On cultural changes in Peter I’s time: James Cracraft,The Petrine Revolution in Russian
Culture(Cambridge, Mass.: The Belknap Press of Harvard University Press, 2004);
Elizabeth Clara Sander,Social Dancing in Peter the Great’s Russia: Observations by Holstein
Nobleman Friedrich Wilhelm Von Bergholz, 1721 to 1725(Hildesheim: G. Olms, 2007);
Lindsey Hughes,“‘The Crown of Maidenly Honour and Virtue’: Redefining Femininity
in Peter I’s Russia,”in Wendy Rosslyn, ed.,Women and Gender in 18th-Century Russia
(Burlington, Vt.: Ashgate, 2003), 35–49. Translation of Petrine etiquette book:
N. S. Kollmann,“Etiquette for Peter’s Time: The Honorable Mirror for Youth,”Russian
History35 (2008): 63–83.
On the eighteenth-century Russian nobility: Jerome Blum,Lord and Peasant in Russia:
From the Ninth to the Nineteenth Century(Princeton: Princeton University Press,
1971); John P. LeDonne,Absolutism and Ruling Class: The Formation of the Russian
Political Order, 1700– 1825 (New York: Oxford University Press, 1991) and hisRuling
Russia: Politics and Administration in the Age of Absolutism, 1762– 1796 (Princeton:
Princeton University Press, 1984); Robert Edward Jones,The Emancipation of the
Russian Nobility, 1762– 1785 (Princeton: Princeton University Press, 1973); Michelle
Lamarche Marrese,A Woman’s Kingdom: Noblewomen and the Control of Property in
Russia, 1700– 1861 (Ithaca, NY: Cornell University Press, 2002); B. N. Mironov and
Ben Eklof,The Social History of Imperial Russia, 1700– 1917 (Boulder, Colo.: Westview
Press, 2000).
Marc Raeff’s ground-breaking work on Russia in the eighteenth century includesOrigins of
the Russian Intelligentsia: The Eighteenth Century Nobility(New York: Harcourt, Brace &
World, 1966),Understanding Imperial Russia: State and Society in the Old Regime(New
York: Columbia University Press, 1984), andThe Well-Ordered Police State: Social and
Institutional Change through Law in the Germanies and Russia, 1600– 1800 (New Haven:
Yale University Press, 1983). Some of Iurii Lotman’s and Boris Uspenskii’sinfluential
essays are translated inThe Semiotics of Russian Cultural History, ed. A. D. Nakhimovsky
and A. S. Nakhimovsky (Ithaca, NY, and London: Cornell University Press, 1985) and in
Iu. M. Lotman, Boris Andreevich Uspenskii, and Ann Shukman,The Semiotics of Russian
Culture(Ann Arbor: Dept. of Slavic Languages and Literatures, University of Michigan,
1984). See also Viktor Zhivov’s essays: Boris Uspenskij and Viktor Zhivov,“Tsar and
God”and Other Essays in Russian Cultural Semiotics, ed. Marcus C. Levitt (Boston:
Academic Studies Press, 2012).
Responses to these paradigms and further studies include Michael Confino’s reaction to
Raeff:“Histoire et psychologie: à propos de la noblesse russe au XVIIIe siècle,”Annales:
Èconomies—Sociètès—Civilisation22 (1967): 1163–205. Elise Kimerling Wirtschafter,
The Play of Ideas in Russian Enlightenment Theater(DeKalb, Ill.: Northern Illinois
University Press, 2003),Russia’s Age of Serfdom 1649– 1861 (Malden, Mass.: Blackwell
Pub., 2008), andReligion and Enlightenment in Catherinian Russia: The Teachings of
Metropolitan Platon(DeKalb, Ill.: Northern Illinois University Press, 2013); Cynthia
H. Whittaker,Russian Monarchy: Eighteenth-Century Rulers and Writers in Political
Dialogue(DeKalb, Ill.: Northern Illinois University Press, 2003); O. E. Glagoleva,
Dream and Reality of Russian Provincial Young Ladies, 1700– 1850 (Pittsburgh: Center
for Russian & Eastern European Studies, University of Pittsburgh, 2000); Angela
Rustemeyer,Dissens und Ehre: Majestätsverbrechen in Russland (1600–1800)(Wiesbaden:
Harrassowitz Verlag, 2006); Thomas Newlin,The Voice in the Garden: Andrei Bolotov
and the Anxieties of Russian Pastoral, 1738– 1833 (Evanston, Ill.: Northwestern University
Press, 2001); Stephen Lessing Baehr,The Paradise Myth in Eighteenth-Century Russia:
Utopian Patterns in Early Secular Russian Literature and Culture(Stanford, Calif.: Stanford448 The Russian Empire 1450– 1801