’ky from T. Shevchenko’. We can assume that it is Volodymyr Orlovsky, a Ukrainian artist famous for his landscape painting (1842–1914). In December 1860, Shevchenko wrote about Orlovsky’s daily visits to him in a letter and expressed the hope that he would have a promising future. Shevchenko not only gave drawing lessons to his young compatriot, but he also provided him with a letter of recommendation to the Saint Petersburg Academy of Fine Arts.

Or another autograph written in pencil on the cover of Psalmy Davydovi to a Serhii Syl’vestrovych whom T. Shevchenko calls ‘Dear compatriot’.

Shevchenko editions with his autographs: Naimychka (ref: EAP657/2/1/6); Psalmy Davydovi (ref: EAP657/2/1/6).

The digitised collection also includes issues of the famous Ukrainian literary journal Osnova (published January 1861–October 1862). Osnova united Ukrainian writers and scholars who wrote fiction, poems, works on history, bibliography, literary criticism, etc. The journal had a noticeable impact on Ukrainian cultural and literary life. Over 70 poems by Shevchenko appeared in it. Novels and poems by well-known Ukrainian writers such as Panteleimon Kulish, Leonid Hlibov, Oleksa Storozhenko, Oleksandr Konys’ky, Hanna Barvinok, Marko Vovchok and others were also published in this journal as well as scholarly research. For instance, Mykola Kostomarov, an outstanding historiographer and historian, contributed scholarly articles and discussed contemporary issues of Ukrainian history. It is important to note that the British Library Archives and Manuscripts catalogue provides an analytical description of all novels, articles and cycles of poems printed in Osnova and other serials.

Osnova, 1861, July-September (ref. EAP657/2/1/19); Khata [almanach], 1860 (ref. EAP657/2/1/13)

The collection also includes some digitised editions of translations of Shevchenko’s works, among them translations into Polish by Antony Gorzałczyński (1862). In the preface to the book Gorzałczyński wrote that Shevchenko’s poetry is a huge lute, composed of a million strings of folk feelings. It contains crying, laughter, pain, groaning, and even mad despair - everything has its own strings and chords. Few of Shevchenko’s contemporaries understood the scale of his legacy so deeply as Gorzałczyński.

Antony Gorzałczyński, Przekłady pisarzów małorossyjskich. T. 1: Taras Szewczenko (z portretem). (Kyiv, 1862). (ref. EAP657/2/3/4)

In ‘Publications of Shevchenko era’, which is another part of this e-collection, there are digitised books by the Ukrainian writers Panteleimon Kulish, Marko Vovchok, Mykhailo Hrushevs’ky, Osyp Bodians’ky, and others, as well as ‘Notes of the Shevchenko Scientific Society’ in Lviv, primers and reading books for children, and other publications characteristic of that era.

An important part of the collection are archival materials which include documents, letters, and manuscripts relating to Shevchenko. Among them: ‘Case of the arrest of A. Navrotsky, V. Belozersky and T. Shevchenko’ (1847), ‎after which Shevchenko spent more than 10 years in exile (ref. EAP657/1/10); ‘Case of the Ukrainian Slavic Association’ (1847) (ref. EAP657/1/14); and ‘Case of the despatch of the private Taras Shevchenko to Ural’sk city’ (1857) with correspondence about the release of Shevchenko from exile (ref. EAP657/1/7).

‘Case of the arrest of A. Navrotsky, V. Belozersky and T. Shevchenko’ (28 Mar 1847–04 Aug 1847) (ref. EAP657/1/10)

Now, after the full-scale Russian invasion of Ukraine, when the Ministry of Culture of Ukraine reports 1322 cases of damage or destruction of cultural objects and buildings, including 508 libraries, international projects to digitise Ukrainian cultural heritage are gaining special importance. This work provides an opportunity for the long-term preservation of collections, at least in digital form, and provides access to them for readers.

Nadiia Strishenets, Leading researcher at the Vernadsky National Library of Ukraine and British Academy Fellow

References

Volodymyr Orlovsʹkyĭ (1842–1914), Mykola Pymonenko (1862–1912), (Khmelnytskyi, 2006.): LF.31.a.3570

Posted by European Studies at 10:07 AM in Digitisation , Research collaboration , Slavonic , Ukraine | Permalink

05 January 2023

The Photographic Collection of Indigenous Childhood

The digitised photographic archive of Siberian indigenous peoples (available online from the British Library’s website) is a rich source of information about late Russian and early Soviet colonisation of Siberia. The collection of over 4000 images is the result of five years of exploratory work led by David Anderson (University of Aberdeen,) and Craig Campbell (University of Alberta) in Central Siberia. The research group digitised glass plate negatives in five Siberian archives: Irkutsk, Minusinsk, Ekaterinburg, and Krasnoiarsk. Although many photographs lack any original descriptions, and thus it is not always easy to identify where and when they were taken, the visual archive nevertheless provides great insight into the lives of Siberian indigenous peoples, in particular, Mansi, Nenets, Evenki, Buryat, Karagas, Soyot, Nganasan, Dolgan, Khakas, Khanti, and Kety.

