Krivtsova Anastasia Sergeevna
Project “Culture and way of life of indigenous peoples Western Siberia»
Theme project: « Culture and life of the indigenous peoples of Western Siberia»
Organizer project: caregiver
Type of project: cognitive - creative.
View project: long term.
Members project: educators, children, parents, social partners.
Problem:
After talking with the pupils, we see that our children are quite erudite, they travel with their parents to different cities, countries, they know their names, they can talk about sights, but often find it difficult to talk about the places of their native land. Children have insufficient knowledge about the peoples of our homeland, especially about indigenous people of Western Siberia Khanty and Mansi, about oh traditions, customs, flora and fauna.
Relevance project:
AT Indigenous peoples have lived in Western Siberia for centuries: Nenets, Khanty, Mansi, Komi, Selkups, etc. Peoples of Western Siberia, despite their difficult historical path of development, managed to preserve and strengthen their ethnic identity and traditional culture.
We know that in the preschool years of a child's life, the foundations of his personality are being formed. Education of love for the native land, the formation of interest in history, life and culture must start in kindergarten.
One of the main tasks of teachers and parents is to teach a child from childhood to feel the beauty of their native land, to respect and be proud of the people living on this land, to cultivate love for their native places, for everything that surrounds us. culture native land should enter the heart of the child and become an integral part of his soul. To love the Motherland means to know it, to know, first of all, one's Motherland. Using local history materials in our work with preschoolers, we instill in the child a patriotic feeling that will last for a lifetime and will serve spiritual development personality. With the help of local history, preschoolers are brought up on events that are closely related to the history of the nature of their native land.
Through knowledge of history, culture, life of people who live very close, we can better feel our native land.
Relying on cultural values , the beauty of the surrounding world and the history of the native land - we improve the quality of education and training.
Target:
Familiarization of preschool children with the help of acquaintance with life and work, traditions and customs, national costumes, flora and fauna. Formation in children of skills of respectful and benevolent attitude towards representatives of different peoples.
Tasks:
Educational:
Introduce children to history peoples of Western Siberia.
Build an interest in culture and life of the peoples of our Motherland.
To consolidate the ability to carefully perceive cognitive information in the course of educational activities, to draw generalizing conclusions.
Educational:
Cultivate tolerance.
Bring up good feelings love and respect for traditions and culture of the peoples of our Motherland.
Cultivate respect for different nationalities.
Educational:
Develop auditory and visual attention, thinking, memory.
Enrich vocabulary stock children with national names of the region, household items, clothes, crafts, symbols.
Continue to develop the ability to give complete answers to the questions of the educator, to ask questions correctly.
To expand children's knowledge about life, life and culture of the peoples of Western Siberia through national games, songs, dances, folk decorative and applied art.
Implementation stages project:
Preparatory:
Definition of purpose and objectives project.
Collection of information from various sources.
Creation of multimedia presentations.
Creation of file cabinets: outdoor games, conversations.
Practical:
Implementation of the content of the work plan to familiarize preschool children with life and traditions peoples of Western Siberia;
Development and implementation of mini- project on: "Introducing children to, through folk
Visits to the Museum of History and Ethnography;
Visit to the open air museum "Suevat - Paul"
Final:
Conducting a final lesson;
Children's exhibitions popular decorative and applied art;
Organization of a mini museum on topic: « culture and life of the Khanty-Mansiysk people».
Expected Result:
Increase in developments, didactic material, methodological instructions.
Children will expand their knowledge of indigenous peoples of Western Siberia.
Develop respect for the peoples of our region to their traditions and customs.
Expanding understanding of folk decorative and applied arts, creative abilities of children.
Parents will be more active.
The group will create a mini- museum: « culture and life of the Khanty-Mansiysk people».
Relationship with educational areas:
Socio - communicative development.
Education of love and respect for the native land, its peoples, nature, traditions and holidays.
Formation of ideas about sociocultural values of our people;
Raising respect and interest in different cultures pay attention to the difference and similarity of their values;
Expansion of ideas about your native land, the capital of your Motherland, its symbols;
Improving their emotionally positive manifestations in role-playing games;
Visit to the Museum of History and Ethnography.
Visit to the open air museum "Suevat - Paul".
cognitive development:
Hearing stories about peoples of the far north;
Examination of dolls in the national clothes of the Khanty and Mansei
Watching films about dwellings, holidays, life indigenous peoples of the North;
Conversations about culture and life of the peoples of Siberia;
Reading fiction literature:
Fiction in many ways affects the development of the child, the formation of his personality, helps him spiritually develop and improve.
Making a reading corner (fairy tales, stories about peoples of Western Siberia, collections of poems about our homeland, albums with illustrations of the life of the Khanty people);
Classes to familiarize with the works about our Motherland, their authors;
Conducting classes on the history of the emergence of the first books and book products peoples of Khanty and Mansi;
Organization of exhibitions of children's drawings and crafts based on the works read;
Interaction with the city children's library;
Speech development:
Solving riddles about peoples of the north, their traditions and customs, animals and plants.
Didactic, word games;
Learning poems in the Khanty language;
Story by pictures about our native land;
Artistic - aesthetic development (Music):
Listening and singing songs about our native land;
Listening to Khanty music;
Conversations on the topic "Musical instruments peoples of Khanty and Mansi» .
Physical development:
Learning Khanty folk games(outdoor games);
Artistic creativity:
Painting (ornaments and elements of clothing peoples of Khanty and Mansi) ;
Plasticineography (animals and plants of our region);
Application (home of northerners)
Sculpting by design.
WORK PLAN
(block planning)
Nature Western Siberia
Target: formation of ecological children's culture.
Form of organization: games, conversations, excursions, hikes, etc.
Middle group 4-5 (years) Senior group 5-6 (years) Preparatory group 6-7 (years)
Tasks: To acquaint children with the flora (spruce, birch, pine, lingonberry, raspberry, etc., wildlife (deer, wolf, bear, squirrel, fox, owl, seagull) and objects of inanimate nature of Khanty Mansiysk Okrug (water, sand, peat, swamps, snow, rain, natural phenomena). Tasks: Expand ideas about the plant world (cedar, larch, mountain ash, wild rosemary, blueberries, mushrooms, wildlife ( polar bear, arctic fox, lynx, lemming, partridge, goose, duck, swan; features of their appearance and ways of movement). Continue to acquaint with objects of inanimate nature (rainbow, fog, northern lights, blizzard, blizzard). Tasks: Expand and deepen ideas about the plant world (willow thickets, dwarf birch, juniper, reindeer moss, moss, lichen) and the animal world (mink, muskrat, walrus, seal, seal, beluga, sandpiper, sea eagle, fish species (sturgeon, muksun, pizhyan).
Provide a holistic view of the ecosystem "tundra"(on the composition of the community, environmental conditions, adaptations to it, temperature, lighting, the role of man in the preservation of the system and the rules of behavior in it).
Life indigenous peoples of Western Siberia
Target: acquaintance of children with national clothes, jewelry, household items and their purposes;
Form of organization: visiting the museum of history and ethnography.
Middle group 4-5 (years) Senior group 5-6 (years) Preparatory group 6-7 (years)
Tasks: To form ideas about the purpose of household items and introduce new ones (lasso, cradle, birch bark) accessories. Give a general idea of the dwelling - plague, sledges; clothes (adult and child). Tasks: Give an idea of the means of transportation (deer, dogs, helicopter, snowmobile).
To acquaint with national clothes, with its ornaments.
Learn to distinguish the elements of the pattern "bunny ears", "plague", "thawed patches". Deepen your understanding of your home the peoples of the North - the plague, its structure and purpose; female (yagushka) and male (malitsa) clothes, shoes (pussy).
Tasks: Learn to distinguish the elements of the pattern on the national clothes: "deer horns", "branches", "fox's elbow", "hooves".
Expand ideas about household items utensils: wooden mallet, needle, knife, chest, skinning scraper, etc.
Culture of the indigenous peoples of Western Siberia
Target: acquaintance with folklore peoples of the North, with its collectors (small folklore genres: riddles, proverbs, sayings; fairy tales, their content and artistic originality; conspiracies, spells, amulets, etc.); acquaintance with the work of national poets and writers.
Form of organization: theatricalization; dramatizations of fairy tales and legends peoples of the North; holidays
Middle group 4-5 (years) Senior group 5-6 (years) Preparatory group 6-7 (years)
Tasks: Introduce children to lullabies, nursery rhymes, fairy tales. Tasks: Continue to acquaint with the folklore of the northern peoples.
memorize short poems "bayul" songs. Tell northern tales and stage them.
Guess and solve riddles about animals and plants. Tasks: Expand and deepen knowledge of folklore peoples of the North. Telling and acting out stories (about animals, magical, household); acquaint with riddles, proverbs, sayings, signs indigenous people.
Familiarize with folk musical instruments (penzer - drum; tomran - mouth instrument; polyan - pipe; chipsan - whistle; kuyp - shaman tambourine). Take an active and meaningful part in national holidays.
Folk decorative and applied art
Target: introducing children to art crafts (artistic processing of leather, fur, wood, birch bark); with children's toys - doll "nuhuko" and doll "akan"; types of ornaments and their symbols; development of interest in the works of masters handicrafts to teach basic practical skills (applications made of fabric, cloth, leather, fur).
Form of organization: a master class on making a doll "Akan", making crafts together with parents.
Middle group 4-5 (years) Senior group 5-6 (years) Preparatory group 6-7 (years)
Tasks: Introduce children to patterns folk– Khanty applied arts and mansey: doll "nuhuko" (Nenet) doll "akan" (Khanty).
Application from fabric, cloth.
Drawing and plasticineography of ornaments and patterns national clothes. Tasks: To acquaint with the types of ornaments of belts, lace garters, clothes, household items.
Weaving from woolen threads, beads.
Drawing on birch bark. Artistic processing fur: fur mosaic. Tasks: Introduce artistic crafts: embroidery and weaving with beads; carving on bone, wood; metal products.
Jewelry and their symbolism.
Working with parents
№ Form of work Tasks
1. Consultations Introducing parents into the world culture and life of the peoples of the native land. Expand your understanding of customs and traditions peoples of Khanty and Mansi.
2. Parent meeting To form a respectful attitude towards indigenous peoples of the North.
3. Questioning Collection of up-to-date information.
4. Joint holidays Introduce parents to the basics of national traditions indigenous peoples of Siberia.
5. Thematic stands To form ideas about folk decorative and applied arts.
6. Excursions patriotic education children.
7. Photo booths Arouse in parents an emotionally positive attitude towards culture of the people of the native land.
Calendar - thematic plan teacher's work.
No. Form of work Terms
1. Definition of purpose and objectives project.
Drawing up long-term planning.
Selection of literature, visual and illustrative aids
Collection of information from various sources
September 2017 -
October 2017
2. Creation of multimedia presentations.
Creation of file cabinets: outdoor games, conversations.
Selection of audio fairy tales, animated films.
Selection of information for consultation of parents.
Enrichment of the developing environment in the group.
November 2017 -
December 2017
3. Development project on: "Introducing children to culture and life of the peoples of the Khanty and Mansi, across folk decorative and applied art.
January 2018
4. Implementation of the content of the work plan to familiarize preschool children with life and traditions peoples of Western Siberia. January 2018 -
April 2020
5. Implementation project on: "Introducing children to culture and life of the peoples of the Khanty and Mansi, across folk decorative and applied art. March 2018 -
April 2018
6. Visits to the Museum of History and Ethnography. April 2018
7. Visit to the open-air museum "Suevat - Paul". May 2018
8. Children's exhibitions popular decorative and applied arts « Folk art - with your own hands " April 2018 -
9. Conducting a final lesson "Present to the peoples of Siberia with their own hands» . May 2018
10. Organization of a mini museum on topic: « culture and life of the Khanty-Mansiysk people". 2018 – 2020
Calendar - thematic work plan for children of the middle group (4-5 years)
No. Subject Form of work Terms
1. Acquaintance with the native land. Conversations, showing illustrations, viewing presentations. January
2. The Khanty and Mansi peoples. Storytelling, conversations, looking at pictures, handicraft. January
3. Who lives in the forest? What grows in the forest? Lesson, display of illustrations, didactic and word games. February
4. Northern folklore. Listening to Khanty music. February
5. « Folk decorative and applied art»
"Cloth peoples of Khanty and Mansi»
"Ornaments and patterns of Khanty clothing".
"House peoples of the North» - Display illustrations.
Story
looking at pictures
Viewing a presentation.
Drawing ornaments and patterns.
Show illustrations "Chum"
Application.
6. "The animal and plant world of our region".
"Reindeer"
"Berries, mushrooms"- Story
Watching animated films
Reading poems about our native land
Looking at a picture of a deer
Plasticineography "Deer".
Reading fiction
Drawing is not traditional method (cotton buds) "Cowberry for guests".
7. - Making khanta from salt dough, decorating national clothes.
Museum of History and Ethnography
- « Folk art - with your own hands"-Master Class
Working with parents.
Excursion.
Exhibition of children's creativity.
Literature:
1. Yugra: regional magazine, 2013 2. Baby peoples outdoor games. //Compilers: A. V. Keneman, T. I. Osokina. 1955 3. Shorygina T. A. Conversations about the Russian North. M., Sfera 2008 4. Tales peoples of the North// compiled by V. V. Vinokurova Yu. A. Sem. - L., Enlightenment 1991. 5. Native land. ABC of local history - Yekaterinburg 2001. 6. Yugoria: Encyclopedia of Khanty - Mansi Autonomous Okrug. In 3 - x Khanty Mansiysk 2000. 7. Bannikov. V. N., Petruk O. I. "Fine Arts in the National School"- Khanty - Mansiysk. Printer 2005. 8. Goncharova E. V. “Ecology for toddlers: guidelines for teaching staff dhow/Khanty - Mansiysk. Printer. 2005 9. Grandmother's Tales Anne: Tales, legends- heartlovs: Medium - Ural. Book. Publishing House 1985. 10. Khozyainova V.V. “Didactic material for classes in decorative and applied art: Toolkit. Ed. T. A. Polunina I. D. Khanty - Mansiysk: GUIPP Printer 2001 11. Solovar V. N., Morocco S. D. "Khanty folk riddles» . Khanty - Mansiysk. 1997 12. Rombandeev. "Mansi Riddles" 1996 13. YadneN. N. "I come from the tundra", Tyumen 1995 14. Bogateeva Z. A. “Appliques based on popular ornament in kindergarten", publishing house "Education" 1982 15. Kurikov V. M. Khanty - Mansi Autonomous county: with faith and hope in the third millennium. - Ekaterinburg, 2000. 16. Electronic atlas "Love and know your native land" 17. Red Book of the Yamalo-Nenets Autonomous districts: Animals, plants, mushrooms / Resp. ed. L. N. Dobrinsky. Yekaterinburg Publishing house Ural. Univ. 1997. 240s.: ill.
