The article deals with the Muslim movement in the territory of Eurasia in conditions of the Great Russian revolution of 1917, analysis of this movement’s goals and its leaders who led, through the All-Russian Muslim Council, the numerous Muslim population of the Empire which became the Russian Republic in September, 1917. A particular attention is devoted to the personality of Akhmed Tsalikov, the Chairman of the Council, the theorist and leader of this movement.

The article describes the problem of budgeting the newspaper “Pravda” after it’s republish in march 1917. Incoming and expenditure parts of Pravda’s budget in march–may 1917 are analysed. Financial resources of buying by the Bolsheviks their own printing works in publishing house “Trud” are in the article.

The article analyzes the genealogical culture of the Russian nobility after October 1917. It is noted that the process of its loss occurred simultaneously regardless of the place of residence of the nobles, but the reasons for this were different: sociocide in the USSR and assimilation in emigration. There was a devaluation of kinship as part of family life, a significant part of the information about the origin and kinship ties was lost, the boundaries of the ancestral memory were reduced, terminology was simplified, the role and place of kinship in the system of interpersonal relations between the nobles changed. In the USSR, the noble lineage was concealed in order to avoid repression, and in emigration among the nobility the value of family ties with foreigners increased. In general, the loss of the estate genealogical culture occurred by the beginning of the 1960s.

The article is devoted to the problem of combination in the Russian political culture of the eighteenth century the aspirations of the ruling elite to the ideal of governs by laws and “lawless” Palace coups on the materials of the legitimation of Elizaveta Petrovna's accession to the throne in 1741. Some historians believe that Elizabeth built the legitimacy of his accession on the fact of blood relationship with Peter the Great. As the article shows, first of all Elizaveta Petrovna used the legal arguments, not to the fact that her father was Peter I. Thus, her legitimacy was built on the basis of the new secular legal culture. At the same time, the fact that she was able to portray the coup as a triumph of law, was possible due to insufficient development and weak stability of the elements of the secular legal culture in Russia.

The Jewish emigration has played an important role in the history of the USSR in the last two decades of its existence. The Jewish emigration became a catalyst and a litmus paper that contributed to and demonstrated the USSR degradation and its forthcoming fall. At the same time it was a bargaining chip in then leaders of the USSR attempts to rectify political, economic, and scientific-technological cooperation with the West and thereby to reinforce the Communist regime. However the contrary happened: having raised a little the “iron curtain” for the Jewish emigration and violated conservative air-tightness of the Soviet empire the Soviet leaders unwittingly accelerated the systemic enthropy process. The responsibility for that falls, to a large extent, on Leonid Brezhnev, a man who was, in his own way, a worthy person though he was vaingloriously fascinated with the visionary “real Socialism” and “Peace program”. Consequently, Brezhnev was unable to prepare the Soviet society to those pivotal trying trials it had to encounter soon.

The article touches upon the place of social dance in leisure and everyday life of Soviet working class of 1920s. The proletarian youth stepped dances based on foxtrot, which was the regarded in Europe. Such dances became a symbol of the small bourgeoisie influence hence were criticized and even banned. The Soviet government therefore aimed at creating a new social dance within the framework of proletarian culture of future socialism, which will correspond to the ideological principles of the time.

The article is based on the analysis of Russian satiric journals (“Novyj Satiricon”, “Pugach”, “Bich”, “Strekoza”, etc.), of their public position and political esteems of the revolutionary crisis in Russia. The central point of the study – the feminine images of the triad “Russia – Revolution – Liberty” as metaphors of the revolutionary changers. The research attests: Rus-sian political satire of the epoch in its main genres is a very valuable historical source because it demonstrates in a form of the images a way to appropriate by the society the experience of revolutionary changes and so provides a researcher with the instrument to penetrate the struc-tures of everyday life in times of revolutionary crisis of 1917–1918.