Murphy Thesis

Cheburashka and Friends:
The Rootless Cosmopolitan as Ideal Soviet Citizen
Allison Murphy
Undergraduate Honors Thesis
Department of History
University of Colorado Boulder
Defense Date October 22nd, 2019
in partial fulfillment of the requirements for honors in History
Committee Members:
Primary Advisor: David Shneer, Department of History, Jewish Studies, Religious Studies
Secondary Advisor: Vicki Grove, Department of German and Slavic Languages and Literature
Honors Representative: Myles Osborne, Department of History
1
rocodile Gena (Krokodil Gena) . Dir Roman Kachanov. Soyuzmultfilm, 1969. Accessed
C
https://www.youtube.com/watch?v=0Xrr9mcdFvw
Murphy 1
Table of Contents
Introduction
Who Is Cheburashka?..........................................................................................................2
Historiography……….........................................................................................................4
Context and Methodology....................................................................................................7
Films
Crocodile Gena (1969)......................................................................................................13
Cheburashka (1971)..........................................................................................................29
Shapoklyak (1974).............................................................................................................37
Cheburashka Goes to School (1983).................................................................................46
Conclusion....................................................................................................................................51
Bibliography.................................................................................................................................54
Murphy 2
Who is Cheburashka?
The Soviet Union’s film series Cheburashka has captivated audiences throughout the
world. The main character, an unsual genderless creature named Cheburashka, is easier to define
2
by what he is not. The beloved ambiguous Cheburashka swept through the Soviet Union in his
debut twenty-minute film, Crocodile Gena, in 1969 with praise and admiration besides the fact
that neither Cheburashka, his friends, nor the audience could
define exactly what he was. Cheburashka is neither human,
nor an animal. He does not have a commanding voice or
demeanor. Rather, Cheburashka appears childlike with his
high pitched breathy whispers and short stature. Covered in
brown fuzzy hair, Chebruashka’s googly eyes, big rounded
ears, and triangle shaped nose are anything but normal.
Nonetheless, Cheburashka’s popularity and influence easily
overtook the animated series Just You Wait!, a 1969 Soviet cartoon about a wolf chasing a hare
3
that echoes Disney’s Tom & Jerry or Wile Coyote and the Roadrunner. In fact, some have
4
categorized Cheburashka as the Soviet Union’s own Mickey Mouse. For decades, his symbol
has followed on the backs of immigrants and later through the internet ever since his creation in
the Moscow animation studio Soyuzmultfilm. His character is especially adored by Soviet and
post-Soviet Jews. For example, in the United States, a poetry group called “The Cheburashka
2
MacFadyen, Yellow Crocodiles and Blue Oranges: Russian Animated Film Since World
David
War II (McGill-Queen's Press-MQUP, 2005), 89.
3
Maya Balakirsky Katz, Drawing the Iron Curtain: Jews and the Golden Age of Soviet
Animation (New Brunswick, NJ: Rutgers U.P., 2016), 120.
4
Maya Balakirsky Katz, "Cheburashka: A Soviet Beast of Unknown Origins." Tablet Magazine,
1 May 2018. Gale General OneFile. Accessed 10 Sept. 2019.
Murphy 3
Collective” formed by women and non-binary writers who immigrated in the post-Soviet
diaspora, gather to read their poetry and provide immigration support centered around the
5
symbol of Cheburashka and his relatability to the Soviet Jewish experience. Not only has he
become a Jewish icon and hero, but his image has now spread internationally and been
commodified into plushies, backpacks, and keychains. Cheburashka has even found a place on
6
the shelves in Tokyo, Japan and has been redrawn into anime. Regardless, the Cheburashka
which the world has grown to know and love is still shrouded in mystery. His unknown origin,
identity, symbolic implication, and story have more to say than his adorable appearance which
has caught the attention of generations of children, immigrants, and Soviet and post-Soviet
Jews.
Cheburashka does have an identity although it be visibly ambiguous to his friends and the
modern-day viewer. Contemplating his identity and origin reveals a more nuanced and dynamic
character--one that symbolizes the Soviet Jewish community’s struggle for belonging.
Cheburashka’s experience gives audiences a heart-wrenching story about the paradoxical
treatment of Soviet Jews and their everyday experience as treated by the government in which
they suffered, survived, and ultimately lived. Cheburashka represents a (Jewish) rootless
cosmopolitan because of his origins as an undefinable foreigner and his maltreatment at the
hands of the authorities. He is, however, a “subverted” rootless cosmopolitan, because unlike the
parasitic language implying harm to the socialist collective that accompanied Stalin’s use of the
5
Hilah Kohen, “The Cheburashka Collective New Poetry of the Post-Soviet Diaspora.” Meduza,
29 April 2019.
6
Susumu Kudo, “Cheburashka Arere? (TV).” Anime News Network. Accessed September 10,
2019.
Murphy 4
term, Cheburashka is a beneficial member of socialist society. He is an ironic Soviet hero who
ultimately assists in the building of a better Soviet state.
Historiography of Soviet Animation and Cheburashka
Important work on the experiences, content, and purposes of Cheburashka’s animation
studio Soyuzmultfilm has been mainly covered in two historical texts and therefore demands
more scholarly intervention. The first full length analysis that has considered Soviet animation
and its purposes is David Macfadyen’s 2005 Yellow Crocodiles and Blue Oranges. In it,
Macfadyen highlights the inadequate body of scholarly work on Soviet animation. He states,
“Soviet cartoons were massively popular across the biggest country in the world for decades, but
7
have garnered no scholarly attention.” Macfadyen’s book is one of the first attempts in English
to understand Soviet animation, its history, and impact. The main argument of the book centers
around what purpose unrealistic animations served in the Soviet Union. He explores why these
films were allowed to be viewed even though they seemed unlikely to pass censorship
committees for lacking Socialist Realist qualities. Macfadyen tackles the question: “How real,
8
for example, were tales of magic and mystery?” As Macfadyen attempts to answer how Soviet
animation survived and eventually thrived, he highlights the philosophical implication of
animated film as both conformed and subverted Socialist Realist dogma with real and tangible
propaganda purposes. Macfadyen argues that animated film served as emotional propaganda
which could include all cultures in the Soviet Union. He explains how emotions transcend
nations and races which made animated films a successful form of propaganda. However,
animation had to “know, anticipate, and pander to the fickle, sentimental, or even funny patterns
7
MacFadyen, Yellow Crocodiles, xix.
8
Ibid.
Murphy 5
9
of public demand,” in order to elicit preferred emotional responses. In terms of Cheburashka,
Macfadyen muses on his philosophical implications. Posing him possibly as a symbol for a
child’s lost innocence from the World Wars era, he does not allude to his entire social or ethnic
identity. With no mention of Cheburashka’s possible Jewish identity, Macfadyen’s text centers
more on the philosophical and emotional purposes of Soviet animation and the rules which
seemed to loosely govern it.
The second substantive work on Soviet animation is Maya Balakirsky Katz’s 2016 book
Drawing the Iron Curtain: Jews and the Golden Age of Soviet Animation. Katz’s book explores
the history of the Soviet Union’s most prominent animation studio, Soyuzmultfilm, in close
detail. In comparison to Macfadyen, Katz explores the social history of the film studio--who
made animation films and why--rather than analyzing the film’s philosophical and emotional
propaganda goals. She argues that too much emphasis on how animation fits and does not fit
Socialist Realism dogma obscures who made the films and why. Through her research, she
reveals that behind these dynamic animated films was a thriving Jewish artistic community.
Animation, due to its unrealistic form, often made it easier for Jews to express culture and ethnic
10
roots in animation. She believes that “radical performative experiments” and that “programmes
11
for identity” were expressed in Soyuzmultfilm. For Katz, Soviet animation film’s purpose dealt
more with aspects of Jewish experience and identity. Additionally, Katz argues that what the
state wants versus what actually happens in Socialist Realism censorship committees are two
completely different things. She explains that there is a “gap between state policies and actual
9
Ibid. , xiv
10
Katz, Drawing the Iron Curtain, 5.
11
I bid. , 1.
Murphy 6
studio practices,” and that Jewish animators had agency to promote their films through personal
networks in censorship committees instead of being artistically silenced as previous

