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392 Рецензии/Reviews го явления” (P. 186). Несмотря на различные заимствования у католиков, вызванные необходи- мостью подчеркнуть свое отличие от Православной церкви и связь с западной церковью, православные традиции также продолжали оста- ваться одной из опор при форми- ровании униатской идентичности, считает Бобрык (P. 185). Подводя общий итог, следует отметить некоторую несбаланси- рованность материалов сборника. С одной стороны, присутствуют тексты научно-популярного, оз- накомительного характера: ста- тьи Дмитриева, Кемпы, отчасти Скочиляса. Особенно выделяются работы Дмитриева и Скочиляса, в которых авторы смело (но не всег- да успешно и последовательно) концептуализируют разбираемый материал. Другая группа – это ста- тьи Тимошенко, Гиля, Бобрыка, посвященные достаточно узким, специальным темам. Такая разно- плановость материала несколько разрушает внутреннее единство сборника. В техническом плане, несмотря на несколько мелких недочетов, сборник подготовлен на приемлемом уровне. Хочется думать, что выход этого издания будет содействовать развитию совместных проектов ученых разных стран и обмену опытом в исследовании истории православия и униатства в ВКЛ и РП. Emilian KAVALSKI Mary Elise Sarotte, 1989: The Struggle to Create Post-Cold War Europe (Princeton, NJ: Princeton University Press, 2009). xvii+322 pp. ISBN: 978-069-114-306-4 (hardback edition). Twenty years after the fall of the Berlin Wall, the world that it used to divide appears to have been jettisoned into the oblivion of redundant memory. While this is not necessarily a negative development, it has provided a peculiar sense of forgetting on both sides of the former ideological divide. As a result, both policymakers and publics appear to be confronted with a plethora of “new” issues and concerns, whose historical and political context is consistently overlooked. In fact, commemorations of the event have increasingly been used to make interventions into contemporary debates with little (if any) critical reflection on the dynamics of continuity and change underpinning such conversations since the end of the Cold War. For instance, the German president Christian Wulff opted to use the commemoration of the twentieth anniversary of German reunification as an opportunity to assert the multicultural character of the nation.As he put it, “Christianity doubtless belongs in Germany. Judaism doubtless belongs in Germany. 393 Ab Imperio, 2/2011 1 For more quotations one may follow german-president-welcomes-islam-in-20th-anniversary-unity-day-speech/ (Last visit: May 15, 2011). 2 2007/0807keeper.aspx (Last visit: May 15, 2011). the thoughtful reengagement with the dynamics that led to the end of communism in Europe and the subsequent collapse of the Soviet Union a very urgent and much needed exercise. Mary Elise Sarotte’s book does just that and does it brilliantly. It needs to be acknowledged that a whole mythology has sprung up around the experience of 1989 – either as a velvet revolution or a bottom-up movement for peaceful change animated by popular discontent that caught the communist authorities off guard. Some of these myths have surfaced in the context of the current revolutions sweeping through North Africa and the Middle East that have urged many to question whether the Arab world is not experiencing its own “1989 moment.” While indicative of important developments, the discourses that perpetuate these representations overlook important contextual idiosyncrasies and also befuddle the study of the impact of historical and institutional legacies, cross-regional patterns, and socioeconomic structures on the shape, process, and content of post–Cold War transitions in Europe. In fact, Sarotte begins her account with a very deliberate focus on the contested “politics of the This is our Judeo-Christian history. But by now, Islam also belongs in Germany.”1 Such narratives of belonging seem to indicate that two decades after the fall of the Berlin Wall much of Europe is preoccupied with the accommodation of immigrants and difference into its allegedly cosmopolitan polities, while ignoring the contribution of the Cold War confrontation to the insecurities, inequality, and risks that are pushing many of those migrants to the shores of the old continent. Thus, the framing of international politics provided by the terrorist attacks of September 11, 2001, appear to have effectively supplanted the optimism of President George H.W. Bush, who in an address to the U.S. Congress proclaimed that despite the uncertainty and flux, “[a] new world order is struggling to be born, a world quite different from the one we’ve known. A world where the rule of law supplants the rule of the jungle. A world in which nations recognize the shared responsibility for freedom and justice.Aworld where the strong respect the rights of the weak.”2 It is therefore the politics of fear that have supplanted the post–Cold War narratives of hope that make 394 Рецензии/Reviews chance to interview a number of the individuals who were participating in the decisions made during 1989 and 1990 – in fact, her interviews with thirty policymakers makes her book an invaluable document in its own right. At the same time, it has to be acknowledged that the book’s engagement with the topic has been enriched by the breadth and scope of Sarotte’s...


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