Olga Maiorova Curriculum Vitae
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Ccs Chatterbox June 2012 Welcome Canberra International Music Festival
CCS CHATTERBOX JUNE 2012 WELCOME two regrets – that I hadn’t brought my daughter to listen, and that we weren’t going to be singing it again! This term sees a number of new things for the CCSthe And who could forget the real star of the night, Gabriel innovative Albert Hall Festival, a new conductor for our Cole? first three rehearsals (welcome, Sarah), and a new newsletterCCS Chatterbox! This edition includes the fascinating introduction which Francis Merson, editor of Limelight magazine, gave at our performance of Rodion Shchedrin’s The Sealed Angel. Don Aitkin, Roland Peelman, Virginia Taylor and of course, Tobias Cole, also share their thoughts on the performance. I hope these help to bring back memories of this wonderful experience. Looking ahead, Rachael Thoms and Tobias give us some thoughts about the Albert Hall Festival, which should inspire us for the coming rehearsal period. Finally, some current and future developments for you If it was all mellifluous lines from Virginia’s flute and to keep an ear out for… Clive’s eloquent narration on Wednesday night, by Friday the choir had gathered forces again for some Yours in music serious intensity in the Pärt Credo. The free-form improvisations by instrumentalists and choir alike Kelly Corner & Rachael Eddowes brought back (for Rachael) memories of a high school CCS Publicity Team music camp with Matthew Hindson. No doubt Andrew Mogrelia was a little terrified to work with us for the CANBERRA INTERNATIONAL MUSIC FESTIVAL first time in the dress rehearsal, but after some Reflections from your intrepid reporters, Kelly & Rachael incognito warm-ups with Roland in the gallery, the choir was another hit with the CIMF crowd. -
Cultural Policies in Russian Museums Olga Zabalueva
Cultural Policies in Russian Museums Olga Zabalueva The self-archived postprint version of this journal article is available at Linköping University Institutional Repository (DiVA): http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-147666 N.B.: When citing this work, cite the original publication. Zabalueva, O., (2017), Cultural Policies in Russian Museums, Museum International, 69(3-4), 38-49. https://doi.org/10.1111/muse.12171 Original publication available at: https://doi.org/10.1111/muse.12171 Copyright: Wiley (24 months - No Online Open) http://eu.wiley.com/WileyCDA/ Cultural Policies in Russian Museums by Olga Zabalueva The actual definition of the museum is articulated around different roles: the preservation of tangible and intangible heritage in addition to research on and communication of knowledge. Consequently, visitors need to trust museums with their interpretation of reality. Historical or national museums hold a central role, insofar as they strongly influence the identity of entire nations. In this article, I will study the ways in which heritage is used to construct politically engaged collective memories and contemporary Russian cultural policies, which promote such uses. In particular, I will analyse the transformation of the 2013-2016 Moscow Manege exhibitions into an entertainment centre called ‘Russia––my (hi)story’, which is promoted by the Russian Orthodox Church and supported by the authorities. Another case presented herein is the Gulag History Museum in Moscow. My aim is to demonstrate how the cultural heritage is being ‘applied’ to construct historical narratives of the difficult past and what is the relation of cultural policies implemented by the state to this process. -
Alexander III (1881-1894)
Alexander III (1881-1894) Monuments to Alexander III Study the two monuments of Alexander III • They were erected after Alexander III’s death in the reign of Nicholas II (1909 and 1912) • Nicholas II approved of both, although one in particular is said to have caused a public scandal. Which do you prefer and why? Can these monuments tell us anything about the nature of Alexander III’s rule? This statue was built for Moscow, Nicholas II’s favoured capital: “The Tsar’s giant figure was a mannequin without human expression, a monolithic incarnation of autocratic power. It was straight backed on its throne, hands on knees, encumbered with all the symbols of tsarist authority – the crown, the sceptre and orb, the imperial robe and full military dress…in the manner of a pharaoh with nothing to think about except the source of his own illimitable power.” (O Figes, p16) This statue was erected in St Petersburg: “such an ingenious and formidable representation of autocracy in human form that after the revolution the Bolsheviks decided to leave it in place as a fearful reminder of the old regime…The rider and horse had been made to appear so heavy and solid that it seemed impossible for them to move.” (O Figes, p15) What happened to the other statue? Alexander’s Manifesto of Unshakeable Autocracy Find and highlight the following words: • Autocracy • Hereditary What do these • Sovereignty • Divine words mean? • Subjects How many times do they appear? Using these key words to help you, summarise the main theme of the speech in a sentence. -
The Russian Orthodox Church