In their articles based on the results of their research, Anderson and Campbell suggested several common tropes to interpret the photographs of indigenous peoples. They explored the themes of ‘travel photography’, ‘ethnographic photography’, ‘expedition photography’, and ‘community-driven portrait photography’, and provided examples. This, however, is by no means an exhaustive list of possible tropes to explore the vast visual collection. Drawing on Anderson and Craig’s observations, I would like to suggest exploring the subject which arrested my attention and the attention of several colleagues at the BL: the visual representation of indigenous childhood and its transformation during the time of intense Soviet collectivisation in the 1920s and 1930s.

Taimyr. The family of Nganasan, Dyutamo Turdagina: his wife Palai, son Murkari, baby Kurvak. 1938. Photo by Ivan Baluev. (All captions are my own translations of the original annotations made by the Russian photographers)

Children during their class at school

The British Library’s digital photographic collections contain many photographs representing children, taken by various photographers – whose names are not always identifiable – during their expeditions. Although the goals of each expedition require some separate research, it is often possible to deduce from the photographs whether the photographers took pictures for ethnographic purposes or for political propaganda.

The ethnographic expeditions to Siberia usually sought to collect information about the ‘sparse’ native peoples of Siberia, and the children in such photographs are usually portrayed as immersed in their families’ social and professional lives, or engaged in traditional games. They are dressed in the national costumes which represent the ‘exotic’ features of Siberian peoples. It was a common colonial practice to collect various artefacts representing indigenous cultures, such as traditional clothing, musical instruments, tools, and housewares which would form vast museum collections.

Family

A woman with her child

Taim. A Nganasan man, Dyutalyu Turdagin, setting a fish trap, 1938. Photo by Ivan Baluev

Taim. The Stalin collective farm: the collective farmer, Aksenova Evdokiia, a Sakha native, is making a sleeping bag. 1938. Photo by Tyurin

Taim. Durakova, a collective farmer at the Stalin collective farm, is decorating the male parka with some beads. She is considered a skilled worker. 1938. Photo by Ivan Baluev

A woman with two children. 1927. Photo by Tyurin

Studies of indigenous childhood had been one of the prominent areas of study in the Russian Empire’s ethnography, and it became even more significant in the 1920s and 30s, when the Soviet State rushed to construct a new society by culturally assimilating Siberian peoples. Indigenous children became the chief target of Soviet policies concerned with the creation of new generations of Soviet people. The photographs of children were not ideologically neutral: they were designed to show the transformation of the old into the new.

Pictures of children taken during the Soviet expeditions often represented them as integrated into Soviet culture rather than as representatives of their national cultures. Soviet photographs of children were often intended to demonstrate the result of Soviet reforms and the transformation of ‘savages’ into educated Young Pioneers. In the photographs we see the children dressed in uniform Soviet clothing.

A group of pioneer-children. Photo by Nosilov (assumed)

A group photograph of Evenki. Photo by Nosilov (assumed)

They are playing Soviet games.

Taim, Volochanka. Sakha children in the Volochanka residential school, in the playroom

The Nizhne-tunguskaia expedition. Children making a pyramid. 1925

We also find pictures of children visiting a picture gallery, something that can be interpreted as their symbolic initiation into the world of Soviet ‘civilised’ culture.

Buryat children visiting a picture gallery. 24.07.1923

Many such photographs were taken during the census expeditions of 1926, which were conducted in cooperation with geographers and ethnographers. The census was a worldwide colonial statistical practice, and the Soviets employed and developed new approaches to classifying the peoples of their vast empire. The indigenous peoples were surveyed within their households and individually to collect demographic data describing their diet, economy, trade data, beliefs, folklore, and so on. If the statistical information collected during the census was intended to provide an objective summary of life in the remote parts of the Soviet Union, then the photographs often offered a somewhat idealised picture of the social inclusion of indigenous peoples within Soviet life. The photographs of children were especially important as they depicted the social and cultural production of the new generation of loyal Soviet citizens.

Numerous aspects of Soviet modernisation were introduced in indigenous settlements, such as medical care, veterinary services, and housing. Often photographers chose to take pictures of children in these new Soviet settings.

Tura. An Evenk student, Hukochar Emel'yan, 11 years old, at a tuberculosis dispensary for a blood test. January 1939. Photo by Ivan Baluev

A young Yakut mother with a new-born at the Eseiskoi hospital. December 1938. Photo by Ivan Baluev

The most common setting for the pictures were school classrooms: the photographers were specifically advised to document ‘the dawn of cultural and primary school education’ among Siberian peoples, and the work of teachers liquidating illiteracy (Anderson, Batashev, Campbell, 2015, p. 501). To the modern eye, these pictures might look somewhat dystopian: students sit under a poster showing Stalin surrounded by children, located next to another with a wolf trying to kill two little pigs; children eat their meal under a poster instructing ‘eat only from your plate’; or a photograph taken during a sport class where all children synchronically perform the same exercise with a huge portrait of Stalin in the background.

Tura. Children playing a game at the district health department. January 1939. Photo by Ivan Baluev

Tura, the Evenk national republic. A group of students during the May Day demonstration. May 1, 1938. Photo by Ivan Baluev

Tura, the Evenk national republic. Children at the Turinsk District Health Department. January 1939. Photo by Ivan Baluev

Tura, the Evenk national republic. Lunch in the nursery at the District Health Department. January 1939. Photo by Ivan Baluev

The most touching pictures are probably those where we see groups of children sitting in densely bedded dormitories. Taken away from their families – often involuntarily – children stayed in the residential schools during the academic year and were returned to their parents only for the summer holidays.

