The evolution of the revival of Orthodox culture in modern Russia. the contribution of the Russian Cossacks

THE RELEVANCE OF SPIRITUAL AND MORAL EDUCATION This is evidenced by many crisis phenomena of modern life: drug addiction, the criminalization of the children's environment, the low level of public morality, the loss of family values, the decline of patriotic education, etc. The spiritual and moral education of the younger generation is of extreme importance; it, without exaggeration, must be understood today as one of the priorities in ensuring the NATIONAL SECURITY of the COUNTRY. This implies the need to single out spiritual and moral education as a special educational area, which has its own methodological dominants, structure, goals and methods of implementation.

SPIRITUALITY is a special relationship to the world based on a conscious or unconscious belief that there is Something higher in the world than material values. The ability to be kind, merciful, morally balanced, cultured, the ability to forgive, etc. - this is SPIRITUALITY.

THE MESSAGE Honor your father and your mother, that you may be well and that you live long on earth. Dont kill. Don't commit adultery. Don't steal. Do not bear false witness against your neighbor. Do not desire your neighbor's wife, do not desire your neighbor's house, ... nor all that belongs to your neighbor.

MORALITY is a component of culture, the content of which is ethical values ​​that form the basis of consciousness. SPIRITUALITY AND MORALITY are concepts that exist in an inseparable unity. In their absence, the disintegration of personality and culture begins.

SIGNS OF SPIRITUAL HEALTH 1) a positive outlook on life and inner balance; 2) the ability to concentrate; 3) the ability to curb negative emotions; 4) high level of social activity; 5) understanding of personalities and situations; 6) the ability to isolate the most important from the multitude of unimportant ones; 7) vegetative stabilization; 8) attentiveness and composure; 9) the ability to listen and hear, look and see, choose oneself and choose oneself; 10) the ability of orientation, which allows a person to take an adequate position in the world around us.

COMPONENTS OF HUMAN SPIRITUALITY 1. Moral feelings (conscience, duty, responsibility, citizenship, patriotism). 2. Moral character (patience, mercy, meekness, gentleness). 3. Moral position (ability to distinguish between good and evil, readiness to overcome life's trials). 4. Moral behavior (readiness to serve people and the Fatherland, manifestations of prudence, obedience, good will).

The purpose of spiritual and moral education Based on a differentiated approach, taking into account the psychological characteristics, interests and needs of students How to do it? Spiritual and moral culture, taking into account the Kuban traditions, rituals What content? With all subjects of education With whom to do?

OBJECTIVES OF SPIRITUAL AND MORAL EDUCATION: preservation and enhancement of the moral, cultural and scientific values ​​of the society education of patriots harmonious spiritual development of the individual, instilling kindness, honesty, desire to take care of others, strengthening family ties, love for children, respect for elders education of citizens of a democratic state, respecting the rights and freedoms of the individual education of citizens of a democratic state, respecting the rights and freedoms of the individual; development of national culture

ON WHAT CONTENT TO DO? GENERAL HUMAN VALUES LABOR is the basis of human existence, which most fully characterizes the essence of man. MAN is an absolute value, "the measure of all things", the goal, means and result of education. BEAUTY is a factor of well-being in the world, the result of a person's rational spiritual activity, a means of his creative development. FAMILY is the initial structural unit of society, the natural environment for the development of the child, laying the foundations of the individual. EARTH is the common home of humanity entering a new civilization of the 21st century, the Land of people and wildlife.

The universal human values ​​of KNOWLEDGE are the result of diverse and, above all, creative work. The knowledge of the student is the criterion of the work of the teacher. FATHERLAND is the only Motherland, unique for each person, given to him by fate, bequeathed by his ancestors. CULTURE is a great wealth accumulated by mankind both in the material and especially in the spiritual life of people. PEACE peace and harmony between people, peoples and states, the main condition for the existence of the Earth and mankind.

ON WHAT CONTENT? Traditions and rituals associated with housing Traditions and rituals associated with the birth of a child Traditions and rituals associated with the birth of a child Traditions and rituals that ensure the well-being of the family Traditions and rituals that ensure the well-being of the family Wedding traditions and rituals Traditions and rituals that provide preparation for the end of earthly life Traditions and rituals that prepare for the end of earthly life Traditions of the family Traditions of the family

Men's crafts Artistic processing of stone. Artistic processing of glass. Artistic processing of bone. Artistic processing of the horn. Artistic processing of leather. Gemstone processing. Kovan. Vine weaving. Woodcarving. Ceramics. Metal-plastic. Toreutics. Men's crafts Artistic processing of stone. Artistic processing of glass. Artistic processing of bone. Artistic processing of the horn. Artistic processing of leather. Gemstone processing. Kovan. Vine weaving. Woodcarving. Ceramics. Metal-plastic. Toreutics. Women's crafts. Embroidery. Hemstitch. Artistic processing of straw. Artistic processing of corn husks. Crochet and knitting. Patchwork technique. Carpet weaving. Petrikovskaya painting. Culinary skill. Color making. Women's crafts. Embroidery. Hemstitch. Artistic processing of straw. Artistic processing of corn husks. Crochet and knitting. Patchwork technique. Carpet weaving. Petrikovskaya painting. Culinary skill. Color making. ON WHAT CONTENT TO DO?.

PROBLEMS OF THE IMPLEMENTATION OF SPIRITUAL AND MORAL EDUCATION IN MODERN CONDITIONS 1. Destruction of the traditional way of life: customs, traditions, relationships (cordial feelings and moods) based on the Orthodox worldview, rules of a good and pious life, the traditional daily routine, week, year. 2. The problem of a small number of true bearers of the traditional culture of the Kuban Cossacks 3. The destruction and crisis of the family, the extremely low level of spiritual and moral culture of most modern parents. Incompetence of the family in matters of spiritual development and upbringing of the child, the loss of the family function of transferring significant cultural and life values ​​to children. 4. Political problem: the state, called upon to perform an important function in spiritual and moral education and upbringing, does not have a clear ideological position today and allows filling the spiritual and moral sphere with surrogates and products of Western mass culture. 5.Economic problem. While a lot of money is spent on the implementation of various programs of a liberal nature, there are no funds for the development and creation of educational, methodological and information products on traditional spiritual and moral education, teaching the basics of Orthodox culture; on the spiritual and moral education of the population and the training of teachers.

SOURCES USED 1. Spiritual and moral education of children and youth in Russia: a comprehensive solution to the problem. D.G. Levchuk, O.M. Potapovskaya. Publishing house Planet Fedorova T.F. Spiritual and moral education of schoolchildren. (7 - 9 cells). From the experience of the class teacher. – Armavir, Technology of ethnocultural education. Bondareva N.A. - Armavir, 2011 4. Spiritual and moral culture. Bondareva N.A. – Armavir, 2011

The traditional spiritual culture of the Kuban Cossacks is rich and complex. In many ways, rituals and customs are associated with both Orthodoxy and the military way of life.

The Christian holidays of the Intercession of the Most Holy Theotokos and St. Nicholas the Wonderworker enjoy special respect among the Cossacks.

The Most Holy Mother of God has long been considered the intercessor of the Russian land, and the Protection of the Mother of God was a symbol of her intercession and help.

Therefore, the feast of the Intercession among the Cossacks is considered the most important.

Saint Nicholas the Wonderworker - the patron saint of all wanderers - accompanied the Cossacks on military campaigns.

Christianity came to the Kuban land with Andrew the First-Called, 40 years after the birth of Jesus Christ. An interesting fact is that in the Kuban the feast of the Nativity of Christ began to be celebrated 1000 years earlier than in Kyiv.

Christmas time was celebrated approximately the same throughout the Kuban land. In the villages and farms, a ban on work was introduced and observed quite strictly. People went to visit each other, rode sleighs, organized youth festivities. In many villages, fisticuffs, the so-called "cams", were popular. In the Kuban, a whole layer of proverbs, sayings and riddles associated with fisticuffs has formed. The fist fighter highly valued not only strength: "A heroic hand once beats," but also speed and dexterity: "That's not a Cossack, sho requisitions, but one that sho wriggled out." The decisive role was assigned to the courage and bravery of the fighters: "The battle loves courage", "Tiki crayfish climb back." Great importance was attached to the observance of the rules of the battle: "Not the right one, who is stronger, but the one who is more honest." Usually, fisticuffs were fought "in fairness", while a clear violation of the rules for conducting a fight or provoking a fight was condemned: "Whoever starts a fight, he is more likely to be beaten."

During the fistfight, the Cossacks mastered the methods of collective interaction in the conduct of the battle. The effectiveness of this approach was expressed in the saying: "The herd and the father are good bits."

One of the techniques of fistfighting, associated with the group actions of the fighters, was reflected in the riddle: "The boys began to line up, they were not ordered to pass." The answer is wattle. Wattle here is associated with the "wall" - a special construction of fist fighters, in which they are in a fighting stance, located in one line and becoming close to each other.

It should be noted that fisticuffs did not carry much aggressiveness towards the opponent. After the end of the battle, a joint feast was usually arranged, during which the participants discussed the course of the battle, the methods of wrestling, and characterized the fighters according to their abilities. This contributed to the clarification of individual moments and the analysis of the entire collective duel. Discussed the shortcomings noticed and tactical successes.

So, after the festivities at Christmas, the whole family usually sat down at the table. They tried to make the table plentiful, Be sure to prepare kutya - crumbly porridge made from wheat or rice with dried fruits; Straw was spread under the bowl so that there was a good harvest.

On Christmas morning, boys, youths, and young men went from house to house and sang "Your Christmas, Christ our God" and "Many Years." In some villages they walked with a nativity scene or made a Christmas star with a candle inserted inside, and so went around the houses.

Christmas Eve ended Christmas time. Everyone sat down to supper. The owner went out onto the porch and said, throwing up a spoonful of kutya: "Frost, Frost, come to us with kutya, but don't freeze our calves, lambs, foals." It was believed that in this way pets would be reliably protected from the cold.

Kutya - a funeral meal - appeared on Epiphany Christmas Eve not by chance. Thus, it was as if they commemorated the outgoing, dying year and dead ancestors. It was believed that if at the turning points of the year the souls of the deceased ancestors were properly appeased, they would help ensure a good harvest and family well-being in the coming year ...

The one who sneezed during dinner was considered lucky, and he was presented with something. Then everyone went out into the yard and beat on the fence with shovels, brooms, fired from guns.

The central action of the Feast of Epiphany was the blessing of water and the rites associated with Epiphany water. The blessing of water took place on the river at dawn. Jordan was made on the river: a hole in the shape of a cross was cut down. An ice cross was also installed here, which was poured with red beet kvass. They came here with a procession, holy water.

