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    • Photographs of the Shabelsky collection from the collection of the Russian Ethnographic Museum. Recommended list of dissertations

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    1 UDC ETHNOGRAPHIC COLLECTIONS OF SIBERIAN TATARS IN MUSEUMS OF ST. PETERSBURG Akhunova E.R. Omsk branch of the Federal State Budgetary Institution of Science of the Institute of Archeology and Ethnography of the Siberian Branch of the Russian Academy of Sciences, Omsk, Russia (644024, Omsk, pr. Ethnography named after Peter the Great (Kunstkamera) of the Russian Academy of Sciences and the Russian Ethnographic Museum. Data on Siberian expeditions starting from the 18th century and on the collectors of these collections are given. The article also discusses in detail the quantitative and qualitative composition of the ethnographic collections of the Siberian Tatars. These data are published for the first time. In the museums of St. Petersburg, almost all large and small peoples of Siberia are represented, but there are practically no major studies on the Siberian peoples, there are only a small number of scientific articles. The ethnographic collections of the Siberian Tatars kept in these museums have not been studied enough. The article attempts to give an overview of the available ethnographic collections on the Siberian Tatars. Key words: Siberian Tatars, ethnographic collections of Tatars, museums, museum collections, ethnographic expeditions to Siberian Tatars. ETHNOGRAPHIC COLLECTIONS IN THE SIBERIAN TATARS MUSEUM IN ST. PETERSBURG Akhunova E.R. Omsk Branch of Federal State Institution of Science Institute of Archeology and Ethnography of the Siberian Branch of the Russian Academy of Sciences, Omsk, Russia (644024, Omsk, Marx Ave, 15), The article examines the history of the formation of the ethnographic collections at the Siberian Tatars in the Museum of Anthropology and Ethnography named after Peter the Great (Kunstkamera) and the Russian Museum of Ethnography. The data on the Siberian expeditions from the XVIII century. and collectors of data collections. Also, the article discusses in detail the quantitative and qualitative composition of the ethnographic collections of the Siberian Tatars. These data are published for the first time. In the museums of St. Petersburg are almost all large and small peoples of Siberia, but the Siberian peoples virtually no large studies, there are only a small number of scientific articles. Ethnographic collections in Siberian Tatars who are in these museums are not well understood. The article is an attempt to tell an overview of the available ethnographic collections in the Siberian Tatars. Keywords: Siberian Tatars, Tatars ethnographic collections, museums, museum collections, ethnographic expedition to the Siberian Tatars. There are two world-famous ethnographic museums in St. Petersburg: the Peter the Great Museum of Anthropology and Ethnography (MAE) of the Russian Academy of Sciences (Kunstkamera) and the Russian Ethnographic Museum (REM). The most extensive ethnographic collections on the peoples of the world are concentrated in these museums, and a significant place among them is occupied by the collection of the peoples of Siberia. This article will consider the history of the formation of ethnographic collections of Siberian Tatars in the above-mentioned museums, their composition and quantitative characteristics. The Museum of Anthropology and Ethnography was established in 1879, on its basis in 1933 the Institute of Ethnography of the Academy of Sciences of the USSR was established, and in 1992 this institute and museum was transformed into the Museum of Anthropology and Ethnography. Peter the Great (Kunstkamera) RAS. 1

    2 The collections on the indigenous peoples of Siberia are considered by the MAE to be among the best collections of traditional culture in the world. In his report at the scientific conference dedicated to the 285th anniversary of the Kunstkamera, Ch.M. Taksami writes that "at present, the main fund of the Department of Siberia includes 747 collections with a total number of items of more than 27 thousand items" . The beginning of the formation of Siberian collections dates back to the time of the founding of the St. Petersburg Kunstkamera in 1714. Already in the first collections of the Kunstkamera there were things brought from Siberia, but the work on collecting ethnographic materials, in particular in Siberia, took on a systematic character only when special expeditions began to be sent to Siberia. In 1725, a large number of items on the culture of the peoples of Siberia and Mongolia came from D.G. Messerschmidt, who explored these areas on the instructions of the Academy of Sciences, and from 1733 to 1743 the Great Northern Expedition took place, which also brought rich ethnographic material about the peoples inhabiting Siberia and the Far East. The collected scientific materials in those years were partially lost. Great damage was caused to the Kunstkamera in 1747 by a fire that destroyed a significant part of the books and museum collections, but, despite these unfavorable factors, during the 18th century. The Academy of Sciences sent expeditions for the comprehensive study of Russia, its natural resources and the peoples inhabiting it, primarily to Siberia. The loss of ethnographic collections began to be replenished in the Kunstkamera already in 1748, after G.F. Miller. By 1768, the Siberian collections of the Kunstkamera had increased significantly in connection with the Decree of the Senate and the requirement of the Academy of Sciences to purchase collections for the museum. The items collected at that time, most of which consisted of fur clothes, are unfortunately lost, part of the collection that has survived, due to poor documentation of museum items, could be included in the so-called "old collections of the Kunstkamera" and determine exactly which of them which peoples they belonged to is not possible. World travels in the 19th century opened a new page in the history of Russian ethnography. During this period, the museum receives collections on the culture of the peoples of Kamchatka, Chukotka and the Pacific coast of Russia. At this time, M.A. collected ethnographic collections on the culture of the Khanty, Mansi, Selkups. Castren, collections on the Yakuts were collected by A.F. Middendorf during an expedition to Eastern Siberia (gg.). In the first years of the 20th century, in connection with the beginning of the formation of the Department of Siberian Ethnography, the museum sharply intensified collecting work among the indigenous population of North Asia. Among the brilliant scientists who conducted this work, one can name the names of V.K. Arsenieva, 2