Tajm, Letov'e. The teacher of Letov'e school, Zlobin, meeting the first year Nganasan students who are accompanied by the leader of the Avamo-nganasansk settlement, Baikal, Turdachin

The Nizhne-tungusk expedition. Girls’ bedroom. 1925

Away from their families, children were expected to develop a sense of belonging to the larger Soviet society with its new system of values. The residential schools were also instrumental in the process of reorganising the indigenous populations of Siberia into cooperative settlements and demolishing their original tribal structures. During the first years of the Soviet Union the State tried to accommodate the educational needs of reindeer herders by initiating an experimental project of nomadic schools, which moved together with the clan, but by the end of the 1930s this practice was terminated. The number of residential schools in various parts of Siberia, on the other hand, reached 20 by 1935. Often reindeer herders chose to stay close to their children instead of continuing the traditional nomadic lifestyle. As a result, the introduction of residential schools greatly decreased the nomadic way of living, and saw indigenous Siberians become more settled.

The Nizhne-tungusk expedition. A man in suit sitting at his desk. The poster in the background reads ‘The diagram showing the growth of the number of schools’. 1925

The exhibition ‘Nomadic School’. 1938. Photo by Ivan Baluev

In the 1990s, several cultural initiatives tried to revive the idea of nomadic schools as a means of restoring traditional lifestyles and culture. Several nomadic schools were successfully organised, for instance, in the Republic of Sakha.

The residential schools continue to run in different part of Siberia, and a basic internet search shows many negative feelings associated with them. The experiences of indigenous peoples in the residential schools are actively explored by contemporary scholars. For example, in the 1990s, Alexia Bloch, an anthropologist from the University of British Columbia, collected accounts of elderly Evenki women, who studied at residential schools. Relying on these records, Bloch conclusively demonstrated a blend of positive feeling about the schools contrasted with ambivalence about the termination of the Soviet colonial project in general. Following the fall of the Soviet Union in December 1991, many Evenki women recalled their time at the residential schools with a sense of nostalgia for the socialist era.

For many indigenous children, residential schools became a source of radical social mobility within Soviet society. After graduation, young people received an opportunity to continue their studies at university and move to big cities in central Russia, or secure more prestigious jobs back home. We do not know which paths were taken by the children in the photographs in the British Library’s digital collection, and this might be one of the questions which scholars could explore using the BL’s vast visual archive.

Anna Maslenova, British Library PhD placement student working on the project ‘Contextualising a digital photographic archive of Siberian Indigenous peoples’

References and further reading:

David G. Anderson, ‘The Turukhansk Polar Census Expedition of 1926–1927 at the Crossroads of Two Scientific Traditions’, Sibirica, 5: 1 (2006), pp. 24–61.

David G. Anderson and Craig Campbell, ‘Picturing Central Siberia: The Digitization and Analysis of Early Twentieth-Century Central Siberian Photographic Collections’, Sibirica, 8: 2 (2009), pp. 1–42)

David G. Anderson, Mikhail S. Batashev and Craig Campbell, ‘The photographs of Baluev: capturing the “socialist transformation” of the Krasnoyarsk northern frontier, 1938-1939’ in From Dust to Digital: Ten Years of the Endangered Archives Programme, ed. by Maja Kominko (Cambridge, 2015), pp. 487–530. ELD.DS.46613

Georgii Vinogradov, Etnografiia detstva i russkaia narodnaia kulʹtura v Sibiri (Moscow, 2009) YF.2011.a.853

«Provintsialʹnaia» nauka: etnografiia v Irkutske v 1920-e gody, ed. by A. Sirina (Irkutsk, 2013).

Olga Laguta and Melissa Shih-hui Lin, ‘Language and Cultural Planning in Siberia: Boarding School System Represented in the Texts of the Siberian Indigenous Writers’, Taiwan Journal of Indigenous Studies, 12: 1 (2019), pp. 1–37.

Sargylana Zhirkova, ‘School on the Move: A Case Study: Nomadic Schooling of the Indigenous Evenk children in the Republic of Sakha Yakutia (Russian Far East)’ (unpublished master’s dissertation, University of Tromsø, 2006)

Alexia Bloch, Red Ties and Residential Schools: Indigenous Siberians in a Post-Soviet State (Philadelphia, 2004). m04/19814

Alexia Bloch, ‘Ideal Proletarians and Children of Nature: Evenki Reimagining Schooling in a Post-Soviet Era’, in Bicultural Education in the North: Ways of Preserving and Enhancing Indigenous Peoples’ Languages and Traditional Knowledge, ed. by Erich Kasten (Münster, 1998), pp. 139–157. m03/16772

Alexia Bloch, ‘Longing for the Kollektiv: Gender, Power, and Residential Schools in Central Siberia’, Cultural Anthropology, 20: 4 (2005), pp. 534–569. 3491.661000

Natalia P. Koptseva, Ksenia V. Reznikova, Natalia N. Pimenova and Anastasia V. Kistova, ‘Cultural and Anthropological Studies of Indigenous Peoples of Krasnoyarsk Krai Childhood (based on the field studies of Siberian Federal University in 2010-2013)’, Journal of Siberian Federal University: Humanities & Social Sciences 8 (2014), pp. 1312–1326.

