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                <text>Soloviev's Suicide</text>
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                <text>January 12, 1977</text>
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                <text>“Blue Bird in The Sleeping Beauty.”  Photograph.  For Ballet Lovers Only.  N.p., 2009.  Web.  22 Apr. 2014.  &#13;
&#13;
“Le Corsaire.”  Photograph.  For Ballet Lovers Only.  N.p., 2009.  Web.  22 Apr. 2014.  &#13;
&#13;
Lobenthal, Joel and Lisa Whitaker.  “Tatiana Legat on Yuri Soloviev.”  Ballet Review 38.3 (2010): 55-67.  Web.  22 Apr. 2014</text>
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                <text>In 1977 the great dancer Yuri Soloviev killed himself.  The fact that he killed himself in his beloved dacha makes his death more haunting, for “it is tragic to think that in a dark hour he was drawn back to his roots” (Lobenthal 55).  Though the reasons for Soloviev’s suicide remain obscured, interviews with Tatiana Legat, Soloviev’s widow, reveal that “Yura [Tatiana’s pet name for her husband] was always being pressed to join the Party” and that Soloviev was once explicitly told, “You’re an embodiment of what a Russian Communist is.  You need to join the Party” (Legat qtd. Lobenthal 62).  Additionally, in the months leading up to his suicide it appears that Soloviev was in an increasing amount of physical pain and did not feel he was dancing to his best ability.  Legat says, “But his back hurt, his legs hurt. And I said, ‘Well, don’t [do the variation], just stand and strike some poses.’ He said, ‘I can’t. You know who I am and you know what my position is, that I’m a People’s Artist, etc. I have to do it. How can people come to the theater and say, ‘But he didn’t dance.’’ I said to him, ‘It doesn’t matter if you don’t do it. Any pose that you do, you will do it right and beautifully and everybody will love it.’  In Romeo and Juliet there’s a lot of running, and he was in such pain. He couldn’t run. He still ran, because he felt he had to. He was just happy that he hadn’t disappointed anybody – Kolpakova, his Juliet, or the public: ‘Thank God I got through everything’” (Legat qtd. Lobenthal 67).  Soloviev’s death clearly embodies a sense of tragedy and sheer determination that is fundamental to the idea of Russianness presented in this exhibit.  &#13;
&#13;
Word Count: 300&#13;
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                <text>Lopatkina's Injury</text>
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                <text>Summer 2001</text>
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                <text>	In 2001, Ulyana Lopatkina suffered a serious injury that forced her to stop dancing for two years, during which time she married and had a daughter.  Interestingly, it was Mikhail Baryshnikov—one of the greatest ballet dancers alive and a former Kirov dancer before his defection—arranged the operation that Lopatkina had on her leg to correct her injury (Yudina).  Lopatkina’s return to ballet following her injury-prompted sabbatical demonstrates an extreme sense of determination and dedication, especially when one considers the fact that most ballerinas do not return to dance once they have had a baby.  Yet the story of Lopatkina’s injury, which is tied up with the moment in which she became a mother, contains a deep sense of melancholy, which is extremely pertinent to the idea of Russianness presented in this exhibit.  In an interview following her return to the stage—where she is still considered one of the best ballet dancers in the world—Lopatkina says, “I am terrified what resonance [my return to ballet] will have for the future of my child. I imagine myself at my death, thinking, did my child see me do the best thing for her, did I live my life right? Those sort of thoughts are always with me now […] Even if I have the opportunity to have another child, I will not be able to detach myself from my life in art. This is how I feel today” (Lopatkina qtd. Brown).  &#13;
&#13;
Word Count: 242</text>
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                <text>Brown, Ismene.  “Ulyana Lopatkina: The Beanpole Who Became the Soul of Russia.” ArtsDesk.com.  The Arts Desk Ltd., 9 Jul. 2005.  Web.  21 Apr. 2014.  &#13;
&#13;
Kirov Ballet.  “Uliana Lopatkina as Odile in Swan Lake.”  Photograph.  Ballet.magazine.  N.p., 1 Jun. 2005.  Web.  22 Apr. 2014. &#13;
&#13;