    3 V.I. Anuchina, V.G. Bogoraz, V.N. Vasilyeva, V.I. Yokhelson, D.A. Clemenza, B.E. Petri, F.V. Radlova, S.M. Shirokogorova, L.Ya. Strenberg and others. In the years. 20th century A.A. Danilin, A.A. Popov, G.N. Prokofiev, V.N. Chernetsov and others. ethnographic collections in Siberia were replenished by such scientists as E.A. Alekseenko, I.S. Vdovin, V.P. Dyakonova, V.A. Kisel, L.R. Pavlinskaya, Ch.M. Taksami, L.V. Khomich and others. As Ch.M. Taksami, it was during these years that the staff of the Department of Siberia created fundamental works: “The Historical and Ethnographic Atlas of Siberia” and the volume “Peoples of Siberia. Ethnographic essays". During this period, MAE scientists published classic works on ethnography, such as monographs by S.V. Ivanova "Ornament of the peoples of Siberia as a historical and ethnographic source", A.A. Popov "Nganasany", G.M. Vasilevich "Evenki. Historical and ethnographic essays”, L.P. Potapov "Essays on the history and ethnography of the Altaians", etc. At the end of the XX beginning of the XXI century. the intensity of replenishment of the MAE ethnographic collections has decreased. This is due, first of all, to the economic situation of the country during this period, the gradual disappearance of traditional culture items and the development of local local history and ethnographic museums, which are actively researching and collecting activities in their regions. The main task facing the Department of Siberia at the MAE was the collection of field ethnographic materials on all the peoples of Siberia, the study of the traditional cultures of the region, the preparation and publication of monographs were completed. The materials collected by MAE scientists are currently stored in the MAE archives; their materials amaze with their high scientific level and breadth of coverage of the studied culture. The number of collections is represented unevenly. Despite the considerable number of Siberian Tatars (according to the 2002 census, there were 9.6 thousand of them), the ethnographic collection of Siberian Tatars in the MAE is represented by only 40 items. Perhaps due to the loss or inaccurate documentation of the pre-revolutionary period, some collected ethnographic collections of the Siberian Tatars were attributed to the collections of other Siberian peoples or were included in the so-called "Old Kunstkamera collections". The collection of an ethnographic collection on the Siberian Tatars at the MAE began in 1948 with the expedition of the MAE employee V.V. Temple in the Tyumen region, Tobolsk district in the Laitamak village council. The expedition was organized to the Tatars living in Zabolotye. Surveyed V.V. The temple group of the Tobolsk Tatars belongs to the so-called "marsh Tatars". As noted by V.V. Khramova: “The Tatars are very poorly studied ethnographically, and the “bog” ones have not been studied at all. It's isolated and 3

    4, the ethnographically isolated group of Tatars is of interest, first of all, due to their economic peculiarity: they are mainly fishermen, which sharply differs from other groups of Siberian Tatars, the “marsh” Tatars are of particular interest for elucidating the ethnogenesis of Siberian Tatars in general. V.V. Khramova describes in detail the settlements of the “marsh Tatars”, the difficult and long journey through the swamps from one settlement to another on a small and light dugout boat. The life, traditional occupations and crafts of the Tatars are described in detail. V.V. Khramova concludes that the "bog Tatars" belong to the Turkic group of peoples, but the history of these Tatars will need to be studied using archaeological finds in these places, because. she believes that "the finds of ceramics belong, apparently, not to the Tatars, but to some other people who lived here at the beginning of our era." There are many Khanty words in the toponymy of rivers, urmans and lakes. During this expedition, 35 items from the ethnographic collection of the "bog Tatars" were collected. Most of all, jewelry of the Siberian Tatars (15 pr.) and children's toys (10 pr.) were collected. Among the decorations, there are 9 blown silver buttons with patterns, a handmade bracelet made of silver coins, a pair of metal plaques for sewing to ribbons woven into braids for girls, a cowrie shell, a metal bib for children's clothes and a pair of women's metal blown earrings with pendants. The toy section consists of six rag dolls ranging in size from 6 to 8 cm, two wooden arrows and bones to play with. Hunting and fishing items are represented by 5 items: a wooden arrow with a metal tip (length 67 cm), a truncated, flat spear tip with a sleeve (35.5 cm), a piece of bast rope, a brick sinker with a round hole 3 cm in diameter and a fishing rod. hook “baubles” 21 cm long. The clothes are represented by a women’s headband “sarauts” made of dark brown velvet, embroidered with gold threads 48.5 cm long and 12 cm high. see V.V. Khramova notes the widespread use of birch bark dishes by the “marsh Tatars”, “they eat, drink from it, wash themselves in it, store water, etc. Previously, no dishes were known here except birch bark.” She explains the presence of carved architraves on the windows by the fact that before the houses for the swampy Tatars were built by alien people, who made the architraves. Thus, we see that the collected material is different in quantity and composition. Most items were collected in the section of toys and decorations, single copies fall on clothes and utensils. This ethnographic collection of "bog Tatars" from 1948. 4