Posted by European Studies at 10:13 AM in Decolonising , Digitisation , Research collaboration , Russia , Slavonic , Visual arts | Permalink

30 December 2022

An A to Z of the European Studies Blog 2022

A is for Alexander the Great, subject of the Library’s current exhibition.

B is for Birds and Bull fighting.

C is for Czechoslovak Independence Day, which marks the foundation of the independent Czechoslovak State in 1918.

D is for Digitisation, including the 3D digitisation of Marinetti’s Tin Book.

E is for Annie Ernaux, who was awarded the Nobel Prize in Literature in October.

Examples of Fraktur letter-forms from Wolfgang Fugger, Ein nützlich und wolgegründt Formular manncherley schöner Schriefften ... (Nuremberg, 1533) C.142.cc.12.

F is for Festive Traditions, from songs to fortune telling.

G is for Guest bloggers, whose contributions we love to receive!

H is for Hryhorii Skovoroda, the Ukrainian philosopher and poet whose anniversary we marked in December.

I is for our series on Iceland and the Library’s Icelandic collections.

J is for Jubilees.

Abetka (Kyïv, 2005). YF.2010.a.18369.

K is for Knowledge systems and the work of Snowchange Cooperative, a Finnish environmental organisation devoted to protecting and restoring the boreal forests and ecosystems through ‘the advancement of indigenous traditions and culture’.

L is for Limburgish, spoken in the South of the Netherlands.

M is for Mystery – some bibliographical sleuthing.

N is for Nordic acquisitions, from Finnish avant-garde poetry to Swedish art books.

O is for Online resources from East View, which are now available remotely.

Giovanni Bodoni and Giovanni Mardersteig, Manuale tipografico, 1788. Facsimile a cura di Giovanni Mardersteig. (Verona, 1968) L.R.413.h.17.

P is for our wonderful PhD researchers, current and future.

Q is for Quebec with a guest appearance by the Americas blog featuring the work of retired French collections curator Des McTernan.

R is for Rare editions of Ukrainian poet Taras Shevchenko’s Kobzar.

S is for Samizdat and the Library’s Polish Solidarity collection.

T is for Translation and our regular posts to mark Women in Translation Month.

Alphabet Anglois, contenant la prononciation des lettres avec les declinaisons et conjugaisons (Rouen, 1639). Digital Store 1568/3641.(1.)

U is for Ukrainian collections and our work with Ukrainian partners.

V is for Victory – a contemporary Italian newspaper report of the Battle of Trafalgar.

W is for Richard Wagner who wrote about a fictional meeting with Beethoven.

X is for... (no, we couldn’t think of anything either!)

Y is for You, our readers. Thank you for following us!

Z is for our former colleague Zuzanna, whom we remembered in February.

Azbuka ōt knigi osmochastnye̡, sirěchʹ grammatikii (Lviv, 1574). Digital Store 1568/3641.(1.)

Posted by European Studies at 12:55 PM in Acquisitions , Alexander exhibition , Czech Republic , Decolonising , Digitisation , eResources , Finland , France , Germanic , Germany , Iceland , Italy , Language , Netherlands , Norway , Poland , Printed books , Rare books , Research collaboration , Romance languages , Russia , Slavonic , Spain , Sweden , Translation , Ukraine | Permalink

05 May 2022

John Cruso of Norwich: a man of many parts

John Cruso (b. 1592/3) of Norwich, the eldest son of Flemish migrants, was a man of many parts: author, virtuoso networker, successful merchant and hosier, Dutch church elder and militia captain. His literary oeuvre is marked by its polyvocality. He wrote verse in English and Dutch, often sprinkled with Latin and French. He was also a noted military author, publishing five military works, which made a significant contribution to military science before and during the English Civil Wars. These works display Cruso’s knowledge of the canon of classical and Renaissance literature, allowing him to fashion himself as a miles doctus, a learned soldier, and to contribute to military science in Stuart England. Cruso’s great nephew, Timothy, studied with Daniel Defoe at the Dissenters’ Academy in Newington Green, London, and thus inspired the name of Defoe’s great literary creation, Robinson Crusoe.

Cruso’s parents, Jan and Jane, left Flanders in the years after the Iconoclastic Fury and Alva’s Council of Troubles. They arrived in Norwich, which already had a thriving Stranger community and Jan worked as a textile merchant.

The Strangers’ Hall in Norwich, the merchants’ house of the Flemish Strangers (Image from Wikipedia Commons)

Their eldest son, John, received a classical humanist education at Norwich free grammar school, which he would draw on in his published verse and prose. He became a freeman and took over running the family hosiery and cloth business from his father. In 1622, he published his first verse, a Dutch elegy. This appeared in a collection of Latin and Dutch elegies to the late minister of the London Dutch church, Simeon Ruytinck. It included verses by Constantijn Huygens and Jacob Cats and is arguably the most important Anglo-Dutch literary moment in the seventeenth century. In the late 1620s, Cruso wrote three English elegies, including one sonnet, on the late minister of St. Andrew’s Church, Lawrence Howlett. He was also the subject of an English verse by the Norfolk prelate and poet, Ralph Knevet.

