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                  <text>Here are the object biographies generated for the SW52 Unit 4 Assignment.</text>
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                <text>Can of beluga caviar</text>
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                <text>http://www.mintorgmuseum.ru/vocabulary/84/ -- Sturgeon caviar, from the Russian Museum of Trade website</text>
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                <text>Jenna Louie</text>
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                <text>© All rights reserved. Museum of Trade 2008-12</text>
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                <text>Aluminum tins, holding between 2-9oz. of caviar in classic packaging</text>
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                <text>1920-01-01/2014-12-31</text>
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                <text>With an economic value that far outweighs its relatively small physical characteristics and unassuming appearance, caviar is an item whose collection, consumption, and commodification has given it one of great historical, cultural, and geopolitical significance. Originating from the roe of sturgeon in the Caspian and Black Seas, different empires and states have controlled its production over time just as it has also been used symbolically throughout the decades to voice representations of both domestic and global perceptions of Russia and quintessential “Russianness.”</text>
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                <text>||||osm&#13;
20-25 years are needed for a female sturgeon to mature and produce roe that can be turned into caviar.</text>
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                <text>	The Cap of Monomakh occupies a place of legend in Russian culture. Supposedly a gift from a Byzantine emperor, or basileus, to Vladimir I, the cap signifies Russia’s shared heritage with Byzantium and with Kievan Rus’. However, the basileus who is said to have gifted the cap to Vladimir lived close to one hundred years before him (Shields Kollman, 39). The legend of the Cap of Monomakh was popularized by Macarius, a Metrpolitan of Moscow and all Russia at the time when the court was shifting away from Mongol influences are more toward Byzantium (Crummey, 137). This legend had real political consequences for the first tsars. Joasaph II, Patriarch of Constantinople, viewed the Cap of Monomakh as the legitimizing factor of Ivan IV’s status as tsar (Ostrowski, 176). Since Ivan IV, the cap has been an important symbol for Russia’s rulers and was used in coronation ceremonies until 1682 (Shields Kollman, 39). Today, the Cap of Monomakh remains to be an important cultural object, and is displayed in Moscow’s Kremlin.</text>
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                <text>Nancy O'Neil</text>
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                <text>Crummey, Robert O. The Formation of Muscovy 1304-1613. Print. New York: Longman, 1987. Print.&#13;
&#13;
Ostrowski, Donald. Muscovy and the Mongols. New York: Cambridge University Press, 1998. Print.&#13;
&#13;
Raffin, J.F. Bonnet de Monomaque. N. p., 2003. Wikimedia Commons. Web. 4 May 2014.&#13;
&#13;
Shields Kollmann, Nancy. “The Cap of Monomakh.” Picturing Russia: Explorations in Visual Culture. Ed. Valerie A. Kivelson and Joan Neuberger. New Haven: Yale University Press, 2008. 38–41. Print.&#13;
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                <text>1300-1400</text>
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                <text>Cassius Clay, Minister to Russia</text>
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                <text>&lt;p&gt;&amp;nbsp; &amp;nbsp; &amp;nbsp; &amp;nbsp; &amp;nbsp; &amp;nbsp; Cassius Marcellus Clay served as minister to Russia for two terms: first from July 14, 1861 to June 25, 1862, and again from May 7, 1863 to October 1, 1869. His tenure as minister was marked by a successful alignment of Russia with American interests during the Civil War. Clay himself seemed an unusual choice for the ministry to Russia, and it seems that his appointment to a diplomatic position was a political reward for his loyal campaigning for Lincoln.&lt;a title="" href="file:///C:/Users/Samuel/Dropbox/Harvard/SW%2052/Final%20Project/Cassius%20Clay%20Item.docx#_ftn1"&gt;[1]&lt;/a&gt; Clay himself was unique as a Kentucky Republican and abolitionist, and he was also known as a &amp;ldquo;firebrand&amp;rdquo; who carried &amp;ldquo;a bowie knife and two pistols&amp;rdquo; for his own defense.&lt;a title="" href="file:///C:/Users/Samuel/Dropbox/Harvard/SW%2052/Final%20Project/Cassius%20Clay%20Item.docx#_ftn2"&gt;[2]&lt;/a&gt;&lt;/p&gt;&#13;