Internet resources: http://ds23.admhmansy.ru/upload/iblock/6d9/ Card file_of_the_games_of_the_peoples_of_Khanty_and_Mansi. PDF
https://kulturologia.ru/blogs/031013/18947/
http://site-for-girls.ru/xanty-i-mansi-obychai-i-prazdniki/
http://agansk.ru/suvenir/nhpy/index.htm
Network edition Information portal " Siberia-info"
Application
Card index of conversations:
- "Introduction to the Native Land"
- "Acquaintance with life and life peoples of the Khanty»
- "My native town"
- "Vegetable world Western Siberia»
- "Animal world Western Siberia»
- "National clothes of the Khanty and Mansi"
- "Visiting Grandma Aniko"
- "Holidays peoples of the North»
- "Traditions of the Khanty and Mansi"
- "What do we know about the folklore of the northerners?"
- "Dwellings and trades peoples of the north»
Card file of outdoor games):
- "Reindeer"
- "Deer and Shepherd"
- "Partridges and the hunter"
- "Icicles, Wind and Frost"- "Streams and Lakes"
- "Brave Guys"
- "Fish"
Card file of word games;
Card file of poems about the native land;
Card file of riddles;
illustration material;
Multimedia presentations on topics;
Collection of audio fairy tales;
Consultations for parents;
Mini - project"Introducing children to culture and life of peoples Khanty and Mansi through folk decorative and applied art.
MUNICIPAL STATE PRESCHOOL EDUCATIONAL INSTITUTION
"NORTH YENISEI KINDERGARTEN №5"
Master Class
Life and way of life of the peoples of Siberia
preschool group
Educator: Bektyashkina Elena Dmitrievna
North - Yenisei
23.01. year 2014
Topic: Life and life of the peoples of Siberia
General pedagogical goal: the formation of interest in the history of the "small Motherland", to expand children's ideas about the rituals and traditions of the indigenous population of Siberia.
Tasks:
Educational: continue to acquaint children with Evenki national culture, household items, traditions and rituals, features of national clothes northern peoples. To form in children the idea that the features of Evenk clothing reflect their way of life and traditions, to note its historical expediency.
Dictionary Enrichment: region, Evenki, Tungus, camp, Kumalans (Evenk rugs, works of art), musher - a man who manages deer, dogs.
Dictionary activation: taiga, Krasnoyarsk Territory, Siberia.
Developing: to teach to perceive the music of the peoples of the North, to develop attention, logical thinking, imagination, coordination of actions in games, creative initiative in dances. In the course of educational activities to motivate children to acquire new knowledge about the national culture of the indigenous population of Siberia.
Educational: to cultivate interest in the history and culture (customs, traditions, folklore) of the peoples of the North, through the inclusion of parents in a joint educational process, to form a tolerant attitude towards the peoples and cultures of different nationalities living in the North-Yenisei region of the Krasnoyarsk Territory.
Planned result: have a sense of history folk culture and traditions of the North, its historical, geographical and natural components. They can convey in the drawing the features of folk costumes.
Methods: Verbal (a conversation of a problem-search nature), visual-cognitive (studying illustrations, presentation slides, perception, analysis and generalization of the materials shown), practical (children's activities in conversation, games, dances), the leading method is game.
Developmental learning approaches in the interaction of a teacher with children: personality-oriented, activity-oriented, socio-playing.
(flag, coat of arms, anthem) of the North-Yenisei region, viewing and discussing photographs depicting the sights of the region. cognitive
Equipment:
1. presentation "Life and life of the peoples of Siberia", music, songs of the Evenk people;
2. photo - exhibition "My small Motherland", folklore library " Siberian people»,
3. The mini-museum "Istoki" is replenished with exhibits of Evenk national culture from the Museum of the History of Gold Mining - an amulet, Dolls of Seveki and Khargi in Evenk national costumes.
The course of educational activities:
Children enter the group, greet the guests, sit on chairs in a semicircle facing the stands on which the exhibition “My Small Motherland” is framed, on the illustration board - animal world Siberia.
Conversation with children about Russia, about their small homeland(terrain, climate, flora and fauna)
Educator:(socio-game, problem-search approach)
Guys, today we will go on a trip around our area, but first let's remember:
What country do we live in? We all live in Russia, so who are we? (Russians)
Russia is our motherland, it is very large, one might say immense. Our country Russia is divided into parts. These parts are called regions, you see how many there are. We live in the Siberian region in the Krasnoyarsk Territory.
Guys, look at the map, where is our Krasnoyarsk Territory? And what is the size? (large) What color is it? (in green)
And why do you think? (there are many trees in Siberia - taiga)
There are many cities and regions in our region. What area do we live in? (In the North Yenisei).
So guys, the Severo-Yenisei region is our small Motherland. This is the area where many of you were born, where your moms and dads grew up. And in order to learn even better about our region, about its history, I suggest you go on a trip, you agree, then good luck. To make the road more fun, I suggest listening to a song - a hymn about our area (children follow the teacher from the group to the music room) Enter the hall, sit on chairs and listen to the anthem.
A song sounds - a hymn about the North-Yenisei village, slides of nature and sights of the area appear on the screen.
Guys, we will travel around our region and talk, the one who will have this ingot of gold in his hands, the wealth of our region, will answer, because it is not without reason that in the song our North-Yenisei region is called the earthly nugget of Siberia. Do you understand why? (the land of our region is rich precious metal, gold is mined in the area)
View presentation and talk on slides.
Look, guys, this is how the map of our North-Yenisei region looks like.
- What villages of our region are familiar to you? You name them, and I will show them on the map (Teya, Vangash, Bryanka, Kalami, Velmo, Eruda, Enashimo, Kuromba ).
- Tell me, guys, how and where can we find out about our area? What are we going to do to find out?
(Visiting a museum, library, you can ask adults, watch and read books, watch TV, read newspapers)
The climate in our area is harsh. Winter snowy, severe, frosty, long.
And the summer is short, but the days are long, and the nights are bright, that's why they were called white.
But now we have winter, I suggest you play the game "Icicles, Wind and Frost"
Please stand in pairs and turn to face each other. You are all little pieces of ice, clap your hands in pairs and say these words: Cold icicles, transparent icicles, sparkle, ring: ding - ding ... On signal "Wind!", all the pieces of ice move in a circle and quietly agree on who will build a circle with whom - a large piece of ice, on a signal "Freezing!" You must build 3 large ice floes.
The ice floe that gathers faster and more amicably wins. Repeat 2 times, and now the floe with the most players wins.
Thank you all for playing, please take a seat, we continue our journey.
Diverse, bizarre and amazing nature of the Siberian taiga.
Between the mountains, taiga, steppes flows mighty .... (Yenisei)
Let's remember the poem: Fir, spruce, pine forests, elk horned by the river,
The partridge beats with its wing, a ferry floats along the river.
- Our Siberian land is famous for its riches
Let's call them, we will answer in turn, says the one who has the gold bar, we pass it to each other in a circle:
Please name trees, mushrooms, berries, birds which are found in the taiga. - Guess the riddle, what kind of bird, Sleeps during the day, flies at night, gets food for itself.
(owl) And now we play and imitate the owl.
Breathing exercise "Owl"
1.Squeeze your left shoulder with your right hand. Turn your head to the left and look over your shoulder. Lower your hands.
2. Spread your shoulders with force. Deep inhale, hold your breath, exhale uh - uh.
3. Squeeze your right shoulder with your left hand. Turn your head to the right and look over your shoulder. Lower your hands.
4. Spread your arms to the sides, put your head on your chest. Inhale, exhale.
- And now let's name the animals that live in the taiga ......
After the deer, and now we play and imitate the deer
rhythmic exercise"Deer"
Walks, wanders through the taiga of the earth with hooves touching,
(stomp alternately for each word)
Deer - horned handsome man (show antlers)
In winter, a deer walked through the snow and walked all day
(stomp alternately on each syllable)
He raked snow with his hoof, he got moss - reindeer moss for food.
(Movements, according to the text, for each word)
The teacher begins a story about the ancient people - the Tungus, later they became known as the Evenks.
Many years ago, when there was no civilization in the area - no houses, no shops, no factories, no factories, no transport, but one taiga all around. An ancient people, the Tungus, roamed our Siberian land, along the river Podkamennaya Tunguska, Velmo.
When they stopped at the camp, they lived in cone-shaped dwellings, what were they called? (plague).
Guys, what do you think the Evenks made their dwellings from? (From stakes that were driven into the ground in the shape of a cone, and covered with deer skins on top).
A hearth was arranged in the center of the plague, a horizontal pole was fixed above it, on which a cauldron was hung, this is how they cooked food. What do you guys think, what kind of food did the Evenks have? What did they eat?
The main food of the Evenks is meat (wild animals, poultry and fish). In summer - deer milk, berries, wild garlic and onions, unleavened cakes were baked in the ashes. The main drink is tea, sometimes with reindeer milk or salt.
Deer skins were placed on the ground around the hearth, on which the Evenk family slept. They covered themselves with special rugs - kumalans. These rugs were made from the skins of the frontal part of a deer, elk, which differed in color and combined very beautifully. Kumalans were also used when transporting on deer or covered with them something that was transported from camp to camp.
The wild deer became a pet for the Evenks, helping them in everything. It was used when riding, on a sleigh, when transporting goods. He was both food and clothing, and transport, and also guarded the family of his master.
The main occupation of Evenk men was hunting, they rode on reindeer. What animal do you think the men hunted? (deer, elk, hare, bear, musk deer)
Evenki children played games, imitating their parents, imitating hunting animals, competing in wrestling, shooting, and running.
I invite you to play now. - the game "musher and deer",
In winter, during the hunting season, deer usually grazed near the camps where the families of hunters stayed. And in the summer, several families usually united and migrated to places convenient for calving. Joint grazing of reindeer continued throughout the summer.
Guys, why do you think the Evenki wandered, changed the place of the camp? They depended on nature, the deer leads a nomadic life, because it is looking for food. The main food of the reindeer is moss - reindeer moss, if the food for the deer ended, it was necessary to change the place of the camp and stop where there was a lot of reindeer moss.
What were the women doing? (together with the children they gathered mushrooms, berries, herbs, cooked food, dressed skins, sewed rugs - kumalans, clothes).
Clothing consisted of a deerskin open caftan, the skirts of which were tied at the chest with strings; under it was put on a bib with ties at the back. The women's breastplate was decorated with beads and had a straight lower edge, while the men's breastplate had an angle. Men wore a belt with a knife in a sheath, women - with a pincushion.
Women decorated clothes with strips of goat and dog fur, fringe, deer hair embroidery, metal plaques, beads, made items from birch bark, wove baskets, tueski.
Men, in their free time from hunting, were engaged in bone and wood carving, metal processing. They loved to sing and dance very much. And in the dance he reflected all his activities - hunting, dressing skins, conveyed the habits of animals, turned to the sun, glorified animals - a deer and a bear, the owner of the taiga, and everyone moved in a circle. Listen to Evenk music, dance, as you understand it, what you see is what you show.
You can include in the dance:
Breathing exercise "We warm our hands»
Children warm their hands in turn and all together, saying: “X-x-x-x”
Dance to Evenk music by imagination.
Listen, guests are rushing to our unusual music, sit down so that everyone can see and feel comfortable.
Surprise moment: Evenk dance ( three moms in costumes
Now you know how the Evenk people dance and what their clothes look like, in our area the Seveki festival is held every year, if you and your parents go to it, you will understand what the performers sing about and what they depict in the dances.
This concludes our journey, go to the group and you can convey your impressions of the trip in your drawings.
Options:
End with the ritual of farewell "Smile"
Children stand in a circle, put their hands on each other's shoulders and say the motto of friendly children: “A river begins from a stream, but friendship begins with a smile!” (We speak the words first in a whisper, then louder, 3 times loudly)
Proverbs, sayings, instructions of the peoples of the North are a reflection of their moral values.
AT fast water turbidity will not linger, in youth - grief.
A hunter needs deer like a capercaillie needs wings.
A hard worker cuts wood in the evening, and a lazy one in the morning.
A talker must be feared the way a deer is afraid of a wolf.
A new reader on the history of Siberia
The Novosibirsk publishing house "Infolio-Press" publishes "Anthology on the history of Siberia", addressed to schoolchildren who independently or together with their teachers study the history of our region. The compilers of the manual are Doctor of Historical Sciences, Professor of the Novosibirsk Pedagogical University V.A. Zverev and Candidate of Historical Sciences, Associate Professor of the Novosibirsk Institute for Advanced Studies and Retraining of Educational Workers F.S. Kuznetsova.
The reader is part of the educational and methodological set "Siberia: 400 years as part of Russia", intended for students of educational institutions. Earlier, in 1997-1999, were published tutorial A.S. Zuev "Siberia: milestones of history", as well as three parts of the textbook under the general title "History of Siberia" (authors - V.A. Zverev, A.S. Zuev, V.A. Isupov, I.S. Kuznetsov and F. S. Kuznetsova). "History of Siberia" has already passed the second mass edition in 1999-2001.
"Anthology on the history of Siberia" is a textbook that helps to create a full-fledged national-regional component of education in grades VII-XI of Siberian schools. But it does not contain ready-made answers to problematic questions. This is a collection of legislative acts, bureaucratic reports, materials of administrative and scientific surveys, excerpts from the memoirs of Siberian townspeople and literate peasants, essays by travelers and writers. Most of these people were eyewitnesses and participants in the events that took place in Siberia in the 17th - early 20th centuries. Other authors judge Siberian history by material remains past life, according to the written, oral, pictorial evidence that has come down to them.