    5 under 4221 is stored in the funds of the Museum of Anthropology and Ethnography. Peter the Great (Kunstkamera) RAS. The next expedition of V.V. Khramova committed in 1953 in the village of Karbana, Tyumen region. She collected a collection of jewelry from 5 items. Of these, there are 3 chest metal decorations in the form of buttons, a children's bracelet made of white metal, 13.5 cm in diameter, and a sample of wool embroidery on a piece of red fabric. Patterns are embroidered in the form of leaves. This collection of 6066 for 1953 is also kept in the MAE funds. Another of the largest ethnographic museums in the world is located in St. Petersburg, this is the Russian Ethnographic Museum. The Museum was founded in 1895 by decree of Emperor Nicholas II and was called the Ethnographic Department of the Russian Museum of Emperor Alexander III. In 1934, the department received the status of an independent museum and the new name of the State Museum of Ethnography, and in 1992 the Government of the Russian Federation decided on its new name, the Russian Ethnographic Museum. The Russian Ethnographic Museum keeps more than half a million exhibits that characterize the traditional everyday culture of 150 peoples of the world. Like the Museum of Anthropology and Ethnography. Peter the Great RAS and the Russian Ethnographic Museum have a huge collection dedicated to the peoples of Siberia and the Far East. A significant part of the collection of Siberian peoples was collected at the beginning of the 20th century. The receipts of these collections are associated both with ethnographic expeditions of the museum staff and with the collecting activities of teachers, military men, merchants, exiled settlers, etc. To name just some of the bright names and personalities of the collectors, these are V.K. Arseniev, V.N. Vasiliev, D.A. Klements, F.Ya. Kon, A.A. Makarenko, E.K. Pekarsky, S.I. Rudenko and others. The very first exhibits of the Siberian Tatars were donated to the Russian Museum of Ethnography from the Paris World Exhibition of 1900. This is a headdress for women “sarauts” made of crimson velvet with embroidery, a hat with fur lining, a velvet bib embroidered with gold thread, shoes from leather and beads. All items belong to the Tobolsk Tatars, are made in a handicraft way and date back to the end of the 19th century. (7 pr.). Later, the exhibits on the Siberian Tatars appeared in the museum in the years. As noted in the catalog “Traditional Culture of the Tatars of the 19th and 20th centuries”, published in 2012 and dedicated to all groups of Tatars, including Siberian ones, “first of all, these are the collections of the museum correspondent, local historian and publicist Yulian Osipovich Gorbatovsky. In 1904, he acquired cultural monuments of the Tobolsk Tatars dating back to the end of the 18th and beginning of the 19th centuries. These are the clothes of rich service Tatars of their silk and brocade, 5

    6 silver jewelry and some items related to the Muslim worship". The REM archive contains “Correspondence with the migrant Yu.O. Gorbatovsky on the collection of ethnographic materials in the Tara district of the Tobolsk province for 1904. In a letter to D.A. Klemenz Gorbatovsky writes, “whatever could be of interest for your department, I have already outlined in Tara. There are original very ancient costumes, coins and metal things of the peoples of the east of the Sarts, Tatars and Bukharians. For 1904 Yu.O. Gorbatovsky purchased from the Tobolsk Tatars of the Tara district of the Tobolsk province 10 items of the Tatar ethnographic collection. These are two headdresses - a festive cap of a Tatar woman and another headdress (men's or women's is not indicated), four women's items of clothing, two dresses, a women's sleeveless jacket and a festive women's caftan. Yu.O. Gorbatovsky also bought four copper dishes - a jug, a kumgan and two vessels. The items date from the first half of the 18th century. Another collector of items on the culture of the Siberian Tatars is a well-known ethnographer, folklorist, former political exile A.A. Makarenko, in addition to collections of Evenks, collected 14 items from the Tomsk Tatars during an ethnographic excursion to the Yenisei and Tomsk provinces in 1906. Almost all items are handmade and date back to the 19th and early 20th centuries. These are mainly women's costume items (6 items), jewelry (4 items) and needlework items (4 items). In the section of costumes, you can see a women's bib “tastar” personal, to cover a woman's face, a women's kalfak and a skullcap, as well as two “hashi” bags embroidered with beads, which were worn under the arm of a woman's left hand. Women's jewelry is represented by silver earrings, a bracelet, a personalized ring with a seal and an ornament for a girl's braid (“cholpa”). In the needlework section there are linen napkins, a towel, as well as two embroidered decorations for towels. In the 1920s the acquisition of the funds of the Ethnographic Department for the culture of the peoples of the Far North, Siberia and the Far East continued. Several expeditions to Siberia were organized. In the years new tasks were set before the museum. Along with ethnographic materials, newspapers, posters, and statistical data were collected without fail. Expedition fees were sharply reduced, and until the 1950s. The main activity of the department was focused on restoration work. Since the mid 1950s. the collection of exhibits for the acquisition of the department of Siberia resumed. It can be noted that from 1920 to the end of the 1950s. materials were collected mainly on the peoples of the North and the Far East, and expeditions were not sent to the Siberian Tatars. 6