The great consecration of water happens only at Epiphany, once a year. Consecrated water is called agiasma (Christmas) in the church. Holy water is kept throughout the year. As Orthodox priests say, on this day even tap water or from any natural source has the same spiritual effect...

Throughout the Christmas time, but especially on the night of Christmas, New Year and Epiphany, the girls wondered, trying to find out if they would get married this year, what kind of husband, mother-in-law would be.

Baptism ended the Christmas fun.

Widely and cheerfully saw off the winter on Maslenitsa. This holiday was very popular in the villages, cities and towns and lasted all week, which was popularly called oil. The first day is the Maslenitsa meeting, the second is the knitting of stocks, and from Thursday the forgiveness days begin, ending with the forgiveness Sunday. This week, everyone went to visit each other, rolled from the icy mountains, burned stuffed animals.

Mandatory dishes were dumplings with cottage cheese, pancakes and scrambled eggs or eggs. The noodle shop was popular. The supper on the last day of Maslenitsa was especially plentiful - the next day Great Lent began, which lasted seven weeks. Lent is a period of physical and spiritual cleansing before the Bright Resurrection of Christ, before Easter. In the Kuban, this holiday was called "Vylyk Day".

Easter is a bright and solemn holiday of renewal. On this day, they tried to put on everything new. Even the sun rejoices, plays with new colors.

They prepared a festive treat, fried a pig, baked Easter cakes, “paski”.

Eggs were painted in different colors: red symbolized blood, fire, sun, blue - sky, water, green - grass, vegetation. In some villages, a geometric pattern was applied - Easter eggs. And the ceremonial bread - "Paska" - was a real work of art. They tried to make it high, the “head” was decorated with cones, flowers, bird figurines, crosses, smeared with egg white, sprinkled with colored millet.

Easter "still life" was an excellent illustration of the mythological ideas of our ancestors: bread - the tree of life, a pig - a symbol of fertility, an egg - the beginning of life, vital energy.

Returning from the church after the consecration of the ceremonial food, they washed themselves with water, in which there was a red "krashenka" in order to be beautiful and healthy. They broke the fast with an egg and a paska. They were also presented to the poor, exchanged with relatives and neighbors.

The playful, entertaining side of the holiday was very rich: driving round dances, playing with eggs, swings and carousels were arranged in each village. Swinging had ritual significance - it was supposed to stimulate the growth of all living things.

Easter ended with Krasnaya Gorka, or Seeing Off, a week after Easter Sunday. It was "parents' day", commemoration of the dead.

Attitude towards ancestors is an indicator of the moral state of society, people. In the Kuban, ancestors have always been treated with deep respect. On this day, the whole village went to the cemetery, knitted scarves and towels on crosses, arranged a funeral feast, distributed food and sweets “for a memorial”.

Cossacks are characterized by generosity, honesty, disinterestedness, constancy in friendship, love of freedom, respect for elders, simplicity, hospitality,

Moderation and inventiveness in everyday life.

Life and service in the border zone proceeded in constant danger from the neighbors, which made it necessary to always be ready to repel an enemy attack.

Therefore, the Cossack must be brave, strong, dexterous, hardy, and be good at cold and firearms.

A life full of dangers developed in people a strong character, fearlessness, resourcefulness, and the ability to adapt to the environment.

Men went out fishing and field work with weapons. Girls and women could also own firearms and bladed weapons.

Therefore, often the whole family could defend their home and property with weapons in their hands.

The families of the Cossacks were strong and friendly. The basis for the formation of the moral foundations of the Cossack family was the 10 commandments of Christ. From an early age, children were taught: do not steal, do not fornicate, do not kill, do not envy and forgive offenders, work conscientiously, do not offend orphans and widows, help the poor, take care of your children and parents, protect the Fatherland from enemies.

But first of all, strengthen the Orthodox faith: go to church, observe fasts, cleanse your soul from sins through repentance, pray to the only God Jesus Christ.

If someone can do something, then we can't - we are Cossacks.

It turns out a kind of unwritten house laws:

respect for elders;

respect for a woman (mother, sister, wife);

respect for the guest.

Very strictly, along with the commandments of the Lord, traditions were observed,

customs, beliefs, which were the vital necessity of the Cossack family. Non-observance or violation of them was condemned by all residents of the village, village or farm.

Over time, some customs and traditions disappeared, but those that most fully reflect the everyday and cultural characteristics of the Cossacks remained, preserved in the memory of the people and passed down from generation to generation.

Kuban, due to the peculiarities of its historical development, is a unique region where elements of the cultures of South Russian, Ukrainian and local peoples interacted for centuries, formed into one whole.

SETTLEMENTS. Dwellings. Most of the modern Cossack settlements of the Kuban arose at the end of the 18th and during the 19th centuries. in the development of new lands. The northern and northwestern parts of the region were populated mainly by the Ukrainian population. The Cossacks located their kurens on the banks of the steppe rivers, which were built up with straight wide streets with a central square and a church in the middle. The village was surrounded by a moat and an earthen rampart.

Since 1842 kurens began to be called villages, as in other Cossack troops of Russia.

Huts were built in the Ukrainian or South Russian tradition. They were adobe or adobe with hipped roofs covered with reeds or straw. Almost every hut had a Russian stove and a “red” corner with an icon under a towel. Photographs hung on the walls - traditional relics of Cossack families with stories, farewells and military service, weddings, christenings, and other holidays.

FAMILY AND PUBLIC LIFE. At the beginning of the settlement of the Kuban, single Cossacks prevailed.

During the first half of the 19th century, the government took a number of measures to resettle the female population in the Cossack villages - widows, girls, families with a large number of women. Family life gradually improved.

Due to the specific way of life, the Cossack families were large.

The main duty of the Cossack was military service. Each Cossack had a horse, a true friend. They say that a Cossack and a horse are one.

Indeed, the father put the child in the saddle from a very young age. Sometimes the child did not even know how to walk, but he held on tight in the saddle. Therefore, by the age of 18, a young Cossack always took part in Cossack races, which served as an initiation into adulthood. The Kuban Cossacks were natural cavalrymen. Much attention was paid to the care of the horse, his feeding. There are many sayings that reflect the attitude of a Cossack to a horse: “Everything can be given to a comrade, except for a war horse”, “A horse is your life, it is your death, it is your happiness.”

Therefore, participation for a young Cossack in the village races became a real holiday.

Equestrian competitions were usually held in the square. This area was kept in perfect order. Even in the mud, they did not wash it away with wheels and drove past courtyards with which it was surrounded on three sides: on the fourth it was closed by a river cliff.

So, the square is full of people: soon the first race. Here are the Cossacks rushing past the machines, stuffed animals, a tourniquet, a clay head, their naked sabers glisten in the sun. Each successful blow is accompanied by an approving roar of the crowd, closely watching the riders ...

According to custom, the horses were saddled at the porch of the house. The mother in turn gave the equipment and the rein, supported the stirrup and gave the whip, as was done at the farewell to the father.

Arriving at the place of the races, checking the girths, picking up the skirts of the beshmet, at the sign of the sergeant-major, the Cossack took off from the place in a quarry and tied the reins. The horse, with his ears flattened, walked as if on a cord. Then the Cossack threw out his body on the move, hit his toes on the ground on the left side and easily flew to the right, fought back and again found himself on the left. It seems that someone's invisible huge hand is playing with the ball, having chosen this racing long-maned horse for fun. Faces flash past, cries of approval rise and fall, hats fly up. The last throw - and the Cossack flops down on the pillow, swaying, unties the reins.

At least 30 Cossacks usually went to the prize race. Closer to the coastline, people came up with handkerchiefs wrapped in money and various gifts. Glancing modestly, clutching bundles with intricately embroidered pouches for those dear to the heart, the girls are waiting for the arrival. When the Cossacks go in a circle, each one will throw a handkerchief to the chosen rider. Shame on him who fails to catch the handkerchief of his beloved! Then bad fame will follow that Cossack on the heels. The girls will taunt the loser, and the offended girl's father will have the right to send the matchmakers away...

The jumps are over. The decision of the chieftain and elected officials to reward the Cossack was announced. For the shown dashing in equestrian competitions, the Cossack was awarded 25 rubles, he was assigned the first Cossack rank of junior officer. The ataman, taking off his hat, with a dagger, ripped off the galloons on the top and handed it to the winner.

Equestrian competitions were a demonstration of the readiness of the Cossacks for military campaigns and battles.

Currently, this type of sports competition is called dzhigitovka. In the dictionary of S. Ozhegov we read: “Dzhigitovka is a variety of complex exercises on a galloping horse, which originally existed among the Caucasian highlanders and Cossacks.”

At the celebration dedicated to the 200th anniversary of the Kuban Cossack army, along with adult Cossacks, teenagers also participated in horse riding. There are known cases of participation in open competitions along with men of women-Cossacks, who won prizes.

Thanks to its aesthetic beauty and sports entertainment, the trickery of the Kuban Cossacks has become widely known not only in Russia, but also abroad. Dzhigitovka is a kind of phenomenon of traditional Cossack culture, a real art of riding, when the rider merges with the horse, playing with every muscle of the trained body. This is an effective means of physical education and moral and psychological training of the Cossacks. This is a significant component of the historically established culture of the Cossacks.

Municipal budgetary institution of additional education for children "Center for children's creativity of the city of Belovo"

Traditional Cossack culture

(Master Class)

Executor:

Vasilkova Lilia Alexandrovna,

additional education teacher,

MOBU DOD CDT of the city of Belovo

Belovo 2012

Introduction 3

1 Traditional folk Cossack culture 6

2 Legends, tales, epics of the Cossacks 9

3 Song and dance traditions of the Cossacks 12

4 Plan - summary of the master - class 13

Conclusion 20

References 21

Introduction

Culture is the veneration of light.

Culture is love for humanity.

Culture is a combination of life and beauty.

Culture is a synthesis of sublime and refined achievements.

Culture is the instrument of light...salvation...engine...heart.

N.K. Roerich

The history of the Cossacks is inextricably linked with the service of Russia. Cossacks have always been statesmen, warriors, workers, selflessly defending the interests of the Fatherland, their native land, the faith of their ancestors. For many centuries, Russia was strengthened by the Cossack faith, valor and glory, military and labor service..