12
historiography suggests. Katz’s book is field changing. She shows how the assumption that
Jews in the Soviet Union had been artistically silenced was not true. Soyuzmultfilm’s vibrant
animations were made by a largely Jewish animation team. In her book, Katz dedicates a chapter
to Cheburashka and his identity as Jewish. Katz laid the groundwork for my analysis of
Cheburashka and his friends identities as rootless cosmopolitans.
Examining Cheburashka through the lens of rootless cosmopolitanism meant I had to
study the larger setting in the Soviet Union through its subverted, paradoxical, discriminatory,
and complicated treatment of its Jewish population. Cheburashka is the vehicle for which this
treatment is expressed by Soyuzmultfilm’s Jewish artistic community, whether it did so
intentionally or subconsciously. As Katz argued, Cheburashka is Jewish. However, I extend the
argument suggesting that he identifies even more broadly with a rootless cosmopolitan,
presumably a Jew, and yet Cheburashka is the ironic Soviet hero. Cheburashka embodies the
challenges many Jews faced after World War II with their Jewish identities. Many Jews felt that
they belonged in the Soviet Union as full citizens, while in reality they were treated as second
rate and attacked. The Cheburashka films therefore demand a deeper comparison of Jewish
experience and treatment in Soviet society through the lens of the rooted cosmopolitan.
My analysis of Cheburashka is based on the visual films and their English subtitles. The
history of the Soviet Union, Soviet Jewish experience, and other scholarly works inform my
argument for why the Cheburashka character reveals more about Soviet Jews than previously
12
Ibid. , 20.
Murphy 7
realized. Animation is understood through a visual medium and does not always need perfect
English translations to be critically analyzed. However, the English translations that are available
have been utilized for comprehending main meanings of character dialogues. Cheburashka’s
subverted rootless cosmopolitanism brings recognition to the complicated and paradoxical
position of Soviet Jews. To accomplish communicating this paradoxical position to a Soviet
audience and passing censorship, many visual symbols are coded as Jewish stereotypes ranging
from “Jaffa” oranges to “eastern European itinerant, klezmer” accordions.13 These symbols are
discussed in detail throughout the paper. Due to Cheburashka’s international impact, most have
grown to love him without perfect translation or historical context while feeling sympathy for his
situation. Historian Zvi Gitelman points out that Soviet Jews had thin identities where I argue a
character like Cheburashka mimics this thin identity and speaks to the reason for why he has
garnered international popularity, but only recently academically studied in a Jewish context.14
Jewish Conditions in the Soviet Union
With its characters and settings, the Cheburashka series represents the larger condition of
Jewish life in the Soviet Union. The entire series, with its stop-motion animation, creates the
setting which reflects the trials of the Soviet Jewish experience in post-World War II society.
Marketplaces, zoos, playgrounds, factories, shops, train stations, and the Moscow forest, are all
settings in which the two main characters, Cheburashka and Gena the crocodile, navigate the
landscape of state policies, discrimination, and the state’s socialist failings they seek to address.
Cheburashka and Gena face trickery, migration, greed, and displacement--all Soviet stereotypes
13
Henry Sapoznik, "Klezmer." Grove Music Online. 10 Jul. 2012; Accessed 13 Oct. 2019.
14
Gitelman, A Century of Ambivalence: the Jews of Russia and the Soviet Union, 1881 to the
Zvi
Present. (New York: Schocken Books, 1988).
Murphy 8
of Jews. These themes reflect the paradoxical condition of Jews in the Soviet Union and how
their identities, projected as stereotypes, are misrepresenting actual Soviet Jewish lives. For
example, Jewish people were anything but evil tricksters because they often made significant
contributions to Soviet society in the intelligentsia, medicine, literature, politics, military, and
animation. Holding these important positions was one reason why the government refused Soviet
Jews’ exit visas when they applied to leave the country.15 However, in the anti-cosmopolitan
campaign of the late 1940s and early 1950s, Soviet Jews were painted as the plague of society in
an attempt to isolate and purge them. Even though many Soviet Jews took up Soviet socialist
principles, they still were not treated as a beneficial nationality; instead, they were treated as
distinctly harmful to the goals of building socialism. Therefore, the Cheburashka series
manipulates the antisemitic term “rootless cosmopolitan” by reversing Jewish stereotypes and
proving that Jews are actually saving socialist society rather than destroying it. The few obvious
Jewish characters, marked by yarmulkes, for example, who are tricked in the films are meant to
be purposefully ironic and draw the audience’s sympathy for injustice brought upon
good-natured citizens. Cheburashka, Gena, and other Jewish characters are not playing at
tricking society; rather society is usually playing tricks on them. The film speaks to Soviet
society by questioning lingering stereotypes of antisemitism. It is hard to imagine Cheburashka
as greedy or seeking out prosperity from bribery. In every film, Cheburashka is giving,
supportive, productive, pure, innocent, compassionate, and socialist. This is the opposite of the
antisemitic sterotypes of a rootless cosmopolitan Jew.
Historical Context for Antisemitism and Rootlessness
15
Yuri Slezkine, The Jewish Century (Princeton: Princeton University Press, 2004).
Murphy 9
The phrase “rootless cosmopolitanism” was first popularized in the late 1940s postwar
Soviet Union as one tool in Stalin’s arsenal to mark, denigrate, and isolate Soviet Jews.16 To be
labeled “rootless” meant lacking a connection to place and suggested one’s lack of patriotism to
the Soviet Union. Left unchecked, the success of rootless cosmopolitanism would result in
17
Soviet socialist ruin in the wake of the historic victory over Hitler’s Germany. To be labeled as
a rootless cosmopolitan meant that one had no ties to the Soviet state and that they brought little
value to the community. Rootless cosmopolitans were thought to not be invested in the country
18
since they did not originate from there and, as important, had alliances elsewhere. During
Stalin’s reign, being labeled a rootless cosmopolitan could result in imprisonment, social
defamation, and possible execution.19
The Soviet government shielded the public from information about Nazi Germany’s
Holocaust by not disclosing the nationality of those murdered and/or erasing the Holocaust
20
completely from Soviet textbooks. Several thousand Jews fled the horrors from both World
Wars fleeing to central Asia, the Urals, and then returning to their liberated towns. It is not
surprising that antisemitic rhetoric resurfaced strongly after the dust settled from the frontlines of
World War II. Enter then into the lives and experiences of those working in the studios of
16
Gitelman, Century of Ambivalence: the Jews of Russia and the Soviet Union, 1881 to the
A
Present, 236-240.
17
Ibid.
18
Ibid.
19
Konstantin Azadovskii and Boris Egorov, "From Anti-Westernism to Anti-Semitism: Stalin
and the Impact of the "Anti-Cosmopolitan" Campaigns on Soviet Culture." Journal of Cold War
Studies 4 , no. 1 (2002): 66-80.
20
Olga Baranova, “Politics of Memory of the Holocaust in the Soviet Union.” IWM. Institute for
Human Sciences, February 22, 2016.
Murphy 10
Soyuzmultfilm, creating animation for a country which questioned their very existence and
where their loyalties should lie. Most of these Jewish artists experienced the devastation of
World War II and suffered alongside with other Soviet citizens, and yet their presence in postwar
Soviet society was always seen as suspicious. Although many Jews working for Soyuzmultfilm
could trace their origins back to the Pale of Settlement, several hoped that with the destruction of
the Pale they would be considered equal Soviet citizens rather than just Jews and “embrace the
21
country’s universalist creed.” However, their Jewish identity stuck with them no matter where
they went, even after the world wars. After 1933, inscribed on every Soviet citizen’s passport, in
the fifth entry, was the nationality of the Soviet person, and to the Soviet Union, Jewish identity
22
was considered a nationality. This distinction made Soviet Jews appear even more “rootless.”
One case of the extent of rootless cosmopolitan campaigns, the Doctor’s Plot of 1952-3,
filled newspaper headlines of Pravda, the organ of the Communist Party of the Soviet Union,
with antisemitic references. Stalin had nine doctors, six of them Jews, arrested for medically
assassinating Soviet leaders. The doctors, who had been framed for malpractice and the death of
Stalin’s supposed successor, Andrei Zhdanov, were later released after Stalin’s death in 1953.
However, the damage had been done and the Doctor’s Plot had reignited antisemitic fervor and
23
the buzz word of rootless cosmopolitan became synonymous for “Jew.” The lives of Soviet
Jews, and the artists who comprised the studio Soyuzmultfilm, reflect Cheburashka who finds
himself alienated from his community. In the first few minutes of Crocodile Gena, Cheburashka
21
Yaacov Ro’i, “Union of Soviet Socialist Republics.” The YIVO Encyclopedia of Jews in
Eastern Europe. YIVO Institute for Jewish Research, 2010.
22
Peter Kenez, A History of the Soviet Union from the Beginning to Its Legacy (Cambridge
University Press, 2016), 230.
23
Gitelman, A Century of Ambivalence, 2 38-240.
Murphy 11
is carried off to a zoo for possible work. Yet the zookeeper comes back to announce, “It’s not
24
going to work out. We don’t know what he is. I don’t even know what cage to put him in.”
Before Stalin’s death in 1953 and then entering into Khrushchev’s Thaw, antisemitism
became quasi-state policy in the Soviet Union where many Jews felt a confused sense of
25
belonging. After World War II, the Soviet Union was economically devastated. During the
war, it served as a place of refuge for more than 250,000 Polish Jews who fled the German
26
invasion of Poland. Therefore, the societal presence of the Jew in Soviet life was felt more
profoundly by the population and caused a resurface of antisemitic suspicion.
The Rootless Studio, Context for Cheburashka’s Arrival
Soyuzmultfilm, the primary animation studio for the Soviet Union and creation center for
the Cheburashka films, was founded in 1936 and began primarily by producing World War II
27
propaganda and rival fairy tale films to counter the popularity of Disney in the Cold War.
What is distinct about the animation studio is that almost from its inception, it was made up of
primarily Jewish artists. Under the prescribed style of Socialist Realism, Jews were tasked with
28
having to portray a truly Soviet, Russian utopia. On top of this challenge, Jewish artists
sometimes faced a serious problem finding employment in the Soviet Union after Stalin’s party
purges, and if one did not find employment, then they could be considered a social parasite
24
CrocodileGena (Krokodile Gena). Dir. Roman Kachanov. Soyuzmultfilm, 1969.
25
Ro'i, “Union of Soviet Socialist Republics.”
26
John Goldlust, Wanda Warlik, Natalie Belsky, Eliyana R. Adler, and Maria Tumarkin, Shelter
from the Holocaust: Rethinking Jewish Survival in the Soviet Union. (Wayne State University
Press, 2017), 15.
27
Laura Pontieri, Russian Animation of the 1960s and the Khrushchev Thaw. PhD diss., (Yale
University, 2006), 80-82.
28
Boris Groys, The Total Art of Stalinism: Avant-garde, Aesthetic Dictatorship, and beyond.
(Princeton, NJ: Princeton University Press, 1992), 114-115.
Murphy 12
taking advantage of the socialist state.29 In search of limited jobs available for Jewish artists,
especially during the restrictive Stalin, Khrushchev, and Brezhnev eras, many found employment
30
in animation, a newly burgeoning field. According to Katz, “the field developed a more
hospitable character towards Jewish-born artists who found the fine arts (for example, sculpture,
31
architecture, and painting) highly restricted by proletarianization projects.”
Soyuzmultfilm was considered more suitable for Jewish artists because the public knew it
was a place for children’s entertainment in the years following World War II and appeared to
32
many as an institution not important for highly intelligent artistic work. Due to Jewish
discrimination and Stalin’s purges, Soyuzmultfilm became a motley network of Jewish painters,
singers, writers, musicians, and actors who had been pushed into an available corner of the art
33
world. Many Jewish artist’s troubles mirrored the Soviet Jewish community, who took direct
fire during and after Stalin’s ruthless party purges. Stalin’s purges resulted in an embittered
Soviet population unwilling to incorporate the Jewish community into their own.
The Cheburashka Films
The following are descriptions and analysis of the Cheburashka films read through the
lens of Jewish stereotypes, Soviet rootless cosmopolitanism, and the rootless cosmopolitan’s
ironic and unexpected importance in improving the socialist state. I begin with a detailed
description and analysis of the first film entitled Crocodile Gena, where I argue that all speaking
animal characters embody the concept of rootless cosmopolitan as a collective group that is
29
Katz, Drawing the Iron Curtain. 49.
30
Ibid. , 4.
31
Ibid. , 2.
32
Pontieri, Russian Animation of the 1960s and the Khrushchev Thaw, 1-5.
33
Murphy 13
labeled negative for society even though they make society better. In the second, third, and
fourth films I have selected particular scenes that enhance my arguments about how
Cheburashka and his friends are assets in improving the socialist state regardless of their
designation as rootless cosmopolitans. These selected scenes are vital to the plot of the films. For
example, in episode II entitled Cheburashka, Cheburashka and Gena try to prove to a group of
Pioneer Boy Scouts that they are good citizens worthy of being in their troop. Episode III,
Shapoklyak, draws attention to the harmfulness of industrialization where Cheburashka and Gena
save society by protecting the environment from a factory’s pollution while rooting out corporate
corruption. Lastly, in episode IV, Cheburashka Goes to School, education for all without
discrimination is shown as a collective good by invoking sympathy for how the good-natured
Cheburashka struggles for admission into a school due to societal intolerance much akin to
postwar Soviet Jews finding it difficult to be admitted into higher education.34 Each description
of the film is followed by an analysis which reinforces my reading of Cheburashka on the
backdrop of Soviet Jewish history and society. These films stress the importance of why Soviet
Jews belong in the Soviet Union and how they are not as rootless or parasitic as society made
them out to be.
Episode I: Crocodile Gena (1969):35
As Crocodile Gena opens, a Jewish man appears. He is marked as Jewish by the black
yarmulke on his head. He walks to a vendor’s street shop who is selling oranges and proceeds to
embark on a deal about which orange he will buy. The vendor, short and blue eyed, notices that
the Jewish man is not satisfied with the orange’s weight on the scale in front of him. The vendor
34
Yuri, he Jewish Century, 2019. 243.
T
35
Crocodile Gena (Krokodil Gena) . Dir Roman Kachanov. Soyuzmultfilm, 1969.
Murphy 14
picks up another orange and while the Jewish man is not looking, pushes the scale down to trick
him into believing it weighs more than it does. Deceived, the Jewish man gives the vendor his
payment for the orange and exits the
scene. It is not until Cheburashka is
unveiled from the orange crate and taken
to the zoo before the audience sees the
Jewish man return to the empty shop,
where the vendor had left a sign
declaring, “Gone to the zoo,” and
weighs his orange to realize he had been tricked.
Once Cheburashka has been taken out of the crate and determined to be an “unknown
creature,” the fruit vendor takes him to the zoo to try and find work, as all good socialists must
do, including the animals who “labor” at the zoo. When the zoo keeper comes back with
Cheburashka announcing he does not know what cage to put him in because he is an unknown
creature, the orange vendor realizes that he cannot be left at the zoo since they do not know his
species. Consequently, the vendor meets with another human to discuss what should be done
with the little furry guy in terms of employment. The two humans come up with an idea to have
him stand in front of the shop to attract customers. Cheburashka’s foreignness is commodified as
an alluring power to draw the attention of the Soviet people in which it appears his exotic looks
are to be exploited. After accepting this dehumanizing employment, Cheburashka asks where he
will live. One of the humans says, “That will be your, well, your house. Understood?” while
pointing to a telephone booth. Therefore, Cheburashka is given a dirty public place as his home.
Murphy 15
Inside Cheburashaka’s home, he owns three key items. One, is his crate label which functions as
an oranges ‘passport’, second is a woven matt, third is a Russian spinning top. However,
Cheburashka is unhappy alone in the telephone booth.
His ears are turned downwards and his expression is a
disheartened frown as he watches the spinning top go
round and round. As he turns his gaze at the orange
crate label and leans against the telephone booth wall,
the spinner falls. Distraught, Cheburasha picks up the spinner and pumps
it so it will move again. He sits back down and fixes his eyes on the
spinner with a frown, dissatisfied with his predicament, and the Soviet
children’s toy.
Crocodile Gena, who is first introduced in his cage at the zoo poses
in front of visitors. Once the zoo bell is rung, he hurriedly stands behind a tree and gets dressed
in his civilian clothes. As he walks out of the zoo with the other animals, they turn their key over,
showing how they have ‘clocked out’ from work and how their labor is conducted in the cages
and confines of the zoo like Jewish employment. Back at Gena’s home, he sits alone at a game of
chess. As he switches the board from each side, he places his hat and pipe on a kettle pot which
then resembles a man. This amuses Gena for awhile, but disappointed in his loneliness, he slides
the game off the table. Eventually, Gena decides to write an advertisement for friends to combat
his loneliness. The scene then cuts to how Gena’s advertisement has been placed around town on
buildings, cars, and most importantly, Cheburashka’s phone booth. Reading the listing,
Cheburashka walks away from the telephone booth to find Gena’s home and to seek a friend.
Murphy 16
In the meantime, a little girl named Galya, who is blue eyed and blonde haired, finds a
puppy dog crying. She tells the puppy to stop
crying and follow her. As they walk together
she notices Gena’s advertisement on the
building. She goes to Gena’s house and says
that she has read the advertisement and that
they should be friends. Gena is delighted and
hops up to greet them. Galya remarks on how messy Gena’s home is and starts to tidy it while
Gena feeds Tolik, Galya’s puppy, some milk. Eventually, Cheburashka wanders by Gena’s home
and goes inside. He announces that “It’s me, Cheburashka.” When Gena and Galya say they have
never heard of a Cheburashka, Gena looks inside of the dictionary to see if he is listed there.
With no luck, Gena tells Cheburashka it is not in the book. Disheartened, Cheburashka sadly
says, “Does that mean you won’t be friends with me?” Galya exclaims, “Why!? We will, we
will! I’ll show you how to knit.”
After the meeting between the new friends, a mischievous character called Shapoklyak
prances into a new scene. Her appearance is
unique, gripping, and unsettling. Clothed in
black and white, Shapoklyak appears almost
like a witch with a long nose, rosy red cheeks,
a long curving smile, and sharp hat. Her eyes
are cunning as she dances fancifully around a
tall man with blonde hair holding a broom who

