Dissertations / Theses on the topic 'Moscow (russia), history'

Defence date: 29 May 2020 (Online)
Examining Board: Prof. Youssef Cassis (EUI, Supervisor); Prof. Andrei Markevich (NES, Moscow, External Advisor); Prof. Alexander Etkind (EUI); Prof. Tracy Dennison (Caltech)
In recent years, there has been an explosion of literature about material inequality and the historical linkages between socio-economic disparities and inheritance strategies. These studies mainly focus on Western Europe and North America, while histories of personal wealth in the Russian Empire are underrepresented. My dissertation investigates the role of social stratification and private property rights in the accumulation and redistribution of personal wealth among the Russian urban population. I particularly focus on guild merchants during the second half of the nineteenth century. I have examined this group because merchants straddled social estates (as defined by law), class (as defined by socio-economic activity) and most were successful in the accumulation of personal assets. In investigating the membership books of Moscow guild merchants, last wills, inheritance valuations, wardships, and other sources, I show that guild merchants successfully managed low social and economic appreciation of mercantile agency imposed by the authorities and were able to accumulate wealth. The moderate, yet stable, number of guild merchants was the result of a fledgling internal market rather than ineffective business practices. The proportion of transmitted inheritances to the Gross National Product was low (4 percent), which suggests that inheritances benefitted the lives of urban Muscovites, but only moderately. The social inequality of wealth distribution was high (150 times between honorary citizens and artisans in Moscow in 1892), though between 1888 and 1908 the number of testators in the Russian Empire increased two times and value of transmitted inheritances increased by 12 percent. Excluding guild merchants, the rest of the urban population preferred single universal inheritance transmission. Guild merchants, however, chose more egalitarian, gender-neutral bequeathing patterns which lowered successor’s future income uncertainty. The variations and shifts in bequeathing patterns suggest that the less egalitarian inheritance strategies (embraced by the majority of the urban population) were balanced by higher value inheritances among guild merchants which applied more egalitarian inheritance strategies. As a result, the level of material inequality was likely moderate in comparison to other countries, and the urban population was less destitute than previously described in other studies. Thus, my research contributes to the existing literature by providing empirical evidence and accurate estimations of the levels of personal wealth along social and geographic lines in late Imperial Russia.

The following is a historical analysis on the Moscow Art Theatre’s (MAT) tours to the United States in 1923 and 1924, and the developments and changes that occurred in Russian and American theatre cultures as a result of those visits. Konstantin Stanislavsky, the MAT’s co-founder and director, developed the System as a new tool used to help train actors—it provided techniques employed to develop their craft and get into character. This would drastically change modern acting in Russia, the United States and throughout the world. The MAT’s first (January 2, 1923 – June 7, 1923) and second (November 23, 1923 – May 24, 1924) tours provided a vehicle for the transmission of the System. In addition, the tour itself impacted the culture of the countries involved. Thus far, the implications of the 1923 and 1924 tours have been ignored by the historians, and have mostly been briefly discussed by the theatre professionals. This thesis fills the gap in historical knowledge.