For the first time, the word Cossack becomes known among the Polovtsians, peoples of Turkic origin, from the 11th century. In the language of the Polovtsy, "Cossack" meant "guards, advanced, night and day." (term entry)

The involvement of the Cossacks as a military force in the political struggle between the Bolsheviks and their opponents led to the death of tens of thousands of Cossacks in 1917-1920. The tragic outcome for many of them was predetermined both by the Red Terror on the part of the Soviet authorities, and by the use of them by the White Cossack generals. The distrust of the Cossacks in the new government and the struggle against it were largely caused by the inconsistency of the Bolshevik policy, the desire to turn the Cossack into a simple peasant. The following years were the most terrible in the history of the Cossack army. After the Civil War, dispossession, decossackization and repression began. There is a destruction of traditions, the way of economic life and the way of life of the Cossacks. The Cossacks, as a special class and military force of the state, ceased to exist.

Since 1989, public organizations began to be created, the purpose of which was proclaimed to be the revival of the Cossacks. Unions of the Cossacks, historical and cultural societies of the Cossacks put forward the main requirements for the rehabilitation of the Cossacks, the revival of the traditional system of land use and management, self-government, etc. Many societies and organizations of the Cossacks are characterized by the desire to recreate the structure of the Cossack army and authorities. The hierarchy of military ranks, the award system, insignia, etc.

The Cossacks have traditionally been one of the pillars of Russian sovereignty. Today it is being revived, formed as a social movement, once again proving its ability to solve important problems for the country.

The Cossacks are a significant, well-organized ethno-social community. The most important national priorities are combined in the traditions, ideology, way of life of the Cossacks: productive productive economic activity based on personal and collective high-quality productive labor; protection of the Fatherland and law and order; active and responsible civic behavior; preservation and reproduction of spiritual and cultural heritage; public self-government; strengthening the traditional family. These qualities of social life, inherent in the Cossack family and community, in modern conditions could become significant models of social behavior, successful and free activity, and constructive living conditions for the whole society.

The Cossack is a free man, a responsible citizen, a skilled business executive, a fearless warrior. His cultural and historical genotype contains personal qualities that should become predominant in Russian society. It is these qualities of a citizen that can ensure the sustainable and effective development of Russia in modern conditions.

The culture of the Cossacks is the culture of the borderlands. For many centuries, the Cossacks expanded and guarded the borders of Russia. Modern modernization, in the philosophical sense, is the expansion of the limits of national life, the development of new socially significant spaces of spiritual, cultural, civil, socio-economic activity. The traditional culture of the borderland formed the ability of the Cossacks to live, work, preserve themselves and Russia in a hostile environment. Today, the main danger for the country is corruption, irresponsibility, civil apathy, consumerism as a way of life, selfishness, immorality. Russia is divided within itself. These negative, non-legal, unfair boundaries must be removed and, in the process of modernization, a free, moral, spiritually consolidated, economically efficient society with the best conditions for life, creativity, and human development must be created.

The Cossacks will be reborn, their former strength will be multiplied - Russia will also be reborn!

Target:

Education of spiritual and moral qualities of a person.

Tasks:

Instilling students' interest in the historical past, customs and traditions of the Cossacks.

Education of love for the native land, respect for its past.

Education of patriotism in students.

Traditional folk Cossack culture

Orthodoxy is the spiritual basis of the Cossacks.

Cossacks have always been faithful servants of God and Fatherland. It has been so since ancient times. They considered their deeds and their very destiny as the military service of Christ. “From ancient times, we, the Zaporizhzhya army, have no other intention, except for the same unanimity and standing against enemies for the preservation of the churches of the saints and for the integrity of the entire Orthodox people,” said the Zaporozhye Cossacks. In the Cossack culture, Orthodoxy was closely intertwined with military traditions: the battle was perceived as a sacred rite, and the Cossacks themselves consideredthemselves as soldiers of Christ on guard of the Russian Land.

The Cossacks have always been distinguished by strong faith. A Cossack without faith is not a Cossack. Faith saves, revives, creates. The strength of the Cossacks is not in stripes and not in a forelock, but in the Cossack spirit, in the Cossack psychology of a free person, self-esteem, in boundless love for their native land, Russia, respect for the traditions of their ancestors, in hard work, enterprise, the ability to protect their rights. The modern revival of the Cossacks is the most convincing evidence that the Cossack spirit, which never changed its faithful attitude to Orthodoxy and the Fatherland, today recreates the institutions, forms, traditions of Cossack life, and brings the Cossacks themselves back to life. Faith revives the Cossacks.

Basic Cossack values

The modern Cossack educational ideal is revealed in the system of Orthodox-oriented basic Cossack values, which fully take into account the peculiarities of the Cossack cultural traditions and make up the main content of the education and socialization of students in the Cossack cadet corps:

• Patriotism is love for Russia, for one's own land; serving Russia and the Cossacks; love for the Russian language, history and culture of Russia, history and culture of the Cossacks; careful preservation and creative development of the spiritual, cultural, military, labor traditions of the Cossacks.
• Orthodoxy is the Christian faith, the Christian ideal; love for God and love for man as the most important commandments of Christianity; spiritual world and spiritual development of the personality; Orthodox values ​​and traditions; Christian outlook..

• Cossack valor - serving God, the Fatherland and the Cossacks, the Orthodox faith, the Cossack Orthodox brotherhood, duty, honor, dignity, courage, selflessness, honesty, the right word, military skill, hard work, dedication, spiritual, cultural, military, labor traditions of the Cossacks, social service, responsibility for the present and future of their country.

• Social solidarity - personal and national freedom; Cossack Orthodox brotherhood; trust in people, institutions of the state and civil society; justice, public good, national interests.

• Citizenship - freedom of activity and organization for the benefit of a person, people, Cossacks, Russia; rights and obligations of a citizen; dialogue and social co-operation of the individual, society and authorities; law and order; multicultural world.
• The family is the basis of the life of a Cossack, Cossack and Russian society, sealed with love and fidelity, honoring parents, respect for one's family, caring for older and younger ones, caring for procreation, prosperity, spiritual health, socio-psychological, physical family members.
• Education and science - education throughout life; scientific knowledge; striving for knowledge and truth; scientific picture of the world; scientific approach to solving practical problems.
• Military service, work and creativity - military service as a sacred duty of the Cossack; diligence; continuous personal and professional development; self-realization of the Cossack in military service, work, creativity, profession.
• Art - beauty, harmony; the spiritual world of man; moral choice; meaning of life; good; ethical, aesthetic development of the Cossack.
• Nature - native land, protected nature, planet Earth, ecological consciousness, concern for nature.
• Mankind - a dialogue of national cultures, cooperation of peoples, peace throughout the world; diversity of cultures and peoples; the international cooperation; human progress.

The culture of the Cossacks is closely connected with Orthodoxy, is based on Christian values ​​and includes military, labor, family and household traditions, original Cossack folk art, Orthodox Cossack mentality, ideals, customs and rituals of the Cossack way of life. The pedagogical potential of the Cossack culture, which is especially significant in modern conditions, lies in the focus on educating a free person with self-esteem, in the priority of moral and ethical attitudes, the dominant of patriotism, citizenship, service, and orientation to traditional family values. The culture of the Cossacks meaningfully fills the entire educational process in the cadet corps and classes. It provides a solution to the most important task of cadet education - the formation of students' Cossack identity, Cossack self-awareness, Cossack spirit.

One of the key components of the Cossack culture is the traditional Cossack education system, which has folk and Orthodox roots, based on the values ​​of free development of the individual, democracy, Orthodoxy (including participation in the Church Sacraments), service to the Fatherland. Cossack pedagogy is characterized by efficiency - education in business, in military service and labor activity.

Legends, tales, epics of the Cossacks

The word EPIC comes from the word FALSE. Epics are songs that sing about what happened in ancient times. Epics, like myths, have no authors. They were created by the people, performed by folk storytellers from memory, as preserved from their ancestors. Each epic, before getting into the book, was recorded from some performer. In the North, epics were called old people, old people. As you can see, both epics and antiquities are words denoting what once happened, what attracted attention, was remembered and remained in the memory of the people.

There are many historically reliable signs in epics. They glorify Kyiv-grad, Chernigov, Murom, Galich and other ancient Russian cities are mentioned. In a number of epics, events unfold in ancient Novgorod. Epics are so reliable in the details of real life that, according to their descriptions, historians restore the ancient appearance of buildings, judge how our ancestors lived. However, one cannot think that in epics everything is depicted as it was in reality. There is a lot of fiction and fantasy in epics. In them we meet many echoes of myths and fairy tales. Epics are poetic works of art. They are true not in historical facts, but in the people's understanding of history, the people's idea of ​​duty, honor, and justice.

First of all, epics are heroic songs about the exploits of strong, mighty defenders of the Russian land. Most epics depict the world of Kievan Rus. A group (cycle) of epics dedicated to events related to Kyiv is called Kyiv. Another group of epics is NOVGOROD epics. They depict the life of the second center of Ancient Rus' - Novgorod, the heroes of these epics are Novgorodians. They do not depict enemy invasions, battles, they depict a peaceful life. This is due to historical conditions. Novgorod was a free city, the power of the prince in it was limited, many issues of common life were decided at the Novgorod veche. Being on a profitable trade route, Novgorod carried on a large trade with many European countries. Steppe nomads did not attack his lands, he was little affected by the Mongol-Tatar invasion.

Epics poetically convey the ideas of the people about the events of the 9th - 17th centuries.

Hero of the epic

The main quality of the epic hero is "heroism". This is a huge, fantastic power. Outwardly, the hero is an ordinary person, commensurate with the surrounding human world, but he has supernatural physical strength. Outwardly, the bogatyrs clearly lose next to their future rival (Idolish, Nightingale the Robber), but it is the "normal" man-hero who confronts the monster, the foreign bogatyr, the enemy hordes and defeats them alone or at the head of a small bogatyr squad.

At its core, heroic strength is the unity of three quantities: the capabilities of the hero himself, the special qualities of his horse, and the miraculous properties of weapons. The loss of a horse brings its owner to the brink of death, and the horse miraculously saves him, helps him recover from his wounds, and returns him to heroic deeds.

Getting a horse is the most important thing in a heroic life. The hero must find or raise the only horse intended for him, in this he is helped by other heroes who have prophetic knowledge. The inseparability of the hero and the horse is emphasized by the fact that the hero must correspond to his horse: take special care of him, be able to tame him, understand his behavior. In the epic "The First Feats of Ilya Muromets", the hero has to move the stone in order to find the horse intended for him along with the weapon, the horse that came out from under the stone asks Ilya if he can wield it, and the hero immediately shows his skill.

The capabilities of the horse turn out to be part of the heroic strength. He shows his fantastic abilities until he is separated from the owner. He participates in the destruction of the enemy, but his belonging to the heroic world is manifested not only in his physical strength and ability to fight - he is wise and perspicacious, often endowed with speech and the gift of foresight, warns the owner of impending dangers and possible trouble.