Murphy 17
is sweeping the street. She sings advice that, “He who helps others wastes his time in vain. Good
deeds shouldn’t bring you fame.” As she trots off to her tune, she stops at a trashcan and knocks
its contents all over the street. Further down the street, when no one is looking, Shapoklyak
changes the street signs of an intersection and pulls out her slingshot to break a window. Finally,
she looks at the advertisement poster board and writes that they are “not” looking for help.
Shapoklyak then reacts to Gena’s advertisement for new friends by ripping it off of the poster
board and slipping it into her handbag. By now Shapoklyak is seen as a devious antagonist who
wreaks havoc upon society, a symbol of chaos and disorder headed straight for Gena’s home.
Galya, Tolik, and Cheburashka are playing a game where Gena is blindfolded and
searching to catch his friends. Gena walks around blindly with his arms stretched as he
accidently walks into Shapoklyak and catches her. After setting her down and removing his
blindfold, Shapoklyak squirts him in the eyes with a spray. Gena blinks and clears the liquid
from his eyes then tips his hat to properly greet Shapoklyak. She then reveals her pet rat Lariska
from her handbag. Lariska scurries down to the street and frightens Gena as his eyes enlarge and
he then runs. As Gena flees into his home, Galya and Tolik quickly follow. When Lariska circles
around Cheburashka, he stands still and does not make an attempt to escape. Instead,
Cheburashka stares at the rat. Shapoklyak asks, “You’re not afraid?” Cheburashka shakes his
head, “No.” Shapoklyak ruminates out loud, “Strange,” while Lariska jumps back into her
handbag. Gena, Galya and Tolik peer from behind the door, watching Cheburashka’s courage.
Noticing the onlookers, Shapoklyak asks if Gena wrote the article she found on the poster board.
Shapoklyak examines Gena and explains how his green texture would help her scare people if he
would lay in the grass as she pretends her handbag is lost on the ground. When someone reaches
Murphy 18
for the handbag, Gena could scare them. Gena, who is aghast at what Shapoklyak thinks is a
wonderful plan replies, “No. Not wonderful,”
followed by Galya adding, “And actually really
stupid!” Infuriated at their responses, Shapoklyak
declares war on Gena and his friends.
Once Shapoklyak leaves the scene, a new
character appears at Gena’s house. He introduces
himself as Lion Chandler, and Gena shows him
his friends. Chandler says, “Ah, I don’t have any friends,” while turning away to relieve them of
his presence. Tolik the puppy begins to bark that he will be Chandler’s friend. Surprised,
Chandler is pleased by this response and lovingly pets Tolik before they walk away together
while Gena, Galya, and Cheburashka are left to contemplate the loneliness which seems to
plague society.
After witnessing the loneliness that plagued Chandler and Tolik, Gena muses, “I wonder
how many people in our city feel lonely...And nobody cheers them up when they are sad.”
Immediately, Cheburashka jumps up to Gena and announces, “I want to help them!” With the
enthusiasm for mending societal ills and creating a more cohesive functioning society,
Cheburashka inserts himself as a new type of hero; even though Cheburashka is considered even
less of a citizen because of his foreignness. Cheburashka has taken this challenge as an
opportunity to exert himself as a uniting force for the people. Gena, Cheburashka, and Galya
decide that the solution to loneliness within their city is to construct a home for those who do not
have friends. The scene then shifts to a construction site where Cheburashka is seen carrying red
Murphy 19
bricks the same size of his little body and building a cornerstone for the new home. From behind
the construction fence, Shapoklyak peaks her eyes on Gena, Cheburashka, and Galya working on
the friendship home. She throws watermelon rinds at them, and Cheburashka and his friends fall
and slip. Gena knocks over the wall of bricks and it seems that their hard work is undone. The
team of protagonists, appearing disheartened and downtrodden, are uplifted when a giraffe walks
through the entrance of the construction zone asking if this was where the new home was going
to be built. Following the giraffe, a crew of both animals and humans enter the scene--one being
the familiar Jewish man from the beginning of the film who was tricked into buying an orange.
One animal asks Cheburashka, “Do you need more helpers?” Cheburashka replies, “Of course
we do. Come in and help,” and then they begin building the home together.
Eventually, when night has fallen, Shapoklyak returns to the construction site. As she is
creeping around, she finds a picture of herself warning that she’s not to be allowed into the
construction site. In defiance, she takes Cheburashka’s picture underneath the Board of Honor
and swaps her picture with his. Cheburashka is now shown not to be allowed within the
construction site instead of Shapoklyak. Breaking into the front gate, Shapoklyak confronts
Chandler and Tolik guarding the building site. Tolik barks wildly and chases Shapoklyak out of
the site and up a tree.
After ten days of hard work, the team finishes building the friendship house. The house
stands out against the city as unique because of its stylish character and lopsided structure. The
friendship home seems to defy conformity with its white paint and a birdhouse atop its red
rooftop. To the side of the home is a winding staircase. Vibrant yellow, blue, and red painted
flowers adorn the facade of the home. Shapoklyak hiding at the top of the house lowers a basket
Murphy 20
filled with flowers. Gena stands before the workers with scissors ready to cut the red ribbon
marking the opening of the House of Friends. As Gena cuts the ribbon, Shapoklyak’s basket of
flowers falls into his hands. Gena reads a note within the basket of flowers that says, “Regards
from Shapoklyak,” and then pushes it into the friendship home.
Cheburashka stands on the front step ready to give a short speech. He exclaims, “ We
worked and worked, and now its done! Hooray!” After a cheer, Gena announces that he will
begin to make a list of people who need friends. The giraffe explains that they no longer need to
make a list of people who need friends because they already have friends. The Jewish man then
adds, in a frame which singles out his character, “Yes, We truly made friends by working.”
Cheburashka, saddened at the possibility that they all worked in vain asks, “What comes of it
all?” Galya explains that the home was a success because they all made friendships. She explains
that the home should become Cheburashka’s home and that he will no longer have to live in the
telephone booth. Cheburashka refuses the home, and says he would prefer the house to be made
into a kindergarten. He adds that maybe he
could work in the school as a toy for
children. However, remembering his
unknown origin, Cheburashka turns his head
to the ground and drops his ears saying, “If
anyone would take me...and it’s not clear
who would.” Gena, upset at Cheburashka’s
doubt, firmly asserts that he will support him
to be welcomed in the school. The others join in surrounding and supporting Cheburashka’s
Murphy 21
cause saying that they too will advocate for him in his quest to gain a position in the school. In
the last segment of the first episode, Gena notices that Shapoklyak has returned. She silently
hands Cheburashka a note which explains that she will be “going away.” Cheburashka happily
smiles at Shapoklyak and the scene fades concluding the first episode of the Cheburashka series.
It is significant that the opening scene in the debut of the Cheburashka series is of a
Jewish man being tricked. It sets the tone for the rest of the films. The Jewish man is not a
greedy trickster like antisemitic stereotypes portray, but is an honest paying customer looking for
a fair deal---looking for fair treatment. In fact, here the non-Jewish sales person deceives the
Jew, not the other way around. This scene suggests that antisemitic stereotypes of Jews, like
being tricksters and misers, are in fact being played out against J ews. Another important aspect
of this Jewish character is that he is the only Jew who is an actual human being. Compared to
other characters that I read as Jewish in the film, this man is the only one who has not been
visually represented as an animal or an “unknown beast” like Cheburashka. I interpret this
distinction of the Jewish man as a foil for the discovery of Cheburashka. Through Katz’s
research, the symbolic value of the crate of oranges as Cheburashka’s identity marker references
36
the state of Israel. It is likely that the Jewish man would support other Jewish enterprises for a
multitude of historical and contextual reasons. Jewish pride in the Soviet Union skyrocketed after
the success of Israel over the Arab states of Egypt, Syria, Jordan, and Iraq in the Six Day War of
1967. Many Jews likened the victory to something out of biblical times, like that of David and
Goliath. Israel defeated the Arab armies with a clear message to the larger global world: that they
36
Katz, Drawing the Iron Curtain. 127.
Murphy 22
37
were a political entity here to stay. As Soviet Jews still experienced discrimination via
anti-cosmopolitan campaigns, the desire to immigrate to the state of Israel after the Six Day War
increased. Pre-existing anti-Zionist movements before the Six Day War intensified within Soviet
38
state policy. Refuseniks or those denied the permission to emigrate from the Soviet Union, were
usually Soviet Jews interested in moving to Israel. Not only the support and admiration of Israel
frightened government officials, but it brought about another distinct feature for Soviet political
concern. Zionism was a blemish on the principles of Soviet ideology. Soviet society was
supposed to be like a utopia. The Six Day War poured fuel on the fire about disloyalties of
rootless cosmopolitanism and depicted how the Soviet Union was not as collectivized as the
global world may have imagined. Since Soviet Jews had faced decades of discrimination as an
individualized group, Israel was seen as a possible home for Jews where they could be
permanently accepted. Politically, domestically, and internationally, Zionism and immigration
efforts eclipsed the Soviet Union’s egalitarian societies and utopian dreams. Therefore, even
though the Soviet government denigrated Jews and neglected to treat them with equality, they
encountered their own ideology as the barrier for expunging the Jewish population. The Soviet
Union did not want Jews, but they did not want them to flee in droves either. The spike of
refuseniks during this time represents the paradoxical treatment of Jews in the Soviet Union’s
state policies. It is also worthy to note that many Jews, even with the Israeli victory in the Six
Day War, did not actually want to move from the Soviet Union, but had been stunned with the
37
James L Gelvin. The Modern Middle East: A History. (New York: Oxford University Press,
2005), 240-242.
38
Borgen, "The logic of anti-Zionism: Soviet elites in the aftermath of the Six-Day War,"
271-292.
Murphy 23
39
possibility of immigration which brought great confusion. Jews saw themselves as Soviet
citizens and many felt that their home was in the Soviet Union and not in Israel. Yet, still, even
those who wished to remain in the Soviet Union did feel pride for Israel and supported Israeli
oranges. With added admiration of Israel came an added dose of anti-Zionist, antisemitic
rhetoric. When Cheburashka is revealed from the crate of oranges, implying he has been secretly
imported from Israel, the Jewish man set precedent for Cheburashka’s origin in Israel. However,
as the film continues, Cheburashka does not express a desire to return to the place of oranges or
really have much desire to. Katz explains, “Cheburashka is no Zionist...he harbors no desire to
leave the Soviet Union and return to his native land...rather...oranges render him out of place...a
40
strange creature who wants nothing more than to live a productive Soviet life.”
Cheburashka’s first appearance on Soviet television was in 1969. In the beginning of
Crocodile Gena, a fruit vendor opens a crate labeled in English, “Oranges.” After the creation of
Israel in 1948, the port town of Jaffa on the Levantine coast was known for producing citrus,
ranging from lemons, limes, and its signature fruit, the orange. Here directly, by having a crate of
oranges arrive from abroad, the viewer assumes that they are coming from the state of Israel.
Therefore, this is a sign of Cheburashka’s Jewish rootless cosmopolitan origin in a land far, far
41
away. Cheburashka’s arrvial comes just two years after the Six Day War in 1967, during which
Zionist rhetoric swept through Soviet Jewry.42 In this, Cheburashka is the epitome of a
cosmopolitan. He has come to the Soviet Union with no grounding, no patriotism, no ties to the
39
Slezkine, The Jewish Century, 2019. 243-245.
40
41
Katz, Drawing the Iron Curtain, 125-135.
42
Åsmund Borgen Gjerde, "The logic of anti-Zionism: Soviet elites in the aftermath of the
Six-Day War." Patterns of Prejudice 52, no. 4 (2018): 271-292.
Murphy 24
motherland. He has no home or work; he has no friends or relations. He is a cosmopolitan
because of his foreign origin.
Cheburashka is probably from Israel,
which the Soviet Union considered a
usurpation by the imperial west,
especially after 1967. Regardless of the
Israeli designation, Cheburashka could
still have been labeled cosmopolitan
because of his rootlessness. Given the
closed borders of the Soviet Union, any foreigner not being properly registered with the
authorities would be considered suspect. Secretly packed into a crate of oranges, Cheburashka is
not only “sneaking” across a border but he’s coming from a Zionist imperial imposition in the
Middle East. None of this bodes well for Cheburashka.
The zoological setting as a workspace for Cheburashka speaks to Katz’s analysis of the
purpose of zoos in Moscow during the 1960s. She observes that the zoo was seen as a socialist
society depicted through nature. The different species of animals in open enclosures connect to
43
the notion that through environment, void of hereditary factors, different species can coexist.
Katz explains how the zoo works to show how the Soviets have failed “‘society to endorse the
‘friendship of peoples,’” by depicting those who work in the zoo as animalistic citizens unable to
44
work anywhere but in cages Extending onto this idea, I argue that the disconnect between
animals and humans in the films signal that the different species are actually all Jews and are
43
I bid. , 136-137.
44
Ibid. , 139.
Murphy 25
rootless cosmopolitans because they are seen as inherently different. Since the animals are
citizens of society, shown through Crocodile Gena and other animals clocking out when the zoo
closes, the audience witnesses members of society who do not live at the zoo, but are distinctly
caged for work and labor. The audience is presented with a curious contradiction. These animals
are below the human race, yet they are citizens. These animals have the qualities of human
beings, but they are not human. Since the animals are lions, giraffes, and crocodiles they also
come from places outside of the Soviet bloc, hinting to rootless cosmopolitanism. Katz explains
how some of the animals connected with Africa show colonial western imperialism and are
45
therefore products of cosmopolitanism.
Despite the wide array of identifiable fauna, Cheburashka is still the main oddity of the
film as he is brought to the zoo and summarily rejected from it. The zookeeper says to the fruit
46
vendor, “We don’t know what he is. I don’t even know what cage to put him in.” This is the
scene in which the zookeeper refers to Cheburashka as an “unidentified beast” who has no cage.
There is a larger meaning extended to the rest of the animals in the zoo rather than just
Cheburashka as having no cage in this statement. Since Cheburashka is a true cosmopolitan
coming from a surreptitious crate of Israeli oranges, the rest of the Jews in the Soviet Union have
already found their “cage” because they have come legally or have been residents of the Soviet
Union for decades. These identifiable animals are Soviet Jews who understand their position in
the Soviet Union and the confines of their forced occupations. This would reflect the sentiment
of artists in Soyuzmultfilm--how Jews had been led into employment in animation in contrast to
other certain artforms because of Stalin’s party purges which swept through all professional
45
I bid. , 143.
46
Crocodile Gena (Krokodile Gena). Dir. Roman Kachanov. Soyuzmultfilm, 1969.
Murphy 26
fields. One example of employment marginalization was the closure of Moscow’s State Jewish
Theatre in 1948, the beginnings of Stalin’s anti-cosmopolitan campaigns. Many actors of the
Jewish theatre landed at Soyuzmultfim’s front doorsteps and contributed to animated films by
using their voices to bring characters to life47 Those watching animated films would often
48
recognize the animated characters’ voices, remembering the Jewish actor’s voice at the theatre.
Therefore, when the zookeeper returns to explain he does not know what cage to put
Cheburashka in like other Soviet Jews, it suggests how Cheburashka defies existing categories
of socialist knowledge because of his illegal immigrant origin. He is more ‘foreign’ than those
who have been under Soviet control for decades. Once again, although I read talking animals as
being coded as rootless cosmopolitans, it is Cheburashka who is the true foreigner. The animals
in the zoo have been members of Soviet society for so long that they consider themselves as
invested citizens interested in the success of the Soviet state. Cheburashka, on the other hand, is
the essence of a rootless cosmopolitan; yet he still has the motivation to better others through his
pure socialist will, thus subverting the paradigm of the rootless cosmopolitan.
Cheburashka’s placement in the telephone booth also hints to how foreigners in the
Soviet Union were treated unjustly. This could explain why Cheburashka is expected to take
lowly jobs and unsatisfactory working conditions.49 The contents of his telephone booth extend
how Cheburashka’s true national identity is ambiguous. For example, the three items resemble
how even though Cheburashka is a foreigner emblematized by his “oranges” label, he has begun
to assimilate into Soviet culture. The spinning top which Cheburashka is playing with is a
47
Katz, Drawing the Iron Curtain, 87-89.
48
Ibid. , 89.
49
Goldlust et al., Shelter from the Holocaust: Rethinking Jewish Survival in the Soviet Union,
75-77.
Murphy 27
popular Russian toy called Tenth Kingdom. The symbolic purpose of this item is to show even
the most rootless cosmopolitan, like Cheburashka, can find ways to assimilate into the Soviet
culture and how his heritage becomes even more concealed and foriegn to even himself.
The little Russian girl Galya, whom Katz reads as a reflection of one of the animators,
can be interpreted as a child who unknowingly assists rootless cosmopolitans like Cheburashka
in bettering their environments and skills by showing them how to move around culturally and
socially in their new world.50 Since Galya is a child, she has not yet fallen victim to the societal
discrimination of Jews and foreigners. For instance, throughout the series there are several
Russian adults who are suspicious of Cheburashka and Gena as they move throughout the Soviet
landscape in contrast to the Russian children who prove to be more accepting. Galya the child is
open and receptive to Cheburashka and Gena. She does not know or care what Cheburashka is
and decides that she will improve his situation by teaching him things and becoming friends.
Galya is upholding the egalitarian values of a Soviet society in which she is able to enact positive
social change. Due to her innocence of not yet being tainted by the Soviet state, she reminds
audiences of the inhumane treatment of others in a society which touts false collectivism, where
many are still individualized.
Shapoklyak is another distinct character in the context of the film. She is an evil trickster,
one that is dressed in the outfit of a 19th century woman wearing a hat referred to in French as
chapeau-claque (claque is slap in French) or sometimes called a gibus.51 A gibus is a type of top
hat that is collapsible and would have been worn to the opera house. These hats had become a
50
51
“OldWoman Shapoklyak: The Story of the Creation of the Character.” Fehrplay. Accessed
October 12, 2019.
Murphy 28
sign of aristocratic status in the 19th century. Both men and women wore the collapsible top hat
in different versions. Therefore, due to the anachronism of Shapoklyak’s fashion in a film
produced in 1969, she represents the older, elite class which is disgruntled at the Soviet system
for removing them from power after the revolution. Thus, she wants to ruin the socialist system
that destroyed her. Shapoklyak represents those remaining in society who were never loyal to the
Soviet movement and are stuck in their old ways of wishing to see the Soviet agenda fail.
Chandler the Lion is a character Katz analyzes in detail in which she explains, “the lion
formally introduces himself as ‘Lev Chander,’ a non-Slavic name with a distinctly
Yiddish-sounding cadence and close approximation of the Yiddish phrase ‘Lieb Shander’
(Yiddish for ‘Lion’s Shame’)”52 Chandler is posing directly in the film as a distinct Jewish
character with a Jewish name and also a very large stereotypical nose who can add to the
argument that all of the animal characters are rootless cosmopolitans, who feel a need to network
because of their alienation and abandonment in society. This loneliness that pervades Soviet
society is rectified by Cheburashka’s ability to forge socialist settings where all people are
welcome. He builds the bonds of teamwork and cooperation while demonstrating that doing the
right thing for the community is doing the right thing for oneself. This goes directly against old
elite Shapoklyak who sings how good deeds do not bring fame and seeks out personal profit.
Cheburashka and Gena’s hope to mitigate Jewish alienation is accumulated through the efforts of
building the House of Friends, which will provide a meeting spot of those who need positive
human connections and communal recognition.
52
Murphy 29
The House of Friends is visibly out of place with the film’s setting which has more
uniform buildings. The lack of conformity for the House of Friends compared to the rest of the
city hints that celebrating diversity could actually be the key to an egalitarian society.
Conformity may not be the answer to creating a perfect socialist society, but the thing which
makes its citizens feel most uneasy. Conformity could possibly make people feel
overwhelmingly apart from society. What Cheburashka and his friends want is to be recognized
and acknowledged as a community which is thriving and alive by building a place for them to
have a distinct community.53 Everyone who had built the House of Friends realizes that they
have forged new connections through the fruits of their labor. The workers insist that
Cheburashka should take the house and make it his home instead of living in a telephone booth
because they accomplished their goal of making friends. Keeping his persona as an ideal Soviet
citizen, Cheburashka believes the House of Friends should be given to a kindergarten.
Cheburashka insists he would rather find employment as a children’s toy.
Episode II: Cheburashka (1971):54
Cheburashka and Gena continue their adventures in the second episode of the series. The
beginning of their return to the screen starts with Crocodile Gena singing a birthday song for
himself on the accordion which often is coded as a Jewish klezmer instrument. This represents
how Jewish folk klezmer stood for a symbol of apparent Jewishness in Soviet society.55
Cheburashka soon appears to congratulate Gena on his birthday with a flying helicopter as a gift.
When they play with the helicopter, Cheburashka grabs it from the bottom and it lifts him up into
53
Ibid. , 151.
54
Cheburashka.Dir Roman Kachanov. Soyuzmultfilm, 1971.
55
Jeffrey Wollock. "The Soviet Klezmer Orchestra." East European Jewish Affairs 3 0 (2): 1-36.
Murphy 30
the sky then plops him down in front of a squadron of Pioneer Boy Scouts. Cheburashka watches
as the boy scouts make bird houses and tells Gena, “Let’s ask if we can join.” Gena looks at
Cheburashka hopelessly, “No, Cheburashka, they won’t take us.” Cheburashka encourages
skeptical Gena to try, and they both approach the boy scouts. The scouts quickly say they will
not let Cheburashka and Gena join their troop. However, one scout proposes that they could act
as their pets. Cheburashka replies, “We don’t want to be pets! We want to be scouts!” The boys
then proceed to ask them what skills they have that could make them count as scouts. They ask,
“Do you know how to make birdhouses? Ever had to set up a campfire? Perhaps you know how
to march?” Cheburashka and Gena reply that they do not know how to do those things. The head
scout remarks, “See? You guys are not ready yet. Besides, being scouts is only for the best of the
best.” Saddened by this response, Gena and Cheburashka exit the scene and try building
birdhouses themselves. As they look at their misshapen mess of birdhouse attempts,
Cheburashka and Gena give up. To console their sadness at failing to fulfill the requirements of
the boy scouts, Gena begins to play the accordion while Cheburashka dances. However, they are
quickly distracted as a group of Soviet children find themselves in a series of dangerous events.
Gena rushes to catch one child who is climbing a high ladder, and then rescues him again from a
storm drain. Gena asks the children, “Have you nothing better to do?” and they reply, “No. We
have nothing to do!” Cheburashka quickly intervenes in the situation as he remarks, “They have
nowhere to play. That’s why they go where they shouldn’t.” Cheburashka and Gena decide that
they need to help the children find a space to play so that they stay out of trouble. Gena first tries
turning an electric unit into a house, but that fails as he sees a danger of being electrocuted.
Murphy 31
Instead, he decides to use an open space to build a playground, once again invoking the socialist
and good natured citizenship of animal citizens.
Pushing logs and building material into the area, Gena starts to break ground on the
playground with a jackhammer. As he struggles to understand, control, and use the equipment,
Cheburashka takes care of the children and helps lift things for Gena. The boy scouts, alerted at
the noise that is coming from Cheburashka and Gena’s playgrounding building, are drawn to
investigate. As they watch them work, the lead boy scout asks, “Hey, you guys need any help?”
Gena remarks while drilling, “Thanks, but you guys are already busy.” One scout asks if he can
have a chance at drilling and Gena retorts, “No way!” as Gena loses his grip on the drill saying, “
You might let go of the jackhammer.” The boy scouts march away and Cheburashka sadly says,
“Now they definitely won’t let us join.” Gena looks guilty away thinking he has blown their
chances at belonging to a reputable Soviet institution.
After the playground is built, an officer comes to question Gena for using a compressor.
Both Gena and Cheburashka raise their hands in front of the officer as he interrogates them about
what they used the equipment for. Cheburashka explains, “We built a playground for little kids.”
Satisfied, the officer watches the
children on a well-built playground
spin on a merry-go- round and
bounce up and down on the seesaw.
He exclaims, “Hah, good job! Don’t
worry about the compressor, I’ll
return it myself.” As the officer

