[7] Soviet propaganda missed its chance to refer to Herder as a prophet of the glorious Slavic future, but today Ukrainian history textbooks quote him at length (for examples, see Portnov 2010: 148).
[8] Nineteenth-century literature on these sects was enormous and is partially summarized in Etkind 1998. The current literature is large and growing; see Crummey 1993; Robson 1995; Engelstein 1999; Clay 2001; Paert 2004; Zhuk 2004; Breyfogle 2005; Steinberg and Coleman 2007; Heretz 2008.
[9] Characteristically, Samuel Baron (1953, 1995), the prominent American expert on Plekhanov, mentions his work with the peasants on the Volga but ignores its crucial aspect: that Plekhanov and Mikhailov spread propaganda and acquired their formative experience not among the common peasants but among the peculiar Spasovtsy. In an illuminating essay, Baron (1995: 188-206) self-critically analyzes the pro-Soviet, "leftish" roots of his lifelong infatuation with Plekhanov. As it happened, this interest did not help the historian to appreciate the religious episodes in his subject's itinerary.
[10] For quotes from Heart of Darkness, see Conrad 1988; page numbers are indicated in parentheses.
[11] For the experimental God-building of the revolutionaries who lost in the competition with Lenin, see Williams 1986; Stites 1989; Scherr 2003; Rosenthal 2004. On the popularity of Durkheim in the early-twentieth- century Russia, see Gofman 2001.
[12] For quotes from Leskov's "Product of Nature," see Leskov 1958, vol. 9; page numbers are indicated in parentheses.
[13] An important debate on "Soviet subjectivity" helped me to articulate this idea (Halfin 2000; Hellbeck 2000; Krylova 2000; Etkind 2005; Chatterjee and Petrone 2008).