Conflict Studies Research Centre C109 The Russian Orthodox Church Dr Mark A Smith The Russian Orthodox Church’s socio-political role in Russia has increased significantly since 1991. The ROC is not a state church, but is close to being a quasi-state church. The Putin leadership is happy to promote the Church’s role, seeing it as an important part of post-Soviet Russia’s national identity. The Russian Orthodox Church (ROC) was the state church in Tsarist Russia, and freedom of belief for non-Orthodox believers was severely restricted. The Russian Orthodox Church was moreover seen as an integral part of Imperial Russia’s national identity: “Orthodoxy, Autocracy, and Nationality”.1 Although Church-State links were formally broken in Soviet times, the ROC was effectively a tool of the Soviet state. In the post-Soviet era, the ROC has sought to redefine its identity; it has had to adapt to a new socio-political environment in which although it no longer faces the constraints imposed by an authoritarian atheistic state, it has to face the challenges of both western consumerism and proselytism from other churches and sects. Although the ROC is no longer a state church, it is clearly the most important church within Russian society, and does have a special relationship with the state. Orthodoxy, unlike Catholicism and Protestantism, does not have a dualistic conception of Church and State. In Russian Orthodoxy, church and state are seen as part of an organic religious and political community, united by blood and soil.2 Orthodoxy has always been seen as a central part of the Russian national idea. -
Szemet Nelkiil Jobban Fest! EDITOR MARK D
Interdisciplinary Quarterly of Russian, Eurasian, and East European Studies Szemet nelkiil jobban fest! EDITOR MARK D. STEINBERG MANAGING EDITOR, JANE T. HEDGES EDITORIAL ASSISTANTS NADJA BERKOVITCH ANDY BRUNO FEDJA BURIC EDITORIAL BOARD History John Connelly, University of California, Berkeley • Yaroslav Hrytsak, L'viv National University and Central European University, Budapest • Adeeb Khalid, Carleton College • William Rosenberg, University of Michigan • Maria Todorova, University of Illinois • Stefan Troebst, University of Leipzig • Lynne Viola, University of Toronto • Mark von Hagen, Arizona State University • Sergei Zhuravlev, Institute of Russian History of the Rus sian Academy of Sciences, Moscow Literature, Film, and the Arts Clare Cavanagh, Northwestern University • Gregory Freidin, Stanford University • Catriona Kelly, Oxford University • Christina Kiaer, Northwestern University • Judith Kornblatt, University ofWisconsin, Madison • Michal Pawel Maxkcwski, Jagellonian Univer sity, Krakow • Eric Naiman, University of California, Berkeley • Catharine Nepomnyashchy, Columbia University • Andrei Zorin, Oxford University Social Sciences Judit Bodnar, Central European University, Budapest • M. Steven Fish, University of Cali fornia, Berkeley • Susan Gal, University of Chicago • Elena Gapova, European Humanities University, Vilnius-Minsk and Western Michigan University • Grigorii Golosov, European University, St. Petersburg • Bruce Grant, New York University • Jan Kubik, Rutgers University • Pauline Jones Luong, Brown University -
Orthodox Political Theologies: Clergy, Intelligentsia and Social Christianity in Revolutionary Russia
DOI: 10.14754/CEU.2020.08 ORTHODOX POLITICAL THEOLOGIES: CLERGY, INTELLIGENTSIA AND SOCIAL CHRISTIANITY IN REVOLUTIONARY RUSSIA Alexandra Medzibrodszky A DISSERTATION in History Presented to the Faculties of the Central European University In Partial Fulfilment of the Requirements for the Degree of Doctor of Philosophy CEU eTD Collection Budapest, Hungary 2020 Dissertation Supervisor: Matthias Riedl DOI: 10.14754/CEU.2020.08 Copyright Notice and Statement of Responsibility Copyright in the text of this dissertation rests with the Author. Copies by any process, either in full or part, may be made only in accordance with the instructions given by the Author and lodged in the Central European Library. Details may be obtained from the librarian. This page must form a part of any such copies made. Further copies made in accordance with such instructions may not be made without the written permission of the Author. I hereby declare that this dissertation contains no materials accepted for any other degrees in any other institutions and no materials previously written and/or published by another person unless otherwise noted. CEU eTD Collection ii DOI: 10.14754/CEU.2020.08 Technical Notes Transliteration of Russian Cyrillic in the dissertation is according to the simplified Library of Congress transliteration system. Well-known names, however, are transliterated in their more familiar form, for instance, ‘Tolstoy’ instead of ‘Tolstoii’. All translations are mine unless otherwise indicated. Dates before February 1918 are according to the Julian style calendar which is twelve days behind the Gregorian calendar in the nineteenth century and thirteen days behind in the twentieth century. -
Responses to Old Catholicism in Late Imperial Russia