Murphy 32
leaves, Gena fans himself with his hat, overcome with anxiety and heat. Both Cheburashka and
Gena walk aimlessly, signaling how the two characters act disoriented after the police officer
leaves. Then, the boy scouts march past them with recycled scrap metal and catch their
disoriented attention.
Cheburashka and Gena watch as the boy scouts carry rusting kettle pots and large pieces
of shiny silver metal. Excitedly, Gena tells Cheburashka that he knows where they could find
lots of scrap metal to give the boy scouts. Maybe then the boy scouts would allow Gena and
Cheburashka into their troop. Cheburashka and Gena go to a shipping dock where Gena dives
into the water and retrieves miscellaneous metal items. They carry these items to the collection
point where the boy scouts have gathered their scrap metal. Gena says, “Here, we got this for
you,” and Cheburashka adds, “We wanted to help you out.” Overjoyed to see the scrap metal
Cheburashka and Gena have brought, the boy scout leader exclaims, “Hurrah! The first place is
ours!” Cheburashka says, “We’re very happy for you,” and grabs Gena’s hand as he says, “Bye
now,” and they turn to walk away from the celebrating troop.
The leader exclaims, “Wait! We accept you in our troop!” Gena says, “But we don’t
know how to march or make bird houses,” recalling their inability to live up to the Pioneer Boy
Scout’s institution’s standards. The leader looks at Cheburashka and Gena. He proudly says,
“That’s not important. You did so many other good deeds!” One boy scout jumps forwarding
imploring, “And we’ll teach you how to march!” Cheburashka and Gena jump behind the boy
scouts in their line. Gena points for Cheburashka to get behind him and be last in line.
Cheburashka moves to the back and the group begins to march. As they march, Cheburashka
tumbles, stumbles, and rushes to keep up with the others. He scurries behind as the troop exits
Murphy 33
the scene. In the closing seconds, a butterfly flies across the screen and the animation fades into
black.
Cheburashka and Gena prove themselves useful to society in episode II. Even though
they are initially turned down by the boy scout troop, they are ultimately the ones who help
protect Soviet society and bring the troop and community to success. They initially are left out
from the troop because the boy scouts do not see them as outstanding citizens, or really citizens
at all, because they have not trained to conform to Soviet standards of masculinity. Cheburashka
and Gena threaten the boy scouts’ masculinity when they provide independent innovation to
improve their community. Cheburashka and Gena’s veering away from conformity could explain
why the boy scouts tell Cheburashka and Gena that they could act as pets instead of troop
members as a way to emasculate them. Cheburashka retorts that they want to be in the troop, not
pets. This interaction signals how those in society presented as rootless cosmopolitans were seen
as primal, low level without the smarts or wits to be useful, much less human. On top of this,
Cheburashka and Gena fail to understand how to do the skills the boy scout’s Soviet masculine
institution considers useful such as building birdhouses, making campfires, and marching.
However, Cheburashka and Gena’s efforts in making the community better override the notions
of what skill sets define what makes people good socialist citizens. Cheburashka and Gena’s
willingness to better their community by critically analyzing their surroundings, makes them into
the outstanding socialist citizens the community did not even know they needed. For example,
when the children, a symbol of innocence and the next generation of Soviets, are goofing around
in troublesome environments because they have nothing better to do, Gena not only saves their
Murphy 34
lives from the potential dangers of their industrialized and urban city, but build for them a place
of safety and belonging. Cheburashka and Gena build a playground that serves the betterment of
their society’s next generation, safeguarding the wellbeing of the Soviet state and therefore,
national security. This can render the Pioneer Boy Scouts as an obsolete institution because they
are not fighting to protect the very citizens which will come to inherit the Soviet state.56
The choice for Cheburashka and Gena to build a playground adds to the message of the
first Cheburashka episode, where they build the House of Friends. Both of these choices in
building structures that serve the collective are socialist. Cheburashka and Gena do not build
structures that are individualized or for their own good; instead they build structures that
welcome all people from every spectrum of Soviet society--they are egalitarian and are more
effective than the boy scout troop that individualizes themselves from society by what skills they
can do and what others can not. The boy scouts do this all for the title, prestige, and prizes that
come along being a part of supported Soviet institutions.57 This ideal of personal gain became
especially rampant during the 1964-82 Brezhnev years when corruption infested every level of
Soviet institutions, reaching the top levels of society into Brezhnev’s own family causing great
public scandal. This references the very backwardness of Soviet economic and political structure
during the years the Cheburashka films which were released between the years 1969-84. Soviet
society was more oriented to self-serving than helping. In this episode, Cheburashka and Gena
are subtly critiquing these corrupt Soviet institutions.
Another notable moment for Cheburashka and Gena is their treatment by the government
official. Right when Gena and Cheburashka are interrogated by the tall blue eyed and blonde
56
57
Kenez, A History of the Soviet Union from the Beginning to Its Legacy, 217-218.
Murphy 35
officer, they shoot their hands up shows how they are afraid of what the officer could do to them.
This immediate response to throw one’s hands up show that Cheburashka and Gena have been
taught to fear the Soviet police. Furthermore, the officer’s height symbolically plays into the
power dynamic of Soviet police compared to short innocent Cheburashka. It is not surprising that
the main characters would be scared of the police officer, specially Cheburashka who comes
from unknown origin and would be seen as a rootless cosmopolitan spy. Soviet police and KGB
would arrest, terrorize, and take Jewish people who had been labeled as rootless cosmopolitans
since Stalin’s call for the anti-cosmopolitan campaign.
The antisemitic rhetoric of the post World War II era shaped Soviet Jewish identity,
where Cheburashka and Gena marked as Jewish throughout the films, have intrinsically been
taught to fear the goverment and their policing policies that link antisemitism with rootless
cosmpolitanism. However, the police man is not upset with Cheburashka and Gena after he sees
what they have done for society. This calls attention to the fact that although the Soviet justice
system and investigations which accuse out of paranoia and stereotypes may be corrupt,
individuals can step outside of those corrupt institutions. This situation is reminiscent of the
Doctor’s Plot paranoia and how after Stalin’s death, many of the jailed doctors finally were
released. The officer in this film conducts a fair investigation of Cheburashka and Gena to make
sure they have built a playground for children and used the equipment for good. Therefore,
because Cheburashka and Gena were judged on their actions and not their external appearances
of (Jewish) rootless cosmopolitans, they are allowed to be released from inspection and arrest.
However, they still walk about aimlessly traumatized by the potential harassment they avoided.
Murphy 36
Another important symbol shown throughout episode II is Gena’s accordion. The
accordion is a stereotypical Jewish klezmer instrument. Gena drops this accordion when the
police officer approaches, relinquishing the association of him being Jewish and his desire to
blend in with the rest of society, to hide his Jewishness. He does this to protect not only himself,
but the dancing Cheburashka next to him.58 Cheburashka and Gena do not want to be seen as
Jewish by the officer and Gena hides the accordion in an attempt to conceal his identity, and
blend in with Soviet culture.
Finally, once Cheburashka and Gena collect and bring the scrap metal to the boy scouts,
they are finally accepted. The leader of the boy scouts explains how they have helped them win
first place and Gena, expecting to still be discriminated against by the troop, turns to leave with
Cheburashka. However, the leader stops and implores them to take part in their troop. One of the
boy scouts explains he will teach them how to march as a way to convince Cheburashka and
Gena that they can be part of their team as long as they are open to learning.
Gena instructs Cheburashka to get behind him before learning to march. This action
shows how Gena thinks himself possibly above Cheburashka, the true foreigner since he is the
immigrant and Gena has most likely been living in the Soviet Union most, if not all of his life. In
this case, Gena, who is marginalized by society, is capable of marginalizing others--particularly
those who are immigrants. Cheburashka scurries to the back of the troop line and struggles to
keep up, learn how to march, and not stumble. Once again, Cheburashka willingly learns the
rules of yet another Soviet institution into which he struggles to assimilate. His determination to
strive to belong increases the chances of Cheburashka and Gena being accepted by an institution
58
Sapoznik, "Klezmer," Grove Music Online.
Murphy 37
of the Soviet Union, the Pioneer Boy Scouts. It was Cheburashka’s determination that led them
in this new position in society. No longer are they seen as pets for entertainment as proposed
before. Instead, they are upstanding Soviet socialist citizens, like the leader of the troop had said,
“Scouts are only for the best of the best.”59
Episode III: Shapoklyak (1974):60
Old Shapoklyak returns to foil Cheburashka and Gena after her absence in the second
film. When Cheburashka and Gena begin their departure for a holiday away from Moscow to
Yalta, they are placed into the second compartment of the train. As they get on the train and
unload their things, the train bumps and starts to move, making Cheburashka fall to the floor.
Shapoklyak peers through the window from the top of the train and snags Cheburashka and
Gena’s train tickets while Gena is trying to help Cheburashka recover from his fall. When the
ticket master returns to inspect Cheburashka and Gena’s train tickets, they have to explain that
they just disappeared and no longer have them. The ticket master, upset with the two, tells them
that at the next stop they will have to get off. Cheburashka and Gena are dropped off at the next
stop with all their bags, briefcases, and personal items. A group of tourists passes them
enthusiastically into the forest singing about how the Moscow forest is full of the wildlife they
can gather, collect, and exploit for personal gain. Meanwhile, Shapoklyak calls Gena’s name
from behind the train and waves the tickets to show how it was she who stole them when they
were not looking, perhaps here viewers are called to consider not only Jewish diaspora, but the
status of refuseniks. Gena and Cheburashka race after her when she jumps on the top of the train
and says to them, “I’ll teach you a lesson for riding without me!” As the train pulls away, Gena
59
Cheburashka. Dir Roman Kachanov. Soyuzmultfilm, 1971.
60
S hapoklyak. Dir Roman Kachanov. Soyuzmultfilm, 1974.
Murphy 38
and Cheburashka realize their tickets will not be returned. Turning to the railroad, Cheburashka
sadly begins walking down the train tracks with Gena.
Gena explains to Cheburashka that in the fall there are no puddles or mud on the tracks,
implying he knows something about walking on the tracks before. Gena walks a little further and
sets down their things with a melancholy expression. Cheburashka pulls on Gena’s sleeve and
asks, “Is it very hard for you to carry our things?” Gena replies, “I don’t know how to say it
Cheburashka, very hard.” Cheburashka implores Gena to allow him to carry some of the bags for
him. Gena agrees and they will walk down the tracks back to Moscow some 199 kilometers
away. As they continue, Cheburashka
and Gena begin to leave their bags
behind as they are too heavy and
slowing them down, possibly
referring to how their personal
identities had to be shed when
assimilating into the Soviet Union.
Shapoklyak follows behind picking
up each bag with a trolly as she rides after them down the tracks. Gena remarks to Cheburashka
again, “The main thing, Cheburashka, is that if you walk on the tracks, you'll never lose your
way. Understand?” Cheburashka tells Gena that he understands. Then, after they run into a dead
end, Cheburashka and Gena find themselves backtracking to a fork in the road. As they are
picking up nuts and berries, Cheburashka and Gena get caught in Moscow tourists’ traps.
Shapoklyak walks their way and is trapped in their hunting equipment as well. She asks who has
Murphy 39
done this and Gena replies that is the tourist campers from the train. Shapoklyak frees herself and
then frees Cheburashka. She says defiantly, “I’ll teach them a lesson for hurting Cheburashka!
Your wretched poachers, I’ll show you...”
Shapoklyak finds the campers’ tents and sets their own hunting traps against them.
Shapoklyak lures a bed of ants to their tent and then all the campers go running into their traps
while being bitten. Once the tourists free themselves, they decide to forget the traps and to go
fishing instead. Since Shapoklyak switched out their dynamite with Cheburashka’s cake, they are
unable to blow up the river to catch fish. Instead they decide to throw a net into the river and
when the net’s bell rings they will pull it in with whatever they have caught. Cheburaska and
Gena then stumble upon two children near the river. Both of the children are covered in a bluish
liquid. Gena asks, “Why are you so dirty?” They replied, “We were swimming in the river.”
Gena inquires why the river has become polluted and the children point and say, “The factory.”
Cheburashka and Gena decide to investigate the pollution coming from the factory recalling their
duty to protect the children of the Soviet state from harm.
As they approach the factory, Cheburashka and Gena find an industrial pipe that has
black liquid pouring straight into the bank of the river. Gena says, “It’s disgraceful,” and
Cheburashka adds, “They poison nature.” As
they pass a guard protecting the factory they
see how trees are being shredded down by a
machine. Gena finds the manager’s office
and proceeds to knock on the door. When he
enters he explains, “We are here regarding