Cette thèse est une contribution à l'histoire institutionnelle de l'Eglise orthodoxe russe de 1917 à 1931. Elle s'attache aux conséquences pour l'Église russe de la Révolution de 1917, de la chute de la monarchie et de l'arrivée au pouvoir des Bolcheviks. L'importance du Concile Local de 1917-1918, qui a rétabli les tonnes canoniques et administratives de l'Église russe, est mise en lumière : le système synodal gouverné par un ober-procureur fut aboli et le patriarche Tikhon fut élu. Le Concile Local de 1917-1918 et le Patriarche Tikhon réagirent aux changements politiques dans le pays, en particulier après la Révolution d'Octobre entraînant des persécutions contre l'Église, l'arrestation du Patriarche Tikhon, et affectant la politique de l'Église russe après 1923. L'émigration ecclésiale, partie de Crimée, dans un premier temps vers la Turquie, fut à la source de l'organisation des tonnes administratives de l'Église russe à l'étranger en Serbie, notamment à travers le Concile de toute l'émigration ecclésiale de 1921 à Karlovci. L'émigration ecclésiale dut définir ses relations avec le Patriarcat de Moscou. Les hiérarques à l'étranger ne pensèrent d'abord à aucune rupture avec Moscou, mais la situation changea après le décès du Patriarche Tikhon en 1925. C'était une période de division à l'intérieur de l'Église russe à l'étranger mais aussi un temps où les relations normales avec Moscou devinrent impossibles. Le "Locum Tenens". Le Métropolite Pierre, était arrêté par les Bolcheviks et le Métropolite Serge, son remplaçant, était contraint de faire des concessions considérables en faveur du pouvoir soviétique. L'exigence du Métropolite Serge au clergé russe à l'étranger de donner un engagement de loyauté envers le pouvoir soviétique et sa Déclaration de 1927 provoquèrent des réactions négatives à l'étranger. Le Synode des évêques à l'étranger, présidé par le Métropolite Antoine, rompit ses relations avec Moscou en 1927 et le clergé du Métropolite Euloge intégra le Patriarcat de Constantinople en 1931. Les conséquences furent douloureuses pour 1e Patriarcat de Moscou car cette institution perdit toutes ses paroisses principales en Europe Occidentale
This thesis is a contribution to the institutional history of the Russian Orthodox Church from 1917 to 1931. It emphasizes how the Russian Church was affected by the Revolution of 1917, the fall of monarchy, and the rise to power of the Bolsheviks. The importance of the 1917-1918 Local Council, which has restored the canonical and administrative forms of the Russian Church, is underlined: the synodal system governed by an ober-prokuror was abolished and Patriarch Tikhon was elected. The 1917-1918 Local Council and Patriarch Tikhon reacted to political changes in the country, particularly after the October Revolution, causing persecutions against the Church, the arrest of Patriarch Tikhon, and affecting the policy of the Russian Church after 1923. The ecclesial emigration that had left Russia from Crimea, first to Turkey, instigated the organization of administrative forms of the Russian Church Abroad in Serbia, through the 1921 Council of ail ecclesial emigration in Karlovci. The ecclesial emigration had to define its relationships with the Moscow Patriarchate, The hierarchs abroad did not consider any break with Moscow at first, but the situation changed after the death of Patriarch Tikhon in 1925. It was a time of division within the Russian Church Abroad but also a time when normal relations with Moscow became impossible. The Locum Tenens, Metropolitan Peter, had been arrested by the Bolsheviks and Metropolitan Sergius, who replaced him, was forced to make significant concessions to the Soviet power. Metropolitan Sergius's demand to the Russian clergy abroad to give a commitment of loyalty to the Soviet regime in 1927 and its Declaration in 1927 provoked negative reactions abroad. The Synod of Bishops Abroad chaired by Metropolitan Anthony broke with Moscow in 1927, and the clergy of Metropolitan Eulogius joined the Patriarchate of Constantinople in 1931. The consequences were painful for the Moscow Patriarchate since this institution has lost all major parishes in Western Europe

Cette thèse vise à comprendre l'évolution des lotissements de datchas de la zone suburbaine de Moscou en s'interrogant sur l'existence de la "datcha " comme phénomène socioculturel spécifique au système soviétique. La première partie traite des origines de ce phénomène au XVIème siècle jusqu'à l'apparition du lotissement de datchas. Cette habitation tend à devenir une résidence permanente jusqu'à ce que la Révolution de 1917 ne vienne interrompre cette évolution. La deuxième partie illustre l'essor de la datcha sous le régime soviétique. Différentes formes sociospatiales sont examinées : coopératives de datchas élitistes ; lotissements des académiciens et militaires ; jardins collectifs des employés et ouviers, ainsi que les mesures empêchant la datcha de devenir un lieu de résidence principale. La troisième partie analyse la construction actuelle de résidences principales (kotted), qui marque la fin d'une telle massification de datcha et continue son évolution prérévolutionnaire
The present thesis is aimed at understanding the evolution of dacha settlements in Moscow's suburban network. It examines the dacha as a socio-cultural phenomenon specific to the Soviet system. The first part studies the origins of the phenomenon in the 16th century and the emergence of dacha settlements in locations where houses of this type tended to become permanent residences. The Revolution of 1917 brought an abrupt halt to this development. The second part illustrated the flourishing of the dacha under the Soviet regime. Various social and spatial forms are studies. Theses include cooperatives of dachas for the elites, settlements for intellectuals and army officers, working-class and middle-class collective gardens, and policies designed to prevent the dacha from becoming a main residence. The third part analyses the current construction of main residences (cottage/kotted). This trend represents the end of mass access to dachas. At the same time, the dacha continues to evolve in its pre-Revolutionary form

