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211 Notes Intro­ duc­ tion 1. Pol’ As­ sat­ u­ rov. ­ Poster for the “Mon­ ster Mas­ que­ rade” ball (1901). In Elea­ nora ­ Glinternik’s Re­ klama v Ros­ sii XVIII–per­ voi pol­ o­ viny XX veka (Saint Pe­ ters­ burg: Au­ rora, 2007), 99. 2. The con­ test for best cos­ tume at the “Mon­ ster Mas­ que­ rade,” held at the Saint Pe­ ters­ burg ­ Noblemen’s As­ sem­ bly on Jan­ u­ ary 24, 1901, in­ cluded very spe­ cific cat­ e­ go­ ries for eval­ u­ a­ tion. La­ dies could hope to win a prize for the cos­ tume­ judged most ar­ tis­ tic (khu­ do­ zhest­ ven­ nyi), the most fash­ ion­ able (stil’nyi), or the most orig­ i­ nal (original’nyi). Men’s cos­ tumes, on the other hand, would be­ judged less on ar­ tis­ tic qual­ ities and more on so­ cial en­ gage­ ment: one prize each would be given to the best ideo­ log­ i­ cal (ideinyi) cos­ tume and the best top­ i­ cal (zlo­ bod­ nev­ nyi) cos­ tume. Mem­ bers and ­ friends of mem­ bers could enter for free, but the pub­ lic had to pur­ chase tick­ ets, men at 3 ru­ bles 10 ko­ pecks and la­ dies at 2 ru­ bles 10 ko­ pecks. Ibid. 3. For an il­ lu­ mi­ nat­ ing ac­ count of the fash­ ion in­ dus­ try in Rus­ sia, see Chris­ tine Ruane, The ­ Empire’s New ­ Clothes: A His­ tory of the Rus­ sian Fash­ ion In­ dus­ try, 1700–1917 (New Haven and Lon­ don: Yale Uni­ ver­ sity Press, 2009). For an ac­ count fo­ cused on fash­ ion in mod­ ern­ ism, see Eliz­ a­ beth M. Durst, “A Cut Above: Fash­ ion as ­ Meta-Culture in ­ Early-Twentieth-Century Rus­ sia” (PhD diss., Uni­ ver­ sity of South­ ern Cal­ i­ for­ nia, 2003). 4. Trans­ la­ tions are mine un­ less oth­ er­ wise noted. “Mas­ le­ nitsa,” Se­ ver­ naia­ pchela, no. 17 (Feb­ ru­ ary 7, 1825): 4. 212 Notes to pages 7–10 5. An­ other re­ lated early folk tra­ di­ tion in the ­ Slavic lands was the ru­ sa­ lii or Ru­ salka week, which was a pagan cel­ e­ bra­ tion of fer­ til­ ity. The date of ru­ sa­ lii var­ ied de­ pend­ ing on geo­ graphic lo­ ca­ tion, but it usu­ ally fell well after ­ Easter in the month of June. Also, in Chris­ tian Rus­ sia urban fairs known as ­ gulian’ia took place dur­ ing Shrove­ tide and ­ shared fea­ tures with other folk fes­ ti­ vals. For a dis­ cus­ sion of an­ nual urban folk fes­ tiv­ ities, see Nek­ ry­ lova, Russ­ kie na­ rod­ nye go­ rods­ kie prazd­ niki, uves­ e­ le­ niia i zre­ lish­ cha (Le­ nin­ grad: Is­ kuss­ tvo, 1984). 6. Ad­ dress­ ing ­ Russia’s emer­ gent en­ ter­ tain­ ment cul­ ture in the eigh­ teenth cen­ tury, N. V. Si­ povs­ kaia notes that the move­ ment of hol­ i­ day cel­ e­ bra­ tions from the town ­ square into pri­ vate homes and coun­ try es­ tates ­ prompted en­ ter­ tain­ ment to be­ come an in­ creas­ ingly pri­ vate, in­ di­ vid­ ual mat­ ter, which sub­ se­ quently paved the way for the pro­ life­ ra­ tion of am­ a­ teur the­ a­ ters. See Si­ povs­ kaia, “Prazd­ nik v russ­ koi ­ kul’ture XVIII veka,” in ­ Razvlekatel’naia ­ kul’tura Ros­ sii XVIII–XIX vv., ed. E. V. Dukov (Saint Pe­ ters­ burg: Ros­ siis­ kaia ak­ a­ de­ miia nauk, 2001), 36. 7. For an ex­ tended de­ scrip­ tion of mum­ ming, see I. I. Shan­ gina and O. G. Bar­ a­ nova, Russ­ kii prazd­ nik: Prazd­ niki i ob­ ri­ ady na­ rod­ nogo ­ zemledel’cheskogo ka­ len­ da­ riia: Il­ lius­ trir­ o­ van­ naia ent­ sik­ lo­ pe­ diia, Is­ to­ riia v zer­ kale byta (Saint Pe­ ters­ burg:­ Iskusstvo-SPB, 2001), 493–501. 8. The bi­ nary struc­ tur­ ing that often pre­ vailed at car­ ni­ val fes­ tiv­ ities, as in the ex­ am­ ple of the ­ mummers’ cos­ tumes, was a form of order that per­ sisted,­ contrary to ­ Bakhtin’s as­ ser­ tion that car­ ni­ val was char­ ac­ ter­ ized by a dis­ rup...

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