Murphy 40
the river pollution.” The manager responded by saying, “Oh, are we polluting?” Another Soviet
institution is shown as backwards, corrupt, and ignorant. The factory as a Soviet institution
presents itself in a similar, but more dubious manner than the Pioneer Boys highlighting that
Cheburashka and Gena are critiquing all aspects of Soviet society from bureaucracy, hierarchy,
and the environment. Gena assures the manager that the river is very polluted. The manager who
had fallen into his chair stands up and tells Gena to say no more. The manager places a phone
call and informs the person on the other end of the line to bury the pipe. Gena questions, “So,
you will remove the pipe?” and the manager replies, “For sure.” When they pass the guard they
see that the pipe is no longer pouring black liquid and has been buried. Cheburashka and Gena
return to the children and explain they are ready to go swimming. Gena is the first to go into the
river to realize it is still being polluted by the factory. He dives down deeper into the river and
finds the pipe spraying underneath. He uses his body to stop the flow of the liquid from pouring
out and the liquid backs up flooding and destroying the factory. On Gena’s return to the top of
the river, he gets caught in the tourist’s net. The bell rings from on the shore and Shapoklyak
tells everyone to hide. The campers come and pull up the net and are frightened as Gena pops up.
Shapoklyak yells as they run away, “You don’t need a crocodile?” and then goes to terrorize
them with her rat.
In a new scene, Cheburashka and Gena are at the train tracks with the two children from
the river. They gift Cheburashka and Gena a frog from the river, but Cheburashka believes that it
should be let go and be allowed to hop around. Gena says, “What a pity guys, that we have
nothing to give you.” The oldest child responds, “What for? You gave us the river. The clean
one.” The youngest child shakes both of their hands and exits the scene.
Murphy 41
Along the tracks comes Shapoklyak on the trolley with all of their luggage being pushed
by the tourist campers, proving Shapoklyak is an ally, even though reluctant in her old elite
ways. The train starts to come along the track and she stops it with the tourists pushing the
trolley. She returns to Cheburashka and Gena all of their luggage. One camper comes to
Cheburashka who has a small box and tricks him to look away so he can take the box. However,
Shapoklyak when inspecting them like an old general, sees that one of them is holding a box
with a string. She pulls it and dynamite explodes that was once the campers. A black soot flies all
over. The other tourist camper retorts that their friend is a “knucklehead.”
Shapoklyak turns to Gena and gives him back their train tickets. Cheburashka asks her,
“And you, do you have tickets?” She explains that she has no tickets, but plans to ride on the top
of the train. Gena, who does not like
this plan says that she should ride
with Cheburashka in the train and he
will sit on the top because she is a
lady. Shapoklyak, flattered to be
called a lady, enters the train with
Cheburashka. As the train is moving,
Gena sits on the top of its caboose.
Cheburashka finds him and sits on the end saying he will ride with Gena. Not soon after,
Shapoklyak joins them both by sitting on the back and saying how Cheburashka is a good friend.
She pulls from her hand purse Gena’s accordion and asks him to play them a song. The song is
about how time is passing, people have been hurt in the past, but there is hope for the days ahead.
Murphy 42
Two repeating lines in the song are, “Everyone, everyone believes in the best,” and, “All the best
is ahead, like a carpet, like a carpet, a long road unrolls ahead and it pushes up against the sky.”
The film ends with Cheburashka in between Gena and Shapoklyak riding off into the distance as
Gena sings his song.
Cheburashka and Gena have multiple antagonists in Shapoklyak, and it seems clear that
society can literally send them packing. The old pre-revolution elite Shapoklyak makes her way
to disrupt Cheburashka and Gena because she feels left out of their adventure and therefore fears
becoming obsolete. She decides to teach them a lesson about leaving her out because she feels
like she has been forgotten in a Soviet system in which she was once important and now
struggles to find a sense of belonging. Furthermore, we see discrimation of both Cheburashka
and Gena when they are considered second class citizens, as when they enter the first cart of the
train, then turn around and get into the second compartment, reminding themselves of their lower
social status. When their tickets go missing, the ticket master shows signs of suspicion,
disbelieving that their tickets went missing and inherently mistrusting their story. He refuses to
believe the two characters have been wronged, and instead, believes that they are the ones who
are trying to profit by lying to him. This relates to the idea that Cheburashka and Gena are social
parasites who are characterized by negative Jewish stereotypes. Once kicked off the train,
Shapoklyak makes it known that she is the one who has taken their tickets because Cheburashka
and Gena have forgotten about inviting her on their trip. When she escapes with the tickets,
Cheburashka and Gena are sent packing and forced to walk along the train tracks back to
Moscow. This scene refers to two particular instances in Soviet Jewish history.
Murphy 43
First, the refusal of Cheburashka and Gena to travel due to their “ticket” mysteriously
disappearing is comparable to the experience of refuseniks. Refuseniks are Soviet citizens, mostly
Jews, who were denied access to emigrate to Israel in the mid 1960s. Jewish interest to move to
Israel skyrocketed first in the late Khrushchev period and even more so after the victory of Israel
over the Arab states in the Six Day War. However, the Soviet Union highly restricted Soviet
Jews from emigrating to Israel and often arrested them when they applied. Some of the offenses
for being labeled a refusenik could result in having one’s phone tapped or being charged with
treason. Many of those labeled as refuseniks fell under forced arrests and charged for faulty
crimes. These innocent Soviet Jews were then sent to psychiatric hospitals or labor camps for
punishment and social erasure.61 Therefore, the railroad is a highly symbolic reference to the
refusenik experience and to the Holocaust trains which led many Jews into concentration and
labor camps. Additionally, at the end of World War II, the displaced peoples from various
countries lay scattered all over the face of Europe with no way to get home. Railroads smashed
and destroyed during wartime for tactical defense had been rendered incapable of use, but the
tracks usually provided those displaced persons a guiding map of how to return home. Gena’s
having traveled on the tracks of railroads before suggests that he could have been displaced in
World War II. Gena, like a wise elder, gives advice to Cheburashka about how one should
navigate the train tracks, in a sentiment that seems to come across that he is educating the youth
on how to surive in case of another mass genocide or displacement. Furthermore, Cheburashka
and Gena’s luggage enhance this vision of World War II atrocities by traveling only with
61
Jonathan D Wallace, "Refuseniks." In Encyclopedia of Russian History, edited by James R.
Millar, 1279-1280. Vol. 3. New York, NY: Macmillan Reference USA, 2004. Gale In
Context: World History (accessed October 12, 2019).
Murphy 44
essentials. When Gena seems to be taking a long break sitting on the tracks surrounded by their
luggage Cheburashka asks, “Is it very hard for you to carry our things?” Gena replies, “I don’t
know how to say it Cheburashka, very hard.” The luggage then references both the experience of
the historical plight of the Jewish diaspora, the recent Holocaust, and the emotional scarring it
has left on the Jewish people. Identifying with the lineage of continual displacement and travel
shows for Gena the heavy burden of being a Jew in the Soviet Union, a susceptible perception of
rootless cosmopolitan. After they dive deeper into the forest, the social ills of the Soviet state
present themselves as challenges that the negative and outcast rootless cosmopolitans are eager
to address.
As Cheburashka and Gena navigate the tracks, the tourist poachers who laid traps catch
the three outcasted members of society, Gena, Cheburashka, and Shapoklyak. Angered by the
insensitivity and injustice of being confined, caged, and condemned as things to be hunted,
Shapoklyak takes it upon herself to show the tourists that when their behaviors are turned against
them, they are just as helpless and human. She sets their hunting traps, dynamite, and fishing nets
against their intended purposes for profit. Shapoklyak reverses the narrative that the poachers
who have come to abuse the natural environment and society are the ones who are actually
hurting themselves. Metaphorically, this situation can be read that those who were able to ‘catch’
rootless cosmopolitans or old elites could profit by turning them in to the government for social
prestige and personal profit even when they were innocent. This concept is made even more
pronounced in the film when Cheburashka and Gena find themselves concerned at the river’s
pollution. The river’s pollution which has tainted the skin of the next generation of Soviet
citizens calls Cheburashka and Gena to intervene. Cheburashka and Gena take a position of
Murphy 45
staunch environmentalism and look for the factory to voice their complaints and then clean the
river up. They do not have a problem with the factory itself, but how the factory carelessly
produces and infringes on the health of the environment and those around them, drawing
attention to more Soviet corruption. Since the children had been implicated in the environmental
disaster, there is a correlation between the peril of rapid industrialization and the health of those
who are impacted by carelessness for greed and profit at the expense of others. When Gena
confronts the manager of the factory, the manager lies to Gena’s face that the pollution will be
stopped. The manager proceeds to hide the pollution instead of redressing the issue by burying
the pipe. This shows corruption in the Soviet Union in factory and industry in the Brezhnev years
as mentioned in episode II with the Pioneer Boy Scouts. Often, managers of industries would lie,
use the black market, and lobby their way to make quotas and keep their positions of power and
privileges.62 Therefore, Cheburashka and Gena are calling out the hypocrisy of Soviet industrial
corruption and how they, even though seen as a rootless cosmopolitans, can stand by the Soviet
ideals of equality and prosperity for all by stopping the pollution in the river and taking matters
into his own hands.
After Gena stops pollution and the factory is destroyed, Cheburashka and Gena are
thanked by the children. They try to give Cheburashka and Gena a gift of a frog, but
Cheburashka insists that nothing should be owned that is alive, and sets it free. This is much like
how Cheburashka and Gena were seen as pets to the Pioneer Boy Scouts and were stripped of
their human dignity. Therefore, Cheburashka and Gena refuse to perpetuate inequality,
ownership, and privatization in their personal lives. This shows how they are both ironically
62
Murphy 46
ideal Soviet citizens who stand up to authority and fight for social wellness when no one is
looking.
At the end of the film, when Shapoklyak gives back the tickets to Cheburashka and Gena,
they invite her on their journey. Cheburashka and Gena have transformed Shapoklyak into an
upright socialist citizen who helps expose people who are bad and fights to better their
community. Cheburashka and Gena invite her to accompany them onto the train. She is
completely welcomed in their friendship. When all three of them are on top of the train Gena
sings about a carpet unrolling into the sun, signalling the potential for better days as his song
hints, “Everyone, everyone believes in the best.” This was not something Shapoklyak had once
believed, but now she too has been transformed by Cheburashka and Gena’s ability to change
and alter society for the better. The old elite Shapoklyak has found sympathy and comradery
with Cheburashka and Gena through marginalization and the benefit of doing good for the
collective over individual needs.
Episode IV: Cheburashka Goes to School (1983)63
The final episode for the Cheburashka series begins with Gena waiting at the airport.
Gena announces that Cheburashka should have
come for him at the airport. Since Cheburashka is
nowhere to be found, Gena calls a man with a cart.
Placing all of his baggage on the cart the man leans
against it without moving. Gena picks him up and
places him on the top of his luggage. Gena then
63
Goes to School (Cheburashka idet v shkolu) . Dir Roman Kachanov.
Cheburashka
Soyuzmultfilm, 1984.
Murphy 47
pushes the cart to where the taxi can pick him up. The man who had brought him the cart jumps
down from the luggage and tells him to, “Pay for four pieces of luggage.” Gena explains that he
had only used the cart for three pieces of luggage. The man replies, “And how about myself?”
Gena quickly says, “Correct, here’s the money,” and gives him his unfair payment.
After Gena arrives at Cheburashka’s apartment, he scolds him for not meeting him at the
airport, “How come you didn’t meet me?” Gena inquires. Cheburashka explains he didn’t know
he was coming to visit. Gena is shocked by this response because he had sent Cheburashka a
telegram in the mail about his visit. Cheburashka shows Gena how he hung his telegram on the
wall next to his calendar. Gena can’t believe that Cheburashka did not read his telegram. He
asks, “But did you read it?” Cheburashka shakes his head, “No. I was waiting for you to come
read it to me.” Gena pieces the situation together and is completely shocked, “So you don’t know
how to read Cheburashka!” Cheburashka confirms that he has no idea how to read and Gena tells
him he is lucky that tomorrow is the first of September because that is when school starts. Gena
wants Cheburashka to go to school and they both decide that is a good idea. Shapoklyak hears
the conversation from outside of the apartment and decides that she would like to go to school as
well so that she can start a new life.
As Cheburashka and Gena walk to school, Cheburashka tells Gena that after he graduates
he will come to work with Gena at the zoo. Gena retorts while patting Cheburashka’s head, “No
Cheburashka, no way. You cannot work with us at the zoo….Why? Because they’ll eat you up.”
Then, Gena turns wildly in front of a clothing store window and realizes that they forgot
Cheburashka needs to purchase a uniform for school. Inside the store, Gena tries to help find
Cheburashka a uniform. He asks the store clerk for one, but the clerk explains that there is not
Murphy 48
one for Gena’s size and that there has “never” been one for his size. Gena knocks down the items
on top of the clerk’s station and places Cheburashka in front of him saying that it is not he who
needs a uniform, but Cheburashka. The clerk again says there
is also no size available for Cheburashka. With his ears
turned downwards Cheburashka sadly states, “Now they
won’t let me in school.” Gena assures Cheburashka that he
will be admitted to the school as they leave the store. As they
exit, Shapoklyak enters asking the clerk for a school uniform. He tells her that she looks like a
grandma and not a boy or girl that is more properly suited for a school uniform. Shapoklyak uses
her pet rat to scare the clerk into giving her a uniform.
Outside of the store is a delivery truck which she steals
and drives into the back of another automobile. She hops
out of the delivery truck and then into the empty
convertible car she backed into. When she drives off, a man is revealed underneath repairing the
car and wearing a checkered keffiyeh. He chases after with the wrench in his hand as she gets
away.
At the school, Cheburashka and Gena find the principle and a little girl sitting on the
steps. They are sad because the school is closed for
remodeling and the principle explains he cannot teach
Cheburashka to read or write because they are remodeling
and the school has been temporarily closed. Shapoklyak
drives up to the school in the stolen automobile and jumps