    7 And only in the summer of 1959 did P.I. Karalkin, at that time the head of the Siberian Department of the State Museum of Ethnography of the Peoples of the USSR, dealing with the culture of the peoples of Southern Siberia, conducted an expedition with Siberian Tatars in the villages of the Tyumen and Tobolsk regions of the Tyumen region. He purchased 36 items of clothing, footwear and household utensils, and also took about 150 photographs of the city of Tobolsk, dwellings in Tatar yurts, household items, etc. There are 15 items of men's and women's costume in this collection. Of these, 3 women's dresses, 1 women's camisole , 3 women's hats, men's pants and a hat. The shoes are represented by two pairs of women's boots "adu" made of leather and women's shoes made of sheepskin "kesi". Of the women's jewelry in the collection, there are beads made of stone and two braids "beckons" cords with coins to decorate a girl's braid. Among the collected items there are things of a religious cult - a rosary made of glass and wooden beads, as well as two shamails made of paper with sayings from the Koran. Shamails were hung indoors as a talisman for housing and household members. Household utensils are represented by 4 items: a copper basin, a street, a skin scraper and a birch bark box for carrying live fish. Most of the objects date from the end of the 19th to the middle of the 20th centuries, and they were created in a handicraft way. One of the last additions to the collection of Siberian Tatars was in 1978. A pair of "chitek" women's boots was bought by the purchasing commission. P.I. Karalkin noted that "the completeness of the information on the ethnography of a given people often depends on the completeness of the content of collections on a particular people and on the thoroughness of their study." In addition, the museum's ethnographic collections are widely used as a source for solving issues related to its ethnic history, traditional culture, customs and beliefs. According to ethnographic collections, one can trace the transformation of the culture of the people, note the traditional and features of culture and life, as well as note the innovations that have occurred over a certain period of time. The value of ethnographic funds is also due to the fact that certain categories of objects in some cases preserve the ethnic characteristics of the people most of all, and only in museum collections can you see things that have long been out of use. Thus, we see that the ethnographic collection of the Siberian Tatars in the Museum of Anthropology and Ethnography named after Peter the Great (Kunstkamere) of the Russian Academy of Sciences and the Russian Ethnographic Museum is presented unevenly. Collections on the Siberian Tatars were collected mainly from the middle of the 19th to the middle of the 20th century. In the last quarter of the twentieth century. and to this day, practically no one is engaged in scientific research of the Siberian Tatars in these museums. In the Russian Ethnographic Museum, items on the Siberian Tatars are presented in a greater number and variety of items than in the Museum of Anthropology 7

    8 and ethnography RAS. There are practically no materials on clothing, utensils, tools, etc. in the MAE. Jewelry and children's toys are presented in a small amount and rather uniformly. In the REM, the collection of Siberian Tatars is presented more widely: there are items of traditional men's and women's costume, jewelry, there are objects of religious worship and household utensils. There are almost no exhibits on the tools of labor, the interior of dwellings, and children's things. According to the information of the custodian of the fund and researchers of the Department of Siberia of the MAE and the REM, we found out that in the second half of the 20th century museum staff did not conduct expeditionary collections among the Siberian Tatars, unfortunately, there are also few archival materials, so to study the culture of the Siberian Tatars by The materials available in these museums are not easy. References 1. Karalkin P.I., Kryukova T.A., Predtechenskaya Z.B. Using the ethnographic collection as a source in research work (from the experience of the State Museum of Ethnography of the Peoples of the USSR). M.: Nauka, p. 2. Catalog of the exhibition "Traditional culture of the Tatars of the XIX-XX centuries". Kazan, p. 3. Correspondence with the migrant Yu.O. Gorbatovsky on the collection of ethnographic materials in the Tara district of the Tobolsk province for 1904 // Scientific archive of REM. Fund 1. Inventory l. 4. Taksami Ch.M. The first academic museum at a new stage of development // 285 years of the St. Petersburg Kunstkamera. St. Petersburg: Nauka, T. XLVIII. From Khramova V.V. Zabolotnye Tatars // Proceedings of the All-Union Geographical Society. M., S Reviewers: Tomilov N.A., Doctor of Historical Sciences, Professor, Director of the Omsk Branch of the Institute of Archeology and Ethnography of the Siberian Branch of the Russian Academy of Sciences, Omsk. Smirnova T.B., Doctor of History, Professor of the Department of Ethnology, Anthropology, Archeology and Museology, Omsk State University. F.M. Dostoevsky, Omsk. 8


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    1. Winter women's suit. Mid 19th century, Nenets.

    2. Hunter suit. Middle of the 19th century, Kazakhs.

    5. Fur mosaic.

    6. Reindeer breeder in the plague. Knowledgeable people say that these reindeer herders are always drunk to death.

    7. The production process of patterned shoes. Tatars.

    8. Chuvash.

    9. Hut. Mordva.

    10. Model of the house. South Caucasus.

    11. Coppersmith's and chaser's workshop. Uzbeks.

    12. Before this exposure is written "People of the sea."
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    14. Onboard fire. Left.

