The dissolution of Soviet Union was a world-historical event. Understanding rare events is notoriously difficult. What is it a case of? With what should it be compared? How can it be explained? My approach to these questions is grounded in my disciplinary background in sociology and my interest in cultural mechanisms that drive systemic change. A cultural approach, rooted in logic of process-tracing, helps both to define object of interest--what exactly ended, if indeed it is over--and to understand what happened to it. The title of this article reflects choices I made in cutting into enormous literature on this subject. First, I follow Stephen Cohen's lead in using term rather than to define historical process of interest. Collapse, he maintains, implies inherently terminal causes.... If we ask instead how and why Union was abolished, dissolved, disbanded, or simply ended, formulation leaves open possibility that contingencies or subjective factors may have been primary cause and therefore that a different outcome was possible. (1) Imagining different possible outcomes is at core of counterfactual reasoning, a method that enables us to explain rare events by analyzing sequences of events within cases and identifying mechanisms that make causal arguments theoretically plausible. (2) The term rather than also opens possibility of a prolonged process, brought about by human agency rather than a natural cataclysm. (3) Second, I conceptualize object that ended in terms of Soviet Much of literature demarcates end with disintegration of formal institutions such as Communist Party or polity of USSR. Typically Soviet Union is described as a party-state, a system, or a regime. That system, according to Cohen and other political scientists, consisted of official ideology, authoritarian political rule, economic monopoly, and a multinational federation. However, Soviet Union was more than a state or an economy. It encompassed a set of taken-for-granted and practices that constituted a style of life and signified legitimate authority that had moved beyond ideology to become common sense, or what sociologist Pierre Bourdieu calls doxa. In a doxic social system, dominant groups possess power: that is, capacity to impose their definitions of social world and to establish legitimate rules (both formal and informal) that govern social relations. (4) My exposition privileges cultural explanations of process by which symbolic power, both among elites and masses, was lost. This is not to deny importance of material conditions as triggers of cultural change. Culture, as symbolic dimension of human existence, renders material conditions meaningful and provides templates for action, which in turn have material consequences. In other words, a focus on culture helps explain, in words of Georgi Derluguian, another sociologist inspired by Bourdieu, the causal connections and how one gets from historical point A to point B: that is, the social mechanisms involved in formulating and spreading competing discourses and their institutionalization in material and geopolitical terms. (5) Third, I seek to interpret as well as to explain end of Soviet rule, by asking what Soviet power came to mean after formal collapse of Soviet Union. The first section of article concentrates on scholarly explanations for dissolution of Soviet rule. In second section, I turn to emic explanations--beliefs about end of Soviet epoch among those who experienced it. My goal is not to evaluate veracity of such claims but to understand their meanings in post-Soviet context, as well as to treat them as evidence for persistence of some elements of Soviet rule. Explaining End: Approaches to Collapse Before turning to cultural approaches to explaining what ended, how, and why, I briefly describe alternative approaches, which concentrate on collapse of a state and/or a system. …