ACTA SLAVICA IAPONICA, TOMUS 41, PP. 91–109 Saving the Selves or Saving the Others? Responses to Old Catholicism in Late Imperial Russia Mikhail Suslov INTRODUCTION This paper examines Messianic thought in Russia through political and theo- logical debates on the Old Catholic movement. The Old Catholic Church emerged as a reaction to the first Vatican Council (1870) with the program of reconnecting with the Lutheran, Anglican and Orthodox Churches on the theo- logical foundation, laid out by the Church fathers and Church councils of the first ten centuries of Christianity. The Old Catholic question, which initially appeared as one of purely ecclesiological and perhaps theological interest, was broadly aired and discussed by literally every significant Russian public figure in the 1870s–1900s. Although Old Catholicism per se and its relations with the Russian Orthodox Christianity have not been successful to date,1 it induced the crystallization of a network of sympathizers in the Russian Empire. For them, Old Catholicism was a means to voice their discontent with the official Church and to shape their alternative visions about Russian Orthodoxy in world histo- ry. The Old Catholic movement stirred up religious and geopolitical hopes and initiated important ideological and theological discussions, which revolved around such questions as, what is Russia’s role in the world, and how can reli- gious principles be implemented in everyday life.2 1 In 1987 the Orthodox-Old Catholic dialogue resulted in a principal agreement on theo- logical grounds. However, palpable practical consequences did not follow. The process stalled also because the Old Catholics adopted the female priesthood, and thereby alien- ated themselves from the Russian Orthodox Church. -
Natalia Bakhareva – Women Film Pioneers Project
3/23/2021 Natalia Bakhareva – Women Film Pioneers Project Natalia Bakhareva Also Known As: Natalia Noga, Natalia Poliushkina Lived: 1887? - 1958 Worked as: journalist, playwright, producer, screenwriter, writer Worked In: Russia by Anna Kovalova Natalia Bakhareva was the first self-sufficient female film producer in Russia. Unlike Antonina Khanzhonkova and Elizaveta Thiemann, who produced films for studios officially owned by their husbands, Bakhareva opened her own film company and became its official head. In the 1916 reference guide Vsia Kinematographia/All the Cinematography, there are two titles for her company: “The Artistic Film” [“Khudozhestvennaia lenta”] and “N. D. Bakhareva and K” (31). In the trade press, Bakhareva’s studio was later called “The Russian Film Business” [“Rossiiskoe Kino-delo”] and “The Film Business” [“Kino-delo”] (“Novye lenty” [1917]; “Khronika” [1916]). Sometimes films produced by her studio were associated with a company called Prodalent, which distributed them. In her studio, Bakhareva worked not only as a producer but also as a screenwriter. She wrote scripts for six films, but none of her screenplays have been preserved. Moreover, all the films released by The Artistic Film (and later The Russian Film Business) are lost, and it is hard to judge their aesthetic value. We are fortunate to have Bakhareva’s memoirs today, which are held at the Bakhmeteff Archive of Russian and East European Culture at Columbia University, but these papers are dedicated to the writer Nikolai Leskov, Bakhareva’s famous grandfather, and, unfortunately, provide very little information about her work in cinema and the films she made. In fact, Bakhareva’s grandfather was a presence throughout much of her career. -
Lady Macbeth of the Mtsensk District: About Leskov's Literariness1
Maya Kucherskaya Lady Macbeth of the Mtsensk district: About Leskov's Literariness1 The viper pours poison, with a pipette, right into the ear Radiating with spiritual beauty 2. 1. Introduction In 1921, in „Novejshaia russkaia poeziia” [Recent Russian Poetry], one of his early works, Roman Jakobson wrote, „The sub ject of literary scholarship is not literature in its totality but liter ariness, i. e., that which makes a given work a work of literature /.../ If literary scholarship wants to be scholarly, it must recognize ‘the [literary] device’ as its only ‘protagonist.’ The next main question is how the device is applied and motivated.” 3 © Maya Kucherskaya, 2010 © TSQ 33. Summer 2010 (http://www.utoronto.ca/tsq/) 1 I am most grateful to Mila Nazyrova, Olga Meerson and Ekaterina Schnit ke for providing their valuable feedback. 2 Льет стерва яд с пипетки прямо в ухо, Душевною блистая красотой. The oral variant of the song „Khodit Gamlet s pistoletom” (by Alexei Okhri menko, Sergei Kristi and Vladimir Shreiberg, 1950), published in: Антология бардовской песни. Сост. Р. Шипов — М.: Эксмо, 2006. The present variant is provided by Alexander Lifshits (The Library of MSU). 3 «Предметом науки о литературе является не литература, а литератур ность, т. е. то, что делает данное произведение литературным произведе нием. (…) Если наука о литературе хочет стать наукой, она принуждается признать „прием” своим единственным «героем». Далее основной во прос — вопрос о применении, оправдании приема.» (Якобсон Р., «Новей шая русская поэзия», Якобсон Р. Работы по поэтике: Переводы. М.: Про гресс, 1987. P. 275.) 261 The obvious polemical rigorism of the quoted passage, and the historical and cultural biases of Jakobson's essay, hardly compromise the role of the artistic device in a literary text. -
Alexander-Davey on Pipes, 'Russian Conservatism and Its Critics: a Study in Political Culture'