The texts of the documents are grouped into eight chapters according to the problem-chronological principle. Taken as a whole, they give the reader the opportunity to form their own idea of the past of the region, to answer important questions that interest many Siberians. What peoples lived on the territory of our region in the XVII-XVIII centuries and why some of them cannot be found on modern map Siberia? Is it true that the Russian people, having settled in North Asia, over time have so adapted to the local natural features, mixed so much with the indigenous people, that by the middle of the 19th century. made up a completely new "Chaldon" people? Did Siberia strongly lag behind European Russia in its development by the beginning of the 20th century? Is it appropriate to say that it was “a country of taiga, prisons and darkness”, a realm of “semi-savagery and real savagery” (these are the assessments that were expressed in Soviet time)? What achievements of our great-grandfathers-Siberians "Russia grew" in the old times, and what can we, Siberians of today, be proud of in the historical heritage of our ancestors?
The compilers of the anthology tried to pick up evidence in such a way that they would highlight the state of traditional folk culture, everyday life and customs of Siberians - "indigenous" and "alien", rural and city dwellers. By the end of the XIX century. established orders began to crumble, unusual innovations penetrated culture and way of life. The modernization of society that began then was also reflected on the pages of the anthology.
To delve into the problems of a particular chapter, you must definitely read the introduction placed at its beginning. Such texts briefly characterize the significance of the topic, speak about the main assessments and judgments that exist in historical science and in the public consciousness, and explain the principles for selecting materials.
Each document is preceded by small information about the author and the circumstances of the creation of this text. After the document, the compilers placed questions and tasks - under the heading "Think and answer." The assignments are designed to help students read documents carefully, analyze historical facts, draw and argue their own conclusions.
At the end of each chapter, "Creative tasks" are formulated. Their implementation involves working with a complex of texts. The compilers of the reader recommend that schoolchildren carry out such work under the guidance of a professional historian. The result of the implementation creative task it can be a historical essay, a speech at a scientific and practical conference, the creation of an exposition in a family or school museum.
Since the manual is intended primarily not for scientific, but for academic work, publishing rules are simplified. Notes are not specified in the text, except for the omission of words inside or at the end of the sentence (the omission is indicated by ellipsis). Some long texts are divided into several parts. Such parts, as well as entire texts, are sometimes preceded by headings in square brackets, invented by the compilers of the anthology. In square brackets are also taken the words placed by the compilers in the text of the document for its better understanding. Asterisks indicate comments made by the author of the document. The notes of the compilers of the anthology are numbered with numbers.
The fifth chapter of the anthology is offered to the attention of readers - “What was everyday life in the life of generations” (the title has been changed in a newspaper publication).
Vladimir ZVEREV
Life and traditions of Siberia
Family of Siberian peasants.
Engraving by M. Hoffmann (Germany)
according to the sketch by O. Finsch, made in
Tomsk province in 1876
This chapter of the reader is devoted to the description of the traditions characteristic of the culture and way of life of the Siberian peasantry in the 18th - early 20th centuries.
Traditions are those elements of culture or public relations, which exist for a long time, slowly change and are transmitted without a critical attitude towards them from generation to generation. For centuries, traditions have played the role of the foundation, the core of the daily life of the people, so Russian society - at least until " complete collectivization» the turn of the 1920-1930s. - some historians call the society of the traditional type, and the then mass culture - traditional culture.
The meaning of peasant life was the labor produced by the forces of family members on “their” arable land (legally, the main part of the land in Siberia belonged to the state and its head, the emperor, but peasant land use was relatively free until the beginning of the 20th century). Agriculture was supplemented by animal husbandry and crafts.
Knowledge was traditional environment, the "way" of family and community relationships, the upbringing and education of children. The whole material and spiritual culture of the village turned out to be traditional - created by one's own hands object world(tools of labor, settlements and dwellings, clothes, etc.), beliefs preserved in the mind and “in the heart”, assessment of natural and social phenomena.
Part of the folk traditions was brought to Siberia from European Russia during the settlement of this region, the other part was already formed here, under the influence of specific Siberian conditions.
The research literature has reflected different approaches to the assessment of traditional folk culture, rural life in Russia and, in particular, Siberia. On the one hand, already in the pre-Soviet period, a purely negative view of “patriarchalism, semi-savagery and real savagery” (Lenin’s words), which allegedly reigned in the pre-revolutionary, pre-kolkhoz village and interfered with the authorities and intelligentsia, this village "cultivate". On the other hand, it has long existed in recent times the desire to admire the old folk traditions, even to their complete “revival”, became more active. These polar assessments, as it were, outline the space for the search for truth, which, as usual, lies somewhere in the middle.
Historical documents have been selected for publication in the anthology, describing and explaining some aspects in different ways. traditional culture Siberians. The views of the peasants are also interesting, as are the judgments of external observers - scientists (ethnographers, folklorists) and amateurs - a local doctor and teacher, an idle traveler, etc. Basically, the situation is presented through the eyes of Russian people, but there is also the opinion of a foreigner (an American journalist).
The questions of modern readers will be legitimate: how did the culture and life of our ancestors fundamentally differ from today's everyday life? Which of the folk ideas, customs and rituals retains its viability in modern conditions, needs to be preserved or revived, and which is hopelessly outdated by the beginning of the 20th century?
It is unlikely that the picture highlighted by the sources allows unambiguous answers ...
F.F. Devyatov
The annual cycle of working peasant life
Fedor Fedorovich Devyatov (c. 1837 - 1901) - a wealthy peasant from the village of Kuraginskoye, Minusinsk district, Yenisei province. In the second half of the XIX century. actively collaborated with scientific and educational institutions and the press in Siberia.
[Take] the average family in terms of labor force. Such a family usually consists of a household worker, his [wife], an old father and an old mother, an adolescent son from 12 to 16 years old, two young daughters and, finally, a small child. These families are the most common. This family is busy all year round. No one here has time for extraneous earnings, and therefore, during the harvest, help is often collected here, which occur on a holiday.
Such a family, having 8 working horses, 2 plows, 5-6 harrows, can sow 12 acres. She releases 4 scythes for mowing, 5 sickles for reaping. With such an economy, it seems possible to keep up to 20 heads of cattle, horses, mares and adolescents, 15 heads in total; sheep up to 20-30 heads and pigs 5. Geese, ducks, chickens are an integral part of such a farm. Although fishing exists, all the fish is spent at home and is not sold. Fishing is usually done by an old father or grandfather. If he sometimes sells part of the fish, then only in order to get a few coppers to God for candles.
6 tithes are sown with rye and yaritsa, 3 tithes with oats, 2 tithes with wheat; and barley, buckwheat, millet, peas, hemp, all together 1 tithe. Potatoes and turnips are sown in special places. In the years of average harvest, the entire harvest from 3 acres of rye, from 2 acres of oats, from 1 acres of wheat goes to home consumption. All small bread is also left at home. Bread is sold from 3 acres of rye, from 1 acres of oats and from 1 acres of wheat. All other products of the economy, such as cattle and sheep meat, pork, poultry, milk, butter, wool, feathers, etc. - all this goes to their own consumption in the form of food or clothing, etc.
Dealers in manufactured and petty goods, and in general with all peasant needs, are almost always buyers of bread and other products of the peasant economy; in the shops, peasants take various goods according to the bill and pay with household products, bread, livestock, etc. In addition, due to the remoteness from cities, doctors and pharmacies, their own home self-help. This is not like the treatment of healers, but just every thrifty old housewife has five or six infusions, for example: an infusion of pepper, troel, birch bud, cut grass ... and St. John's wort, and more thrifty camphor lotion, lead lotion, strong vodka , turpentine, mint drops, chilibuha, various herbs and roots. Many of these medicinal substances are also bought from the shop.
The peasants make carts, sledges, arches, plows, harrows and all the necessary implements of agriculture themselves. A table, a bed, a simple sofa and chairs are also made by many at home - with their own hands. Thus, the total expenditure in the aforementioned peasant family is up to 237 rubles per year. The arrival of money can be determined up to 140 rubles; the rest, therefore, is paid in products.
Not included in the account of income, as well as in expenditure: bread given for work in kind, for example, for sewing ... sheepskin coats, azyam from home cloth, shoes (many of these things are sewn at home by women, family members), for wool yarn , flax, soap factory for making soap, etc.; bread is also exchanged for lime for whitewashing the walls. Muravlenaya utensils, wooden utensils, seeders, vessels, troughs, sieves, sieves, spindles, tarsals are delivered by settlers from the Vyatka province and are also exchanged for bread. The exchange is made in this manner: whoever wants to buy a vessel pours it with rye, which he gives to the seller, and takes the vessel for himself; This is called the "scree price".
This expresses almost the entire annual cycle of working peasant life. Its source is the labor force. The labor force arrives in the family, the development of the land arrives and increases; the sowing of grain, cattle breeding is increasing; in a word, income and expenditure are growing.
Devyatov F.F. Economic life of the Siberian peasant /
Literary collection. SPb., 1885.
pp. 310-311, 313-315.
Notes
1 Help- Collective neighborly mutual assistance. The church did not allow work on holidays, but the time of suffering was expensive, and the peasants circumvented the ban by working not on their own farm, but on help.
2 tithe- the main dometric measure of area in Russia, equal to 1.09 ha.
3 Rye and rye- in this case - winter and spring rye.
4 Azam- men's outerwear, a kind of caftan or sheepskin coat.
5 etched dishes- glazed.
6 tarsus- a wooden tube, part of a device for spinning or weaving.
THINK AND ANSWER
1. What types of occupations were traditional in the peasant economy?
2. What type (natural, market, mixed) can be attributed to the described economy? Why?
3. What, according to F. Devyatov, is the main "source of peasant life"? What character of the peasant economy is indicated by this statement of the author?
4. Does your family have a medical "home care"? What is it made up of?
N.L. Skalozubov
The peasants admired the plowing ...
Nikolai Lukich Skalozubov - Tobolsk provincial agronomist, prominent public figure. As part of the Kurgan exhibition in September 1895, he organized two competitions for plowmen. In total, 87 local peasants took part in them, who were supposed to plow the paddocks allocated to them "soon and well."
First competition
The assessment [of the results of plowing] was given to the peasants themselves, and the deputies treated their task with the utmost conscientiousness. If there were disagreements among them, the field was carefully examined again by all, and in most cases the verdicts were unanimous. The commission was also accompanied by some of the plowmen participating in the competition, carefully listening to the assessment.
The results of the assessment were eagerly awaited by the plowmen; the excitement of some was very great. One old man approached the manager and asked: “What is it, to know, my plowing didn’t look like?” - “Yes, the old people say, you plow small, you need to plow better!” Without saying a word, the old man falls off his feet and lies unconscious for several minutes. It is said that another plowman wept when he learned that his arable land was rejected.
Contrary to the existing opinion that the Siberian peasant is chasing the productivity of arable implements to the detriment of the quality of work, it turned out to be quite the opposite: appraisers recognized the best arable land where there were more furrows per pen, and it is remarkable that this feature was found out last, i.e. first, the arable land was evaluated by the thoroughness of the development of the land, by depth, and only then the furrows were counted.
Second competition
The best arable land, like last time, was considered the one that, at the greatest depth, seemed more leveled, with a large number furrows in the corral, small-blocky, without virgin soil, with straight furrows and well-covered stubble. The best arable land, as was to be expected, and by the unanimous verdict of the peasants, was the arable land made by the Sacca plow. The peasants admired this plowing: not a single straw was visible on the arable land, the clods were crushed so finely and the layers covered one another so well that the field looked like a hedgerow. Nevertheless, half of the votes of the commission did not [immediately] agree to value this arable land above excellent ploughshare.
The appraisers did not even want to compare plow plowing with plow: “But this is a factory plow, it will plow well wherever you like; we love our own plow: it’s cheap, but you can plow well.” “It’s good, but the road is not for us,” was the review [about the factory plow].
Skalozubov N.L. Report on [agricultural and handicraft]
exhibition [in Kurgan] and its catalogue. Tobolsk, 1902. S. 131-132, 134-135.
Notes
1 Plow Sacca- a steel plow manufactured by Rudolf Sakk (Kharkiv).
2 Sosh plowing- in this case - made by a Siberian plow with two wooden openers and blades.
THINK AND ANSWER
1. What criteria were presented by the peasants when assessing the quality of plowing?
2. What in the above description indicates the serious attitude of the peasants to the work of the plowman?
3. Why did the peasants prefer the plow rather than the plow in their daily work? How does this fact characterize their economic life and mentality (world outlook)?
Eyewitnesses about family agricultural rites
The first spring plowing in Western Siberia as described by F.K. Zobnin
Filipp Kuzmich Zobnin - a native of Siberian peasants, a village teacher, author of a number of ethnographic works.
Early in the morning, after breakfast or tea, they began to gather for arable land. Every business must begin with prayer. This is where the plowing begins. When the horses are already harnessed, the whole family gathers in the upper room, closes the doors and lights candles in front of the icons. Before the start of prayer, according to custom, everyone should sit down, and then get up and pray. After prayer at good families sons going to the arable land bow at their parents' feet and ask for blessings. Before leaving the gate, they often send to see if there are any women on the street. It is considered a bad omen when a woman crosses the road at such an important exit. After such a disaster, at least go back ...
This is what they do if they have not yet left the yard: they go back to the upper room to wait, and only then they leave.
Zobnin F.K. From year to year (description of the cycle of peasant life
in with. Ust-Nitsinsk, Tyumen District) //
Living antiquity. 1894. Issue. 1. S. 45.
The beginning of spring sowing in Eastern Siberia as described by M.F. Krivoshapkin
It's time to sow. We are planning to go to the field tomorrow. Preparations begin. First of all, they certainly go to the bathhouse and put on clean linen; and not only is it clean, but more moral men put on underwear even completely new, brand new, because “sowing bread is not a simple matter, but all prayer to God is about it!” In the morning a priest is invited and a prayer service is served. Then they spread a white tablecloth on the table and put a rug with a salt shaker that they have hidden since Easter; they light candles in front of the image, pray to God; say goodbye to family; and if the father does not go himself, then he blesses the children who bow at his feet.
Upon arrival, horses are laid in the field; and the senior owner pours the grain into a sack (i.e., a sack of birch bark or some kind of twigs) and leaves it at the porch of the winter hut. Then, as usual, everyone squats side by side; get up; pray on all 4 sides; the elder goes to scatter the grain, while the others plow. Having done this, in their words, beginning (beginning), everyone returns home, where dinner has already been prepared and all relatives have gathered. It remains, if close, to send for the priest, who should bless both bread and wine and drink the first glass with the owner. Lunch is over. The younger members of the family or workers are sent to plow properly; and the elder escorts the guests, pours grain into bags and leaves to sow.
