Question: How was it possible to re-examine the October Revolution?
About the article "October Revolution", section "Impact of the dissolution of the USSR on historical research".

Candidate passages:
The dissolution of the USSR had an impact on historical interpretations of the October Revolution.
Since 1991, increasing access to large amounts of Soviet archival materials made it possible to re‑examine the October Revolution.
Though both Western and Russian historians now have access to many of these archives, the impact of the dissolution of the USSR can be seen most clearly in the work of historians in the former USSR.
While the disintegration essentially helped solidify the Western and Revisionist views, post-USSR Russian historians largely repudiated the former Soviet historical interpretation of the Revolution.
In other words, the established Soviet view of the October Revolution has been challenged, and consequently “Russian historians’ outlook has come closer to that of their Western conferes.” As Stephen Kotkin argues, 1991 prompted “a return to political history and the apparent resurrection of totalitarianism, the interpretive view that, in different ways…revisionists sought to bury”.
In other words, after 1991, there has been the revival among some historians of the “continuity thesis”, the idea that there was an uncomplicated, natural evolution from the October Revolution’s organizational structure to Stalin’s Gulags.
As early as 1856, there were plans to re-found the abbey, but these came to nothing, as the government authorities refused to give the necessary consents.
Finally, in 1904, thanks to the financial support of the Barons Cramer-Klett, Plankstetten was re-settled as a priory of Scheyern Abbey and was raised again to the status of abbey in 1917.
A school of agriculture was opened in Bavaria in 1907.
It was closed by the National Socialists in 1934.
In 1958, a ""Realschule"" with a boarding house was opened in Bavaria.
The school closed in 1988.
This caused the abbey to re-examine their role and possible options, and the community now runs a training centre, a monastery shop, a farm, a nursery for plants, a butchery and a bakery, which have been organic since 1994.
The boarding facilities are now used as a guesthouse.
The first Young People's Vespers took place in Plankstetten on 17 October 1980 and have since become a regular event on the third Friday in every month.
They are based on the youth vespers of the Benedictine abbey at Kremsmünster in Austria and on the prayers of Taizé.
The abbey also has parish responsibilities for Plankstetten and a neighbouring village. 
Portuondo and other Bacardí family members initially supported the Cuban revolutionaries, including Fidel Castro and the broader M-26-7 movement: Bosch personally donated tens of thousands of dollars to the movement, and acted as an intermediary between the revolutionaries and the CIA to assuage the latter's concerns.
Family members, employees, and facilities were put to use by the movement and the company supported the revolution publicly with advertisements and parties.
But their support turned to opposition as the pro-Soviet Che Guevara wing of the movement began to dominate and as Castro turned against their interests.
The Bacardí family (and hence the company) maintained a fierce opposition to Fidel Castro's revolution in Cuba in the 1960s.
In his book, "Bacardi, The Hidden War" (ISBN 978-0745318738), Hernando Calvo Ospina outlines the political element to the family's money.
Ospina describes how the Bacardi family and Company left Cuba after the Castro regime confiscated the Company’s Cuban assets on 15 October 1960; in particular, in nationalizing and banning all private property on the island as well as all bank accounts.
However, due to concerns over the previous Cuban leader Fulgencio Batista the company had started foreign branches a few years prior to the revolution; the Company moved the ownership of the Company's trademarks, assets and proprietary formulas out of the country to the Bahamas prior to the revolution as well as constructing plants in Puerto Rico and Mexico after Prohibition to save import taxes for rum being imported to the US.
This helped the company survive after the communist government confiscated without compensation all Bacardi assets in the country.
Ospina also explains the close ties Bacardí family members had to the US political elite as well as organizations of state such as the CIA.
The family funded various Cuban exile organizations such as CANF.
More recently, Bacardi lawyers were influential in the drafting of the 1996 Helms-Burton Act which sought to extend the scope of the United States embargo against Cuba.
In 1999, Otto Reich, a lobbyist in Washington on behalf of Bacardi, drafted section 211 of the Omnibus Consolidated and Emergency Appropriations Act, FY1999 (), a bill that became known as the Bacardi Act.
Section 211 denied trademark protection to products of Cuban businesses expropriated after the Cuban revolution, a provision keenly sought by Bacardi.
The act was aimed primarily at the Havana Club brand in the US.
The brand was created by the José Arechabala company and confiscated without compensation in the Cuban revolution.
The Havana Club trademark had been registered by the Cuban government in the United States without permission of the rightful owners.
The new law invalidated the trademark registration.
Section 211 has been challenged unsuccessfully by the Cuban government and the European Union in US courts; however, the act has been ruled illegal by the WTO (August 2001).
The US Congress has yet to re-examine the matter. 
The rise of Islam and its appreciation of the nature of God are examined.
Armstrong analyses how modern Shia Islam, with its emphasis upon social action in the service of Allah, the Islamic prophet Muhammad, and the Shia Imams, was a key factor that brought about the Iranian Revolution of 1979.
Subsequent chapters examine respectively both philosophical approaches to the idea of God, and the mystical relationship with God.
Armstrong discusses the rise of modern Christian religiosity, in particular the Protestantism of Martin Luther and John Calvin.
The final chapters examine the notion of the "Death of God" and the idea of God in a post-modern world. 
The theme for the 2012 World Environment Day was "Green Economy: Does it include you?
"The theme aimed to invite people to examine their activities and lifestyle and see how the concept of a "Green Economy" fits into it.
The host country for the year's celebrations was Brazil.