Interviews | April 9, 2015
Read more about `Wartime Ghosts and Souls in Transit: Placing Soviet History in a Global Context with Franziska Exeler`
Even at a time of a supposed turn towards more global history, our perspectives of Eastern Europe and the former Soviet Union remain dogged by an insistence on the inescapability of regional specificities. Not least among these are the names for these places themselves – Eastern Europe, itself a relatively recent moniker, cuts off places that once tallied among the richest in all of geographical Europe, like Prague, from a "real Europe" of Paris, London, and Rome, as if "Eastern Europe" itself has a specific, idiosyncratic but common character in a way not true of "Western Europe." Even if the process of EU expansion and economic integration has rendered formerly ridiculed "Polacks" into Europeans, the same courtesy is not always extended to Ukrainians or Belarusians. As recent Western discourse over the Russian annexation of Crimea and invasion of eastern Ukraine shows, commentators are eager to ethnicize and classify "Russian-speakers" from "Ukrainian-speakers," as if the place is explainable only through reference to ethnicity and identity.
Obviously, the experience of both the Cold War and, for countries further east, membership in the Union of Soviet Socialist Republics, matters greatly for the present and future of countries like Poland, Belarus, Ukraine, and, not least, Russia. But to acknowledge the importance of local specifics or the Soviet heritage is not to admit to its monolithic mattering for the direction of those societies. Kiev and Warsaw as much as Singapore and London can be interrogated with the same array of questions, and with the same comparativist's gaze, that seemingly "more global" sites might invite.