Murphy 49
out. After hearing the situation she and her pet rat scare the workers into finishing the
remodeling. However, when she meets everyone back outside on the steps there seems to be
another problem. The principle does not have a nature teacher. Gena offers himself as the nature
teacher and Shapoklyak adds that she could teach about carpentry, slingshots, and driving
various modes of transportation. Cheburashka exclaims, “And an airplane?” Shapoklyak replies,
“And an airplane. Hmm. If I manage to get one,” and the scene fades into black completing the
original Cheburashka series.
In the very first scene of the film, Gena is treated unfairly by the luggage man. The man
seems to be indignant to help Gena with his luggage and makes him do all the work to transport
it to the taxi station. Gena does the man’s job and loads his own luggage and the actual body of
the man who is standing in the way. Gena lifts him up and places him on the top of the luggage
showing that not only is Gena discriminated against and cheated of the business the man seems
to be offering, he also has to carry the man himself who is lazy and uninterested in working.
Since everyone is an employee of the Soviet state, this man acts as the continuing motif of
parasitic workers who should be considered the actual criminals of the Soviet system instead of
Cheburashka or Gena. After Gena unloads his luggage and the man, he asks Gena to pay for
more luggage than he brought. Gena explains that he does not have that much luggage, but
concedes to the man’s monetary demand. Gena’s conciliatory nature depicts how he is nervous
of the consequences if he does not pay. Gena would rather lose money to an unfair business than
draw attention to himself in a disagreement. Brezhnev’s mafia resembles this endemic bribery
Murphy 50
and corruption which plagued the Soviet system and echoes again within this scene.64 This
systemic discrimination shows how corruption impacted all areas of Soviet business, economy,
and justice. During the Brezhnev years, corruption was one of the ways people overcame
socialist shortages. After paying the man his unearned dues, Gena takes a taxi to Cheburashka’s.
When Cheburashka explains that he does not know how to read or write Gena is shocked.
Upset that Cheburashka (who seemed to be able to read before this episode) has not been
properly educated, Gena insists that he goes to school on the first of September. Since
Cheburashka is a true foreigner, it is possible this scene acts as a way to discuss the social
inequalities those who come from immigrant backgrounds are faced with when coming to a new
country. Immigrants often have to learn the culture, language, and procedures of places they
decide and sometimes are forced to settle. Therefore, Cheburashka represents the struggles of an
immigrant in the Soviet Union. Gena, who has been more established in the Soviet Union than
Cheburashka, seeks out ways to address this inequality by helping him go to school and
eventually try to pay for his uniform.
The uniform scene shows how Cheburashka, Gena, and Shapoklyak are all evaluated as
not good enough for education. The shopkeeper blandly explains that the store does not make
uniforms for their types of bodies. Cheburashka and Gena leave the store upset, but still
determined to reach their goals. They understand that they do not need a uniform to transform
their lives. Instead, they will stick with their identities in order to enact change. Shapoklyak
forces the shopkeeper to give her a uniform. She escapes with the uniform and steals a delivery
man’s car. She crashes into another automobile that appears vacant. As she drives off in the new
64
Murphy 51
car, an Arab man emerges. This shows how no matter who comes across Shapoklyak in society,
she will use them to get what she wants.
At the schoolhouse, Shapoklyak hurries the remodeling process of those who are lazily
not doing their jobs. Tying back to the man who was supposed to carry Gena’s luggage, the
workers are intentionally slow and do not seem like they want to work. Shapoklyak straightens
them out by frightening them with her rat and hurrying the completion of the school. Knowledge
of the next generation depends on it.
Finally, Gena and Shapoklyak volunteer their unique talents and gifts to help educate
Cheburashka and the community. They are finally recognized as having a place in society and
that their knowledge is valid, useful, and important to the future Soviet citizens. This shows how
both Gena and Shapoklyak are capable of giving back their experiences in the Soviet Union to
others in purposeful ways. In a sense, the identity of their becoming teachers shows how they
have become sources of knowledge and history for their life's work. Therefore, their old
identities as aimless or unsettled, find a space to be appreciated in academia.
Conclusion:
Cheburashka’s ability to uplift his community with determination for equality and justice
demonstrate that he is an ideal Soviet citizen. His charm, demeanor, and odd circumstances
garnered attention from all around the world. Although his struggles may have not been initially
understood as Jewish before the work of Katz, I offer an extension of his identity to be linked to
the pervasive term of ‘rootless cosmopolitan,’ but one who subverts the idea that the rootless
cosmopolitan is an unproductive member of Soviet society. To this day, Cheburashka finds