Between 1632 and 1644, Cruso published several military works. In 1632, he published Militarie Instructions for the Cavallrie, which was the first book published in England devoted solely to the cavalry. This was republished in 1644. In 1639 and 1640, Cruso published his English translations of two French military works, one of which was re-published in 1642. In the same year, as the opening shots in the First English Civil War were being fired, he published two military handbooks on the construction of military camps and the order of watches. He also had time, it seems, to publish two Dutch verses, an elegy to Johannes Elison, the late minister of the Dutch church in Norwich and an amplificatio on Psalm 8. His final publication, in 1655, was a collection of 221 Dutch epigrams, printed in quarto by Arnold Bon in Delft.

John Cruso, Militarie Instructions for the Cavallrie (Cambridge, 1632) 717.m.18

John Cruso, Castrametation, or the Measuring out of the quarters for the encamping of an army (London, 1642) 1398.b.7.

Most of Cruso’s works are in the British Library. A copy of the epigram collection, EPIGRAMMATA Ofte Winter-Avondts Tyt-korting (‘Epigrams or Pastimes for a Winter’s Evening’), shelfmark 11555.e.42.(4.), is the only known copy of this work.

Title page of I. C., Epigrammata, ofte Winter Avondts Tyt-korting (Delft, 1655) 11555.e.442 (4).

On the title page, Cruso uses his initials, I.C. In this copy someone has made C into O with a pen. Beneath the title are two lines from the Roman epigrammatist, Martial, which hint at the scabrous nature of some of the verses: ‘Non intret Cato theatrum meum: aut si intraverit, spectet’ (‘Do not let Cato enter my theatre: or if he does enter, let him look’), and ‘Innocuos permitte sales: cur ludere nobis non liceat?’ (‘Allow harmless jests: why should we not be allowed to joke?’). Many of Cruso’s Dutch epigrams are like Latin epigrams written by Sir Thomas More, and Cruso may have been inspired by some of these. One example is Epigram 94:

In Nasutissimum
Vergeefs ghy voor u Huys een Sonne-wijser stelt;
Want gaapt maar, en men stracx aan uwe Tanden telt
De Uyren van den Dach. De Son dat wijst gewis
End uwen langen Neus den besten Gnomon is.

(On someone with an extremely large nose.
In vain, you place a sundial in front of your house;
For just open your mouth and people will be able to
Count the hours of the day by your teeth. And the sun shows
That for sure your long nose is the best style (gnomon) for the sundial.)

We know little about the reception of this collection, but the fact that the British Library has the only extant copy is one example of the importance of the Library to modern scholarship.

Christopher Joby, Adam Mickiewicz University

Christopher Joby is Professor in Dutch Studies at Adam Mickiewicz University, Poznań, Poland, and Visiting Scholar at the Academia Sinica, Taipei, Taiwan. His research focusses on the intersection of the Dutch language and culture and other languages and cultures in a historical context. His latest book is John Cruso of Norwich and Anglo-Dutch literary identity in the seventeenth century (Cambridge: D S Brewer, 2022) DRT ELD.DS.659151 (non-print legal deposit)

Posted by European Studies at 1:27 PM in Digitisation , Germanic , Netherlands , Printed books | Permalink

27 April 2022

Reframing the Tin Book

In 1913, Filippo Tommaso Marinetti (1876-1944), founder and chief promoter of Italian Futurism, extended the Futurist revolution to the field of typography:

My revolution is aimed at the so-called typographical harmony of the page, which is contrary to the flux and reflux, the leaps and bursts of style that run through the page. On the same page, therefore, we will use three or four colours of ink, or even twenty different typefaces if necessary […]. With this typographical revolution and this multi-coloured variety in the letters I mean to redouble the expressive force of the words, Destruction of Syntax –Imagination without Strings – Words in Freedom (1913).

The so-called ‘Tin Book’ is one of the best examples of the radical rethinking that the Futurists applied to the arts and the book in particular.

3D model of Filippo Tommaso Marinetti/Tullio d’Albisola Parole In Libertà Futuriste Olfattive Tattili Termiche (Rome, 1932). HS.74/2143, Courtesy of Archivio Tullio d’Albissola

The British Library's copy of the Tin Book, digitised as part of the AHRC funded project Interdisciplinary Italy 1900-2020. Interart/Intermedia, was manufactured in Savona in 1932. A selection of word-in-freedom texts by Marinetti are accompanied, on the verso, by a ‘chromatic-poetic’ Futurist synthesis by Tullio d’Albisola (1899-1971), a second generation Futurist whose activities spanned ceramics, poetry, and design. The arrangement has been seen by critics as a potential flaw of the project: we cannot read simultaneously Marinetti’s words-in-freedom and d’Albisola’s visual chromatic-poetic response. Be that as it may, this object-book is no less revolutionary in the way it invites an expanded multi-sensorial reading, signalled by the proper title of the book: Parole in Libertà Futuriste Olfattive Tattili Termiche (‘Futurist Words in Freedom - Olfactory, Tactile, Thermal’).