Ross, John.  “Uliana Lopatkina—La Valse.”  Photograph.  Ballet.co Galleries.  N.p., 25 May 2004.  Web.  22 Apr. 2014.  &#13;
&#13;
Yudina, Anna.  “Prominent Russians: Ulyana Lopatkina.”  Russiapedia.  TV-Novosti, 2011.  Web.  21 Apr. 2014.</text>
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                <text>This chart shows the yields of Russian ruble-denominated corporate and municipal debt. Both issuances started around 2003. From around 2003-2008, yields on municipal and corporate bonds declines by almost 50% from almost 12% per year to around 6% by 2008. The yields spiked during the global financial crisis of 2008, when foreign investors retreated from Russia and other emerging markets for safer locations. After the crisis subsided, foreign investors displayed their renewed faith in Russia by, once again, accepting lower yields.</text>
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                <text>"IGRUSMD vs. INRUSXD," Global Financial Database, accessed April 28, 2014, https://www.globalfinancialdata.com/gfdplatform/Analytics.aspx.</text>
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                <text>In 1917 in Fatima, Portugal, accompanying a miracle that was seen by 50,000 people, three young children, including Lucia de Jesus Santos, saw  several apparitions of the Virgin Mary. One of the messages was a vivid vision of hell. Another of her messages of the Virgin was that the Pope needed to consecrate Russia to her Immaculate Heart, and then there would be a period of world peace and Russia would be converted. On the other hand, if there was no such consecration, then "Russia would spread her errors" and there would be war and persecution of the Church. The Pope issued several consecrations of the entire world to Mary's Immaculate Heart over the decades, and eventually Russia in particular was consecrated in 1952. Although there is still some controversy over whether the Pope fulfilled the specific conditions, Sister Lucia says that Russia was indeed consecrated in a valid way.</text>
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                <text>"Fatima: A Grace For Mankind." Accessed 4 May 2014 &lt;http://www.ewtn.com/fatima/&gt;.&#13;
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Mauriello, Matthew R. "Our Lady of Fatima." April 1999. Accessed 4 May 2014 &lt;http://campus.udayton.edu/mary/meditations/Apr99.html&gt;.</text>
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                <text>The Apostle Paul preaching in the synagogue of Damascus. Paul was a Jewish rabbi and persecutor of Christians until he became a Christian. While before this point all of the Christians were of Jewish background, God sent Paul to preach the Gospel to the Gentiles. It was Paul who set out the theology that Jews and Gentiles who believe in Christ as their Lord and Savior are equal in the eyes of God, "for God shows no partiality." (Epistle to the Romans, 2:11) Paul preached this message of righteousness by faith throughout the Mediterranean, persecuted by Jews and Gentiles alike. Besides his preaching, he expounded this message in writing in several of the books of the New Testament (Epistles to the Romans and Galatians, in particular). If even the Jews, who were originally the sole inheritors of the promises to God, are no longer exceptional, then how could the Russians be?</text>
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                <text>Drovdahl, Robert. "Close to Corinth." Accessed 4 May 2014 &lt;https://spu.edu/depts/uc/response/new/2012-spring/bible-theology/close-to-corinth.asp&gt;. (image)</text>
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                <text>c. AD 35</text>
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                <text>The Roman Catholic Cathedral in Moscow. The Catholic Church is not interested in "poaching" the Orthodox faithful in Russia from their Orthodox congregations, but rather in preaching the Gospel to unbelievers in Russia. Despite bouts of intense persecution, the Catholic Church in Russia is now growing rapidly. Unthinkable under the Soviet years, they now even use beautiful buildings like the pictured cathedral.  The upgrading  in the administrative structure of the Catholic Church in Russia  helped to contribute to the construction of buildings like this, but it also caused intense controversy in the earlier part of the last decade. The fact that this controversy seems to be cooling down at least somewhat and the Catholics can use this building in peace is a positive indicator for the Catholic hopes of reconciliation.  By their particular presence in Moscow, home of the Patriarchate of the largest Orthodox Church, they hope to work to narrow the Great Schism of 1054 that separates Western Christianity from Eastern Christianity. </text>