&lt;p&gt;&amp;nbsp; &amp;nbsp; &amp;nbsp; &amp;nbsp; &amp;nbsp; &amp;nbsp; However, these attributes seem not to have impaired his mission or the general state of Russo-American relations. Clay in fact was one of the most ideological supporters of Russia, and he never hesitated to tell both Americans and Russians that the two nations were united by more than diplomatic necessity. Upon the return of the Russian fleet from the United States, Clay explained the warm welcome given to them as American recognition of the &amp;ldquo;common cause in the advancement of humanity.&amp;rdquo;&lt;a title="" href="file:///C:/Users/Samuel/Dropbox/Harvard/SW%2052/Final%20Project/Cassius%20Clay%20Item.docx#_ftn3"&gt;[3]&lt;/a&gt; Although the natural alignment of Russia and the United States against Britain and France meant that good relations were bound to occur, Clay&amp;rsquo;s efforts went beyond not doing anything to impair that friendship. The gun-toting Kentuckian&amp;rsquo;s high praise of Russia provided the most forceful defense of Russo-American friendship in the Lincoln administration.&lt;/p&gt;&#13;
&lt;div&gt;&lt;br clear="all" /&gt;&lt;hr align="left" size="1" width="33%" /&gt;&#13;
&lt;div&gt;&#13;
&lt;p&gt;&lt;a title="" href="file:///C:/Users/Samuel/Dropbox/Harvard/SW%2052/Final%20Project/Cassius%20Clay%20Item.docx#_ftnref1"&gt;[1]&lt;/a&gt; John Kuhn Bliemaier, &amp;ldquo;Cassius Marcellus Clay in St. Petersburg.&amp;rdquo; &lt;em&gt;The Register of the Kentucky Historical Society&lt;/em&gt; 73, no. 3 (July, 1975): 264.&lt;/p&gt;&#13;
&lt;/div&gt;&#13;
&lt;div&gt;&#13;
&lt;p&gt;&lt;a title="" href="file:///C:/Users/Samuel/Dropbox/Harvard/SW%2052/Final%20Project/Cassius%20Clay%20Item.docx#_ftnref2"&gt;[2]&lt;/a&gt; Benjamin Platt Thomas, &lt;em&gt;Russo-American Relations, 1815-1867&lt;/em&gt;. (Baltimore: The Johns Hopkins Press, 1930)&lt;em&gt;, &lt;/em&gt;104.&lt;/p&gt;&#13;
&lt;/div&gt;&#13;
&lt;div&gt;&#13;
&lt;p&gt;&lt;a title="" href="file:///C:/Users/Samuel/Dropbox/Harvard/SW%2052/Final%20Project/Cassius%20Clay%20Item.docx#_ftnref3"&gt;[3]&lt;/a&gt; Alexander Tarsaidze, &lt;em&gt;Czars and Presidents. &lt;/em&gt;(New York: Mcdowell Obolensky, 1958), 222.&lt;/p&gt;&#13;
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                <text>&lt;div&gt;&#13;
&lt;p&gt;John Kuhn Bliemaier, &amp;ldquo;Cassius Marcellus Clay in St. Petersburg.&amp;rdquo;&amp;nbsp;&lt;em&gt;The Register of the Kentucky Historical Society&lt;/em&gt;&amp;nbsp;73, no. 3 (July, 1975): 263-287.&lt;/p&gt;&#13;
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&lt;p&gt;Alexander Tarsaidze,&amp;nbsp;&lt;em&gt;Czars and Presidents.&amp;nbsp;&lt;/em&gt;New York: Mcdowell Obolensky, 1958.&lt;br /&gt;&lt;br /&gt;Benjamin Platt Thomas,&amp;nbsp;&lt;em&gt;Russo-American Relations, 1815-1867&lt;/em&gt;. Baltimore: The Johns Hopkins Press, 1930.&lt;/p&gt;&#13;
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                <text>1861-1862, 1863-1869</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>Simon, Rita J. In the Golden Land: A Century of Russian and Soviet Jewish Immigration in America. Westport, CT: Praeger, 1997. Print.; Meltzer, Milton. Taking Root: Jewish Immigrants in America. New York: Farrar, Straus, and Giroux, 1976. Print.; Yezierska, Anzia. Bread Givers: A Novel: A Struggle between a Father of the Old World and a Daughter of the New. New York: Persea, 1975. Web.</text>
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                <text>After treaties in 1991 and 2001 were not able to complete define the disputed border between the Russian Federation and the Republic of China, the two states were party to the Complementary Agreement between the People's Republic of China and the Russian Federation on the Eastern Section of the China–Russia Boundary in 2004. The disputed territories were islands at the confluence of the Amur and Ussuri Rivers. Possession of the two islands was significant for military control of the Amur region, as the Russian city of Khabarovsk is in close proximity to the disputed border. China wished for the boundary to be the channel north of the islands, resulting in China’s possession of Bolshoy Ussuriyski and Tarabarov Island. Russia insisted that, consistent with the 1860 Treaty of Beijing, the southern channel should make up the boundary, allowing for Russian possession of the islands. &#13;
&#13;
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                <text>Morris-Suzuki, Tessa, Morris Low, et al. East Asia Beyond the History Wars: Confronting the Ghosts of Violence. 1st ed. New York: Routledge, 2013. 31-33. Print.&#13;
&#13;
Guo, Rongxing. Cross-Border Resource Management. 2nd ed. Oxford: Elsevier, 2012. 216-217. Print.&#13;
&#13;
Wiegand, Krista. Enduring Territorial Disputes. 1st. ed. Athens: University of Georgia, 2011. 240-241. Print.&#13;
&#13;
Picture: http://www.economist.com/node/11792951</text>
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                <text>“Google Maps Marks Crimea as Russia...But Only in Russia,” RT, April 11, 2014, accessed May 4, 2014, http://rt.com/news/google-maps-crimea-russian-924/.</text>
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                <text>After the collapse of Sino-Soviet relations in the 1960s, the Chinese began to dispute the current borders on the argument that "unequal treaties" by the Russians had stolen Chinese territory. On March 2, 1969, the border units of the Soviet Union and People's Republic of China clashed at Damansky (Zhenbao in Chinese) Island. After fierce fighting, the Soviet border forces managed to hold control of the island. Ultimately the Chinese and Soviets would not escalate the matter any further, but the border incident demonstrated that old rivalries between the Romanov and Qing dynasties had not been swept away by Communism. Russia had only gained control of the region in the last one hundred years, and the escalation of the conflict to the level of bloodshed demonstrated that the border remained an open question to the Chinese.&#13;