Portrait of Filippo Tommaso Marinetti, Filippo Tommaso Marinetti/Tullio d’Albisola Parole In Libertà Futuriste

The act of opening the book and turning the pages is first and foremost an acoustic experience. Italian artist and critic Mirella Bentivoglio performed a reading in 1982 at the Pompidou Centre in Paris. The performance piece was called Jouer la page. This is how she describes it: ‘air pressed between the pages at different times and distances from the microphone produced unexpected results. The tin book proved to be a regular instrument furnished with a sounding-box. The cylinder of the spine is an elementary flute through which the pages seem to materialize as sounds’.

3D model of Filippo Tommaso Marinetti/Tullio d’Albisola Parole In Libertà Futuriste

The Tin Book took an industrial material and turned it literally into poetry, fusing art and industry. The metallic sound evokes the ‘infinite variety of noises’ of modern life which Luigi Russolo (1885-1947) saw as part of the extraordinary diversity of sound (including music-sound and noise-sound) that would generate the new Art of Noises (The Art of Noises. A Futurist Manifesto, 11 March 1913).

The material and its sonic qualities de-familiarize the reader with the traditional sensorial experience of reading a paper (or digital) book. The association with industrial sounds, turns the book into a machine, and, on a more ordinary level, reminds the reader of the colourful packaging of tin boxes and glossy advertising metal plates that were part of interwar material and visual culture.

The smooth and rough surfaces of the pages have a visual equivalent in shiny and duller areas of the lithographed images, blurring the boundary between text, image, and object. The act of reading the Tin Book pushes meaning to the surface, allowing the reader to experience a multi-sensorial perception in which meaning is not principally held by the words in the book. The process recalls also the principles of the tavole tattili which Marinetti had composed in the later 1910s, especially during the war years. In the 1921 Manifesto of Tactilism, Marinetti introduced the new art of touch—tactilism—which was a means to reconnect with the sense of touch and use it as another important channel of communication and means to experience the world.

The introduction of concrete elements in poetry was a seismic shift in the concept of literature: the fundamental overlapping between word and image (and their connection to sound and touch) opened up new pathways to explore the boundaries between the arts, exposing the artificial separation between arts and media. The Futurist tin books, by playing with the sonic qualities of the book as object, took literature into the realms of sculpture, design and modern technology.

Giuliana Pieri, Professor of Italian and the Visual Arts and Executive Dean (School of Humanities), Royal Holloway University of London

1848 Revolutions: the Czech perspective

‘With the sudden onset of the 2011 “Arab Spring” in the Middle East and North Africa, the phenomenon of revolution has new life in the social sciences’. This opening sentence of the article ‘The Structure of Comparison in the Study of Revolution’ by Colin J.Beck (Sociological Theory, 2018. Volume: 36 issue: 2, page(s): 134-161) indicates a growing interest in the phenomenon of revolution in social sciences. The author conceptualizes ‘comparison as a network of cases, suited for the tools of social network analysis’, as ‘in comparative studies, cases do not just exist as independent units—rather, they lie in interdependent webs of comparison’.

Such an approach might work very well in relation to sources that researchers are studying. The primary focus for information professionals is to help researchers in creating webs and networks of sources. Having checked recently the British Library Flickr account, I noticed a significant number of illustrations from the same book - Na úsvitě nové doby. Dějiny roku 1848. v zemích českých (‘At the dawn of a new age. History of 1848 in the Czech lands’) by Josef Jakub Toužimský and was surprised how well it fits with other parts of our collections.

Cover of Josef Jakub Toužimský, Na úsvitě nové doby. Dějiny roku 1848. v zemích českých (Prague, 1898) 09315.ee.17

One of our online collections guides – 1848 Revolutions – provides an overview of the British Library highlights. Toužimský’s book, with its 101 illustrations and 272 facsimiles of documents and other contemporary materials gives the Czech perspective on the events of 1848.

Chapter 5: The Fall of Metternich. Caricature of March 1848: Metternich’s March panic

Josef Toužimský was born in the year of the revolution, and published his book by its 50th anniversary. He was one of the leading Czech journalists of his time, who was interested in and focused on national liberation movements, especially in the Balkans. In 1875-76, during the Serbo-Turkish War, he worked as a correspondent for the newspaper Národní listy. After the war, he continued to work in this newspaper together with another famous Czech journalist and writer Josef Holeček.

Toužimský’s book on the Revolution of 1848 combines the author’s historic research with a unique collection of illustrations that, apart from portraits of historical figures and politicians traditional for historical books, include reproductions of caricatures from the Czech press and artistic representations of the scenes.

Medical doctor Fischhof [Adolf Fischhof, a Hungarian-Austrian writer and politician], a fighter for the rights of the peoples of Austria, contemporary portrait [by Jan Vilímek]

Metternich, a great state bloodsucker; caricature of 1848

The last job. Administrator (locking the door): So – it’s just the right time for me to disappear too; caricature of 1848.

‘Slovanka’, a female leader on the barricades during the bloody days of the 1848 Pentecost.

Franciscan Fathers on the barricades.

Symbolic drawings play a decorative function and open every chapter. The drawings most likely were created by Jan Vilímek (1860-1938), who is known as a painter of many portraits of famous Bohemians and other Slavs and a prolific illustrator for popular magazines, such as Humoristické Listy, Zlatá Praha and Světozor.

Drawing from Na úsvitě nové doby

I hope that highlighting this book might contribute to creating wider networks of sources for researchers in history, social sciences, history of art and other subjects.