Krivoshapkin M.F. Yenisei district and its life.
SPb., 1865. T. 1. S. 38.
THINK AND ANSWER
1. What is common in economic family rituals among the peasants of Western and Eastern Siberia?
2. How do these rituals characterize the attitude of peasants to their work? Do the described rites have a rational basis?
3. What conclusions about the relationship in the peasant family can be drawn on the basis of the proposed sources?
John Fraser
It won't be long before the Russian peasant becomes capable ofto a colonial role
John Fraser is a well-known American journalist who visited Siberia in 1901. He described his impressions in a book translated into various European languages.
Nowhere in the United States - after all, Siberia is often called the new America - is there such a vast expanse of beautiful land, as if created for arable farming and waiting only for human hands to cultivate it. However, there is little hope that Siberia, through the labor of its inhabitants alone, will give something of its natural wealth to other countries. This state of affairs will probably continue for several generations.
Siberian peasant is a bad worker
The fact that the Russian peasant is one of the worst colonizers on the entire globe is recognized as undoubted. The simple muzhik strives mainly to eat his fill and put a few kopecks aside for Sunday in order to be able to get drunk.
The Russian government is sincerely trying, as far as possible, to alleviate the fate of the settlers. Thus, it orders American agricultural implements and sells them at a very low price. But wherever you look, everywhere you notice how little endurance the migrant has. First of all, for example, he does not want to live [on a farm] at a distance of 3, 5 or 10 miles from his neighbors, but strives to live in a village or city, even if the allotment allotted to him is 30 miles away from them. Whether he cultivates a plot of land, sows wheat, but does not start harvesting in time and, thus, the crop is half destroyed. He reaps with a sickle, and meanwhile part of the wheat is lost from the rains. He has no idea about fertilizing the soil, he does not think at all about the future. He has no desire to get rich. His only desire is to work as little as possible. The principle by which he is guided in life is best indicated famous word- "nothing". This word means: “I don’t care, I shouldn’t pay attention to it!” In other words, it expresses the concepts contained in the words: phlegm, indifference, negligence.
Of course, all settlers are descendants of serfs; in the face of their ancestors, human dignity was subjected to the greatest humiliation. Therefore, one cannot hope to meet in their descendants enterprising and independent people; even in the expression of their faces lies the stamp of humiliation and indifference.
The government is doing its best to educate the settlers in such a spirit that they understand the full benefit of the latest improvements in agriculture and begin to apply them. But all his efforts do not lead to tangible results ...
In all likelihood, the Russian peasant will not soon become capable of a colonial role.
Poor life and low level of culture
The villages here are very deplorable. The huts are built of roughly hewn logs. The gaps between individual logs or boards are sealed with moss to protect against snow and wind. During the winter the double windows are tightly closed and nailed shut, and in the summer they are not opened very often.
Russian peasants have no idea about hygiene. They do not know a completely separate bedroom. At night, they spread skins and pillows on the floor and sleep on them without undressing. In the morning, they only slightly moisten their faces with water, they do not use soap at all.
It is clear that the entertainment of these people, who live far from cultural centers, is very limited. Drunkenness is the most common occurrence here, and vodka is often of extremely poor quality. There are guys in every village who can play harmonies; folk dances are often arranged to the sounds of it. Women are not very attractive: they have no mind, their eyes are without any expression. Their only dream is to acquire a red scarf with which they tie their heads.
Dwellings are distinguished by terrible hygienic conditions and a stench, but this does not prevent their inhabitants from being extremely hospitable. While the peasant huts are wretched, in almost every village here one can find a large white church with golden or gilded domes. The men are simple-hearted, very religious and superstitious. This is a people uncouth and dark; his passions are the most primitive. The Siberian peasant will never do today what can be put off until tomorrow. But he was moved to a rich country, and there is hope that soon culture will develop more here, and then Siberia will be able to cover the whole world with its riches.
Gleiner A. Siberia, America of the future.
Based on the composition of John Foster Fraser "The Real Siberia".
Kyiv, 1906. S. 15-17, 19-20.
Note
1 Mile- English non-metric measure of length, equal to approximately 1.6 km.
THINK AND ANSWER
1. How does the assessment of peasant culture made by the author differ from the judgments contained in previous documents? Can it be considered absolutely indisputable?
2. What role does the author assign to the state in the “education of migrants”, what are the reasons for the failure of its activities?
3. Compare the description of the settlements and dwellings of Siberians, made by an American journalist, with the descriptions given in this reader and in the textbook on the history of Siberia. What could be the reasons for such a striking discrepancy between estimates?
4. What future did John Fraser promise for Siberia? Was his prediction justified in a hundred years?
S.I. turbines
Siberians are not porridge hunters...
When the coachman and I entered the hut, the hosts were already sitting at the table and slurping cabbage soup; but let the reader not think that Siberian cabbage soup is the same as Russian. There is no resemblance between them. In Siberian cabbage soup, except for water, meat, salt and thick cereals, there are no impurities. Putting cabbage, onions, and in general any kind of greens is considered completely unnecessary.
The shchi was followed by jelly, to which they served mustard, unfamiliar to our common people, diluted with kvass. Then came not exactly boiled and not exactly roasted, but rather a steamed pig, lightly salted and very fatty. The fourth dish was an open pie (stretch) with salted pike. In the pie, only the stuffing was eaten; the edges and the back are not accepted. Finally, something like pancakes with cottage cheese, fried in cow's oil, appeared.
There was no kasha. Siberians are not hunters before it, and they don’t even like buckwheat. The bread is exclusively wheat, but very sour, and baked from batter. It was the daily lunch of a serviceable peasant. Kvass, and even very good one, can be found in every well-built house in Siberia. Where bread is baked from rye flour, it is always sown on a sieve. Eating a sieve is considered reprehensible.
- We, thank God, are not pigs! Siberians say.
- How did the chaff ist, God save! Siberians say.
For sieve bread, a lot goes to new settlers who have a strong predilection for it.
Turbin S.I. Old-timer. Country of exile and disappeared people:
Siberian essays. SPb., 1872. S. 77-78.
Notes
1 Thick grits- large, not finely ground, peeled.
2 Chaff- chaff, grain ears, from which the grain is blown away. At the sieve, the cells were smaller than at the sieve, so the sifted flour turned out to be cleaner, without any admixture of bran and chaff.
THINK AND ANSWER
1. What was the difference between lunch in the house of a wealthy Siberian old-timer from an ordinary Russian meal (highlight at least five features)?
2. How did sieve bread differ from sifted bread? Why, according to the author, did the new settlers prefer sieve bread?
A.A. Saveliev
In the spring, when the river breaks up, everyone rushes to wash themselves with fresh water ...
Winter carts at the inn.
Engraving from a book published in Paris in 1768.
Records of signs, customs, beliefs and rituals were made by the ethnographer Anton Antonovich Savelyev (1874-1942) during the period of exile (1910-1917) in the Pinchug volost of the Yenisei district of the Yenisei province. In this publication they are grouped thematically.
In fishing and arable land
The old owner gets along "venter" (ventel) "in the spring to go fish for fish." To get into the hut, you have to step over the fishing tackle laid out on the floor. - “No, boy, this is not necessary; no need. Don't step through. Through this, the fish will not go into it. It is possible to spoil the venter.
At the first spring catch ... the first one caught more or less big fish they beat with a stick and at the same time they say, hitting the fish, - “it hit, but not that one, send mother and father, grandmother and grandfather.”
It is advisable to steal something from someone on the day of sowing, at least, for example, a seryanka [match]. Harvest and sowing will be successful.
During the planting [tubers] of potatoes, one should not eat them, otherwise the mole will carry them away and spoil them.
About natural phenomena
How, how, soaring, that's right - a fire from a thunderstorm, it's like not "God's mercy." So they say - "burn with God's mercy." No, you cannot extinguish such a fire with water. Then you can clear [the ashes].
During hail and during a thunderstorm, they throw out into the street through a window (v. Yarki) or through a gate (v. Boguchany, v. Karabula) onto the street the same shovel, with which they put bread in the oven ... or a stove stick, so that both stop sooner.
In the spring, when the river breaks up, everyone rushes to wash themselves with fresh water - to be healthy.
About pets
Peasant dwelling at night.
Engraving from a book published
in Paris in 1768.
It happens that the dog loses its appetite. In the village of Pinchuga, in order for her to eat, they chop off the tip of her tail, and in the village. The Boguchans put on her neck a bezel made of a bird-cherry twig smeared with tar, or simply “a rope of dekhtyarn”.
Cows are released into the wild shortly after Easter. The eldest member of the family goes out into the yard and there he coats the doors of the stables, flocks and gates with pitch like a cross, while saying a prayer. Along those gates through which the cows are let out, on the ground he spreads a belt that is removed from himself. Putting down the belt and again making a prayer, he makes several half-bows. Then, standing in front of the gates, he "three times" will block (cross) them. Then the hostess [takes] a loaf of bread in her hands, goes out the gate and, breaking off piece by piece, beckons the cow - “go, go, go, go, Ivanovna, go, go,” etc. She gives a piece of bread to a passing cow. So all the cows pass one after another, crossing the belt, which is spread out so that they know their home, their gates. And the owner, following the departing cows, whispers: “Christ is with you, Christ is with you!” - and baptizes one after another. This day is considered a semi-holiday and during it it is not supposed to swear.
When building a new house
When choosing a place of construction, lots are thrown. The hostess bakes 3 small “kolobushki” loaves of rye flour. These latter are baked before the rest of the concoction. The next day, before sunrise, the owner takes these loaves and puts them in his bosom, having previously girded himself. Arriving at the intended place, the owner ... reads a prayer; then unbelts and monitors the number of loaves that have fallen out of the bosom. If all three loaves fall out, the place is considered successful and happy for the settlement; if two fall out - then “so-and-so”, and one is completely bad - you should not settle.
When they raise the "mother" on the newly erected walls of a house under construction, they do so. On the "matitsa", which lies on the wall at one end, they put a loaf of bread, a little salt and an icon; everything is tied to the matitsa with a new rukoternik [towel]. After raising the mother, the rest of the day is considered festive.
In the old days, when building a hut for lining [the lower crown of log walls], they always put money in a small amount, and under the matnya [matitsa] a third of what is put under the lining.
It is impossible to cut through a window or a door in a residential building - the owner will die or there will be a major loss in general.
Bread is the head of everything
E! Boy, you're not good, don't bite off a piece of mine and don't drink from my cup. Get it right, dude. You will take all my strength through your mouth. Debilitate me.
Bread cut off side or broken off should be placed inside the table. In the same way, you can’t put a carpet or kalach up with the “underneath” [lower] crust. In the first case, there will be little bread, and in the second - in the next world [devils] will be kept upside down.
When dividing in a family [family division], the elder cuts a carpet of rye bread into slices according to the number of men divided or existing in the family. The one who separates takes his part and moves away from the table. The women pour out the sourdough and carry away their parts.
In the old days, it was customary not to destroy an unopened loaf of bread in the evening. They said that "the carpet is sleeping."
You can’t poke bread with a fork - in the next world [devils] will lift themselves on the forks.
In family life
You can’t put a child or put it on the table - it will be ugly [to be capricious].
You can’t grab a child by the legs - it can be bad for him - he won’t be able to walk soon.
The bride goes down the aisle - she must put a silver coin under her left heel - which means that she will not need money in marriage.
During an illness, one should not take off the shirt in which one fell ill, otherwise the illness will not go away soon.
A tow is placed in the coffin of the deceased, and sometimes even pure linen fiber, so that it lies softer in the ground.
Religion and church holidays
The Russian people are prayerful.
And we, cheldons, do not know their [prayers]. There are seven people in our family, and Ivan alone knows "Father" and "Virgin Mary".
After Easter, until Trinity, you can’t throw anything out the window - Christ is standing there - “so as not to hurt him.”
On the evening before the holidays, you can’t sweep the hut and throw rubbish out of it. The owners will not have wealth.
You can’t stretch on the bench with your feet towards the goddess - God will take away the strength.
Every holiday necessarily begins the day before with sunset and ends with sunset as well. The eve of the holiday is called "evenings".
Folklore of the Angara region at the beginning of the 20th century // Living Antiquity:
Magazine about Russian folklore and traditional culture.
2000. No. 2. S. 45-46.
Notes
1 According to other sources, it was supposed to sow not one's own, but someone else's (donated or even "stolen") seeds.
2 Semi-holiday- a day when only light work is allowed or work only until noon.
3 Matica- a log beam across the entire hut, on which the ceiling is laid.
4 Tow- a combed bunch of flax, hemp, made for spinning.
5 "Our Father" and "Virgin Mother of God"- the most common prayers among the peasantry.
6 Goddess- a cupboard or shelf in the front corner of a clean room where icons and other objects of religious worship are placed, the Gospel is placed.
THINK AND ANSWER
1. What features of the peasant mentality are evidenced by the described beliefs and customs?
2. What self-assessment of peasant religiosity does the source contain?
3. Why was the first pasture of cows and the raising of the “matitsa”, as well as the beginning of plowing, sowing, considered among the peasants as special days?
4. What beliefs and customs have been preserved in Siberia to this day? What do your parents and grandparents know about them?
Siberian poet V.D. Fedorov
about your ancestors
Vasily Dmitrievich Fedorov (1918-1984) - Russian poet. Born in the Kemerovo region. Long time lived in Siberia.
Siberia, my land
Covering all edges
Oh, my golden penal servitude,
Shelter of the harsh forefathers
disenfranchised,
Where there were no lordly-royal whips,
But we don't know my bast shoes
With iron shackles gone
equally.
People don't forget anything
What in generations
It was life.
The Siberian is a living reality
Inspired and severity, and gum anness.
In almost every family of a Siberian
For the fugitives it was considered a matter
honor
In the most visible and accessible place
Put a glass of milk overnight.
And, touched by sinful lips,
Baptized with hardened fingers.
Vasily Fedorov. From the poem "The Marriage of Don Juan".