H-Russia Alexander-Davey on Pipes, 'Russian Conservatism and Its Critics: A Study in Political Culture' Review published on Saturday, December 1, 2007 Richard Pipes. Russian Conservatism and Its Critics: A Study in Political Culture. New Haven: Yale University Press, 2005. xv + 216 pp. $30.00 (cloth), ISBN 978-0-300-11288-7. Reviewed by Ethan Alexander-Davey (Department of Slavonic Studies, University of Cambridge) Published on H-Russia (December, 2007) Russian Autocracy and Its Critic There is no disputing the contemporary relevance of the topic that Richard Pipes has chosen for his latest book, Russian Conservatism and Its Critics. Since the collapse of the USSR, Russian academics, journalists, and politicians have shown great interest in the theory and practice of conservatism in general and Russian conservatism in particular. In 2004, the philosophy faculty of St. Petersburg State University founded the Center for the Study of Conservatism, which holds an annual conference and has assisted in the publication of books and articles on the theory and history of Russian conservatism and its significance for post-Soviet Russia. Academics and journal writers in Moscow and Voronezh have been producing monographs and publishing new editions of classic works of Russian conservatism for several years now. Most significantly, members of President Vladimir Putin's administration now appear to be seeking inspiration, or at the very least ideological justification, for their policies in classic works of Russian conservatism, especially those of -
Thomas Roberts
MEDIATED TRANSCENDENCE: REALISM AND REVELATION IN RUSSIAN FICTION, 1863-1898 A DISSERTATION SUBMITTED TO THE DEPARTMENT OF SLAVIC LANGUAGES AND LITERATURES AND THE COMMITTEE ON GRADUATE STUDIES OF STANFORD UNIVERSITY IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Thomas Lee Roberts August 2010 © 2010 by Thomas Lee Roberts. All Rights Reserved. Re-distributed by Stanford University under license with the author. This work is licensed under a Creative Commons Attribution- Noncommercial 3.0 United States License. http://creativecommons.org/licenses/by-nc/3.0/us/ This dissertation is online at: http://purl.stanford.edu/mq244xb5337 ii I certify that I have read this dissertation and that, in my opinion, it is fully adequate in scope and quality as a dissertation for the degree of Doctor of Philosophy. Monika Greenleaf, Co-Adviser I certify that I have read this dissertation and that, in my opinion, it is fully adequate in scope and quality as a dissertation for the degree of Doctor of Philosophy. Gabriella Safran, Co-Adviser I certify that I have read this dissertation and that, in my opinion, it is fully adequate in scope and quality as a dissertation for the degree of Doctor of Philosophy. Johannes Gumbrecht Approved for the Stanford University Committee on Graduate Studies. Patricia J. Gumport, Vice Provost Graduate Education This signature page was generated electronically upon submission of this dissertation in electronic format. An original signed hard copy of the signature page is on file in University Archives. iii I hear and behold God in every object, yet I understand God not in the least, Nor do I understand who there can be more wonderful than myself. -
THE RISE and FALL of the BLACK HUNDRED by Jacob Langer Department of History Duke Univers
CORRUPTION AND THE COUNTERREVOLUTION: THE RISE AND FALL OF THE BLACK HUNDRED by Jacob Langer Department of History Duke University Date:_______________________ Approved: ___________________________ Marty Miller, Supervisor ___________________________ Donald Raleigh ___________________________ Warren Lerner ___________________________ Alex Roland Dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of History in the Graduate School of Duke University 2007 ABSTRACT CORRUPTION AND THE COUNTERREVOLUTION: THE RISE AND FALL OF THE BLACK HUNDRED by Jacob Langer Department of History Duke University Date:_______________________ Approved: ___________________________ Marty Miller, Supervisor ___________________________ Donald Raleigh ___________________________ Warren Lerner ___________________________ Alex Roland An abstract of a dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of History in the Graduate School of Duke University 2007 Copyright by Jacob Langer 2007 Abstract This dissertation analyzes the ideology and activities of the Black Hundred movement at the end of the Imperial period in Russia (1905-1917). It seeks to explain the reasons for the sudden, rapid expansion of Black Hundred organizations in 1905, as well as the causes of their decline, which began just two years after their appearance. It further attempts to elucidate the complex relationship between the Black Hundred and Russian authorities, including the central government and local officials. The problem is approached by offering two distinct perspectives on the Black Hundred. First, a broad overview of the movement is presented. The focus here is on the headquarter branches of Black Hundred organizations in St. Petersburg, but these chapters also look at the activities of many different provincial branches, relating trends in the provinces to events in the center in order to draw conclusions about the nature of the overall movement.