By Sigizmund Krzhizhanovsky
An NYRB Classics Original
The stakes are wildly excessive in Sigizmund Krzhizhanovsky’s magnificent and blackly comedian philosophical fables, which abound in nested narratives and wild paradoxes. This new choice of 11 mind-bending and spellbinding stories contains a few of Krzhizhanovsky’s so much fantastic conceits: a provincial journalist who strikes to Moscow unearths his lifestyles ate up through the autobiography of his room’s earlier occupant; the hands of a celebrated pianist’s correct hand run away to spend an evening by myself at the urban streets; a man’s lifelong quest to chew his personal elbow conjures up either a highly well known circus act and a brand new refutation of Kant. traditional fact cracks open ahead of our eyes within the pages of Autobiography of a Corpse, and the extreme spills out.
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An NYRB Classics Original
The stakes are wildly excessive in Sigizmund Krzhizhanovsky’s remarkable and blackly comedian philosophical fables, which abound in nested narratives and wild paradoxes. This new number of 11 mind-bending and spellbinding stories contains a few of Krzhizhanovsky’s so much unbelievable conceits: a provincial journalist who strikes to Moscow reveals his life ate up by way of the autobiography of his room’s prior occupant; the palms of a celebrated pianist’s correct hand run away to spend an evening on my own at the urban streets; a man’s lifelong quest to chew his personal elbow evokes either a highly well known circus act and a brand new refutation of Kant. usual truth cracks open prior to our eyes within the pages of Autobiography of a Corpse, and the extreme spills out.
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Extra info for Autobiography of a Corpse (New York Review Books Classics)
In the end, the revolt conﬁrmed the success of that aspect of Moscow’s 120-year persistence and slow evolution. It also conﬁrmed that some of the risky policies chosen had failed, even if stability had been restored quickly. The state’s long experience governing the populace of Kazan and the Volga shaped the emergence of the Russian Empire. An energetic assertion of hegemonic control over the region never proved possible, or necessary. A combination of projected and symbolic authority, implicitly supported by the population, created a colonial system that was capable of accommodating local communities when necessary and suppressing them when the state was stronger.
70 Those left outside of the Kremlin’s hallowed grounds were not forgotten. In one of the greatest public exhibitions ever undertaken in Russian history, the tsar ordered the construction of a new church to commemorate the day of the glorious victory against Islam. 71 The Church’s triumphant narrative dominated public commemorations of Kazan, and this also served the tsar’s interests. It began with the production of the History of the Kazan Khanate, completed by the end of the sixteenth century.
Orthodoxy remained the public face of an empire built upon Mongol roots. This Orthodox-Mongol construct was the base of the “elusive” empire. The Orthodox imperial symbolism that deﬁned the status of the tsar and his elites was largely separate from the Mongol-derived state administration. The tsar willingly borrowed from either system when need arose. The Orthodox charisma of the tsar as displayed in Moscow was not intended, nor necessary, for his new Muslim and animist subjects. 36 Therefore, the Muscovite state was neither Byzantine nor Mongol but rather a combination of both that became its own unique construct.