THINK AND ANSWER
1. How to understand - from a historical point of view - the words: "There were no bar-royal whips"; "Lyko us unknown bast shoes with iron shackles passed on an equal footing"?
2. Why does the poet call assistance to fugitive convicts a Siberian's "deed of honor"?
F.K. Zobnin
Before Easter, my brother and I do not leave the church ...
Maundy Thursday - on the seventh, last,
week of Lent
village church
in Transbaikalia. Engraving from a book
G. Lansdell, published
in London in 1883.
My brother and I were told the day before to get up earlier tomorrow: whoever gets up on Maundy Thursday before the sun and puts on his shoes will find many duck nests a year.
On Thursday morning, we just get up - we see that on the goddess, near the icons, there is a loaf of bread and a large carved wooden salt shaker: this is quarter bread and quarter salt. This is the custom, established from time immemorial. After mass at the table, quarter bread with salt is eaten, but not all: part of it goes to livestock - horses, cows and sheep. From this bread, God better preserves both livestock and people for a whole year.
Great Saturday - the last day
Lent on the eve of Easter
On the morning of that day, the eggs were dyed and divided. We guys got as much as everyone else. But this is just the beginning. Soon, and look, mother or father will add from his share. After the division, everyone takes his share until tomorrow, and tomorrow he can spend it as he pleases. We, the complete and uncontrolled owners of our shares, of course, did not even think of using them the day before: we fasted for seven weeks and did not finish it for several hours - that's really shameful.
Before Easter, my brother and I do not leave the church. It’s good in the church, and everything reminds us that the holidays are not far away: they clean the candlesticks, pour bowls, insert new candles, carry a fir tree and a puff for the church - they do all this only for Easter. All this delights our young hearts; we rejoice and rejoice in everything.
Spring wood cutting
Woodcutter - the same suffering. If you don’t cut it to plowing, then you’ll drown the winter with cheesecake. Those that are older and stronger go to chop wood away from the settlement, on the basis, i.e. nights for three - for four, or even for a week. The guys will chop firewood somewhere nearby: “still, they’ll come in handy at least for the fall.” Chopping wood is fun. In the forest, even though there is no green grass, no flowers, but you can feast on: birch [birch sap] ran. You take a thuyasak, put it under a birch - on a day, you see, the thuyas is full of caps. Of the small birches, the birch is not sweet, and not enough; birch should be drained from large birches. Mom didn’t give us a lot of birch to drink: she says - “unhealthy”.
At the flax sowing
Sowing flax is the most interesting for us. Feeding a family is a man's business, and dressing men is a woman's business. Therefore, when sowing flax, it became a custom to appease the peasants by putting boiled eggs. That is why we love to sow flax. The father pours seeds into the basket, and with the seeds, egg after egg fly out: “Robyata, take it.” You can’t take and eat an egg directly, you must first throw it up and say: “Grow flax above a standing forest.”
They also say that in order for flax to grow well, you need to sow it naked, but we have never tried it: it’s a shame, everyone says to say, but undress, they will make you laugh.
Holy Trinity - Sunday in the seventh week
after Easter
Old Believer Woman
from Altai in a festive
clothes.
Rice. N. Nagorskaya.
1926
On the evening of Trinity Day, young people of both sexes gather for clearing- this is the name of the festive gathering that takes place on the banks of the Nice River. In the clearing, the maidens and fellows, holding hands and making up several rows, walk one row after another, singing songs. It is called walk in a circle.
They play in the meadow sentry. The players are divided into pairs and become one pair after another. One or one of the players stand guard. The game consists in the fact that the pairs alternately run forward, and the one standing on guard while running tries to catch them. If he succeeds, then he, together with the caught player, makes a pair, and the remaining one stands guard.
One of the most necessary accessories of the clearing is wrestling. As a rule, wrestlers from the upper end [of the village] wrestle alternately with wrestlers from the lower end. Only two of them fight, while the rest, as curious, surround the place of struggle with a thick living ring.
The fight is always opened by small wrestlers.
Each wrestler, entering the circle, must be tied over one shoulder and around himself with a belt. The goal of the fight is to drop the opponent to the ground 3 times. Whoever manages to do this before the other is considered the winner. During the fight, it is strictly forbidden to lower your hands from the belt.
From small struggle gradually passes to the big. In the end, the most skillful fighter remains, whom no one could defeat, and he, as they say, blows the circle. To carry away the circle means to win such a victory, which serves as a source of pride not only for the wrestler himself, but for the entire “end” or village to which he belongs.
Zobnin F.K. From year to year: (Description of the cycle
peasant life in Ust-Nitsinsk, Tyumen District) //
Living antiquity. 1894. Issue. 1. S. 40-54.
THINK AND ANSWER
A.A. Makarenko
Evenings and masquerades continue with extraordinary animation until Epiphany…
Alexey Alekseevich Makarenko (1860-1942) - ethnographer. He collected materials about the life of Siberians in the Yenisei province (in particular, in the Pinchug volost of the Yenisei district) during the period of exile 1886-1899. and during scientific expeditions in 1904-1910. The book "Siberian folk calendar in ethnographic terms" was first published in 1913. The fragments published here are dated according to the Julian calendar (old style).
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Christmas masks of disguised Siberians and Russian northerners,
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1st [January]."New Goth" (year), aka "Vasil's Day".
On the eve of December 31 in the evening, Siberian village youth of both sexes ... are busy divination on their favorite topics - who will marry and where, who will marry, what kind of wife he will take, etc. In the Pinchug volost ... divination "on Novaya Goth" is accompanied by the singing of "observant" songs with the participation of girls and "bachelor" (guys), who gather for this in one of the suitable residential huts. In this case, the Pinchu people support the custom of the inhabitants of the Great Russian provinces of European Russia.
More than ten people (girls and boys) do not sit at one table, so that each person would have one song. The table is covered with a white tablecloth; each of the participants, taking a piece of bread, puts it under the tablecloth in front of him; ten rings are put on a served plate (you need to know your rings well or put “notes” on them). The plate is closed “tightly” with a handkerchief; then sing a song; before the end of it, one of those not participating in the game ... shaking the plate, takes out the first ring that comes across through a slit in the handkerchief: whose it turns out to be, he “bequeaths” to himself (guesses). They sing to him (drawn-out motive):
This song tells who will get married or get married. [According to other songs, it turns out that in your own village or in a foreign one you have to find a betrothed; whether he will be rich or poor, whether he will love; the girl will fall into a friendly or “disagreeing” family; will she soon become a widow, etc.]
Having finished the "observant" songs, they begin to divination. Here I will note the most characteristic forms of Siberian divination ...
Putting on ring finger right leg ring, this bare leg is bathed in the "hole" (hole). For example, the fortune-teller puts one stick across the hole, the other - “closes” the hole; therefore, one stick means "lock", the other - "key"; with this key they turn it into the hole three times “against the sun” and take it home; the castle remains in place. From the ice hole, “zapetki” return, saying: “Betrothed-mummer, come to me to ask for the key to the ice hole, water the horse, ask for the ring!” Which fellow comes in a dream to the key, he will be the groom. The same way guys tell their brides.
The girls alone go to the threshing floor or to the bathhouse, so that the “threshing floor” or “bath house” strokes the bare part of the body that was deliberately set up for this: stroke it with a shaggy hand - to a rich marriage, and vice versa.
The girls and boys, having gathered in one circle, steal a “white mare” or a horse for a while, take them out to the “parting” of the roads, blindfold her eyes with a bag; and when a girl or a guy sits on it, they circle it up to three times and let it go free: in which direction the horse goes, the girl will marry there, and the guy will take a wife from there.
On New Year's Eve, at dawn, "servants" (children) run around the huts alone or in groups and "sow" oats, as is done in Russia. The grains are thrown into the “front” or “red corner” (where the image is “God”), and they themselves sing:
Little "sowers", in whom they see the harbingers of the future harvest of "bread" and new happiness for people, are bestowed with whatever they can.
In the evening, persons of both sexes, from young to old, are “mashkaruutsa”, i.e. they disguise themselves in whatever they want, and visit the huts or “run around to the peddlers” in order to amuse the owners. In the "farmed" (hired) huts, "evenings" or "evenings" are started with "games", i.e. singing, dancing and various games.
But on St. Basil's Day (January 1) on the Angara, they try to finish the "party" before midnight (the first roosters) in order to avoid visiting the so-called shilikuns (evil spirits).
It was once, according to the belief of the Pinchu people ... that on an evening that dragged on long after midnight, devils came running in the form of small people on horseback legs, in “naked parks” (Tungus clothes), with sharp heads, and dispersed the party.
In the following days, the usual work is carried out; but the evenings and masquerades continue with unusual animation right up to Epiphany. This custom is not local, Siberian, but is also inherent in the peasants of European Russia.
Makarenko A.A. Siberian folk calendar.
Novosibirsk, 1993. S. 36-37, 39-41.
THINK AND ANSWER
1. Why in the youth environment in the old days such a serious importance was attached to various fortune-telling?
2. What role did the song play in the life of peasant youth?
N.P. Protasov
After talking about this and that, I moved on to the song ...
Having recognized all the singers of a given village, I usually asked the owner to invite them to me, as a lover of antiquity and songs, to talk. When the invitees arrived, I started a conversation with them about their household, land allotments, family life, etc., then imperceptibly moved on to the rites of antiquity and to the song.
At first our conversation was monosyllabically strained, and then gradually livened up; when I explained that I myself was a Siberian peasant [by origin], we quickly drew closer and after an hour of such a frank conversation we already became our own people. I was helped a lot by my knowledge of places, villages and population, which I acquired over the course of many years, wandering around Siberia on foot and on horseback and having traveled up to forty-five thousand miles.
During the conversation, the hosts treated us to tea and snacks, and if there were girls, then sweets - sweets and gingerbread, which I stocked up in Verkhneudinsk. After talking about this and that, I switched to song, and began to sing the old songs myself and prove all the charm of them, with which everyone present usually agreed, especially the old women.
If there were girls here, then the old men began to reproach them for not memorizing old songs, but singing some kind of “magpie tongue twisters”. Taking advantage of this, I tried to challenge them to a competition, and the song flowed like a river, calmly, not tortured, but pure, bright, performed from an excess of feelings. Having praised any of the songs, I asked them to repeat it in order to memorize it myself. At the same time, my hand, holding a pencil, sketched the song on paper, and with the next repetitions, the song was completely corrected.
On the phonograph I recorded as follows. When the singers have gathered, you will take the phonograph and put it in a conspicuous place. The singers, when they see it, will become interested and start asking what kind of car it is. When you say that this machine listens to people and sings and speaks in human voices, they begin to prove the impossibility of this. Then you invite them to sing a song, they willingly agree, and the phonograph writes.
After each recording, I usually changed the diaphragm, the phonograph sang, the girls recognized each other's voices, and often one of the singers would say to her friend in surprise:
- Listen, Anyukha: Dunyashka somehow brings it out!
After two or three hours, I already enjoyed special trust in this village, and then they sang anything at my request. I gave all the singers and singers silver rubles, and I gave two gold rubles to one old woman who sang six spiritual verses to me.
During this trip, I recorded 145 melodies, of which 9 are spiritual verses, 8 are hymns, 15 are wedding songs, 3 are laudatory, 3 are ritual: Pomochansky - 1, Easter - 3, Trinity - 3, round dance - 9, dancing - 12, comic - 2, vocal - 60, recruiting - 5, prisoners - 5, soldiers - 10.
Protasov N.P.. How I recorded folk songs: Report on a trip to Transbaikalia /
News of the East Siberian Department of the Russian Geographical Society.
1903. V. 34. No. 2. S. 134-135.
Notes
1 spiritual verses- works of folk poetry and music of a religious nature, performed at home.
2 Wish- the lamentations of the bride at the wedding about her "girlish will", as well as weeping over the deceased during the funeral. Next: songs pomochanskie- performed by the participants of the help; Trinity- sounding during the celebration of the Holy Trinity; vocal- lingering; recruiting- intended for wires to the army of recruits, recruits, etc.
THINK AND ANSWER
Historical traditions and legends of Siberians
About the "royal envoy" on the Chun River
Recorded by I.A. Chekaninsky in 1914 in the village of Vydrina (Savvina) of the Nizhneudinsky district of the Irkutsk province from the old-timer Nikolai Mikhailovich Smolin. The Smolins considered a certain Savva, a long-time migrant from European Russia, to be their ancestor and the first Russian inhabitant of Prichunia. When recording the legend, I. Chekaninsky sought to convey the features of the Chunar language.
And it was almost two hundred years, or even two hundred can’t be saved ... Along the Chuna, there were fse assans and a little yasashna (Tungus), they were afraid of her, they didn’t go to Chuna. And the rassar [king] will send a messenger from the city of Tumen*. Here is a messenger floating (and he was sailing from Udinsk **), at his tray with windows, and even with him an assistant was swimming. They swim, and they swam to the [river's] threshold.
The royal messenger says: “I,” he says, “I’m afraid to swim, because it’s dangerous, but I’ll go better along the coast!” He went along the shore, and he himself was chained in armor and climbed [iron], and his assistant sits and swims. That's just the tsar's messenger went along the shore, a little (Chud, Tungus) evo and let's treat tamaras from the lukof ***, fsevo and killed. Che-jo, they took the beast through their arrows.
And the assistant of the tsar’s messenger in the window says: “You will remember our sary, you will be the tsar’s messenger!” And one and evo let's treat tamars and evo killed ****.
Apostle tovo and let's crush ourselves: which the labas will cut down, put earth there, cut the pillars, the labas will fall and crush it. So they translated themselves a lot. Now there are few miracles, they used to come out to us [from the taiga], but now something less [less] come out. Once the vice-tu [threshold] was sent, the nickname Tyumenets became, who was a messenger from the city from Tumen.
And Savva was swimming after Etov, but okay, he was swimming, nothing, he didn’t touch him a bit (chud). He also sailed from Udinsk to look for good places. He swam to this place (to Savvina), and settled here, built a hut, but this anbarushka remained from him. (M[ikandra] M[ikhalych] pointed with his hand at the old, but not collapsed "anbarushka".) Tovda ush (in) the circle of the Russian villagers became.
* City of Tyumen, Tobolsk province.