Murphy 52
himself being lovingly adored everywhere. From Soviet postage stamps65 to Russian Olympic
athletes holding Cheburashka plushies66 to an American
organization dedicated to supporting post-Soviet Jewish diaspora
called The Cheburashka Project,67 Cheburashka’s image has given
joy, hope, and sympathy to many. In the first episode, where
viewers find the mysterious creature tucked away in the orange
crate unable to fend for himself, Cheburashka becomes the
unlikely and ironic cornerstone for Soviet society’s success.
By definition, Cheburashka is rootless, and from his
connection to Israel, a cosmopolitan. However, Cheburashka
and his friends, although discriminated against because of
their Jewish identities, seem to transform Soviet society and
to improve it through good deeds. The historical backdrop of
Stalin’s anti-cosmopolitan campaigns, paranoia, and execution of
Jews depict how revolutionary Cheburashka’s character is.
Cheburashka is the unlikely and ironic hero who inspires others to
help address the ills of the corrupt Soviet system which aims to
control and erase Soviet Jews. Therefore, Cheburashka’s legacy is something more mythical and
legendary. He becomes a hero who lives on after the collapse of the Soviet Union in the hearts of
65
V. Michel Konovalov, Crocodile Gena, 1988, USSR stamp, Soviet Film Cartoons,
http://home.nestor.minsk.by/fsunews/ussr/1988/su5798-02.html
66
Jacqui Palumbo, “How Cheburashka, the 'Soviet Mickey Mouse,' Achieved International
Fame.” CNN. Cable News Network, September 24, 2018.
67
Alice Kogan, “The Cheburashka Project.” COJECO:Council of Jewish Émigré Community
Organizations. Genesis Philanthropy Group. Web Accessed October 12, 2019.
Murphy 53
the Jewish and non-Jewish people who witnessed his tale. He becomes a mythical hero for the
post-Soviet Jewish diaspora where his message clear: no matter where a Jewish immigrant settles
or is forced to settle, they can be the essential members of any society. Post-Soviet Jewish
immigrants might tumble, fall over, or struggle to keep up in their new homes just like
Cheburashka, but they are indispensable for the wellbeing of society. Immigrants from the
post-Soviet diaspora and around the world can cling to Cheburashka for hope in understanding
that they too can adapt and create friendships in their new homes. Cheburashka’s spirit of
inclusivity, hard work, positivity, and the pursuit of equality remind those settled to seek what is
right and fair, and to see immigrants for the many talents they bring.
Murphy 54
Bibliography
Secondary Sources
Azadovskii, Konstantin, and Boris Egorov. "From Anti-Westernism to Anti-Semitism: Stalin and
the Impact of the "Anti-Cosmopolitan" Campaigns on Soviet Culture." Journal of Cold
War Studies 4, no. 1 (2002): 66-80. https://www.muse.jhu.edu/article/9219.
Baranova, Olga. “Politics of Memory of the Holocaust in the Soviet Union.” IWM. Institute for
Human Sciences, February 22, 2016. https://www.iwm.at/publications/5-junior-visiting-
fellows-conferences/vol-xxxiv/politics-of-memory-of-the-holocaust-in-the-soviet-union/.
Borgen Gjerde, Åsmund. "The logic of anti-Zionism: Soviet elites in the aftermath of the
Six-Day War." Patterns of Prejudice 52, no. 4 (2018): 271-292.
Gelvin, James L. The Modern Middle East: A History. New York: Oxford University Press,
2005, 240-242.
Gitelman, Zvi. A Century of Ambivalence: the Jews of Russia and the Soviet Union, 1881 to the
Present. New York: Schocken Books, 1988.
Goldlust, John, Wanda Warlik, Natalie Belsky, Eliyana R. Adler, and Maria Tumarkin. Shelter
from the Holocaust: Rethinking Jewish Survival in the Soviet Union. Wayne State
University Press, 2017.
Groys, Boris. The Total Art of Stalinism: Avant-garde, Aesthetic Dictatorship, and beyond.
Princeton, NJ: Princeton University Press, 1992. 114-115.
Katz, Maya Balakirsky. "Cheburashka: A Soviet Beast of Unknown Origins." Tablet Magazine,
1 May 2018. Gale General OneFile, https://link.gale.com/apps/doc/A536838572/ITOF?
u=coloboulder&sid=ITOF&xid=84756411. Accessed 10 Sept. 2019.
Katz, Maya Balakirsky. Drawing the Iron Curtain: Jews and the Golden Age of Soviet
Animation. New Brunswick, NJ: Rutgers U.P., 2016, 120.
Kenez, Peter. A History of the Soviet Union from the Beginning to Its Legacy. Cambridge
University Press, 2016.
Kogan, Alice. “The Cheburashka Project.” COJECO:Council of Jewish Émigré Community