    15. Puppet theater.

    16. And his actors.

    17. Carving, which decorated the huts.

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    CHAPTER 1. THE GENESIS OF ECOMUSEOLOGY

    1.1. The place of eco-museums in the system of preservation and use of ethno-cultural heritage 16

    1.2. Eco-Museums of Europe, America, Africa and Foreign Asia

    1.2.1. Eco-museums of Europe 32

    1.2.2. Ecomuseums of America 45

    1.2.3. Eco-Museums of Foreign Asia and Africa and 50

    1.3. Eco-Museums of Russia

    1.3.1. Development of ecomuseology in Russia 52

    1.3.2. Eco-Museums of Primorye 75

    CHAPTER 2. ETHNOCULTURAL ZONING OF THE PRITOME

    2.1. Ethnic composition of the natives of the Tomsk region

    2.1.1. Ethnic composition of the Shors 84

    2.1.2. Ethnic composition of Teleuts 95

    2.1.3. Ethnic composition of the Tomsk Tatars 105

    2.1.4. Ethnic composition of tulipers 113

    2.2. Ethnocultural interaction of aborigines with Russians

    2.2.1. Changes in the administrative structure of Primorye 117

    2.2.2. Centers for ethnocultural interactions 132

    2.3. Ethnocultural areas

    2.3.1. Shor area 158

    2.3.2. Teleut-Tulber area 195

    2.3.3. Tatar-Kalmatian area 210

    2.3.4. Chaldon area 224

    CHAPTER 3. SCIENTIFIC CONCEPT OF ECOMUSEUMS

    3.1. Principles of creating eco-museums

    3.1.1. A comprehensive program for organizing eco-museums 248

    3.1.2. Project of protection zones 251

    3.2. Stages of formation of the planning structure of settlements

    3.2.1. Shorsky village of Ust-Anzas, Tashtagolsky district 256

    3.2.2. Teleut settlements in the valley of the river. Bachat Belovsky district 263

    3.2.3. Kalmatsky village of Yurty-Konstantinovy, Yashkinsky district 267

    3.2.4. Tulbersky settlement Gorodok of the Kemerovo district 272

    3.2.5. Pritraktove Ishim, Yaya district 275

    3.2.6. Pritraktove Krasnoye Leninsk-Kuznetsky district 279

    3.3. Architectonics of expositions of eco-museums

    3.3.1. Ecomuseum "Tazgol" 288

    3.3.2. Ecomuseum "Cholkoy" 297

    3.3.3. Ecomuseum "Kalmaki" 302

    3.3.4. Ecomuseum-reserve "Tulbersky town" 312

    3.3.5. Eco-museum "Selo Ishim" of the Tomsk-Irkutsk tract" 332

    3.3.6. Eco-museum "The Village of Bryukhanovo" of the Tomsk-Kuznetsk tract 337

    CHAPTER 4. FUNCTIONS OF ECO-MUSEUMS

    4.1. National-cultural and educational-scientific center 343

    4.2. Cultural, educational and exhibition activities 348

    4.3. Ecological and recreational activities 359

    4.4. Economic activity 388

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    Introduction to the thesis (part of the abstract) on the topic "Ecomuseums of the Tomsk region and the preservation of ethno-cultural heritage: genesis, architectonics, functions"

    Relevance of the research topic. The latest trend of modern museology is the search for new forms of museumification of the ethnocultural and natural environment as a whole. This trend is the emergence of a new direction in scansenology - ecomuseology, aimed at the most complete display of samples of the original traditional culture of the local population, organically connected with the natural environment. From the end of the 20th century In European countries, the ideas of “new museology”, “eco-museum”, “integrated museum”, “community museum”, “environmental museum”, “folk museum”, “rural ethnomuseum” are actively developing. A new type of museum is considered as a socio-cultural institution that goes beyond the traditional framework of heritage interpretation and cultural and educational activities, which allows it to be more fully integrated into the environment and guarantee the preservation of the disappearing ethno-cultural characteristics of the population in the places of its compact residence.

    Unlike the usual open-air architectural and ethnographic museum - skansen, where mainly monuments taken from the natural living environment are presented, the eco-museum is dedicated primarily to the local population in its ethno-cultural and natural environment, and heritage monuments are restored in their original place location. Based on this, the main task of the eco-museum is the preservation and optimal development of the natural and ethno-cultural environment as interrelated parts of a single whole, maintaining an ecological balance between people, the natural environment and monuments, preserving the national identity of the local population, creating a system of self-regulation of social relations. In its activities, the eco-museum and the local population are able to act as active partners.

    The relevance of the activity of a modern eco-museum lies in the ethno-cultural development of space, in the creation of non-traditional forms of interpretation of ethnographic sources. The Ecomuseum functions as a laboratory, providing material to illustrate the past and present of the territory; functions of the school, involving residents in activities to preserve traditions, creatively reassess the present and predict their future, and also train specialists in the preservation of local ethno-cultural and natural heritage [Rivier, 1985. - P. 3].

    An eco-museum, as a living ethno-organism of modern society, can become an important means for local residents to identify their cultural traditions and values ​​of the natural environment, a means of maintaining a lost sense of community solidarity.

    The need to develop and implement eco-museum projects in Russia is determined by the consequences of the global process of mass destruction of monuments of the ethnocultural heritage of the population, deep technogenic changes in the natural environment in industrialized regions, such as, for example, the Khanty-Mansiysk Okrug and Kuzbass. The detrimental impact of industrial and, in the past, agricultural development of territories has already led to a crisis in the system of traditional nature management, in some areas there is a threat of an ecological crisis, exacerbation of social and interethnic relations.

    The degree of development of the problem. The history of the creation and study of eco-museums includes several chronological stages.