The weapon becomes power only in the hands of the hero. In epics, weapons sometimes have their own special power, but still the main thing is the feat of the hero. This distinguishes fabulous weapons from epic ones. The hero does the main thing himself.

Unlike the fairy-tale hero, whose true essence is hidden under various guises for a long time, the epic hero declares himself early. Heroic childhood, marked by the unusually rapid growth of the baby, the manifestation of physical strength, heroic "pranks", early male activities (hunting, war). A hero can start heroic deeds only after reaching a certain age. He accomplishes his feat only at the appointed time. Sometimes the hero does not possess power from the very beginning, but receives it later, as, for example, Ilya Muromets.

Song and dance traditions of the Cossacks.

Cossack folklore has been of interest to many researchers of the Don region since ancient times. It is difficult to say to what time its origin can be attributed, but Cossack melodies and poetic legends appeared on the Don at the end of the 11th century.

A well-known historian and researcher of Cossack folklore A.P. Skorik claims that “the Cossacks expressed their feelings in song folklore. The origins of the Don Cossack song go back centuries. The songs told, first of all, about the heroes of the Don, who glorified themselves and their associates on the battlefield. Cossacks from time immemorial with passionate love treated their main river - the Don, to the generous nature of their native land. How many songs are composed about the Don - the Cossack river? And how he respectfully magnifies:

Oh you, our father,

Glorious quiet Don.

Don is our breadwinner,

Don Ivanovich!

Good glory lies about you,

Glory is good, speech is good.

No less poetic honor is devoted to the Cossacks in military operations in the Caucasus, in the Russian-Turkish war, as well as to the heroes of the Don - atamans Krasnoshchekov and Denisov, Platov and Orlov-Denisov, Efremov and Baklanov; the legendary Don rebels Ermak Timofeevich and Stepan Razin. For example, in historical notes of 1892, A. Pivovarov cites an old Cossack song, rarely found later in literature, about the escapes of Cossacks from Turkish captivity:

Closer, farther away, in an open field

It was not a road, a small path;

Two young slaves walked along it,

Two slaves saw a young reed,

They asked for reed-grass to spend the night for themselves:

"Accept us as your guests,

Allow us to dry the cloth onuchi,

Belt shoe covers are dried up here! ”

Good fellows lay down here in the reed grass.

In the evening, the reed-grass subsided,

From midnight the reed-grass rustled,

At dawn, the reed-grass spoke:

“Get up, you young slaves,

There is a Circassian evil pursuit for you,

Roslanbek-Murza with bridles not far!”

The good fellows started up, they set off,

They found themselves in front of the gully of Kamyshenaya;

Well done went down it to the quagmire,

Well done with the whole body were buried in it.

Roslanbek the villain reaches that beam,

If you don't find them, the river will turn over the Kuban.

Plan - abstract of the master - class

1. Introductory word.
2. Acquaintance with the purpose and objectives of the master class.
3. Theoretical part of the master class.
4. Practical part.
5. Conclusion, summing up.

Hello guys! Today we will get acquainted with the traditional Cossack culture. We will find out who the “Cossacks” are, how they lived, how they fought, what songs they sang, what fairy tales they told their children.

The history of the Cossacks is inextricably linked with the service of Russia. Cossacks have always been statesmen, warriors, workers, selflessly defending the interests of the Fatherland, their native land, the faith of their ancestors. For many centuries, Russia was strengthened by the Cossack faith, valor and glory, military and labor service.

For the first time, the word Cossack becomes known among the Polovtsians, peoples of Turkic origin, from the 11th century. In the language of the Polovtsy, "Cossack" meant "guards, advanced, night and day."

In the family of a Cossack, a little boy from childhood was brought up in the Cossack traditions. To find out which of the boys will grow up as a warrior, at the age of 1, the boy was mounted on a horse without any saddle and watched how he rides a horse. If he firmly clung to the horse's mane with his hands, the old people said: "The brave Cossack will be!" If the boy began to cry, frightened of the horse, the Cossacks interpreted: “Not a warrior!”

Until the age of seven, a boy in a Cossack family was brought up in the female half. Upon reaching the age of seven, the Cossack took his bed and moved to the male half of the house, and from that moment on, neither the mother, nor the grandmother, nor the sisters had the right of the little Cossack, as a sign of punishment, even to spank, he was completely in the upbringing of older men in the house.

While the Cossack was growing up, various weapons skills were instilled in him, for example: first, with a twig, he “fought” with weeds outside the garden, then a godfather or grandfather for a Cossack girl cut out a wooden checker, with which he played with his peers, mastering the techniques of owning a checker. At the same time, they gave the boy a real checker in his hands, "put his hand." The young Cossack was asked to keep the saber parallel to the ground on his outstretched arm for as long as possible, an endurance exercise. Then the exercise became more complicated: water poured from the jug in a thin stream onto the checker, the boy had to “cut” the stream of water with the checker so that there was no splashing. Of course, by the age of 18, a young Cossack mastered all the techniques of owning a saber, and at 18 he was given his own saber, which he never parted with. And at the age of 21, the Cossack put on shoulder straps, and a lanyard was put on the sword, which indicated that the Cossack had reached the age of majority and was ready for military service for the good of the Motherland. And only upon reaching the age of 60, the Cossack, who had passed a long life path, emerged from the battles as a hero, took off his shoulder straps, which said: “not a warrior”

The Cossacks wielded weapons as well as the Japanese. There is such a parable in Cossack life: “A long time ago, two warriors met on the battlefield: a Cossack and a samurai. The hour is fighting, the forces are equal. Two hours beat, again the forces are equal. Nobody wants to give in. Fighting all day, running out of strength. Both are wounded, bleeding, but neither one nor the other is going to give in to each other. And when it became clear that the forces were equal, the soldiers decided to make peace and extended their hands to each other. As a sign of reconciliation, the warriors exchanged their weapons: the Cossack gave the samurai his saber, and the Japanese warrior gave the Cossack a Japanese sword - a katana. And now this historical relic is kept in a museum on the Don, and the Russian Cossack checker went to a museum in Japan.

A Cossack is distinguished from a simple peasant by his bearing, daring disposition, and, of course, the famous stripes on his trousers. But where did these stripes come from, the legend tells. Once the tsar sent a gift to the Cossacks - a convoy with a cloth: blue and red. There was a lot of blue cloth, but not enough red cloth. And the tsar ordered: “Reward the best Cossacks with a red cloth!” The Cossacks conferred and wrote the answer to the tsar that all the Cossacks are the best! Then the tsar again sends a decree: “Reward the most heroic Cossacks with a red cloth!” And again, the Cossacks have the answer that all Cossacks are heroes. And then the king issues such a wise decree that the Cossacks share the fabric equally. And it turned out that everyone got a lot of blue fabric for trousers, and not enough red fabric, only for a narrow ribbon. And since then, the Cossacks' trousers have stripes. This is such a beautiful legend...

Speaking of legends, one cannot help but recall the Cossack tales. I would like to tell you a fairy tale, written down from the words of a Cossack, a collector of Cossack folklore, an honorary citizen of his city of Mariinsk, a laureate of the Soul of Russia Prize Yu.M. Mikhailov. This tale is about goodness, about how small goodness can return with great, significant goodness. So, "The Tale of the Ant."

A Cossack is walking across the steppe and suddenly he hears someone crying. The Cossack looked around: there was no one, he looked more closely, he sees an ant sitting on the edge of a puddle and crying.

What are you crying about, ant? - asks the Cossack,

Yes, the wide sea has spread in front of me, there is no way to get to the house!

- Is it grief? - asks the Cossack, - I'll help you now.

The Cossack took a straw and threw it across the puddle. The ant crossed the straw through the puddle and said: “Thank you, Cossack, you saved me! Now I can get to my house!”

What's so special about it, the Cossack answers, - just think, he threw a straw! “For whom is a straw, and for whom is life! - the ant answers, - maybe I will come in handy for you.

The Cossack goes on. Suddenly, the Cossacks met abreks on the way, grabbed the Cossack, tied them up, tied them up and took them into captivity. The Cossack is sitting in a dungeon, sad. Suddenly he hears a voice: “What, Cossack, are you sad?” - asks the ant. “Yes, it’s clear that my death has come, I can’t get out of the dungeon,” the Cossack replies.

- Do not be sad, Cossack, - says the ant, - now I will help you!

The ant moved behind the Cossack, gnawed through the ropes and freed the Cossack. The Cossack went on. Suddenly he sees that the abreks are overtaking him again. They seized him and took him to be shot. They brought them to the steep bank of the river and are preparing to be shot. The Cossack is standing and spinning, and at that time the ant climbed onto the abrek's head and, during the shot, took and stung the abrek in the eye! Abrek missed, and at that time the Cossack jumped off the steep bank into the water and swam across the river. The Cossack walked, walked across the steppe, walked for a long time, there was nothing to eat and nothing to drink, the Cossack's strength ran out. He lay down on the ground and thought: “Well, my life has ended ingloriously, you can see here and I will die.” Suddenly the Cossack hears a thin voice: “Do not be sad, Cossack, I will help you!” This ant gathered his fellow relatives, the ants, and they collected rye grains from the Cossack's field and brought them to the Cossack. Got a whole handful of rye grains. The Cossack rubbed the grains in his palms, made a cake and ate it. Forces returned to the Cossack, and finally the Cossack reached his Cossack detachment. There he was warmed, fed, and the Cossack thought that he was going to die early. The Cossack is resting and suddenly hears a voice again:

Well, Cossack, did I come in handy for you? - asks the ant.

Yes, - the Cossack answers, - he helped a lot! Thank you, ant!

Yes, what's special. The grains were collected and brought ...

Yes, - says the Cossack, - for whom is a grain, and for whom is life!

Here is such a fairy tale about good: you do a small good, and you will return back with a big good!

Since the time of the Zaporizhzhya Cossacks, there has been such an opinion about the Cossacks that the Cossacks only sing and dance. But people did not know that it was the songs of the Cossacks that carried all the information about the difficult military life, this was the glorification of Cossack valor, glorious victories over the enemy, and longing for the Motherland, mother, wife and children. And in the dance, the Cossack from his youth worked out the ability to move, be dexterous and agile. As a Cossack knew how to move in a dance, so he knew how to deftly dodge the enemy in battle. No wonder the Cossack proverb says: “Dancing is not work, and whoever does not know how, then shame.” Therefore, from an early age, the boys learned to dance from older comrades.

Well, now we will see how our Cossacks dance, and we ourselves will try to perform simple movements and learn some fractions and walking steps.

