Historians work with sources that are products of specific social, cultural, political, and economic contexts. Thus, understanding how and why sources were produced and why they survived is an essential component of historical scholarship. At the same time, many historians often employ some sort of conceptual framework—implicit or explicit, descriptive or normative—in order to translate the sources into a coherent narrative. Modern economic historians are no different. The sources tend to be quantitative and focused on economic phenomena (with many exceptions), but doing economic history well means interrogating the origins, trustworthiness, and usefulness of the data in question. In doing this, modern economic historians are largely unapologetic about employing the tools—especially statistical—and intellectual apparatus of economics to interrogate their sources, much as social, political, or environmental historians draw on ideas and methods from related disciplines in their own inquiries. This is precisely how we make sense of the historical process of economic development.

In this article I demonstrate how in the post-Thaw period—the period of “soft” socialist realism—the northern indigenous minorities began to (re)invent literary writing and manifest their own version of the canon. Due to the lack of a pre-Soviet written literary tradition, “young” literatures were born as a symbiosis of folklore, beliefs, indigenous-Christian customs and the surrogate literary tradition of the Russian-European center: the Soviet “master plot.” Having graduated from universities in Moscow or Leningrad, the first generations of writers “(re)invented” a view of themselves as simultaneously native and Other. A consequence of the fact that the authors internalized the role of the youngest “brother” was, among others, the amalgamation of children's and adults' narrative and pedagogical zeal, which combined folklore ethics with socialist realist moralism. The study is of a transitional time: before the local authors had experienced a cardinal reevaluation of their values during perestroika and afterwards.

The article offers a methodological reflection on the practical work of reading race in Russian literary texts, especially from the nineteenth century. It makes four key arguments. First, “racialization,” in the sense of an interactive process, is a more productive lens than an essentially static concept of race. Second, race is not only, and not always, a question of perception or meaning-making, but also ideology. Third, the concept of race typically engages notions of class, gender, and sexuality, an intersectionality that merits particular attention. Fourth, critiquing race can be productively furthered by paying attention to anxieties and insecurities that underlie racial hierarchies and biases, which can be revealed through readings against the grain. As we cast new light on Russia's engagement with race, it is essential that the culture of the Russian nineteen-century become part of this reappraisal.

This article expands our knowledge of nationality policies, center-periphery relations, and Jewish life under late Stalinism, a period which has heretofore been viewed predominantly through the lens of Stalin's terror and marginalization. By focusing on Soviet Moldavia, the article demonstrates that developments in this region followed a different trajectory from those displayed in the center. Local expediencies, derived from the needs of a newly Sovietizing territory with “suspect” locals, encouraged the professional advancement of ethnic Jews to positions of power and prestige previously unmatched in this region. The study explores both the opportunities and limitations faced by Jews in this peripheral region, while placing these phenomena inside the framework of Soviet nationality policies and its accompanying policy toward government professionals. Simultaneously, the article highlights both the legacy of Romanian official antisemitism within this region of postwar Soviet society and the role of the “neo-korenizatsiia” program in displacing Jews within Soviet state structures.