** City of Nizhneudinsk, Irkutsk province.
*** "Tamara" or "tamaruk" is the Tungus name for an arrow.
**** This legend is similar to the numerous Siberian versions of the legend about the death of Yermak.
Chekaninsky I.A. Yenisei antiquities and historical songs:
Ethnographic materials and observations on the river. Chuna. - M., 1915. - S. 86-88.
Notes of the compilers of the anthology
1 Assans yes a little yasashna- related to the Kets, the people of the Assans (now disappeared) and the Evenki, whom Smolin calls the yasak Chud, and Chekaninsky in the explanations - the Tungus.
2 Labas(storage) - an outbuilding on wooden poles-piles.
On the discovery of the Baikal "sea"
The legend was recorded in 1926 by the folklorist I.I. Veselov from N.D. Strekalovsky, a 78-year-old fisherman from the village of Bolshoe Goloustnoye, Olkhonsky District, Irkutsk Region.
When the Russians went to war in Siberia, they had no idea about our sea. They made their way to Mongolia for gold and, in order to get shorter, went straight. They walked and walked and went to the sea. Painfully surprised, the Buryats ask:
- Otkel taco the sea came from? What's your name?
And the Buryats in those days didn’t know how and what to speak Russian, and they didn’t have an “interpreter” for that. They wave at the sea and shout one thing:
- Was-gal. Was-gal.
This means, he wants to say, that there was a fire here, and after the fire everything collapsed and the sea became. And the Russian again understood that this is how they call the sea, and let's write in the book: "Baikal." So he [with this name] remained.
Gurevich A.V., Eliasov L.E. Old folklore of the Baikal region.
Ulan-Ude, 1939. T. 1. S. 451.
Note
1 After the fire everything fell apart... The legends of the Buryats and Russians reflected the emergence of Lake Baikal as a result of a catastrophic fracture of the earth's crust.
THINK AND ANSWER
1. How deep is the historical memory of the Siberian peasants?
2. What methods of formation of geographical names (toponyms) are recorded by the people's memory?
3. How do folk legends explain the reasons for the disappearance of the Chud people?
4. What peoples can hide behind this name?
5. Do you know any other, more scientifically correct explanations for the name of Lake Baikal?
From folk dictionary Western Siberia
Folk metrology
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Tools of labor of the peasants of the Narym Territory: |
harness- the time that a horse can go out in a plow without feeding and harnessing.
Gon, moving- part of a strip of arable land in 10-20 sazhens, which is passed by a plow at a time, without turning it (Tobolsk district).
Del- 1) a measure of a [fishing] net, 1 arshin wide, 1 fathom long; 2-3 deli form pillar(Tyumen district); 2) the part of the network attributable to the share of each shareholder in the sewn seine.
paddock- 1) part of the field between two large furrows; 2) A small longitudinal piece of land approximately 75-125 sq. fathoms (5 x 15-25 fathoms). This is not a well-defined measure; it is used to determine the approximate size of areas sown with flax, hemp, and turnips.
Flooding- the time the oven is heated.
Istoplyo- the amount of firewood sufficient to heat the stove once.
Cad- a measure of loose bodies, equals four pounds [see. below] or half a quarter.
Deck- the totality of salary taxes (per capita quitrent taxes, private volost duty and land surveying tax) paid by peasants. In addition to salary fees, they, as you know, also pay volost, lay or rural, and others. In the province of Tobolsk, the size of the deck fluctuates, depending on the locality, between 4 1/2 and 5 rubles per soul per year.
Kopna- a pile of hay in 5-7 pounds; in the north of the Tobolsk province, it is used as a measure of the meadow: plots are allotted per capita from which you can get an approximately equal number of kopen.
Hand mop in the north of Tobolsk is 3-4 pounds, female when women are cleaning, - 3-3 1/2 pounds.
Peasant tithe- a measure of land in 2700 square meters. sazhens, less often 3200 sq. sazhens or 2500 sq. sazhens, in contrast to the official tithe of 2400 sq. fathoms.
Peasant sazhen- hand fathom, as opposed to printed. The peasant sazhen is of two kinds: 1) it is equal to the distance between the ends of two horizontal arms outstretched; 2) the distance from the upper surface of the foot to the end of the fingers of the outstretched hand.
Najin- the number of sheaves that can be pressed from a certain measure of the earth.
Barn- 1) a dryer for bread, in which a pit plays the role of an oven; in the latter they burn firewood. With a two-row cage, about 200 sheaves of spring and
180-190 sheaves of winter bread, with single-row - about 150 sheaves; 2) a measure of grain bread in sheaves; winter sheep in 150-200 sheaves and spring in 200-300 sheaves.
Pleso- the visible space of the river between its two bends, which close its further course from the eyes. Pleso serves as a measure of length in the Tobolsk district. For example, if they are traveling by the river and do not know the number of versts left to travel, they often say that there are two reaches, three reaches, etc. to go.
Pudovka- a measure for bread (usually wooden, less often iron), containing about 1 pood. Previously, grain bread was measured mainly with this pudovka; now they are switching to a more accurate weight pood. That is why they distinguish bulk pud(pudovka) and hanging pud, or weight.
Sieve- a measure of vegetable seedlings in 50-60 plants.
Sheaf- 1) a bunch of grain bread; a sheaf of hemp consists of four handfuls; 2) measure of arable land in the northern part of the Tobolsk district; for example, they say: "We have land for 300 sheaves."
Stack- a measure of hay in the Tobolsk district is approximately 20 kopecks; for example, they say: “We have mowing haystacks for 20”.
Pillar- in addition to the usual meaning, it also means: a measure of the length of the canvas, equal to 2 arshins. The five pillars make up wall canvas.
Folk theology
Andili-archandili(angels and archangels) - good spirits sent from God. One passage from a spiritual verse says of them:
God- 1) the supreme being, mostly invisible; 2) any icon, no matter whom it depicts.
Sky- a solid stone vault above our heads. God and the Saints dwell in heaven. The sky sometimes opens or opens for a single moment, and in that moment people see a reddish light.
Rainbow- drinks water from the river and lakes with the ends and raises it to the sky for rain. Swimming when a rainbow appears is considered dangerous: it will drag you to the sky.
Terrible Court- will be in Jerusalem, the navel (center) of the earth, all the peoples of the earth will gather there, both living and long dead. “At the Last Judgment, Batyushko the True Christ orders all sinners to be covered with turf so that neither voice nor teeth scraping can be heard.”
Cloud- the origin of thunder is attributed to Elijah the prophet. At every clap of thunder, it is customary to cross oneself and say: “Holy, holy, holy! Send, Lord, quiet dew. It is also believed that at times stone arrows fall from the clouds to the ground, which split the trees. This action of the arrow is explained by the persecution of the devil, who hides from it behind various objects.
Kingdom of heaven- the afterlife eternal life, which is awarded to ... those who, during earthly life, were diligent in visiting the temple of God, read or listened to the word of God, kept fasts, honored their father, mother, old men and old women. In addition to a righteous life, the Kingdom of Heaven is awarded to those who, at the time “as the sky opens”, manages to say: “Remember me, Lord, in Your Kingdom.”
Name and evaluation of human qualities
Windiness- a general term for three qualities: friendliness, courtesy and talkativeness. Vetlyanuy person - lively and talkative, friendly.
burnout- a lost man who squandered everything and became capable of all sorts of dirty tricks. Expletive.
gomoyun- a diligent man in housework and family. “Everything is busy and Uncle Ivan is trying, [s]look how nicely he has set up his household!”
bawler(or gorlan) - a noisy, noisy person who tries to win the upper hand in a dispute by shouting. A derogatory term.
mean-spirited- quick-witted, inventive, resourceful, smart (who can "reach" everything). “We have a deacon who has come down, - a master of all trades, look - he will rise to the rank of bishop!”
Durnichka- stupidity, savagery, ignorance, lack of education, bad manners, habits. “He looks good, [yes] with a fool in his head: all of a sudden he barks [scolds] for nothing, for nothing.”
serviceable- prosperous.
self-interest- 1) benefit, profit, benefit; 2) thirst for profit, greed for money. “Self-interest has eaten up: everything is not enough for him, even sprinkle with gold!”
Mighty(and cannoy) - 1) powerful, hefty, strong, powerful (physically). “[In] this man is a duck man: he is wide with meat and bone, but God has not offended with strength ... Look for such capable men today”; 2) economically strong, serviceable, independent. “Eat a mighty owner doesn’t give a damn about taxes [i.e. easy to pay].
everyday life- neatness, landscaping household. “She has golden hands: look, what kind of everyday life is in her hut!”
obikhodka- diligent, clean hostess.
Exchange- abusive epithet for children, especially babies. Meaning: changed (by the devil) child. It is based on the following belief, now hardly accepted by anyone: the devil steals children from some mothers who show good inclinations, and in return for them slips his own, damn, children.
Ohrete- dirty, unclean.
hairy- polite, knowledgeable and following the rules of good treatment with people.
obedient- obedient, obedient. “Their guy is nice: so quiet and obedient.”
Prosecutor's office- a person who witty laughs, cheerful, joker, glib in the tongue. “Well, this Vaska is a procurator,” they laughed all lunch because of Evo, “they just tore the boloni [i.e. stomach ache.]
Uglan- shy person literally - huddled from outsiders into a corner. ironic term.
Luck- luck; lucky girls- smart and lucky. These words were probably brought to Siberia by exiles.
firth- literally: a person standing in the form of a letter firth. In general, it means: importantly, a pompous, pretentious person (both internally and externally: in posture, speech, look). “A new clerk came out to the girls on the street, became a fort. Feet, chickpeas, sleighs are bent ... Know, they say, we are urban!
frya(not inclined) - a person who thinks too much about herself, arrogant, touchy, turning up her nose. A contemptuous epithet applied to men and women. They also say "Frya Ivanovna".
Sharomyzhnik- a slacker with vicious inclinations. A derogatory term.
Patkanov S.K., Zobnin F.K. List of Tobolsk words and expressions,
recorded in the Tobolsk, Tyumen, Kurgan and Surgut districts //
Living antiquity. 1899. Issue. 4.
pp. 487-515;
Molotilov A. The dialect of the Russian old-timers
Northern Baraba (Kainsky district, Tomsk province):
Materials for Siberian dialectology //
Proceedings of the Tomsk Society for the Study of Siberia.
Tomsk, 1912. T. 2. Issue. 1. S. 128-215.
Notes
1 standard fathom was approximately 2.1 m.
2 One arshin corresponded to approximately 0.7 m.
3 Bishop(correctly - bishop) - the highest Orthodox clergyman (bishop, archbishop, metropolitan).
THINK AND ANSWER
1. How does folk metrology differ from scientific? What are the reasons for the appearance of the first and its existence in a traditional society?
2. Determine the features of the picture of the world of the Siberian peasants. What features of Christian and pagan consciousness were present in it?
3. What human qualities did Siberian peasants value? What personality traits were perceived by them as negative? Why?
Let's smile together
That's the "talk"!
Do you know what they called in Russia "Siberian conversation"? The habit of Siberians in complete silence to crack pine nuts for hours when they come to visit or gather in the evening for gatherings.
Siberian joke
In autumn, miners leave the gold mines. Many - with big money. Until they reach the house, they are met everywhere, like dear guests, treated, drunk, robbed in every manner. And even hunt them like wild animals.
And such a prospector, still a young guy, stopped for the night in one village. The hosts - an old man and an old woman - met him as if they were their own: they fed him, gave him drink and put him to bed. In the morning the prospector went out for a smoke and a breath of fresh air. Looks - the old owner sits on the porch and sharpens a large knife.
- Who are you, grandfather, sharpening such a knife? - asked his boyfriend.
- I'm on you, honey. At you. Here I will direct it properly and slaughter it.
Here the guy sees that his affairs are bad. The yard is large, the seal is high, dense, the gates are strong and locked. House on the outskirts. Start screaming - you won't call anyone.
Meanwhile, the old man sharpened a knife - and on the guy. And that, of course, from him. From the porch to the yard. The old man is behind him. Guy from him. The old man is behind him. The old woman from the porch watches the old man chasing the guy around the yard. We made one circle. Second. On the fourth lap, the old man collapsed completely exhausted.
The old woman sees this and begins to scold the guy. And he is like this, and like this:
They took you in like family! They fed you, fed you and put you to bed. And you, instead of gratitude - what are you doing? Oh you son of a bitch! Look what you brought the old man to ...
Rostovtsev I. At the end of the world: Notes of an eyewitness. M., 1985. S. 426-427.
Publisher:
Publishing House "First of September"
INTRODUCTIONSiberia is a region in the northern part of Asia, bounded from the west by the Ural Mountains, from the east and north by the oceans (the Pacific and the Arctic, respectively). It is subdivided into Western Siberia, Eastern Siberia. Sometimes Southern Siberia is also distinguished. The origin of the word "Siberia" is not fully established. According to Z. Ya. Boyarshinova, this term comes from the name of the ethnic group "sipyr", whose linguistic affiliation is controversial. Later, it began to refer to the Turkic-speaking group that lived along the river. Irtysh in the area of modern Tobolsk.
One of the glorious deeds that every Russian, and even more so you and me, should be proud of is the development of Siberia in the feudal period. In order to better imagine the life of Russians at that time in a vast region, one must know what kind of houses they had, how they dressed, what they ate. Analysis material culture Russian peasants of Western Siberia of the feudal period is important in connection with the discussion of the result of the annexation of Siberia to Russia in the context of the development of new territories. In this paper, the features of the development of the material culture of the West Siberian peasants over a century and a half are considered on the example of residential, economic and cultural buildings, clothes, utensils of all categories of the Russian peasantry in different natural and climatic zones of the region, taking into account the influence of socio-economic processes, migrations, government policies, contacts with the native population of the region.
1. Colonization and land development
Ermak's campaign and the defeat of Kuchum led the Siberian Khanate to collapse. The struggle against Kuchum continued until the end of the 1590s. The Russian administration built strongholds (Tyumen - 1586; Tobolsk - 1587; Pelym - 1593; Berezov - 1593; Surgut - 1594, etc.). The entry of Siberia into the Russian state took place over decades as it was mastered by Russian settlers. The state power, establishing strongholds in Siberia - stockades, which later became cities with a trade and craft population, attracted new settlers with various benefits. Such strongholds were overgrown with villages, and then settlements, which in turn became centers that united the rural population. Such agricultural areas gradually merged and formed larger areas of Russian settlement. The first of these regions in Western Siberia was Verkhotursko-Tobolsk, which developed in the 1630s in Western Siberia in the basin of the Tura River and its southern tributaries. Self-sufficiency of Siberia with bread as a result economic activity settlers became possible from the 1680s. By the end of the 17th century, four West Siberian counties - Tobolsk, Verkhotursky, Tyumen and Turin - became the main breadbasket of Siberia. The more eastern area of agricultural development by Russian settlers in Western Siberia was the territory between Tomsk and Kuznetsk, founded respectively in 1604 and 1618.