So, all Cossack steps or fractions are designed for very strong blows to the floor: “a finishing blow” Imagine that a Cossack, after a long trip on horseback, got off his horse and first of all shakes off the dust from his boots. Let's knock our feet on the floor, while our legs are slightly bent at the knees, this is the first movement.

We complicate the movement. We step forward with the left foot, the right one remains in place, making an eversion with the heel to the side. Then we step from the right foot, the left one remains in place, making an eversion to the side. And now we walk without stopping. This step is called "Bearish" because of the unusual turnout when walking. It is used in dancing by men - Cossacks.

Another walking step attached from the heel. For one - with the right foot we step on the heel, two - with the left foot we put it to the right on the entire foot, for three - a blow with the right foot next to the left. At four, pause. Then everything repeats, but with the left leg. And now let's try to move continuously at a slow pace, to the music. Very well! This step is used by both Cossack men in the dance and Cossack women.

And now we will teach some Cossack fractions, since not a single Cossacka dance song is not complete without a dance. This is the whole character of the Cossack, all the prowess and enthusiasm. All Cossack fractions can be counted at the expense of "seven". So, the first fraction that we will learn is called the "Cossack key":

Starting position: legs together in the sixth position, hands on the belt. At once, kick with the right foot with the whole foot on the floor and immediately raise it above the floor. On two, jump on the left foot. For three, lower your right foot to the floor and stand on it. On four, kick the left foot on the floor with the whole foot. On five, jump on the right leg. On six, lower your left leg and stand on it. On seven, kick with the right foot, "put an end to it." You can try to repeat this fraction, but from the left foot.

And now we will learn the fraction "cross to cross":

The starting position is the same: legs together in the sixth position, hands on the belt. At times, we start the right leg behind the left in front and stand on it, lifting the left. On two, we return to the left. On three, return the right leg to its original position. On four, we start the left leg to the right in front and stand on it, lifting the right one. At five, we return to the right leg. On six, we put the left leg in its original position. On seven, kick with the right foot "put an end" It is also useful to try the same exercise with the other leg.

And now, we are consolidating the acquired skills and, together with a brave Cossack song, we will repeat all the learned movements. And the guys from the Zlatnitsa ensemble will help us with this.

What good fellows!

As you remember, from my story, young Cossacks from childhood learned to wield weapons with a saber and a whip. And, of course, having reached adulthood, in a daring dance, during the evening, the Cossacks flaunted their mastery of both a saber and a whip. Once, in the old days, the Swedish pan challenged the Russian Cossack Stepan to a duel, and the day before, at an evening party, boasting to young Cossack women, Stepan had fun with two checkers by the fire while dancing. And so he deftly owned these checkers that the pan looked at the Cossack and refused to duel.

Our young Cossacks also know how to use swords and whips, and now they will show us this.

Conclusion.

Well, that's the end of our master class. Today you have learned a lot about the Cossacks, about their traditions, about their life. Let's summarize together and remember what we talked about. To do this, we will answer the following questions:

1. Who are the "Cossacks"? (Suggested answer: statesmen, warriors, workers, selflessly defending the interests of the Fatherland, their native land, the faith of their ancestors.)
2. How was the little Cossack brought up in the family?
3. Why did they put a one-year-old child on a horse?
4. At what age was a Cossack allowed to have his own saber?
5. At what age were shoulder straps worn and at what time were they removed?
6. What role did Cossack songs and dances play in the life of a Cossack?
7. What do you remember most about our workshop?

I hope that today's master class on traditional Cossack culture will be useful to you, members of folklore groups, in your further study of Russian song culture.

Goodbye, see you again!

Bibliography:

1. Vlaskina T.Yu., Arkhipenko N.A., Kalinicheva N.V. Folk knowledge of the Don Cossacks // Scientific almanac "Traditional Culture", No. 4 (16), 2005.

2. Newspaper "Don Regional News", No. 182; 03.09.1909

3. The newspaper "Don Regional News", No. 214; 04.10.1913

5. Don calendar for 1876. / Compiled and published by F. Tramlin. - Novocherkassk, 1875

6. Don Cossacks. A short collection of stories from the military life of the Don people, about their courage, resourcefulness in battle, devotion to duty, etc. / Compiled and published by A. Pivovarov. - Novocherkassk, "Don printing house", 1892

7. Cossack Don: Essays on history. Part II/A. P. Skorik, R. G. Tikidzhyan and others - Rostov n / D .: Publishing house of the oblIUU, 1995.

8. Saveliev E.P. Cossack. Collection of songs and poems about the military life of the Cossacks. - Novocherkassk, 1905

9. Sukhorukov VD The private life of the Don people at the end of the 17th and the first half of the 18th century // Don Cossacks on the campaign and at home. - Rostov n / a: Don word, 1991.

10. Sukhorukov V.D. Dormitory of the Don Cossacks in the 17th and 18th centuries. Historical essay. - Novocherkassk: Edition of the editorial office of the newspaper "Donskaya Rech", 1892. - 99 p.

Maltseva Ludmila Valentinovna- Doctor of Pedagogical Sciences, Professor, Associate Professor of the Department of Decorative and Applied Arts and Design of the Artistic and Graphic Faculty of the Kuban State University. (KubSU, Krasnodar)

Annotation: The article raises the question of the revival and preservation of the cultural heritage of the Kuban Cossacks as folklore. We must preserve and pass on to future generations the entire centuries-old cultural and spiritual heritage of our people. The culture of the Cossacks cannot be imagined without folklore.

Keywords: Culture, traditions, folklore, spirituality, Kuban Cossack choir, aesthetic culture.

In recent years, interest in the centuries-old heritage of the Cossacks in folklore art has been growing in the Kuban. Today, the urgent task is to study, preserve and restore this type of art. The revival of the culture, traditions, customs and national identity of the Kuban Cossacks is possible only by studying the historical process of the formation and development of folk art. In the process of learning and studying folklore, you immerse yourself in the national culture of the Cossacks, learn history through traditions and customs. An important component of the traditional spiritual culture of the people is folklore. Its various types and genres reflect public consciousness, historical events, labor and family relations. At the same time, folklore itself constitutes the sphere of traditional folk life.

Forming an aesthetic culture on traditions, customs, it is necessary to remember folklore. Folklore is a real means of educating the national character of thinking, morality, patriotism, and aesthetic self-awareness. To feel the flavor of the Kuban soul, you need to listen to the Kuban Cossack choir. The Kuban Cossack Choir is one of the world famous brands of Russian folk culture and perhaps the oldest group in Russia. It arose in 1811 from the Cossacks of the Russian south - free settlers along the river called Kuban. Farmers and warriors, they defended the southern border of the Russian Empire.

Today, the artistic director of the Kuban Cossack choir is Viktor Zakharchenko, he says: “The Kuban Cossack choir was originally formed as a choir of church singers in the Kuban Cossack army. Therefore, these Cossacks were called and are called in Russia Orthodox knights, defenders of the Fatherland and faith. This is extremely important."

The Kuban Cossack Choir is not only a singing ensemble. This is both a large dance group and a folk orchestra, which allows the team to create the most interesting concert programs.

Figure 1. Soloists of the Kuban Cossack Choir.

Figure 2. Head of the Kuban Cossack Choir Viktor Zakharchenko.

Figure 3. Performance of the Kuban Cossack Choir.

They are especially attractive because they represent the cultural traditions of different Russian regions, because the Cossacks lived in the Urals, and in the North Caucasus, and in the center of Russia. According to the head of the Russian Cultural Foundation, the famous Russian director Nikita Mikhalkov, "The Kuban Cossack choir is the greatest asset, an integral part of the life and culture of Russia." The most developed and functionally diverse in the Kuban is the song genre.

Among the Cossack population were popular historical, military-everyday, marching songs. Military songs, often of a drawn-out nature, told about campaigns and separation from the family, about the faithful companion of the Cossack - his horse. Historical, military-everyday, as well as comic and dance songs were often used as marching songs. Household songs were numerous. The subject matter was extremely varied.

Figure 4. Village Ataman performance of the Cossacks.

Figure 5. Village Ataman performance of the Cossacks.

Figure 6. Village Ataman performance of the Cossacks.

Dance folk art, in comparison with song and musical folklore, occupied a more modest place in the life of the villagers. It was dominated by: round dances, game and dance songs. There were not very many independent dances, and there was only one set of them in almost all the villages. Most often they danced "Kazachok", "Gopak", "Russian", "Metelitsa", various types of polka. The diversity of folklore, the level of organization and activity of the participants serve as an indicator of both the degree of preservation of cultural traditions and the nature of social relations.

Figure 7. Walking in Ataman.

Figure 8. Walking in Ataman.

Figure 9. Walking in Ataman.

Of the prose and small genres of folklore, proverbs, sayings and tales about witches, evil spirits, riddles, and conspiracies were most widespread in the Kuban. Proverbs and sayings were saturated with everyday speech (“Food will not ruin, but trouble will ruin”, “That is not a Cossack, sho requisitions, but the one that sho wriggled out”), they were also used on solemn occasions.

The knowledge of folklore as a valuable core of national culture instills respect for people, gratitude to ancestors, causes the need to identify oneself with them, protect and increase the values ​​of one's culture. Folklore has a huge potential for continuity and the ability to influence the upbringing of patriotic feelings. Folk traditions, folk art, culture developed and passed down from generation to generation, which, of course, indicates their importance in modern society. This is a product of the centuries-old experience of a large number of masters of different generations, and it clearly embodies the basic principles of artistic creativity.

Bibliography:

1. State Archive of the Krasnodar Territory (GAAK). F. 670, op. 1, d. 4, l. thirty.
2. Kuban regional statements (KOV). 1896. September 4
3. Manukalo A.N. History of the Kuban. Krasnodar, 2004. - 210 p.

An epochal event - the 1025th anniversary of the Baptism of Rus' - was celebrated on July 28, 2013. It is on this day according to the church calendar that the Day of Remembrance of the Equal-to-the-Apostles Prince is celebrated. Vladimir (960-1015) - Baptist of Rus'. As you know, the first Russian princess who converted to Christianity (955) was Olga - grandmother of Prince Vladimir. Her baptism served as an invaluable milestone in the spiritual development of Ancient Rus', and also had great political significance, contributing to the strengthening of the international position of the Old Russian state. Olga received a blessing from the patriarch, and the Byzantine emperor Konstantin became her godfather. In baptism, the Grand Duchess received the name Elena .