Organizations. Genesis Philanthropy Group. Accessed October 12, 2019.
https://www.cojeco.org/blueprint/project/cheburashka/.
Kohen, Hilah. “The Cheburashka Collective New Poetry of the Post-Soviet Diaspora.” Meduza,
29 Apr. 2019, meduza.io/en/feature/2019/04/29/the-cheburashka-collective-new-poetry-
Murphy 55
of-the-post-soviet-diaspora?fbclid=IwAR2ZMVSOhdDfOffEg0UgapaS1Cpbv
QcZBE-HG4hcCrehacq17cOvSLcDdF0.
Konovalov, V. Michel. Crocodile Gena, 1988, USSR stamp, Soviet Film Cartoons,
http://home.nestor.minsk.by/fsunews/ussr/1988/su5798-02.html
Kudo, Susumu. “Cheburashka Arere? (TV).” Anime News Network. Accessed September 10,
2019. https://www.animenewsnetwork.com/encyclopedia/anime.php?id=11837.
MacFadyen, David. Yellow Crocodiles and Blue Oranges: Russian Animated Film Since World
War II. McGill-Queen's Press-MQUP, 2005.
“Old Woman Shapoklyak: The Story of the Creation of the Character.” Fehrplay. Accessed
October 12, 2019. https://fehrplay.com/iskusstvo-i-razvlecheniya/50171-staruha-
Shapoklyak-istoriya-sozdaniya-personazha-luchshaya-podruga-staruhi-shapoklyak.html.
Palumbo, Jacqui. “How Cheburashka, the 'Soviet Mickey Mouse,' Achieved International Fame.”
CNN. Cable News Network, September 24, 2018. https://www.cnn.com/style/article/
cheburashka-soviet-mickey-mouse/index.html.
Pontieri, Laura. Russian Animation of the 1960s and the Khrushchev Thaw. PhD diss., Yale
University, 2006, 80-82.
Ro'i, Yaacov. “Union of Soviet Socialist Republics.” The YIVO Encyclopedia of Jews in Eastern
Europe . YIVO Institute for Jewish Research, 2010. https://yivoencyclopedia.org/article
.aspx/Union_of_Soviet_Socialist_Republics.
Sapoznik, Henry. "Klezmer." Grove Music Online. 10 Jul. 2012; Accessed 13 Oct. 2019.
https://www-oxfordmusiconline-com.colorado.idm.oclc.org/grovemusic/view/
10.1093/gmo/9781561592630.001.0001/omo-9781561592630-e-1002224694.
Slezkine, Yuri. The Jewish Century. Princeton University Press, 2004.
Wallace, Jonathan D. "Refuseniks." In Encyclopedia of Russian History, edited by James R.

Millar, 1279-1280. Vol. 3. New York, NY: Macmillan Reference USA, 2004.
Gale In Context: World History (accessed October 12, 2019).
https://link-gale-com.colorado.idm.oclc.org/apps/doc/CX3404101120/WHIC?
u=coloboulder&sid=WHIC&xid=974bde0a.
Wollock, Jeffrey. "The Soviet Klezmer Orchestra." East European Jewish Affairs. 30 (2): 1-36.
Murphy 56
Primary Sources:
Cheburashka. Dir Roman Kachanov. Soyuzmultfilm, 1971. Accessed

https://www.youtube.com/watch?v=9ON_OZGrVyA
Cheburashka Goes to School (Cheburashka idet v shkolu) . Dir Roman Kachanov.

Soyuzmultfilm, 1984. Accessed https://www.youtube.com/watch?v=mXBMDDIFo5Q
Crocodile Gena (Krokodil Gena). Dir Roman Kachanov. Soyuzmultfilm, 1969. Accessed
https://www.youtube.com/watch?v=0Xrr9mcdFvw
Shapoklyak. Dir Roman Kachanov. Soyuzmultfilm, 1974. Accessed

https://www.youtube.com/watch?v=RMQay8WJJWY

Murphy Thesis

Uploaded by

Copyright:

Available Formats

Murphy Thesis

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Murphy Thesis

Uploaded by

Copyright:

Available Formats

Cheburashka and Friends:

The Rootless Cosmopolitan as Ideal Soviet Citizen

that neither Cheburashka, his friends, nor the audience could

define exactly ​what​ he was. Cheburashka is neither human,

nor an animal. He does not have a commanding voice or

demeanor. Rather, Cheburashka appears childlike with his

high pitched breathy whispers and short stature. Covered in

brown fuzzy hair, Chebruashka’s googly eyes, big rounded

ears, and triangle shaped nose are anything ​but​ normal.

Nonetheless, Cheburashka’s popularity and influence easily

Cheburashka’s experience gives audiences a heart-wrenching story about the paradoxical

ultimately assists in the building of a better Soviet state.

Historiography of Soviet Animation and Cheburashka

Important work on the experiences, content, and purposes of Cheburashka’s animation

animation survived and eventually thrived, he highlights the philosophical implication of

seemed to loosely govern it.

networks in censorship committees instead of being artistically silenced as previous

Cheburashka and his friends identities as rootless cosmopolitans.

Examining Cheburashka through the lens of rootless cosmopolitanism meant I had to

treatment is expressed by Soyuzmultfilm’s Jewish artistic community, whether it did so

intentionally or subconsciously. As Katz argued, Cheburashka is Jewish. However, I extend the

subverted rootless cosmopolitanism brings recognition to the complicated and paradoxical

position of Soviet Jews. To accomplish communicating this paradoxical position to a Soviet

Jewish Conditions in the Soviet Union

society by questioning lingering stereotypes of antisemitism. It is hard to imagine Cheburashka

antisemitic sterotypes of a rootless cosmopolitan Jew.

Historical Context for Antisemitism and Rootlessness

defamation, and possible execution.19

profoundly by the population and caused a resurface of antisemitic suspicion.

The Rootless Studio, Context for Cheburashka’s Arrival

The Cheburashka Films

of the film is followed by an analysis which reinforces my reading of Cheburashka on the

them out to be.

Episode I: ​Crocodile Gena​ (1969):35

payment for the orange and exits the

scene. It is not until Cheburashka is

unveiled from the orange crate and taken

to the zoo before the audience sees the

Jewish man return to the empty shop,

where the vendor had left a sign

declaring, “Gone to the zoo,” and

weighs his orange to realize he had been tricked.

Cheburashka is unhappy alone in the telephone booth.

His ears are turned downwards and his expression is a

disheartened frown as he watches the spinning top go

round and round. As he turns his gaze at the orange

crate label and leans against the telephone booth wall,

puppy dog crying. She tells the puppy to stop

crying and follow her. As they walk together

she notices Gena’s advertisement on the

building. She goes to Gena’s house and says

that she has read the advertisement and that

they should be friends. Gena is delighted and

will! I’ll show you how to knit.”

prances into a new scene. Her appearance is

unique, gripping, and unsettling. Clothed in

black and white, Shapoklyak appears almost

like a witch with a long nose, rosy red cheeks,

a long curving smile, and sharp hat. Her eyes

define exactly what he was. Cheburashka is neither human,

ears, and triangle shaped nose are anything but normal.

Episode I: Crocodile Gena (1969):35

Episode II: Cheburashka (1971):54

Episode III: Shapoklyak (1974):60