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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...