However, this event did not yet entail the baptism of Rus': Olga's son Svyatoslav remained faithful to paganism. Soon Olga retired from state affairs and was engaged in Christian enlightenment, building churches. Princess Olga died in 969 and was buried according to Christian custom. N.M. Karamzin . Based on chronicles, he wrote: “The people, together with their children and grandchildren, mourned her death. She proved by wise rule that a weak woman can sometimes equal herself with great men. Later, Princess Olga was canonized by the Russian Orthodox Church. The spiritual evolution of Russian religiosity was embodied in the greatest feat of the grandson of Princess Olga - Vladimir , thanks to which Ancient Rus' ascended to a qualitatively new level of cultural and social development.

In Russia, the holiday of the Baptism of Rus has become a state holiday since 2010, while in Ukraine it received this status in 2008. According to the Patriarch of Moscow and All Rus' Kirill , it is important that not only the Orthodox Church, but also state institutions take part in its preparation and holding so that the holiday takes its rightful place in the spiritual and cultural life of our peoples. It is also symbolic that this year, 2013, we are celebrating another significant date - the 70th anniversary of the radical, positive turning point in relations between the Church and the state that took place at the beginning of 1943 and was crowned by the election of the Patriarch (09/08/1943) in the person of Sergius (Stra and urban) (1943-1944). In the context of such a significant event, we consider it necessary to make a brief retrospective excursion into the beginning of the post-Soviet period, the spiritual and cultural paradigm of which began to change steadily due to a special historical anniversary in the life of the country. The celebration of the 1000th anniversary of the Baptism of Rus' in 1988 against the backdrop of perestroika, which revealed the most serious spiritual and cultural problems generated by the Soviet era, significantly changed the perception of the Russian Orthodox Church and church life of the majority of the people, who are experiencing spiritual hunger and the need for other life values. Gradually, the Church began to revive for many people in its original meaning - as a spiritual and moral, meaning-forming and culture-forming support for the life of the family, state and society.

The first canonization of the saints back in the Soviet period took place on April 10, 1970, when the Holy Synod decided to canonize the archbishop of Japan, Equal-to-the-Apostles, as a saint in the rank of Equal-to-the-Apostles Nicholas (Kasatkin) . In 1977, the outstanding missionary, educator of America and Siberia, Metropolitan of Moscow and Kolomna, was glorified as a saint. Innokenty (Popov - Veniaminov) . In subsequent years, the pious tradition of canonization was continued: the Local Council of 1988 glorified nine ascetics: the Right-believing Grand Duke of Moscow Dimitry Donskoy, the Monks Andrei Rublev and Maxim the Greek, Saint Macarius of Moscow, Saint Paisius of Nyametsky (Velichkovsky), Blessed Xenia of Petersburg, Saints Ignatius (Bryanchaninov ) and Theophan the Recluse, St. Ambrose of Optina. The Council of Bishops in 1989 canonized the first hierarchs of the Russian Church of the Patriarchs Job and Tikhon.

Beneficial changes in the Russian Orthodox Church, carried out with the support of the government at the end of the 20th century, began to occur in monastic culture. So, in 1988, spiritual practice was resumed in the famous Kiev-Pechersk Lavra; in 1987, an outstanding shrine, Optina Pustyn, was returned to the Church; in 1989 the Tolgsky monastery was returned to the Yaroslavl diocese; 29 monasteries were opened in other dioceses: Moscow, Ryazan, Ivano-Frankivsk, Kursk, Kishinev, Lvov and others. It must be said that long before the celebrations dedicated to the 1000th anniversary of the Baptism of Rus', in the autumn of 1982, His Holiness Patriarch Pimen (Izvekov) and the Holy Synod appealed to the government with a request to return one of the Moscow monasteries to the Church in order to create the Spiritual and Administrative Center of the Russian Orthodox Church on its territory. This request was timed to coincide with the upcoming cultural, historical and state event in 1988. In the spring of 1983, this issue was resolved positively by the government, and the most destroyed of all the proposed monasteries was chosen - "the first monastery in Moscow", the ancestor of Moscow monasteries - Danilov (1282). Restoration work in it began in 1983, and the revival of the Danilov Monastery became a nationwide affair. The future His Holiness Patriarch, and at that time the Metropolitan of Tallinn and Estonia, headed the Responsible Commission for the restoration and construction of the monastery Alexy (Ridiger) : Archimandrite Evlogy (Smirnov) was appointed the first viceroy, in the future - the Archbishop of Vladimir and Suzdal. On Palm Sunday 1986, the consecration of the Trinity Cathedral took place, and then the celebration of the first Easter in the revived monastery Holy Prince Daniel .

Holy Blessed Prince Daniel

A significant role in the revival and protection of the St. Danilov Monastery in Moscow was played by Russian Cossacks . In 1992, the first prayer service was served for the creation of a Cossack guard in the Intercession Church of the monastery.

During the tense October days of 1993, the guards in full force ensured the security of negotiations between representatives of the administration of President Yeltsin and the Supreme Council, which took place in the Patriarchal residence of the monastery. Together with the riot police, the Cossacks stopped an attempt by an armed crowd to take possession of vehicles in the garages of the monastery. In May 1996, with Holy Mount Athos the relics of the great martyr were brought to the monastery Panteleimon . The Cossack guards served, helping numerous pilgrims to venerate the shrine in an organized manner. In 1998, the guards participated in the transfer of the relics of St. Savva Storozhevsky and Blessed Matrona of Moscow . In 1999, the Cossack guard was organized in the monastery monastery of St. Sergius of Radonezh in the Ryazan region. And in 2002, on the occasion of the 10th anniversary of the guard, His Holiness Patriarch Alexy P personally awarded the leadership with Cossack commemorative crosses.

In 2001, on the eve of the 10th anniversary of the service of the Cossacks to protect the Danilov Monastery and the official residence of His Holiness the Patriarch located on its territory, the Vicar of the Moscow St. Danilov Monastery, Archimandrite Alexy, submitted to His Holiness Patriarch Alexei II of Moscow and All Rus' for consideration a sketch of a memorial cross « 10 years of Cossack guard », which received approval. According to the highest approval, in 2002 a limited batch of this award was made. His Holiness the Patriarch held the first awards personally. A total of 100 crosses were made. The developers of the award were Zvinyatskovsky I.V., Larionov A.Yu., Yushin Yu.Yu. The commemorative cross "10 years of the Cossack guard" is intended to reward spiritual, military and civilian persons who distinguished themselves in the service of the Danilov monastery. According to experts and the public, "the Cossack guards of the St. Danilov Monastery are the most highly professional and valiant guards in Russia." Indeed, over these 20 years, the security service has repeatedly effectively resolved complex, sometimes criminal situations, including armed attacks on guards, theft of icons and other valuables. The guards of the monastery have repeatedly received thanks from the Department of Internal Affairs of the Danilovsky district for their help in protecting law and order.

In the jubilee year 2003, the guards valiantly served at the celebrations on the occasion of the 700th anniversary of the death of the saint Daniel of Moscow and the 100th anniversary of the saint's canonization Seraphim of Sarovsky in Diveevo, where several Cossacks from the guards went on their own initiative. In the tragic days of August, after the death of the leader-ideologist of the Cossack Union, Colonel Vladimir Naumov, in 2004, at the hands of hired killers, Cossack guards guarded members of his family. In 2007-2008 the guards took part in security measures on the occasion of the return of the ancient Daniil bells from Harvard (USA) to the monastery of St. Daniel - this event became significant not only for the monastery, but for the whole of Russia. In October 2010, the Cossacks guarded the monastery when the holy relics of St. Spiridon of Trimifuntsky . In 2012, on September 12, the Cossacks from the guards of the Danilov male stauropegial (i.e. subordinate directly to the Patriarch) monastery celebrated the anniversary - 20th anniversary of security activity. The movement of the Cossacks, which is at the forefront of the revival of Orthodoxy in modern Russia, as already mentioned, is closely connected with the Russian Orthodox Church, its monasteries and temples. At all times, the Cossacks drew their strength from the Orthodox faith.

Being an organic part of Russian society, it actively participates in the life of the Church and the country, recreates its glory and valor, and remains faithful to true Orthodox traditions. The Cossacks understand that without the preservation of faith, without spiritual zeal, without a firm reliance on spiritual and moral values, the further prosperity of the country is impossible. And now, for two decades, with the blessing of the Patriarch of Moscow and All Rus' Alexy II, at the request of the vicegerent archimandrite Alexy (Polikarpov) and the steward of the monastery of the archdeacon Roman (Tamberga) with the brethren, members of the All-Russian public organization "Union of Cossacks" protect the monastery, the brethren of the monastery and its courtyards with their church, material and cultural values. In addition, the Danilov Cossacks performed security service under the Union of Cossacks of Russia. With the help of the Union of Cossacks, officers of the guard revived and conducts horseback riding lessons in the equestrian consolidated Cossack regiment. The Danilov Cossacks were the authors of the idea of ​​creating a military sports club at the monastery. It was from the security guards that the head of the Stratilat patriotic education center was brought up and left, who also headed the federation of military sports clubs in Moscow. We also note the participation of the Cossacks in the revival of artistic, aesthetic, educational culture. So, among the guards of the St. Danilov Monastery there are musicians and singers - participants in folklore concerts and festivals, included in such folk groups as: "Rusichi", "Circle", "Ermak", "Kuren" and "Cossack Circle". Security guards teach Orthodox catechism and drawing at the family Sunday school at the Danilov Convent. Guard ensures the safety of children at the events of the Orthodox-oriented camp "Star of Bethlehem" at the Patriarchal Center for the Spiritual Development of Children and Youth. Poems, stories, articles and photographs of the Cossacks from the monastery were published in the book "Son in the Army", the magazines "Bratina", "Barracks", the newspapers "Russian Vestnik" and "Danilovtsy". Model guards, weapons and military uniforms recreated by Cossack craftsmen-reenactors were used at the European exhibition of military miniatures and at festivals of historical reconstruction of the events of 1612, 1812 and 1914.

The guards of the St. Danilov Monastery took part in extinguishing several fires, both on the territory of the monastery and outside it, in the courtyards and in the skete, saving the lives of the victims. Among the guards, a hero became famous - Cossack colonel Yevgeny Chernyshev, who died while extinguishing a fire and saved the lives of four people. People from the guard work in the synodal departments of the Moscow Patriarchate. Members of the Cossack guards participated in the creation and organization of security services for institutions, monasteries, farmsteads and temples: the Publishing Council of the Russian Orthodox Church and the Publishing House of the Moscow Patriarchate, the St. Cossacks guard the courtyards of the monastery of St. Daniel in the Ryazan and Moscow regions. Danilov Cossacks visited places of military glory: Kulikovo field, Borodino, Maloyaroslavets, Mamaev Kurgan, Kursk Bulge and others; participated in religious processions, meetings and transfer of relics and relics of the saints of Christ, witnessed many miracles and God's help; went on ethnoexpeditions, on tours and on long foreign missionary, search, labor and pilgrimage trips to Bulgaria, Poland, Ukraine, Abkhazia, Moldova, France, Germany, USA, Hong Kong, Holland, Egypt, the Holy Land.