Philarète, métropolite de Moscou et de Kolomna, (1783 (1782 selon le calendrier julien) - 1867 ; nom séculier : Vasilij Mixajlovic Drozdov) fut l'un des personnages les plus influents de la période synodale dans l'histoire de l'Église Orthodoxe russe. De son vivant déjà, Philarète était considéré comme svjatitel', un hiérarque qui réalise, avec une force particulière, à travers son service l'idéal ecclésiastique de l'évêque. Ce service est compris comme principalement lié à la parole. D'où l'intérêt de l'auteur de la présente thèse pour les œuvres de prédication de Philarète mais aussi pour ses commentaires sur la Genèse, en l'occurrence sur les actes de parole divine décrits dans le premier livre du Pentateuque, et pour deux manifestes rédigés par lui à la suite des commandes impériales (manifeste du 16 août 1823 sur l'héritier d'Alexandre Ier au trône, et celui du 19 février 1861 sur l'abolition du servage, signé par Alexandre II)
Philarete, the metropolitan of Moscow and Kolomna (1783 (1782 according to the Julian calendar) - 1867) civil name : Vasilij Mixailovic Drozdov) was one of the most influential figures in the Russian Orthodox Church during it's Synodal Period. Already in his lifetime Philaret was recognized as svjatitel', a hierarch who achieved the ecclesiastical model of bishophood through his service. This service is understood as being closely link to the word. Hence the interest of the author of the present thesis in the writings of Philaret, as well as in his commentaries in the book of Genesis, on the manifestation of the divine word described in the first book of Pentateuch, and in two imperial manifestos written by Philaret: the manifesto of 16 august 1823 on the succession of the throne signed by Alexander I, and the manifesto of 19 February 1861 on the abolition of serfdom signed by Alexander II

Orientador: Maria Lucia Levy Candeias
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Artes
Made available in DSpace on 2018-08-08T08:49:02Z (GMT). No. of bitstreams: 1 Scandolara_Camilo_M.pdf: 4509987 bytes, checksum: c903d905692b040e95b375d9e3a3a31d (MD5) Previous issue date: 2006
Resumo: Este trabalho aborda a experiência dos estúdios do Teatro de Arte de Moscou (T.A.M.) como um dos pilares da formação da tradição teatral ocidental do século XX. Os estúdios do T.A.M. inserem-se em um movimento característico do processo de renovação teatral do início do século passado: o afastamento em relação aos centros da produção com o objetivo de reconstruir o ofício do ator e do diretor desde as suas bases. Partindo da constatação de que renovar o teatro implicava, antes de tudo, em criar uma pedagogia teatral sólida, Leopold Sulerjítski, Evguiêni Vakhtângov e Konstantin Stanislávski geraram espaços de experimentação nos quais a pedagogia era concebida como ato criativo, como atividade de invenção de possibilidades de teatro. Utiliza-se nesta pesquisa a análise das trajetórias de Sulerjítski e de Vakhtângov junto aos estúdios como referência para a compreensão do estabelecimento de um entendimento do fazer teatral que antecede e transcende a dimensão do espetáculo
Abstract: This dissertation approaches the experience of the Moscow Art Theatre studios, as one of the pillars of the formation of theatrical tradition in the West, in the Twentieth Century. The studios of the Moscow Art Theatre are part of a movement which characterizes the theatre renovation process of the beginning of the Twentieth Century, that is, the detachment from the main stream production, in order to re-build both acting and directing from their basis. Based on the notion that any theatre renewing would imply in the creation of a solid theatrical pedagogy, Leopold Sulerjítski, Evguiêni Vakhtângov and Konstantin Stanislávski created spaces for experimentation, in which such a pedagogy was conceived as acts of creation, as the invention of possibilities in theatre. Thus, this research presents the analysis of Sulerjítski's and Vakhtângov's trajectory in the MAT studios and offers new elements for the understanding of theatre practices which precede and transcend theatrical performances
Mestrado
Mestre em Artes