The main cities, prisons and winter quarters of Siberia in the 17th century
The penetration of Russian fishermen into Eastern Siberia began in the 17th century. With the development of the Yenisei basin, on its middle reaches up to the mouth of the Angara, the second most important grain-producing region began to be created, which extended to Krasnoyarsk, founded in 1628. To the south, until the end of the 17th century, the Mongol state of Altyn-khans, the Kirghiz and Oirat rulers prevented agricultural land development. Further commercial development of the East of Siberia began to cover Yakutia and the Baikal region. A grain-producing region was created in the upper reaches of the Lena and along the Ilim. On the largest rivers - the Indigirka, Kolyma, Yana, Olenyok, and especially at the mouth of the Lena, part of the industrialists began to settle for permanent residence, and local groups of a permanent old-timer Russian population formed there.
Traditionally, the colonization of Siberia is classified in two directions: government and free people. The purpose of the government's resettlement policy was to provide the serving population with bread allowances through the use of natural resources annexed territories. In the XVIII century, it was planned to create an agricultural region in Siberia, which not only provided for the needs of the region, but also covered the growing needs of the center in bread. Realizing the prospects of the development of Siberia, the state could not and did not intend to reduce control over the course of economic development. The government resettled the arable peasants to Siberia “according to the device” and “by order”. Those wishing to move to Siberia "on the sovereign's arable land" were given benefits for two, three years or more, assistance and loans of various sizes. The device of the peasants was carried out by the region in the form of a duty. "In total, regardless of the sources of formation of the peasant class, the main groups of farmers in Siberia in the 17th century were plowed and quitrent peasants." They performed feudal duties in favor of the owner of the land - the state.
For the cultivation of the sovereign's arable land, peasant hands and peasant farming were needed - draft power, agricultural implements. “By decree”, the “transferees” selected by the local administration in the Chernososhnye counties were sent with their families, horses, other livestock, agricultural implements, food and seeds for their own sowing to a new place of residence. At first, the peasants sent to Siberia were given assistance in their old place. For example, in 1590 it was ordered in Solvychegodsk and in the county to take 30 families of plowed peasants to Siberia and that each person had three good geldings, three cows, two goats, three pigs, five sheep, two geese, five hens, two ducks, bread for a year, a plow for arable land, a sleigh, a cart and "all kinds of worldly junk." The government made sure that the peasants moved to Siberia with a full economy.
Such a measure of the government for the settlement and agricultural development of Siberia, as the establishment of large agricultural settlements there - settlements, which concentrated the bulk of the peasant population, formed from the former inhabitants of the European part of the country, mainly Pomortsy, turned out to be effective. The construction of settlements has become more widespread in Siberia than in Pomorye and other regions of the country. The initiative in their creation at first belonged to the state, and then passed to enterprising natives of the people - Slobodchik. Slobodchiki sometimes met with resistance from the governor. This happened in 1639 during the organization of the Murzinskaya Sloboda. Slobodchik Andrei Buzheninov, who received permission in Tobolsk to organize a settlement, met with sharp opposition from the Verkhoturye governor V. Korsakov when recruiting those wishing to move to a new village on the rights of quitrent peasants with a six-year benefit. The governor forbade recruiting on the territory of the county and informed Moscow that the slobodchik was violating the established rules of recruitment, calling not only children from their fathers, but the whole family.
Already in 1674, 3,903 peasant households were concentrated in the most populated Verkhotursk-Tobolsk district, of which 2,959 were arable peasant households and 944 were grain-growing households. By the end of the XVII century. the number of peasant households there reached 6765. On the banks of the river. Parabels in the Narym district by the beginning of the 18th century. 13 families of arable peasants lived. A small center of agriculture remained on the river. Keti with 17 yards of arable peasants. Within the boundaries of the Tomsk district in 1703, 399 peasant families associated with the processing of tithe arable land, and 88 grain-growing households were settled. 96 families of arable peasants lived in the Kuznetsk district.
Within Western Siberia at the turn of the XVII-XVIII centuries. 7378 families of plowed and grain-growing peasants lived. On the territory of Eastern Siberia, they lived in 5 counties: in Yenisei - 917 families, Krasnoyarsk - 102, Bratsk - 128, Irkutsk - 338, Ilimsk - 225.
The formation of a contingent of arable and quitrent peasants proceeded on the initiative and under the control of the governors of Siberian cities, who systematically reported to the Siberian order on the state and expansion of state arable land, the volume and consumption of the harvest.
The achievements of Russian settlers in Siberia are explained by the specifics of this process. The development of Siberia took place with the participation of peasants who moved to Siberia and cultivated the lands of the new region with their labor. From the very beginning, a broad wave of peasant colonization went to Siberia. By the end of the XVII century. the peasant population of Siberia accounted for 44% of the total Russian population. In addition, the majority of servicemen and townspeople, by the nature of their occupations, were farmers. For some part of the service people, agriculture was a source of subsistence, others, receiving a grain salary, nevertheless, were engaged in agriculture and had a more or less significant plowing, and still others, in addition to their monetary and salt salaries, plowed the land. The state peasants for the received land allotment served corvee on "tithe arable land". Initially, each peasant was obliged to plow 1 dess. state arable land. This was due to the desire to quickly increase the sovereign's plowing, but it led to the fact that the peasants could not plow the arable land for several years. The first Yenisei peasants, even in the fifth year after their settlement, could not plow sob arable land, since they were completely occupied in processing the sovereign's arable land. Gradually, the size of the arable land changed depending on the economic capabilities of the peasant from 0.25 to 1.5 acres per field. The basis of the peasant economy was the "sobin" plot of land. The use of this site was formalized by "this charter". The Sobin area included arable and fallow land, as well as hay meadows. The size of the peasant "sob arable land" was in a certain proportion with the state arable land. For example, in the Yenisei district, the usual ratio between peasant and sovereign arable land was considered to be 4.5:1, i.e., for 4.5 acres of his plowing land, a peasant was obliged to plow 1 acres of sovereign arable land. In Tomsk Uyezd, on average, one peasant household accounted for 1.8 acres in the field of arable land. Labor rent was the dominant form of service throughout the 17th century. The appearance of cash and food rent was of great importance, but in the 17th century. they have not yet become dominant.
Thus, the colonization of Siberia in the XVII - early XVII 1st century is predominantly agricultural. Moreover, its successes are inextricably linked with the development of agriculture. The Russian people, having vast agricultural experience, were able to adapt it in Siberia and create a new agriculture, higher in its level.
During the 17th century, two trends were determined in Siberia: the first - in the Western and Central Siberian regions - gravitated towards the establishment of a three-field system, the second - in the eastern region - towards a two-field one. The introduction of fallow and fallow systems with the beginnings of a three-field system into agriculture meant a qualitative leap in the development of the productive forces of Siberian tillage. With the arrival of the Russians in Siberia, agricultural crops typical of the central and northern part of the Russian state were established. These are, first of all, rye and oats. These crops were the only ones cultivated on the sovereign's tithe arable land. The composition of crops on sob plowing was wider. Here, along with rye and oats, wheat, barley, spelt, egg, peas, millet and buckwheat are found. But rye, oats and barley remained the dominant crops on sob arable lands as well.
In the 17th century crops of industrial crops begin to take root. In 1668, by order of P.I. Godunov, in Siberia, hemp planting was introduced for the sovereign. In addition to the "sobin" plowing, the peasants allotted space for vegetable gardens.
The allotment of vegetable gardens was carried out simultaneously with the entire land management of the peasant, for example, in 1701 on April 16 "it was given to him in the Tushamskaya district for a yard and a garden from empty places of land against the brothers of the farmers." There are three equivalent names of the garden - "gardens", "gardens", "vegetable" gardens. All gardens had a consumer purpose. There is absolutely no information about the harvesting and sale of vegetables, and prices for them. The state did not tax the peasants with any vegetable supplies. Cabbage was mainly cultivated in the gardens. Other vegetables were less common. This can be established on the basis of injury claims. “Garden vegetables, both in the city of Ilimsk and in the county, are native: cabbage, retka, beets, carrots, turnips, onions, garlic, cucumbers, pumpkins, beans, peas. And there are no more vegetables.”
For the entire period from the end of the XVI to the beginning of the XVIII centuries. cultivated fields appeared in 17 out of 20 Siberian counties. By the end of the XVII - beginning of the XVIII centuries. centers of agriculture existed almost all the way from Verkhoturye to Yakutsk. The size and importance of these regions decreased as they moved away from the European part of the country - the farther the region was, the less it had an agricultural population and, accordingly, cultivated land. However, over time, there was an increase in the peasant population and cultivated land with a gradual movement to the south in more favorable soil and climatic conditions. The Verkhotursko-Tobolsk region was the first in its significance, the Yenisei region was the second. The Tomsk, Kuznetsk and Lensk regions were regions with weak development of arable farming.
Thus, the development of Siberian agriculture in the XVII - early XVIII centuries. characterized by a clear territorial unevenness. Some counties did not know agriculture, others took the first steps towards its development. Verkhotursko-Tobolsk and Yenisei regions in the 17th century. became the granaries of Siberia and supplied other regions with surplus grain.
The uneven development of agriculture led to the formation of regions with marketable grain and regions that did not have it. This, in turn, led to the formation of districts that needed grain subsidies and, accordingly, high grain prices, and districts that more or less provided themselves with bread. The considerable distance between the districts made it difficult to supply bread within Siberia. Therefore, in Siberia, the buying up of grain by dealers with further resale to small-grain and grain-free regions developed.
By the 18th century grain production in the grain regions reached such a level that the population of all Siberia, mastered by the Russian population, was satisfactorily supplied with bread, and supplies from European Russia were practically not required.
2. Clothing and material culture
In Western Siberia, the rational basis of the Russian folk costume has been preserved. The clothes of the peasants were represented by 74 (66.0%) elements that are traditional for rural residents of Russia. The sundress complex with the corresponding women's headdresses, the composition and method of wearing of which was similar to those established in the European part of the country, played a leading role in the wardrobe of West Siberian peasant women. Men's costume, its main elements - a shirt and ports, outer fabric (zipun, armyak, shabur) and fur clothing (fur coat, short fur coat, sheepskin coat) were the same as in the entire territory inhabited by Russians. The Old Believers used the most ancient types of clothing by origin - epanechka, kuntysh, single-row, ponyok, high men's hat, ubrus, pistons, which were out of use in other regions of the country.
In the material culture of the Russian population of Western Siberia in the feudal period, some specific traditions of the places where the settlers came out were also preserved. At the end of the XVII century. in the areas of the initial development of the region, in the inventories of the property of peasants, the most ancient by origin, known in the Russian North, boxes, boxes for storing things were recorded. The names and arrangement demonstrate the genetic connection of "fixed" furniture (shops, beds, stalls) in the dwellings of the population of Western Siberia and the Russian North. The diversity in the designation of objects with the same functions (a washcloth - northern, a towel - Tver, a handkerchief - Novgorod, Ryazan dialects) in the counties of the forest-steppe zone also indicates the preservation of the traditions of the places of migrants' exit. In the old-timer villages in Altai, there were those that belonged to former residents Southern Russia"huts", the walls of which were covered with clay and whitewashed from the outside and inside. Altai Old Believers painted, painted walls, ceilings and furniture out of habit in bright colors.
The wardrobe of West Siberian peasant women included 12 costume elements that had a local existence in European Russia. The northern Russian complex includes oak, top, top, shamshur, cap; to the Western Russian - an andarak skirt, a basting, a bodice; to the South Russian - zapon, half-patterns. The breastplate was a characteristic detail of the attire of the Ryazan migrants. The types of men's outerwear that spread in Western Siberia: aziam, chekmen, chapan - existed respectively in the northeast, in the eastern and southeastern provinces of Russia. The identified local forms of clothing confirm the preservation of the traditions of the places where the settlers came out in the new conditions. This was due both to the functional conformity of the clothes used earlier, and to the desire to fix the memory of the homeland in some iconic elements of the women's costume. In general, the maintenance of Russian traditions in the material culture of the peasants living in Western Siberia was facilitated by the creation of an agricultural economy on this, as well as on the original, territory, the influx of immigrants from Russia, the development of trade relations and crafts, and the peculiarities of the people's consciousness.
An essential factor determining the development of the material culture of the West Siberian peasantry was urban influence. Its origins are connected with the processes of initial settlement and development of the region. In the 17th century agriculture was the primary and necessary element of the socio-economic structure of the Siberian city. Citizens-farmers (service people, townspeople, peasants) became the founders and residents of the surrounding villages.
3. Construction
3.1 Houses
Such observations testify to the commonality of the development of culture in the territories inhabited at different times by Russians. In the 17th century in Siberia, methods characteristic of most of the state were used wooden architecture: arrangement of the foundations of houses "on chairs", piles, racks, stones; the technique of fastening logs into quadrangular log cabins in the "corners", "in the oblo"; gable, male and truss roof structures3. All types and variants of the horizontal and vertical layout of the dwelling, known in the European part of the country at the time of the resettlement of peasants beyond the Urals, depending on the natural and climatic conditions, migration processes, were embodied in the West Siberian region.
In the early years, in the forest-steppe and steppe zones, where there was a shortage of building materials, the new settlers built only huts. Over time, the proportion of buildings of the two-part type reached 48%. Three-part houses in the steppe and forest-steppe regions accounted for 19 - 65%.
Ascribed peasants preferred the option "hut - canopy - cage". The local administration contributed to its preservation. There were very few multi-chamber buildings, which included several living quarters and a canopy, in all regions of Western Siberia - up to 3%. They were owned by families with a complex structural and generational composition, trading peasants, rural priests and philistines.
The planning structures corresponded to the property qualification of the peasantry: the poor had single-chamber and two-part dwellings, the rich had multi-part dwellings and depended on the population of the rural yard: families of 10 people. and more had houses of the three-part type with the option “two huts, canopy”.