    The first stage is associated with the movement to create eco-museums and their theoretical justification. The concept of "ecomuseum" appears in the early 1970s. in France to designate open-air museums, the main purpose of which was the optimal preservation and development of the socio-cultural and natural environment, taking into account environmental problems and ethno-cultural characteristics of the region. The ethno-ecological approach required the integration of disciplines to identify and characterize the relationship between natural conditions, technical, economic and cultural development of the territory. The first French eco-museums were of a regional nature: supported by the authorities, they were created by specialists for local residents with their direct participation [Hubert, 1985. - P. 6].

    The French ethnographer Georges Henri Rivière is considered to be the founder of the eco-museum movement. In his understanding, an eco-museum is a kind of laboratory for developing methods for improving relations between a person and his environment; a reserve that contributes to the conservation of natural and cultural heritage; a kind of school that involves local residents in its activities and conducts cultural and educational activities among them [Rivier, 1985. - P. 2].

    The further development of ecomuseology is associated with the name of the French researcher Hugues de Varin, who in 1971 proposed to call some of the open-air museums created - ecomuseums (from the Greek "eisoB" - "house", "dwelling", "habitat"). They gained recognition in Europe, becoming an ideal triune model of the museum of time, the museum of space, the museum of human activity. In 1979, Pierre Meyran, director of the Canadian eco-museum "Haut-Bos", outlined the three main provisions of the eco-museum concept: conservation, cooperation and demonstration of material evidence [Meyran, 1985. - P. 20; Rivard, 1985. - S. 22].

    An important role in the development of the theory of the eco-museum was held in Quebec in 1984 by the First International Seminar "Eco-Museum and the New Museology", where the Quebec Declaration was adopted, containing the main provisions of the Movement for a new type of museum institution, characterized by a pronounced social mission. The declaration reflected the ideas of the first creators and theorists of eco-museums. The significance of the social mission of the eco-museum was determined in reflecting the sphere of human habitation and its activities as an integral creative process of development, in comparison with the traditional functions of the museum - storage, display of collections and excursion work [Meiran, 1985. - P. 20; Rivard, 1985. - S. 22].

    In 1983, the first Ecomuseum Day was celebrated in Montreal, and at the Second International Seminar in Lisbon in 1985, the International Federation for the Support of the New Museology was established. In October 1988, the international conference “Museum and Development” was held on the Greek island of Khalkha, the main goal of which was to develop a new museological theory, according to which museums should have more actively promoted the sociocultural and economic characteristics of the population of the area and the development of interdisciplinary relations.

    In November 1998, in the Italian city of Furine, at the next international conference, ideas were put forward to create national and international networks of eco-museums - a system that would ensure effective exchange of information and cooperation between eco-museums of different countries. The issue of clarifying the definitions of the eco-museum and its types was considered: to separate the skansen museum, which brings exhibits from different places, from the eco-museum, which exhibits “places” as they were created by history; to separate the ecomu-zey from the museum-reserve [Meyran, 1985. - p. 20; Purpose of Ecomuseums, 1999].

    The emergence of a new movement was a protest against the conservative approach of most museum institutions to solving issues of ethno-cultural, social and political development, with their lack of activity and difficult communication, the failure of the reforms put forward by museologists, the refusal of any experiments and participation in the social life of the district.

    The second stage is connected with the preparation of methodological developments and scientific research on the problems of creating both ordinary skansens and eco-museums in particular. Articles and monographs about museums such as Kizhi, Kolomenskoye, Malyye Korely, Vitoslavlitsy, Taltsy, Shushenskoye, Tomsk Pisanitsa, etc. ecomuseology as independent sections of museology [Morozov, 1960. - P. 102; Makovetsky, 1963. - S. 7; 1972. - S. 123; 1976. - S. 42; Opolovnikov, 1965. - S. 22, 1968. - S. 12; Shurgin, 1975. - S. 114, 1990. - S. 16; 1999. - S. 150; Vilkov, 1980. - S. 40; Galkina, 1982. - S. 45, 1989. - S. 87; Gnedovsky, 1981. - S. 73, 1983. - S. 5, 19876. - S. 12, 1994. - S. 7, 2002. - 5;

    Shmelev, 1983. - S. 15; Fotiy et al., 1985. - S. 8; Davydov, 1983. - S. 9, 1985. - S. 36, 1989. - S. 9; Tchaikovsky, 1991. - S. 15; 1984. - S. 11; Bychkov et al., 1999. - S. 5; Martynova et al., 2001. - S. 54; Nikishin, 1987. - S. 64; 2001. -S. 293; Tikhonov, 20036. - S. 60]. Of great importance in establishing the ecomuseum as a special type of open-air museum was a special issue of the MUSEUM magazine, which included articles by theorists and practitioners of ecomu-zeology. Works on the theory of the preservation of the historical, cultural and natural heritage of Russia also highlight the problems of museumification of the anthropogenic landscape and ethnocultural monuments as part of the heritage [Bernshtam, 1992. - P. 165; Bobrov, 1996. - S. 100; Vedenin et al., 2001. - S. 7; Shulgin, 2002. - S. 20; Kulemzin, 2006a. - S. 30; Ivanovskaya, 2001. - S. 394; Kuchmaeva, 1987. - S. 10].

