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1 This text continues the theoretical line of argument presented in Narvselius (2020).

2 Different house styles suggest different transcriptions for the soft sign (ь) characteristic of the Russian, Ukrainian, Belarusian, and Bulgarian alphabets. In this issue, we have opted to use the spelling “Lviv” (except in Bo Larsson’s chapter, where we retain the soft sign (L’viv) for consistency with the transliteration of the names of other cities discussed in the article.)

3 I have borrowed this expression from the title of Bo Larsson’s book Periferin i Europas mitt (Larsson 2011).

4 Nevertheless, there exists a bulk of academic literature on Jewish spaces of Eastern Europe, especially in Poland; see, for example, Gruber (2002); Murzyn (2006); Bartov (2007); Hirsch and Spitzer (2010); Meng (2011); Lehrer and Meng (2015); Törnquist-Plewa (2016). Also, the recent book by Uilleam Blacker (2019) dwelling into how residents of several Eastern European cities have addressed memories of lost population groups in the wake of World War II, is a valuable contribution to research literature on urban memory.

5 On “lucky Jew” figurines in Poland see Lehrer (2014).

6 On ghosts as a metaphor with ethical and political potential, and on the theoretically informed “spectral turn” see Davis (2007) and Blanco and Peeren (2013).