Cette thèse est consacrée à un groupe d'intellectuels qui s'est constitué à Moscou, à la Faculté de philosophie, au début des années cinquante et a fonctionné, les uns partant les autres arrivant, jusqu'à la fin des années quatre-vingt. Ce travail a pour objectif d'analyser cette expérience philosophique, qui articule une recherche théorique avec une pratique originale (les " jeux d'organisation "), en tenant ensemble les différentes dimensions qu'elle présente : les idées elles-mêmes, la formation du groupe et les principes de son fonctionnement, les relations avec ses contextes sociaux. La notion d'expérience, telle qu'elle a été proposée notamment par Michel Foucault, devient ici essentielle dans la mesure où elle permet d'étudier les articulations entre les formes de savoir, les formes de pouvoir et les formes de subjectivité. Dans le cas concret du Cercle de méthodologie, le recours à cette notion permet d'éviter le schéma binaire, encore très répandu, selon lequel ne pouvait exister en Union soviétique que la vulgate marxiste dans sa fonction idéologique et, à l'opposé, la dissidence politique. Dans ses dimensions historique et sociologique, ce travail étudie les conditions de l'exercice de la pensée philosophique non seulement en URSS, mais également en Russie d'avant la Révolution, pour constater une sorte de continuité entre les XIXe et XXe siècles, malgré toutes les différences de conditions sociales et politiques : l'utilisation des conceptions philosophiques à des fins idéologiques avait en effet commencé en Russie bien avant l'arrivée du marxisme et ses dogmatisation et idéologisation ultérieures. En ce sens, la démarche du Cercle de méthodologie doit être vue comme la première expérience, en Russie, d'une pensée critique qui réfléchit sur les formes et les fondements même de la pensée.

Entre 1175 et 1779, dans la Russie de Catherine II, paraissent successivement trois textes racontant la vie et la carrière du bandit et maître-espion Van'ka Kain, né en 1718 et condamné aux travaux forcés en 1756. Ce travail publie les trois textes de base du "cycle de Kain" (Récit court, Autobiographie et roman de Matvej Komarov) et donne une traduction française du Récit court et du roman de Komarov. Il reconstitue les étapes de l'évolution du cycle entre 1775 et 1826, marquée par des va-et-vient entre les textes, facilités par le statut encore flou des notions d'oeuvre et d'auteur. A cette occasion, il tente d'apporter des réponses aux polémiques sur les annexes de ces oeuvres: les chansons "de Kain" et l'Histoire de Louis-Dominique Cartouche. Après avoir récapitulé les faits connus et probables de la biographie de Matvej Komarov, il examine ses sources littéraires potentielles, russes ou étrangères, et soumet son roman à l'épreuve des faits attestés de la vie du véritable Kain, la retraçant ainsi brièvement, afin d'essayer d'apprécier l'ampleur du travail de l'auteur. Enfin, il fait le bilan de la postérité des oeuvres du cycle de Kain et du mythe du héros au XIXe et au XXe siècle
This study of Russian attempts to compose a biography of Van'ka Kain (1718-after 1756) includes the three earliest known narratives depicting the career of the celebrated rogue turned police informant, originally published between 1775 and 1779: the so-called "Short Tale", "Kain's Autobiography" and a novel by Matvej Komarov, as well as french translations of the Short Tale and Komarov's novel. It defines successive stages of the biographical cycle between 1775 and 1826 and identifies a network of previously undetected cross-influences, long obscured by the uncertain status of the author and the literary texts. These complex links compel the reevaluation of widely-held assumptions about the influence of the collection of songs and the Story of the Life of Louis-Dominique Cartouche published together with some versions. The biography of Matvej Komarov is first reconstructed. His work is then compared with probable literary sources and known facts about the life of the historical Van'ka Kain and his contribution to the emergence of the novel form in Russia is evaluated. Finally, by tracing the reception of the cycle and its main character in the 19th and 20th centuries, the study illustrates how the Russian printing press created its first popular myth

Göta Kanal är för många människor en turistattraktion och en vattenled för semesterfirare. Färre vet att den byggdes som handelsled och för att säkerställa den svenska importen under krigstider. Göta kanal byggdes under åren 1813-1832 av bl.a. svenska arbetare, svenska militärer och ryska desertörer. Myten om att kanalen byggdes av ryska krigsfångar dementerar denna uppsats. Mycket tyder på att de istället var desertörer från Ryssland. Uppsatsen visar på hur dessa ryska män som arbetade vid kanelen mot togs av den svensk lutherska kyrkan. I Ryssland var och är majoriteten av befolkningen ryssortodox. Detta arbete ska försöka belysa och ge en första inblick i vilka det var som kom. Samt att ge en första förståelse i hur de integrerades i Svenska kyrkan och om de anammade den lutherska tron eller om de fick utöva sin ortodoxa tradition. Detta arbete är ett pionjärarbete och en första studie i att kartlägga de ryssar som arbetade med anläggandet av Göta Kanal och som bodde i Östergötland, och Söderköpingstrakten. De församlingar i Söderköpingstrakten som jag valt att fördjupa mig i är; S:t Laurentii (då kallad Söderköping), Skönberga, Drothem och Västra Husby. Övriga församlingar i Söderköpingstrakten har jag inte fördjupat mig i, eftersom inga naturliga förflyttningar skett till eller från dem som jag kunnat följa.

