Among Soviet Central Asians who have achieved international attention, Bobodzhon Gafurovich Gafurov, the late director of the Institute of Oriental Studies of the Academy of Sciences of the USSR, stands out as a leading figure. Gafurov was politically the most prominent Tadzhik, if not Central Asian, in the Soviet Union. During the twenty-one years that he served as the Institute's director, he influenced and made decisions which have led to an overall increase in scholarly research and publication about West Asia, and about Soviet Central Asia in particular, emanating from the Soviet Union.

In a recent memoir Iurii Olesha, one of the most sophisticated Soviet prose writers, recalls a conversation he once had with V. E. Meyerhold regarding a film version of Turgenev's Fathers and Sons which the famous avant-garde director was then contemplating. “I asked him whom he had in mind for the part of Bazarov. He answered, ‘Mayakovsky'.“

The resemblance between one of modern Russia's foremost poets and Turgenev's harshly antipoetic hero may not be immediately obvious. Yet a close look at Mayakovsky's poetry, especially at his earlier, Futurist lyrics, reveals the presence of what might be called the Bazarov syndrome. The tenor of these Surrealist urban still-lives (“Night,“ “Morning,” “The Street,” etc.), these impassioned lyrical manifestoes (“I,” “Man,” “A Cloud in Trousers“), is total negation of the status quo.

In 1846, the Orenburg Provincial Gazette carried a brief account of the recent baptism of over 800 Mari pagans in a “distant corner” of Birsk district. As the newspaper reported, District Chief N. Bludarov, accompanied by his assistants and a priest, “by gradually gaining the trust of the Cheremis [Maris], finally succeeded in shaking their obdurate superstition by means of persuasion. At first only a few, then a large number, and finally by whole villages, [Cheremis] decided to accept the Christian faith, and in 1845, on the clergy’s lists, there appeared up to 900 new Christians.“ Since the mid-eighteenth century, baptisms on such a scale had been rare in the Volga-Kama region, and virtually none had occurred in northwestern Orenburg province, where the population was predominantly Muslim and “pagan.“ On the surface, therefore, these baptisms appeared to be a “happy beginning” of the Christianization of local Maris and a foothold for Orthodoxy in a heavily non-Christian area.3 In fact, matters were not quite so simple.

In investigations of the evolution of the corporation in Europe, North America, and the Far East, historians have illuminated variations in the structure of large enterprises in different times and places and investigated responses to legal environments. In tsarist Russia as well, the development of corporations on the national, regional, and sectoral levels was influenced by legal and economic institutions. Data on Russian corporations, however, have been inadequate for the complex statistical tests applied to the European and North American economies. This article offers a preliminary overview of trends in Russian corporate development from 1700 to 1914 in light of a new database and the recently articulated theory of organizational ecology. Although the theory provides stimulating approaches to the history of Russian corporations, it also appears unduly specific in some respects to the history of western Europe and the United States.