    In the 1980-90s. ethnographer A.N. Davydov, an active participant in the movement for a new museology, proposed projects for several eco-museums as part of the Kenozero National Park and the ethno-ecological park "Kolguev Island" in the Russian North. Such an approach, according to the researcher, contributes to solving the problems of sustainable development of indigenous peoples, taking into account the characteristics of the ecology of the territory [Davydov, 1983. - P. 134; 1989a. -WITH. 10; 19896; 2006. - S. 35]. In 1990, the architect O. Sevan published a manual based on personal experience of creating a museum in a rural environment in the village of Verkola, Arkhangelsk region [Sevan, 1989. - P. 36, 1990. - P. 13].

    The author of this work, together with the Moscow architect A.G. Afanasiev published a methodological manual “Ecomuseology. National eco-museums of Kuzbass” and the monograph “Ecomuseums of Pritomye”, where projects of protection zones and master plans of six emerging eco-museums of Pritomye were presented: the Shor “Tazgol”, the Teleut “Cholkoy”, the Tatar “Kalmaki”, the population of the Middle Pritomye “Tyulbersky town”, Russian Siberians "Ishim" and "Bryukhanovo" [Kimeev, Afanasiev, 1996; Kimeev, 2008]. The projects of other Russian eco-museums are original, but have not yet been implemented: “Pomorskaya Tonya” by P.A. Owl in the Russian North,

    Museum of the Wolf" by T. Vedekhina in Tambov, "Museum of the village of Zirekly" in Tatarstan [Filin, 1999. - P. 93]. Siberian eco-museums can be supplemented by: the Buryat village of Ust-Orda; Pikhtinsky and Yordynsky complexes-reserves in the Irkutsk region; the villages of Talmenka, Zudelovo and Srostki in the Altai Territory; settlements along the Chuisky tract in the Altai Republic; the settlements of Russian old-timers - Yarki and Polovinka (ecomuseum "Uchinya") in the Khanty-Mansiysk district, the settlements of Tura in the Evenki district and Verkhnyaya Gutara of the Republic of Tyva. According to the scheme of the eco-museum, the archaeological museum-reserve "Ancient Emder" near the city of Nyagan, Khanty-Mansiysk Okrug with a real settlement - the former center of the Principality of the Ob Ugrians, the historical, cultural and landscape museum-reserve "Naivan" in Chukotka, the museum-reserve "Ushki "in Kamchatka, the Tunkinskaya Valley Museum in Buryatia [Shagzhina, 1996. - P. 140; Shulgin, 2002. - S. 40; Tikhonov, 20036. and others].

    At the beginning of the XXI century. Irkutsk museologist V.V. Tikhonov in a monograph on scansenology, the first attempt was made to analyze the theory of ecomuseology, based on well-known works [Tikhonov, 20036. - P. 90-94].

    The research problem lies in the fact that, on the one hand, there is extensive empirical and theoretical material on ecomuseology in general, on the other hand, it does not adequately represent the characteristics of ecomuseums in the Tomsk region related to the preservation of the ethnocultural heritage of the aboriginal population in the natural environment through its museums. -cations, as well as in the conceptual substantiation of the essence, architectonics and functions of eco-museums as national cultural centers for the preservation of ethno-cultural tangible and intangible heritage.

    The object of the study is: the ethno-cultural heritage of the natives of the Tomsk region in the context of interethnic interactions with Russians and the forms of its museumification in order to revive national traditions, the organization of museum-scientific, cultural-educational, environmental, recreational activities as part of an eco-museum as a special type of open-air museum.

    The subject of the study is the methods of reconstruction and museum-fication of the heritage of the natives of the Tomsk region in their natural habitat based on the identification of ethnocultural features and their changes under the influence of Russians in the selected areas, as well as the determination of the architectural and planning organization of territories for the created eco-museums, the architectonics of expositions, the analysis of scientific concepts and functions of eco-museums in the Tomsk region against the background of world experience.

    The aim of the dissertation is to study the prerequisites, process and consequences of ecomuseification as a factor in the preservation of the ethnocultural heritage of the natives of the Tomsk region in a natural ethnochanging environment, taking into account the theory and practice of ecomuseology.

    The stated goal involves the solution of the following tasks:

    To generalize the foreign and Russian experience of creating eco-museums as a kind of open-air museums and other socio-cultural institutions for the preservation of the heritage of the local population; to reveal the change in the ethnic composition and ethno-cultural characteristics of the natives of the Tom region under the influence of Russian colonization in the 17th - 20th centuries. to identify ethno-cultural areas as a conceptual basis for building the exposition space of eco-museums;

    To develop a conceptual framework for the system of eco-museums in the Tomsk region, to determine the stages and principles of creation, the architectonics of expositions; show the functions of eco-museums as national-cultural, scientific-educational and natural-recreational centers for the preservation of the heritage of the local population.

    Methodological and theoretical basis of the study. Scientific developments of Russian and foreign scientists in the field of cultural genesis and ethno-cultural heritage, ethnography, museology, architecture, scansenology and eco-museology, articles and monographs on the world experience in creating open-air museums and, in particular, eco-museums were used as a theoretical basis.

    When analyzing the phenomena of modern ecomuseology, the institutional concept of the museum is used, which interprets museology as a set of specialized activities, with the help of which the museum business implements its social functions. The experimental materials obtained in ethno-ecological expeditionary research and during the implementation of eco-museum projects were processed using a combination of methods, including systemic, complex, comparative-historical and retrospective, involving the study of the process of museumification of the ethno-cultural and natural environment. The functional method made it possible to adequately display the role of eco-museums as a kind of open-air museums in the social life of the population, in the preservation of historical and cultural heritage and the revival of national traditions.