3.2 Churches and cathedrals
Sophia Cathedral in Tobolsk (1621–1677)
The Tobolsk Cathedral of Sophia the Wisdom, built in 1686, is known as the first stone church building in Siberia. It also had its own “wooden prehistory” spanning more than fifty years – from 1621, the time of the construction of the first wooden cathedral, to 1677, when the church was destroyed in a fire that engulfed the city. The period of the existence of the St. Sophia Cathedral, built in stone, is considered in detail by the researchers, and the wooden version of the building, despite the published description, was left aside, excluding a few comments in the works of architectural historians. However, it was at the beginning of the XVII century. Tobolsk acquires the importance of a major military-administrative, commercial, cultural, church center, becoming the actual capital of Siberia. In the 20s. 17th century Metropolitan Cyprian was sent to the Tobolsk diocese, whose name is associated with the construction of the first building of the St. Sophia Cathedral. The construction of the temple was given a special meaning.
As follows from the materials of the census and copy books of 1620–1636. Tobolsk Bishop's House, the wooden Cathedral of St. Sophia was built in 1621-1622. according to the royal decree to the Siberian governors in 1620. For the construction of the church, log houses purchased from Tobolsk residents were used. It was impossible to prepare wood specially for the construction, or rather, there was no one to hire for this, since in those years Tobolsk was depopulated due to hunger. However, the acquisition of ready-made log cabins for the construction of a building was quite a common practice. Among the buildings bought was a half-built log cabin of the church, which in 1620 the priest Ivan, with the blessing of the Vologda Archbishop Macarius, laid ten sazhens from the Trinity Church and which was conceived as a five-domed church in the name of Sophia the Wisdom. Cyprian completed this church as a cathedral church, leaving behind it the name Sofiyskaya (consecrated on October 21, 1622), although a charter from Moscow ordered to name the Church of the Ascension.
A detailed description of the erected temple allows us to reconstruct its appearance. The height of the church from ground level to the apple was 13.5–14 sazhens (more than 28 m), the floor was at the level of 14 crowns, which, with a log diameter of 25–28 cm, was 3.5–3.9 m. ”, which was a groined barrel covering, there were 26 crowns (about 7 m). Thus, the frame structure rose to a height of 10–11 m, which was about a third of the height of the entire building. The term "zakomary" is more familiar to specialists from stone structures, but, apparently, they used it for the forms of a building made of wood, which can indirectly confirm the relationship between the interpretations of the forms of these two types of structures. On the base of the groin barrels, three on each of the four sides of the log house, a spectacular drum was installed, made up of smaller centrally located barrels. The cathedral had three altars and a porch that covered the log house from three sides. A covered staircase with three porch platforms led to the porch, the upper of which had a roof with a barrel covered with a plowshare, the two middle ones had barrels covered with bent boards. The cathedral had five domes, with the central dome placed on a barrel drum, and four smaller domes on corner baptismal barrels.
Church of the Life-Giving Trinity in Tomsk.
The Trinity Church is the first significant religious building in Tomsk, built shortly after the founding of the city. It is known that it was rebuilt in the middle of the 17th century. in connection with the construction of a new Tomsk fortress. The Trinity Church existed in a tree until 1811. Descriptions of the church and its images on panoramas and city plans remained. According to them, V.I. Kochedamov reconstructed it as a squat four-sided single-apse temple with an extensive refectory and a three-sided gallery, which has a tented top, replaced in the 18th century. curvilinear coating in the Ukrainian baroque style.
However, a careful study of the documents and a different reading of them forces us to propose a different reconstruction of this outstanding monument of wooden architecture. First of all, it is clear from them that the Trinity Church, built in 1654, was hipped. The length of the actual church (ship) was 3.5 sazhens (7.5 m), the length of the refectory was 3 sazhens (6.5 m), the height of the log cabins to the tent was 13 sazhens (27.9 m), the height of the tent to the neck was 7 sazhen (15.1 m). Under the church there was a high, no less than 1.5 sazhens (3.15), basement, and stairs leading from the ground led to the porch-gallery enclosing the building on three sides.
The height of the church attracts attention: without the dome, it is 20 sazhens - about 43 m (this calculation was made by A. N. Kopylov). This immediately allows the Trinity Church in Tomsk
to include the Trinity Church of 1654 in a number of the most significant hipped churches known in Russian architecture. Using the proportions of the tent and the dome crowning it, known from other monuments, we get the total height of the building up to the apple under the cross 48–51 m, which coincides with the height of the Vladimirskaya Church in the village. Belaya Sluda and Resurrection in the village. Piyala, which are considered the highest hipped churches.
The Church of the Trinity had a complex functional purpose of a cult, residential and industrial (“grand granary”) character. It is impossible to underestimate the town-planning significance of the Trinity Church. Rising 50 m above the city mountain, it acted as a materialized axis of the city, was its main vertical dominant. The river facade of the city was extremely expressive, since the height of the church was equal to the height of the mountain itself above the water's edge. With the loss of such buildings within the city, the idea of the monumentality of ancient wooden structures was also lost. Meanwhile, such a building as the Trinity Church would not be "lost" among modern buildings (with an average height of a residential building of about 30 m). You can be sure that the impression it made on contemporaries, against the backdrop of a dense one-and-a-half-story building, was enormous.
CONCLUSION
Despite the fact that interest in the ethnic culture of Russians in Siberia has not weakened for several centuries, this topic remains one of the poorly studied. The main part of the publications on this topic was devoted to individual groups Russian ethnic group, which, due to its isolation of life, has preserved many features of traditional culture. The majority of the Russian population does not belong to any ethnographic groups, although it has, due to various circumstances, some local singularities. Continuing research will solve the problem of the ethnocultural development of Russians in Siberia, may contribute to the development of programs for the preservation and revival of the traditions of Russian culture, and in the future - writing a generalizing work on the ethnic history of Russian Siberians
LIST OF USED LITERATURE
Lyubavsky M.K. Review of the history of Russian colonization from ancient times to the twentieth century. - M., 1996.
Butsinsky P.N. The settlement of Siberia and the life of its first inhabitants. - Kharkov, 1889.
Ethnography of the Russian peasantry of Siberia: XVII - mid XIX in. - M., 1981.
http://www.ic.omskreg.ru/
http://skmuseum.ru/
http://www.rusarch.ru/
Numerous peoples of Siberia were poorly developed economically and were the object of a cruel national-colonial policy. The Buryats and Yakuts were among the peoples of Siberia, the most advanced in socio-economic terms, the peoples of the North were among the most backward. The most significant phenomenon in the life of the Buryats in the first half of the XIX century. there was a gradual transition from a nomadic to a semi-sedentary life, a decrease in the role of cattle breeding and a relative increase in agriculture. This applies both to the eastern, Transbaikal, Buryats, back in the 18th century. who completely preserved the nomadic, pastoral life, and to the western, Irkutsk, in which agriculture and a semi-sedentary way of life existed before. The transition to settled life and agriculture took place under the influence of the neighboring Russian population and was accompanied by the growth of commodity relations and further class differentiation.
The Trans-Baikal Buryats especially suffered at that time from the oppression of their powerful and sovereign aristocracy, which enjoyed the support of the tsarist administration. So, among the Khori Buryats since the beginning of the 18th century. the power belonged to the noble Taishin family of the descendants of the zai-san Shodoy Boltorikov, who in 1729 was the first to receive a “patent” from the government for the title of taisha. Of the representatives of this family, taisha Dymbyl Galsanov, who ruled from 1815, was especially distinguished, and with his cruel actions and shameless embezzlement of public money, he repeatedly aroused the indignation of the masses.
The economy and life of the Yakuts largely preserved the old way of life. The economy of the Yakuts remained almost entirely cattle-breeding. Most of the cattle belonged to the toyons; for the latter, the main form of farming was the distribution of livestock for use by their poor odnoulusniks - the so-called "khasaas", with the help of which the toyons kept the ulus population in hopeless bondage. At the same time, in the hands of the Toyons was captured by them back in the 18th century. communal land, in particular grassland. The Toyons stubbornly resisted any attempt to make at least a partial redistribution of land. They managed to defend the occupied land even when the government, in order to stop the threatening fall in yasak fees, demanded that the toyons redistribute the land (the activities of the “2nd yasak commission” of 1828-1835). It was precisely in this era that the Yakut Toyonism received a new tool for its policy: it was the Yakut Steppe Duma, opened at the special request of the Toyons in 1827 and composed of the “selected” representatives of the Toyon nobility. This Duma marked its short-term activity with such scandalous deeds (trading and speculative expedition to the Okhotsk Tungus in 1828, embezzlement of 20 thousand rubles of public money, etc.) that compromised itself even in the eyes of the government. In 1838, the Yakut Steppe Duma was abolished "for uselessness."
The situation of the Yakut masses was difficult, but they still could not rise to fight for their interests. In those years, the movement of the famous "robber" Vasily Manchara was an indirect reflection of the spontaneous protest of the Yakut poor. He became famous in the 1930s and 1940s for his bold attacks on Toyon farms and his repeated escapes from arrest. Later Yakut legends portray the Manchars as folk hero- a fighter for the truth. Exiled to the Vilyui district, Manchari died there in 1870.
Most of the other peoples of Siberia stood at a lower level of social development: they were hunters - Evenki (Tungus), Kets, Voguls; fishermen - Khanty and Kamchadals; reindeer herders - Nenets, Chukchi and Koryaks. The tribal nobility of these peoples turned into an independent class of exploiters with the energetic participation of the tsarist administration, which in every possible way patronized the local "princes" and "headmen". Hunters, fishermen and reindeer herders experienced cruel oppression from Russian merchants-usurers, who shamelessly robbed the population of the North, leading to its impoverishment, to constant hunger strikes, to extinction. local peoples sometimes they tried to regain their freedom by force and get rid of oppression, but these attempts ended in failure. The most famous is the uprising of the Nenets under the leadership of Vaul Piettomin in the 30-40s. At the head of a small armed squad, made up of the Nenets poor, Vaul attacked the rich, took their deer from them and distributed them to the poor inhabitants of the tundra. In January 1841, Vaul, with a whole detachment of 4 hundred armed combatants, even approached Obdorsk, intending to overthrow the power of the Nenets prince Taishin and free the tundra from the tsarist oppression. Local regions managed to capture Vaul and his closest associates only with the help of deceit. The participants in the uprising were beaten with a whip and sent to hard labor. Later, in 1856, Vaul's former associates tried to resume the struggle for the liberation of the Nenets people, but to no avail. In the XVIII century. in Siberia, colonial slavery assumed particularly wide proportions, the capture, sale, and exploitation of slaves, especially from the Kazakhs and the Altai tribes. But the growth of slavery meant at the same time the decline of the yasak population, so the tsarist government from the beginning of the 19th century. began to take measures to limit the slave trade: by decrees of 1808, 1825, 1826. the gradual emancipation of slaves was prescribed, and their purchase was forbidden.
The management of the Siberian "foreigners" was part of the activities of the Siberian governors-general, to whose omnipotence and arbitrariness the administration of Siberia was entrusted by tsarism. The situation was somewhat streamlined, but did not fundamentally change in the general government of M. M. Speransky (1819-1822), who had been in disgrace since 1812.
The most significant monument of Speransky's legislative activity in Siberia was the "Charter on the Administration of Foreigners" (1822), which remained in effect until the October Revolution of 1917. Tsarism formalized in this law its policy of relying on the local feudal and semi-feudal aristocracy - toyons, taishi, zaisangov, murz. The feudal and semi-feudal elite of Siberia was the grassroots agents of tsarism; to this end, he supported and strengthened her privileged position and attracted her to participate in the very drafting of the charter.
The charter of 1822 introduced the division of the peoples of Siberia into three "categories": settled, nomadic and vagrant. The first included the Tatars and part of the Altai tribes, the second - the Buryats, Yakuts, Tunguses, Ostyaks, Voguls and some others, the vagrants - the hunting and reindeer herding tribes of the Far North: "Samoyeds", "Aliens of the Turukhanke", Yukaghirs, Koryaks, Lamuts. The “sedentary foreigners” were equalized in rights and obligations with Russian peasants by charter (except for the recruitment duty, which they did not carry), and for nomadic and wandering tribes, special forms of socio-political structure were introduced that legitimized the power of the local aristocracy. For them, the so-called "foreign councils" (corresponding to the Russian volost administrations) and tribal administrations subordinate to these councils were established; among "wandering foreigners" only tribal administrations were introduced. For some nomadic peoples who had wider tribal ties, a third, higher administrative authority was established - the steppe duma. Steppe thoughts were introduced among the Buryats and Khakasses, and later for a short time (1827-1838) among the Yakuts. Both in tribal administrations, and in foreign administrations and in steppe dumas, there were representatives of the national exploitative elite - elders with assistants, heads and elected ones, and in the steppe dumas - the main ancestor and assessors, who all belonged to the number of "honorary and best clansmen." These governing bodies were at the same time judicial bodies; legal proceedings in them were based on local customary law and, therefore, also served the interests local nobility. Only major criminal cases were not within the competence of these courts and were under the jurisdiction of general judicial institutions. This whole system of "foreign management" was subordinate to the general district administration and represented a completely completed form of cooperation between the tsarist bureaucracy and the local feudal-clan aristocracy for the joint exploitation of the working masses.
Speransky's reforms, having destroyed trade monopolies, gave impetus to the general economic revival of Siberia, but this revival was limited only to the sphere of trade. The industry of Siberia developed extremely slowly. Not only fabrics, iron, glass goods were imported from Russia to Siberia, but even wooden products - arcs, spoons and other simple products. Of the industrial goods, Siberia produced almost nothing. The only industry that experienced in the first half of the XIX century. Rapid, albeit short-term, growth was the gold industry (gold was discovered in the Altai mountains in 1828, in the Yenisei province - around 1830, a little later - along the Vitim and Olekma rivers).
And for the peoples of Siberia, their inclusion in Russia was of great progressive significance. Of course, the colonial-feudal oppression of tsarism was very difficult for them and delayed their development, but communication with the Russian people intensified the forward movement: slavery was eliminated, agriculture strengthened, economic ties were strengthened, and a commodity economy developed; cultural communication led to the acquisition of many valuable economic and cultural skills.