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                <text>Picture from Rzhevsky, Sergei. "Picturesque Catholic Cathedral of Moscow City." 11 January 2014. Accessed 4 May 2014 &lt;http://russiatrek.org/blog/photos/picturesque-catholic-cathedral-of-moscow-city/&gt;.</text>
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                <text>Proclamation by the Communist Party, USA Central Executive Council, 1919</text>
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                <text>Tamiment Library, New York University. &#13;
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                <text>Vanguard Studies of Soviet Russia Epigraph</text>
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                <text>This epigraph accompanied each edition of The Vanguard Studies of Soviet Russia.  Presumably composed by Davis, it is particularly curious for its poetic sincerity in contrast to the relatively dry texts on such subjects as Soviet economic organization. In its carefully structured line breaks it brackets the periods of turmoil and the struggle for freedom, narrowing towards the ultimate symbol – the common people. It functions to bind the series’ quest for facts with a cultural picture of what it means to be Russian in the Soviet era. Several words jump out as characteristic of the leftist media’s cultural portrayal of the Soviet Union. Brotherhood is of course a founding idea, but this equality is characterized by the “sincere” populous. &#13;
&#13;
In this exhibit, this epigraph is used to capture the tone of leftist writing about Russia, after a decade of vibrant communist publications. Such a dedication, and the way it characterizes the Russian populous, I will argue, are products of the cultural aesthetic presented during the years immediately following the Revolution. &#13;
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                <text>&lt;p class="p1"&gt;&lt;span class="s1"&gt;American journalists John Reed and Louise Bryant provided vivid accounts of their first-hand experiences of the October Revolution. Reed published his experiences in the book &lt;em&gt;Ten Days that Shook the World.&lt;/em&gt; Bryant published &lt;em&gt;Six Red Months in Russia&lt;/em&gt;. Both were prolific contributors to the socialist political and literary magazines of the time including A Revolutionary Age, The Communist, The Masses, and The Liberator, among others, in addition to mainstream media outlets. Bryant, in particular was widely published by Hearst media and became known for her sympathetic coverage of the Bolsheviks. As talented writers and witnesses to the Revolution, and on the basis of their access to leading Bolshevik political figures including Lenin and Trotsky, the couple became powerful voices for the &amp;ldquo;truth of Russia&amp;rdquo; during the immediate post-Revolutionary period.&amp;nbsp;&lt;/span&gt;&lt;/p&gt;&#13;
&lt;p class="p2"&gt;&amp;nbsp;&lt;/p&gt;&#13;
&lt;p class="p1"&gt;&lt;span class="s1"&gt;&lt;em&gt;&amp;ldquo;On the grey horizon of human existence looms a great giant called Working Class Consciousness&amp;hellip; It all depends on us whether he will turn into a loathsome, ugly monster demanding human sacrifices or whether he shall be the saviour of mankind. We must use great foresight, patience, understanding.... We must somehow make an honest effort to understand what is happening in Russia.&amp;rdquo; - Louise Bryant, &lt;/em&gt;Six Red Months in Russia&lt;/span&gt;&lt;/p&gt;</text>
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                <text>American journalists John Reed and Louise Bryant provided vivid accounts of their first-hand experiences of the October Revolution. Reed published his experiences in the book&amp;nbsp;&lt;em&gt;Ten Days that Shook the World.&amp;nbsp;&lt;/em&gt;Braynt published &lt;em&gt;Six Red Months in Russia&lt;/em&gt;. Both were prolific contributors to the socialist political and literary magazines of the time including&amp;nbsp;&lt;em&gt;A Revolutionary Age&lt;/em&gt;,&amp;nbsp;&lt;em&gt;The Communist&lt;/em&gt;,&amp;nbsp;&lt;em&gt;The Masses&lt;/em&gt;, and&amp;nbsp;&lt;em&gt;The Liberator,&amp;nbsp;&lt;/em&gt;among others.</text>
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