&#13;
Besides causing loss of life and nearly dragging two nuclear powers to war, the incident also resonated in historical memories on both sides. In China, Yang Kuisong notes how the Cultural Revolution stoked flames of both ideological assault against the Soviet "revisionists" and cultural memory of national humiliation by colonial powers. In the Soviet Union, popular imagination sprung on the fear of outposts of Russians being subsumed by waves of Chinese invaders. One poet, Yevgeny Yevtushenko, even went so far as to claim "Vladimir and Kiev,/you see in the smoking twilight /The new Batu Khans, /bombs rattling in their quivers." Although these examples may be the most heated examples of propaganda, they demonstrate how important this region was on a cultural level. For both nations, the Amur region, as distant as it might be from the Russian or Chinese heartlands, was as dear as Moscow or Shanghai. Just as the legal matter of the border dispute would not be resolved in this period, the societal impact of this region would resonate even in contemporary times.&#13;
&#13;
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                <text>Kuisong, Yang. "The Sino-Soviet Border Clash of 1969: From Zhenbao Island to Sino-American Rapprochement." Cold War History 1, no. 1 (2000): 21-52.&#13;
&#13;
For the poem cited, &#13;
Yevtushenko, Yevg. "(Poem)-ON THE RED USSURI SNOW." Current Digest of the Russian Press, The (formerly The Current Digest of the Post-Soviet Press) 21, no. 15 (1969): 12-13.&#13;
&#13;
Image: "We will not attack unless we are attacked, if we are attacked, we will certainly counterattack," Chineseposters.net. Accessed February 12, 2014. http://chineseposters.net/images/e13-783.jpg</text>
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                <text>This video, titled “Who let her behind the wheel?” is of note because it marks a synthesis of Russian jokes, by both insider and outsider perspectives. It’s a viral video that has gotten 12 million views on Youtube, starring a young woman who hits a dog while driving, exits to examine the dog, and then, while she’s not paying attention, the dog hops into the drivers’ seat and begins driving. In doing so, the video combines the humor of a Russian reversal with that of a dashcam video. What complicates the story is that unlike most dashcam videos, its low-tech aesthetics are a sham – what begins looking like a homemade video by the end is revealed to be an ad by Subaru, a Japanese car company. Thus an outsider is selling cars to Russia by using a meme that is used to sell Russia to the outside world.&#13;
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                <text>Kruczynski, Daniel. Dormition Cathedral, Moscow. N. p., 2009. Wikimedia Commons. Web. 3 May 2014.&#13;
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Moscow Kremlin State Historical and Cultural Museum and Heritage Site. “History of the Cathedral.” Moscow Kremlin Museum. N. p., 2014.&#13;
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State Museums of the Moscow Kremlin. “Cathedral of the Dormition.” Moscow Kremlin. N. p., 2006. Web. 2 Apr. 2014.</text>
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                <text>Driving Ahead: American Perspectives on Soviet Workers</text>
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                <text>Published by International Workers of the World&#13;
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American Social History and Social Movements&#13;
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                <text>1919, 1929</text>
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                <text>http://www.laborarts.org/collections/item.cfm?itemid=205</text>
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                <text>New York University, Labor Arts Collection</text>
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                <text>The covers of American labor magazine paint a vivid picture of an evolving the leftist perspective on the Soviet Union.  The 1919 cover of a pamphlet by Abner Woodruff depicts a single worker, symbolizing the mass of the proletariat, looming over a city. He is in the peak of fitness: young, muscular and handsome. In 1919, spread of communism was in its early stages, full of hope and vitality. In the 1929 cover of Labor Defender, a headline (slightly cut off in this image) reads "The Soviet Union drives ahead!" Again, the figure of the worker looms above us. But she is driving, rather than climbing. The symbol of the "advancing worker" remained powerful but evolved over the course of  a decade. The contrast between the climb depicted in 1919 and the sedentary posture of 1929 is particularly striking. </text>
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http://www.laborarts.org/collections/item.cfm?itemid=174</text>
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