Danilov Cossacks have church, state and public awards (orders, crosses, medals, commemorative badges and badges, certificates of honor and gratitude, books with donation signatures of famous people). The Cossacks were congratulated and encouraged by: Patriarch of Moscow and All Rus' Alexy II, abbot of the monastery Archimandrite Alexy (Polikarpov), Ministry of Internal Affairs of the Russian Federation, Supreme Atamans of the Union of Cossacks of Russia Martynov A.G. and Zadorozhny P.F., as well as the representative of the Russian Imperial House O.N. Kulikovskaya-Romanova.

The Guard of the St. Danilov Monastery, being a structural subdivision of the All-Russian public organization "Union of Cossacks" (and its reserve of constant readiness No. 1), acts as an independent social force, aware of its interests, having its own goals and objectives, preserving its originality. As 20 years of service experience shows, the Cossack guards are able to effectively cooperate with the people's squad, fire brigade, law enforcement agencies and special services (Ministry of Emergency Situations, Ministry of Internal Affairs and FSO) in ensuring security (including fire), law enforcement and combating terrorism. Indeed - in the St. Danilov Monastery and in its courtyards over these two decades, a real Cossack military partnership has developed, and service in the monastery guard - it is a special kind of service to God .

Since the end of the 80s of the XX century, a process has begun to return to the Church the shrines that were taken away and destroyed during the years of repressions. Soon after the Tolgsky Monastery of the Russian Orthodox Church in 1989, one of the oldest monasteries was returned - the monastery of St. Joseph Voloiky in the Volokolamsky district of the Moscow region. Being a people's deputy in those years, hegumen of the Joseph-Volotsk Monastery Pitirim (Nechaev) sent a letter to M.S. Gorbachev, and the monastery was transferred without any bureaucratic delays. An interesting fact, not advertised in the period described, was that the first icon was presented to the monastery by R.M. Gorbachev, and this began the gradual restoration of the monastery. According to Metropolitan Pitirim, "the main thing in the life of the monastery is prayer." With the beginning of the Chechen war, the monastery “stands on watch” - the indefatigable Psalter was read in the chapel - and this was the participation of the monastery in social service.

Monastic life in the 1990s was restored everywhere in closed and often completely destroyed monasteries. At the Council of Bishops in 1994, His Holiness the Patriarch Alexy II . noting the fact of the revival of church life, he cited the following statistics: the total number of monasteries was 281, in addition, there were 31 monastery courtyards. The number of monasteries returned to the Church steadily increased, and in the period between the Councils of 1994 and 1997, by the end of 1996, there were 395 monasteries and 49 farmsteads. In Moscow, 4 male and 4 female cloisters were restored. As in the synodal period, there were more nuns and novices in women's monasteries compared to the number of monastics in men's monasteries.

Speaking about the growth in the number of monasteries, His Holiness Patriarch Alexy II at the Council of Bishops in 1997 raised the issue of the inevitable internal difficulties of the restoration process, the main reasons for which the First Hierarch saw “in the gap in the continuity of religious education and upbringing, in a horrific personnel crisis that we inherited from the times of theomachism. Those who come to the monastery today often have very approximate and sometimes distorted ideas about the monastic path. That is why it is so important to pay special attention to the motives that bring a person to the monastery. Unfortunately, there are few confessors in monasteries who are able to carefully lead their children to salvation, to contribute to their spiritual life... The spiritual building of the monastery becomes possible only if the spiritual father and the rector or abbess find agreement on the organization of monastic life.” However, despite the obstacles that arise in the revival of the Church and monastic life, by the Jubilee Council of Bishops in 2000, the number of open and new monasteries reached 541, which is already more than half of the number of Orthodox monasteries in Russia at the end of the synodal period. Let us present specific facts illustrating the process of the revival of the spiritual and socio-cultural ministry of some of the most famous monasteries in the post-Soviet period.

After the return of the Church of St. Danilov Monastery, which was mentioned above, ancient and new icons, holy relics of God's saints, cultural and historical relics began to arrive from all over Russia. Here is the Vladimir Icon of the Mother of God with an akathist in the margins (second half of the 16th century), the image of the Mother of God, called "Troeruchia" (late 17th - early 18th century); One of the modern contributions to the monastery is the icon of the Life-Giving Trinity (second half of the 16th century), donated to the monastery by one of the inhabitants of Moscow in 1986. A special celebration in the life of the Danilov Monastery was the transfer to the monastery of particles of the relics of the holy noble prince Daniel (1986), which were considered lost after the closing of the monastery in 1930. In 1995, His Holiness Patriarch Alexy II donated to the monastery particles of the relics of St. Prince Daniel, which had been kept by the academician for a long time. D.S. Likhachev and also preserved in America by the archpriest John Meyendorff .

Noting the significance of the revival of the Danilov Monastery, its first governor, Archimandrite Evlogy (Smirnov) emphasizes the spiritual and moral meaning of this event, which prompted people “to take a fresh look at things that have been devalued by time. What the world cannot give to a person, the Church fully gives, elevating the soul to a special, bright and joyful state, uniting it in the Sacraments with God. A monastery is an attempt to create a special, higher, holy and blessed city on earth, where goodness and love would reign and where there would be no place for evil. In striving to live according to the Divine commandments, according to the Holy Gospel, there is something beautiful, great, which cannot be destroyed by any time, by any events. The seven-hundred-year history of the Danilov Monastery deeply convinces us of this. From the moment of its revival, the most ancient Moscow monastery began to carry out large-scale and multifaceted socio-cultural activities: in 1989, a catechetical service was created here; at the monastery (as in pre-revolutionary times) the Sunday School was resumed; catechism and regency courses for adults were organized. Spiritual and educational work began to be carried out in the Army - in a number of military units located in Moscow and its suburbs, the brethren perform festive prayers, prayers when taking an oath, and conduct pastoral conversations. The monastery takes care of the nearby hospital, various children's educational institutions, including the Center for Temporary Isolation of Juvenile Offenders, which was previously located within the walls of the monastery. Multilateral social work is being widely carried out to provide charitable assistance to low-income families, the unemployed, refugees, and prisoners. In 2000, with the blessing of His Holiness the Patriarch, the Charitable Foundation of Prince Daniel was established at the Danilov Monastery to finance the social programs of the monastery. On the territory of the monastery there is the Spiritual and Administrative Center of the Russian Orthodox Church: the residence of His Holiness the Patriarch and the Holy Synod, as well as the Department for External Church Relations of the Moscow Patriarchate.

There was a revival of the famous Savvino-Storozhevsky Stauropegial Monastery, founded by the disciple of St. Sergius of Radonezh, the Monk Savva Storozhevsky in 1398 at the request of his spiritual son, Prince Yuri Dmitrievich. After closing in 1919, the monastery lost almost all of its valuables. The famous Savvino-Storozhevsky bells, which had no equal in Russia, perished. Especially sad is the loss of a huge, weighing 35 tons, cast in 1668 by the best Russian master at that time. A. Grigoriev of the Big Annunciation Bell. The ringing of this bell was distinguished by a uniquely beautiful timbre that delighted the outstanding Russian singer F.I. Chaliapin: it was recorded on notes by the composer A. K. Glazunov . Now the bells have been revived, including the 35-ton Blagovestnik.

The iconostasis of the 17th century was also returned to the Church of the Nativity. Monastic life in the Monastery resumed in November 1997, after the appointment of Archimandrite Theognost . According to the recollections of eyewitnesses, the celebration of the Easter service and the subsequent celebration became a real shock for all those present, a touch on the unknown spiritual world: “Godless upbringing did its job - the active monasteries seemed like foreign islands in their native land, and the monks - strange people. And now all these ideas collapsed overnight! 35 . The skit was handed over to Sav-

wine-Storozhevsky monastery on August 3, 1998. The monastery was revived just nine months before its 600th anniversary and, thanks to the repair and restoration work carried out, it was able to celebrate this anniversary in a renewed and festive form, which had a powerful moral and psychological impact on the souls of people and the public consciousness of the people.

At present, the monastery lives a full-fledged church and spiritual and cultural life: theological courses are open at the monastery for the inhabitants and - separately - for the laity; organized a shelter for boys. In 2007, a solemn celebration of the 600th anniversary of the repose of St. Savva took place, during which His Holiness Patriarch of Moscow and All Rus' led the service in the monastery Alexy //: members of the Government of Russia and deputies of the State Duma took part in the celebrations. The revival of the all-Russian shrine - the skete of St. Savva - was completed at the end of 2007 and timed to coincide with the celebration of the 600th anniversary of the repose of the founder and heavenly patron of the monastery, St. Savva Storozhevsky.

For six centuries, the Savvino-Starozhevskaya monastery has been the spiritual and cultural center of the Zvenigorod land, symbolizing the perpetuity of monastic deeds and the tradition of holiness in Russia. In January 1991, the Russian Orthodox Church was returned Nikolo-Ugreshsky Monastery, founded in 1380 by the Grand Duke Dimitry Donskoy , in which prominent representatives of Russian enlightened monasticism worked and became famous for the good of the Fatherland, Orthodox hierarchs are saints Innokenty of Penza, Filaret of Moscow, Ignatius (Bryanchaninov), Innokenty (Popov-Veniaminov), Tikhon (Belavin), Macarius (Nevsky); here the Monk Pimen of Ugreshsky became famous for his tireless prayerful labors 51 .

Since 1998, the Theological Seminary and Sunday School have been successfully operating in the Nikolo-Ugresh Convent. In terms of the socio-cultural mission of the monastery and the brethren of the monastery, it should be noted the regularity of holding here scientific and spiritual and educational conferences, expositions and exhibitions, one of which opened in 2005 in the sacristy museum of the Assumption Church and was called “O Blessed and Wonderful Father Nicholas: The Image of St. Nicholas Mirliky in Russian art of the 16th - early 20th centuries. The exhibition was organized by church and secular leaders: the Moscow Patriarchate, St. Nicholas Ugreshsky Monastery, the Federal Agency for Culture and Cinematography, the Central Museum of Ancient Russian Culture and Art named after Andrey Rublev .