Katya Rogatchevskaia, Lead Curator East European Collections

Posted by European Studies at 9:57 AM in Czech Republic , Digitisation , History | Permalink

12 August 2020

Inheritance Books: Marja Kingma, Curator Germanic Collections

This post is part of our ‘Inheritance Books’ series with the Americas blog, where colleagues choose an ‘inherited’ item that was already in the library when we started working here, and one that we have acquired or catalogued for our collections during our own time to ‘pass on’ to future users, visitors and colleagues, and explain why they’re important to us. This week, Marja Kingma, responsible for the Dutch collections, shares her choices.

The one item that I would consider to be my inherited item is a 16th-century herbal, which has been a constant presence over the ten years I have been a curator for Dutch Language Collections. It is without a doubt my favourite item from the Dutch Language Collections.

It is a Latin edition of Rembert Dodoens’ Cruydboeck, or herbal, Stirpium historiæ pemptades sex, sive libri XX, printed in 1583 by Christophe Plantin in Antwerp. It was THE standard book on plants for almost 200 years.

We hold two copies, but my favourite copy is at shelf mark 442.i.6.

Title page of Stirpium historiæ pemptades sex, sive libri XXX. (Antwerp, 1583). 442.i.6.

I had only just taken up my position as curator in January 2011 when I received an enquiry from a reader relating to this copy. I cannot remember what the enquiry was about, but I do remember my utter amazement and surprise when I opened the book.

It is full of manuscript notes, in the margins, in between text blocks and on inserted pages, crossed out sections, hand-coloured images of plants, cut out from some other book (another edition of his Cruydboeck, perhaps?). It had five dried plant specimens in it, now separately stored in a special case.

The title page of the second edition of 1616 states: ‘Varie ab auctore, paullo ante mortem, aucti & emendati’ (‘In several places augmented and amended by the author shortly before his death’). Dodoens himself edited the second edition shortly before his death in 1585. Could this copy be the editing copy?

It was none other than Hans Sloane, one of the founders of the BL’s collections, who acquired this copy. His catalogue number is written on the title page (to the right of the words ‘medici caesarii’ on the title page pictured above).And it was none other than Joseph Banks, another founder of our collections who acquired the second edition. (442.i.7). I display both copies at show-and-tell sessions for visitors, where I lay them side by side so you can trace the changes made by Dodoens. We also hold many more editions of Dodoens’ Cruydboeck, as well as other titles written by him.

Last September BBC Radio 4’s Gardeners’ Question Time recorded an episode at the British Library. I asked the panel whether they could identify the dried plant specimens. It turns out they are all medicinal plants. I like to think they were inserted by Hans Sloane, which would make them 300 years old.

The link between Dodoens, a Fleming of Frisian descent who taught at the newly established university in Leiden, the city I was born in, with Sloane and Plantin makes this copy very special to me. The copy is digitised and will be available online via our website in due course.

The book I would like to pass on is a wonderful artist’s book, entitled Spijker-schrift, by the avant-garde artist Willy Scholte. This is also a unique book, for it is handmade and one of only six copies. Willy was self-educated as an artist and her handmade publications were usually issued in small editions

Front cover of Spijker-schrift (Amsterdam, 1985) HS.74/2416.

Scholte was one of very few women artists in Amsterdam working with Stempelplaats, an avant-garde printing house/artists’ studio in Amsterdam led by Ulises Carrion and Aart van Barneveld, from its beginning in 1976.

The book plays with the concept of nails. Spijker-schrift is the Dutch term for cuneiform, and there are two clay tablets with cuneiform texts, one a quote from the Assyrian period. The clay is of course modern. It is attached to cardboard ‘pages’, two of which have nails in them. The pages are wrapped in a cardboard cover, which is covered on the inside in words and texts relating to nails, produced using a stamping technique. You can watch a video about it on the @BL_European Twitter feed.

Spijker-schrift is a marvellous work and I am so happy I have been able to acquire it, thanks to a London based dealer who specializes in mail art, concrete art and similar avant-garde art forms from all over Europe. It is a valuable addition to our small but nice collection of works by concrete and mail artists from the 1970s and 1980s.

It is an art form I knew nothing about before I became curator, but I am getting to know it better and love it. I hope to write more about it in future.

Marja Kingma, Curator Germanic Collections

N.B. Items mentioned in this blog were acquired and previously owned by figures who are associated with wealth obtained from enslaved people or through colonial violence.

Posted by European Studies at 11:13 AM in Belgium , Digitisation , Germanic , Netherlands , Rare books | Permalink

21 July 2020

Inheritance Books: Katya Rogatchevskaia, Lead Curator East European Collections

This post is part of our 'Inheritance Books' series with the Americas blog, where colleagues choose an 'inherited' item that was already in the library when we started working here, and one that we have acquired or catalogued for our collections during our own time to 'pass on' to future users, visitors and colleagues, and explain why they're important to us. This week, we hear from Katya Rogatchevskaia, Lead Curator of East European Collections.