Efter färdigställandet av kanalen sökte troligen flera av familjerna arbete vid kanalen eller som drängar på gårdar omkring Söderköping.

Arbetet med insamling av information och kunskap om dessa människor är inte slut i och med denna uppsats. Utsikterna för att finna mer intressant information anses av mig som goda. Det finns stort behov av att kontrollerna andra akter än dem som denna uppsats tar upp.

Att söka efter människors rötter kan upplevas som att människorna återigen blir levande i någon bemärkelse och en önskan att få lära känna dem ännu mer. Dessa ryssar som jag har fått följa kom till Sverige av någon anledning, arbetade troligen i hopp om att få en bättre tillvaro. Deras tillvaro blev inte i allt att döma någon lyx tillvaro, utan många av dem levde under knappa förhållanden.

For many people, Göta Canal is a tourist attraction for people on their holiday. Not so many know that the canal was originally built for trade purposes and to secure the Swedish import during times of war. Göta Canal was built 1813-1832 by Swedish workers, Swedish soldiers and Russian deserters. This essay denies the myth saying that the canal was built by Russian prisoners of war. Instead it indicates that they were deserters from Russia. The essay shows how these Russian men were greeted by the Swedish Lutheran Church. In Russia, the majority of the people belonged to the Russian Orthodox Church. This essay’s purpose is to give a first insight about who the people were that came from Russia to Sweden to work with the canal. It will also give a basic understanding about how they were integrated into the Swedish Church and if they accepted the Lutheran beliefs or if they were allowed to practise their Orthodox traditions. This essay is the very first study of all the Russians who worked with Göta Canal and lived in the county “Östergötland” close to the city “Söderköping”. The congregations in Söderköping that I’ve chosen to study closer are “S:t Laurentii” (during that time called Söderköping), “Skönberga”, “Drothem” and “Västra Husby”. I have excluded the other congregations since I haven’t been able to find any Russians moving to their areas. When the building of Göta Canal was finished, many of the families probably sought other work - either at the canal or at farms around Söderköping. I believe that the prospects to find more interesting information about these people are very good. There is a great need to control the files that this essay doesn’t take part of. To seek the roots of people can give a feeling of them coming back to life and a wish of getting to know them better. The Russians that I’ve followed came to Sweden for a reason, probably in hope of a better life. But their life didn’t become as good as they hoped for since many of them lived under very poor circumstances.

This review of Moscow dispatches (1921--1934) is based on a reading of the writings of Walter Duranty of the New York Times, William Henry Chamberlin of the Christian Science Monitor, and Louis Fischer of the Nation. Duranty was an experienced correspondent who had expressed anti-Soviet views before entering Russia to report on American famine relief. Chamberlin and Fischer, with little journalistic experience, were enthusiastic in their support for Bolshevism. None of the three knew Russian, and all three were unfamiliar with the Soviet political system. Foreign press coverage of a religious trial in 1923 resulted in the expulsion or departure of all western journalists except Duranty, Chamberlin and Fischer. Their editors in America were more concerned with domestic reports than Moscow dispatches, except for the salient issue of censorship. The objective of this study is evaluate the journalists' attitudes, under censorship pressures, in a totalitarian state. A study is made of their reports of Lenin, Stalin and Trotsky; the dispatches which they wrote during a series of Soviet show trials; and their relations with the Soviet secret police. The journalists' private lives, personal interests and religious beliefs are relevant. Their attitudes toward Stalin's Five-Year Plan, toward a second famine which the Soviets concealed, and concerning the issue of United States recognition of Soviet Russia are explored. With recognition in 1933, Moscow dispatches lost their exclusivity. In 1934 Chamberlin and Duranty departed; Fischer followed later. Newly-accessible Soviet archives thus far have yielded no trace of these Moscow journalists. The challenge in this dissertation is to measure, through a reading of their Moscow dispatches, the correspondents' views of the regime
acase@tulane.edu