The revived Sretensky Monastery in Moscow. In 1993, a farmstead was opened in it. Pskov-Caves Monastery. In July 1996, by the decision of the Synod, the courtyard was transformed into the Sretensky Stauropegial Monastery, the abbot of which was appointed hegumen, now Archimandrite Tikhon Shevkunov, known not only for his religious, but also for his active creative, socio-cultural activities. On May 10, 1999, the glorification of the Hieromartyr took place in the Monastery Cathedral of the Presentation of the Vladimir Icon of the Mother of God Hilarion (of the Trinity) . Bishop of Vereya (1886-1929). former abbot of the monastery in 1923 and received this appointment from the later canonized His Holiness Patriarch Tikhon.

Since 1989, monastic life began to revive in the famous Spaso-Preobrazhensky Valaam Monastery, which by 2004 had about two hundred inhabitants. In addition to the cenobitic life, monastic skete life was revived on ancient Valaam - in All Saints, Predtechensky, Nikolsky, Svyatoostrovsky and Sergius sketes. Several farmsteads have been opened at the monastery: in Moscow, St. Petersburg, Priozersk and other places. Always famous for its large-scale socio-practical activities, and at present the monastery maintains an extensive economy: its own fleet, garage, farm, stable, forge, workshops; their gardens, where about 60 varieties of apple trees grow. There is a bakery, a mini-factory for the processing of dairy raw materials. The tradition of the monastery to provide social, charitable assistance to the local population has also been continued. A new stage in the history of the revived monastery was the creation of the Board of Trustees for the restoration of the Valaam Monastery of the Transfiguration of the Savior, which was headed by His Holiness Patriarch Alexy II of Moscow and All Rus' at the beginning of the 21st century. The Council brought together prominent Russian politicians and entrepreneurs who, understanding the historical and spiritual and cultural significance of Northern Athos, contribute to the restoration and restoration of churches, sketes and shrines of Valaam, and participate in the implementation of social programs.

After the return of the Russian Orthodox Church Optina Pustyn at the end of 1987, according to the New Martyr Hieromonk Vasily (Roslyakova) , she is “born again, born by the grace of God and the bold prayers of the venerable fathers of Optina. But she acquires life not as a dumb baby, but as a four-day Lazarus, embodying that single meaning that puts rebirth and resurrection side by side. Among those who restored Optina literally from the ruins and the "abomination of desolation" were young people, our contemporaries: Igor Ivanovich Roslyakov - the future hieromonk Vasily (1960-1993), who graduated from the Faculty of Journalism of Moscow State University. Lomonosov in 1985; Vladimir Leonidovich Pushkarev - the future monk Ferapont (1955-1993), who served in the Soviet Army and studied at the forest technical school, and Leonid Ivanovich Tatarnikov - the future monk Trofim (1954-1993), who came to Optina after serving in the Army and many years labor activity. The monastic life revived in the monastery, the blessed work of restoring the monastery, became for the New Monks the embodiment of the tradition of Orthodox asceticism, founded and built by the great Optina elders, whose highest spirituality brought up the personalities of the representatives of the younger generation of the Soviet era, who were martyred here for Christ on the first Easter morning April 18, 1993. Continuity and unswerving adherence to the spiritual tradition is a guarantee of the preservation of the culture of holiness as a timeless phenomenon in its inner essence. It is significant, in particular, that the future hieromonk Vasily, even in his student years, repeatedly rushed to the Pskov-Caves Monastery, worked in it, confessed to the elder archimandrite John (Peasant) and received his blessing on the monastic path.

An example of such pastoral participation in the fate of a secular, but ascetic young man, convinces that the power of the grace of a transfigured soul preserves the personality in its spiritual integrity both in the years of open atheistic repressions and in the era of universal atheistic, anti-religious education. The monks Ferapont and Trofim became ascetics and bell ringers of Optina, reached a high level of knowledge of God and prayer. In hieromonk Vasily, a bright talent as a theologian, pastor, preacher, and writer was revealed. He possessed the rare gift of a church poet: during his short earthly life, he created a cycle of spiritual poetic works and liturgical texts dedicated to Optina Pustyn and the Optina Elders, whom he selflessly loved. The creative heritage of the hymnographer hieromonk Vasily is a valuable contribution to the modern domestic ascetic culture. The monastic feat of the Optina New Martyrs is reflected in the words of Fr. Vasily (Roslyakov), which sound like a testament to the modern generation: “Christianity gives knowledge about death and about the future life, thereby destroying the power of death. The mercy of God is given free of charge, but we must bring to the Lord everything that we have.

Against a generally favorable socio-political background for the Russian Orthodox Church, at the end of the 20th century, starting with the celebration of the 1000th anniversary of the Baptism of Rus', the spiritual and socio-cultural activities of many women's monasteries began to gradually recover in Russia, and the traditions of monastic culture were also revived. Yes, modern life. The Serafimo-Diveevo Convent testifies that the prophecies of St. Seraphim of Sarov about the greatness of the monastery are gradually coming true. The center of spiritual life, as before, is Trinity Cathedral with a great shrine - the holy relics of St. Seraphim of Sarov. great old man and miracle worker. The cathedral today impresses with its grandeur and magnificence. The architect of the cathedral was A.I. Rezanov (1817-1887), student of the academician K.A. Tona (1794-1881), who completed the construction of the temple Christ the Savior in Moscow after the death of the teacher. This is probably why the similarity of the Trinity Cathedral with the Moscow church is so noticeable. In the Trinity Cathedral, the walls of which were decorated with wonderful paintings on the themes of the Old and New Testaments by the Diveyevo sisters, there was a miraculous icon of the Mother of God “Tenderness”, before which St. Seraphim always prayed and died on his knees.

In October 1989, the Trinity Cathedral was transferred to the church community, and in the spring of 1990, a cross was erected on the dome of the cathedral. Divine services in the cathedral resumed on the Saturday of the Praise of the Most Holy Theotokos in April 1990, when the main chapel was consecrated. Since January 1, 1991, services in the main Diveevsky Cathedral have been held daily.

It should be noted that after the destruction of the Sarov Monastery in 1927, the holy relics of St. Seraphim were found in the Museum of Atheism and Religion in St. Petersburg in early November 1990. The celebration of the transfer of the holy relics to the Orthodox Church took place on January 11, 1991; On July 30, 1991, the holy relics of Father Seraphim arrived in Diveevo. A special procession was moving from Moscow, accompanied by bishops and clergy, headed by His Holiness Patriarch Alexy II. Over the shrine with the relics of the venerable elder, a canopy was erected, similar to the one that was in Sarov. Amazing in its beauty is the restored Transfiguration Cathedral, built in the neo-Russian style by the architect A.E. Antonova : was a civil engineer A.A. Rumianiev (who later died in the Stalinist camps during the years of repression).

From the inside, the walls of the cathedral were painted from floor to ceiling by sisters from the icon-painting workshop under the guidance of a Palekh artist. P.D. Parilova (1880-1956). For many years of Soviet times, the abomination of desolation reigned in the cathedral: there was a garage, then a shooting gallery. In 1991, the cathedral was transferred to the revived monastery, and its restoration continued for several years. The consecration of the main throne took place on September 3, 1998 in honor of the Transfiguration of the Lord. Behind the Transfiguration Cathedral is the beginning of the Holy Kanavka - a special Diveevo shrine, created at the command of the Queen of Heaven by the labors of the sisters of the Mill community. First arshin (71,5 cm), dug out by the Monk Seraphim of Sarov, became the beginning of the Kanavka. Permission to restore this shrine was obtained only six years after the beginning of the revival of the monastery. At present, the Kanavka has been completely restored. Every day, the procession, led by the abbess or one of the nuns, walks around the territory of the monastery and along the Holy Kanavka with the icon. Sisters and pilgrims walk in pairs, reading 150 times a prayer "Virgin Mother of God, rejoice ...".

In addition to spiritual activities, the monastery in Diveevo, with the help of the sisters of the monastery, carries out a huge charitable, educational, and economic work. Thousands and thousands of pilgrims from all over Russia and other countries come here to worship the great shrines, for spiritual help in search of the true meaning of life. The restoration of the second "women's laurel" continues - Shamordino - Kazan Amvrosievskaya convent, founded by Reverend Ambrose of Optina . In July 1996 Patriarch of Moscow and All Rus' Alexy II consecrated a temple in the name of St. Ambrose of Optina, erected on the site of his righteous death. The flow of pilgrims wishing to visit the monastery of the great elder Ambrose is constantly increasing. A special fate in the 20th century befell the Leushinsky St. John the Baptist Convent, located on the banks of the Ilos River, in 29 miles from Cherepovets, whose abbess was the abbess Taisia ​​(Maria Vasilievna Solopova, 1840-1915), spiritual daughter of the holy righteous John of Kronstadt . The monastery remained active until 1931 year, and in 1941 - 1946 years was flooded by the waters of the Rybinsk reservoir. Like the ancient city of Kitezh, it remains hidden from desecration and continues to shine with a blessed light to everyone who touches the Great Leushinsky Mystery. After many years that have passed since this tragic event, in 1999 In the same year, a new spiritual tradition of “Leushinsky prayer standing” arose: four parishioners of the church of St. John the Theologian, which is the courtyard of the Leushinsky Monastery in St. Petersburg, led by priest Gennady Belovolov, who prayed at the site of the flood of the shrine. Soon a miraculous phenomenon took place: a tree from the once flooded Leushinsky forests emerged from the water. The Leushinsky Cross was made from this tree and installed on the shore near the village of Myaksa, in 30 kilometers from Cherepovets. At the Leushinsky Cross, with the blessing of Bishop Maximilian, Archbishop of Vologda and Veliky Ustyug, every year, on July 6, on the eve of the feast of the Nativity of John the Baptist, prayers are performed with an akathist to the Holy Baptist of the Lord. The icon of the Mother of God “I am with you, and no one is with you” is fixed on the Leushinsky Cross. This wonderful image was painted in the icon-painting workshop of the Leushinsky Monastery. The image was created with the blessing of St. Righteous John of Kronstadt, who himself consecrated the icon. In this way, he blessed the saint for the monastic deed Seraphim Dug . The meaning of the Leushinsky stands, according to church leaders, is to honor the memory of all the temples and monasteries hidden by the waters of the man-made stream. This is a testament to the memory of all desecrated shrines and a sign of fidelity to the Orthodox values ​​of Holy Rus'. As early as the 1940s, the center of the revival of church life in Moscow became Novodevichy Convent , the most famous and most beautiful among the women's Orthodox monasteries in the capital. The post-October history of the Moscow Novodevichy Convent contains many paradoxical facts. So, after the closure of the monastery in 1922 and the expulsion of nuns from it by representatives of the new government, a "Museums of the liberation of women", later transformed into the historical and domestic and art museum "Novodevichy Convent".