What my predecessor Dr Christine Thomas left for me was unprecedented: in a small Slavonic book, offered to the British Library by a rare books dealer, she recognised a copy of the first dated Slavonic Primer (Azbuka C.104.dd.11(1)) printed in Lviv in 1574. It was not just another copy – it turned out to be the second surviving copy of this book. The second in the world, and nobody had known about its very existence! Before the British Library acquired this book in 1982 on Chris’s recommendation, only one surviving copy had been recorded at Harvard University Library. A facsimile edition of the Primer had been published just several years earlier, and therefore Chris could match the items and could not believe her luck.

Of course, to be completely honest, this wonderful curatorial success story has been a constant source of melancholy envy for me. On the other hand, it was a real present from Chris, as it provided me with a wide variety of creative opportunities. I can proudly report that I followed in my predecessor’s footsteps by writing an article and a couple of blogs promoting and interpreting this collection item and co-organising a conference Revisiting Ivan Fedorov’s Legacy (UCL SSEES-British Library, 2014). In the digital environment it was only natural that, as part of the conference outcomes, the Primer was fully digitised and is now available via the BL catalogue. During the lockdown, when I suddenly had more time on my hands, my colleagues suggested a tool that can cope with OCR, and I decided to give it a try. This is a new and exciting skill to acquire and I am really enjoying the project. I hope the text will be available alongside the images very soon.

Working on transcribing the Primer using Transkibus

One of my memorable acquisitions is linked to one of the strengths of our collections – Russian futurist and constructivist books. There was no mystery or drama associated with this acquisition, although the story is quite sad, like many stories that originate from the period of early Soviet history.

The Soviet propaganda journal USSR in Construction (P.P.7500) is probably quite well known, not only among those who have a special interest in Soviet history. The style of the journal was visual and cinematographic, and became iconic among designers. Not only were photographs ‘constructed’ using photomontage as a major tool, but some of the issues were really ‘assembled’ containing, for example, pieces of fabric, aluminium foil or vinyl disks.

I acquired a set of the magazine that was a ‘little brother’ of the famous USSR in Construction project. This Soviet art-illustrated monthly magazine has a long and peculiar title Na stroike MTS i sovkhozov (‘At the Construction of Machine Tractor Stations and State Farms’; HS.74/2243). It did not have international editions in various languages and was quite short-lived: 1934-1937. However, despite this, full sets are extremely rare in library collections.

Front covers of Na stroike MTS i sovkhozov.

The magazine covered just one sector – Soviet agriculture. It specialized in promoting the achievements of state farms and collective farms and stood out as a separate edition of the magazine USSR in Construction. Magazine photo essays advocated ‘the best examples of honest work on the farm, the best examples of organizational activity in the MTS and state farms, and the best achievements in raising agriculture, culture and life of the collective and state farms’. Seven issues were designed by El Lissitzky.

The bold and powerful covers by talented artists and designers, and the essays written by gifted journalists and writers tell lies about life in the Soviet Union. The lives of these artists and writers tell a more truthful story about this time:

Semen Borisovich Uritskii (chief editor) – arrested in 1938 and executed in 1940;
Petr Petrovich Kriuchkov (author) – executed in 1938;
Artemii Bagratovich Khalatov (author) - executed in 1938;
Boris Fedorovich Malkin (member of the editorial board) – executed in 1938.

Na stroike MTS i sovkhozov has been already researched and cited, but certainly lends itself to further enquiries.

Further reading:

Christine Thomas. 'Two East Slavonic Primers: Lvov, 1574 and Moscow, 1637'. eBLJ, 1984. https://www.bl.uk/eblj/1984articles/article2.html

Ivan the Terrible, primers, ballet and the joys of curatorship https://blogs.bl.uk/european/2014/05/ivan-the-terrible-primers-ballet-and-the-joys-of-curatorship-.html

Classroom curiosities https://blogs.bl.uk/european/2013/11/classroom-curiosities-.html

E. Rogatchevskaia. ‘“A Beautiful, Tremendous Russian Book, and Other Things Too”:
An Overview of Rare Russian Books from the Diaghilev-Lifar Collection in the British Library.’ Canadian-American Slavic Studies (2017, 51:2-3) https://brill.com/view/journals/css/51/2-3/article-p376_10.xml?language=en

Victoria E. Bonnell, Iconography of Power: Soviet Political Posters Under Lenin and Stalin (Berkeley, 1997) YC.1998.b.1122 (Limited preview available)

Margarita Tupitsyn, Matthew Drutt, El Lissitzky, Ulrich Pohlmann. El Lissitzky: Beyond the Abstract Cabinet: Photography, Design, Collaboration (New Haven, 1999) LB.31.b.17233 (Limited preview available)

Victoria Bonnell. “Peasant women in Political posters of the 1930s” In: Public Sociology at Berkeley, 2nd edition (1997) https://publicsociology.berkeley.edu/publications/producing/bonnell.pdf

Erika Wolf, ‘When Photographs Speak, To Whom Do They Talk? The Origins and Audience of SSSR na stroike (USSR in Construction)’ Left History, Vol 6 No 2 (1999) ZA.9.a.9420 https://lh.journals.yorku.ca/index.php/lh/article/view/5382/4577

Posted by European Studies at 10:30 AM in Acquisitions , Digitisation , Russia , Slavonic , Ukraine , Visual arts | Permalink

European studies blog

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Inheritance Books: Katya Rogatchevskaia, Lead Curator East European Collections

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