    The source base of the study is based on a representative combination of a set of sources. The work uses archaeological, ethnographic, local history, statistical, geographical, museological, architectural, scansenological material, which allows revealing the content and functional essence of the object of study.

    The archaeological and ethnographic sources used in the work are represented by field materials collected by the author in 1976 - 2008. as the leader of expeditions of the Leningrad and Kemerovo State Universities, director of the museum-reserve "Tomskaya Pisanitsa" and the eco-museum-reserve "Tyulbersky town" in places of compact residence of aborigines: Shors, Teleuts, Siberian Kalmaks, Tulbers and Russians.

    The main set of field materials includes descriptions, sketches, architectural measurements and plans of objects of direct observation: immovable monuments and plans of settlements, photographs, film and video filming of traditional life and rituals, texts of oral reports of informants, ethnographic collections transferred to the Tazgol Eco-Museum, Museum of ethnography and nature of Mountain Shoria, the museum-reserve "Tomsk pissing house", the museum of the KemSU "Archaeology, ethnography and ecology of Siberia", the ecomu-zei-reserve "Tyulbersky town" of the Kemerovo region.

    Museum collections (scientific passports, photographs and drawings) of objects of traditional everyday culture of natives and Russian old-timers of the Tomsk region, stored in the funds of: Museum of Anthropology and Ethnography named after. Peter the Great (Kunstkamera) RAS; Russian Ethnographic Museum (REM); Museum of Archeology and Ethnography of Tomsk State University (MAET-GU); Tomsk Regional Museum of Local Lore (TOKM); Omsk State United Historical and Literary Museum (OGILM); Museum of Archeology and Ethnography of Omsk State University (OSU), Museum "Archaeology, Ethnography and Ecology of Siberia" KemSU (KMAEE); Museum-Reserve "Tomsk Pisanitsa" (MZTP); Museum of Ethnography and Nature of Mountain Shoria in Tashtagol (MEP); Historical and ethnographic eco-museum "Cholkoy" Belovsky district (IEEE); Museum of the history of peasant life with. Krasnoe Leninsk-Kuznetsk district (MIKB); Novokuznetsk Museum of Local Lore (NKM); eco-museum-reserve "Tyulbersky town" of the Kemerovo district (EMZTG). The illustrated appendix to the dissertation work presents drawings and photographs of the most characteristic types of the subject complex of the traditional everyday culture of the natives of the Tomsk region.

    Architectural and planning sources are represented by projects of protection zones and master plans for six eco-museums, developed by the author of this study in 1990-2006. as part of the author's teams of the architectural and restoration workshop of the Ministry of Culture of the Russian Federation and the Tomsk Institute "Sibspetsproektrestavratsiya" (V.N. Kesler, A.G. Afanasiev, V.R. Novikov, V.N. Usoltsev). Field materials include architectural reference plans for each of the settlements selected for the design of eco-museums; topographic maps of the surrounding landscape with fixation of monuments of historical and cultural heritage; photographs and measured drawings of preserved architectural and ethnographic objects made during field architectural and ethnographic expeditions.

    Narrative sources are represented by publications of members of the Academic Expeditions of the 18th - the first half of the 20th centuries, notes by missionaries, travelers, government officials and local historians, as well as archival materials by ethnographers A.B. Anokhin, N.P. Dyrenkova, L.P. Potapova, W.E. Erdnieva, Yu.V. Width, in which there is extensive and reliable material on archaeological and ethnographic monuments, which made it possible to significantly supplement the basic sources on the ethno-cultural, natural, architectural and historical heritage of the natives and Russian old-timers of the Tomsk region. In addition, legislative documents of the second half of the 20th - early 21st centuries were used. on the preservation of ethno-cultural heritage and the organization of reserve museums to identify common features and characteristics of eco-museums in comparison with other similar institutions.

    The scientific novelty of the dissertation research is obvious and consists in the following:

    1. The practical experience of creating and functioning of eco-museums is generalized, the stages of the formation of eco-museology as a section of ethnographic museology are highlighted. The specifics and prospects for the creation of eco-museums in Siberia in the natural habitat of aborigines and Russian Siberians are revealed.

    2. The ethno-cultural areas of the aborigines of the Tom region and the centers of their ethno-cultural interaction with the Russians have been identified; the most significant objects of historical and cultural heritage were identified and examined for the purpose of museumification in order to create eco-museums on their basis.

    3. For the first time in the conceptual field of ethnology, ethnographic museology and applied cultural studies, the term "architectonics of eco-museum expositions" is introduced - an artistic and aesthetic expression of the structural patterns of ethno-cultural and ethno-ecological expositions in the open air in the natural habitat.

    5. The main forms of activity are determined, justified by the cultural, social and recreational functions of the eco-museum.

    Provisions for defense:

    1. In world practice, an eco-museum is the most effective and promising type of open-air museum that allows preserving, reconstructing and transmitting to descendants the diversity of the ethno-cultural and natural heritage of the local population in a natural living environment. Siberian eco-museums and their theoretical basis are largely at odds with the foreign model of eco-museum, not all eco-museums declared in the projects are such in terms of the architectonics of expositions and forms of activity.

    2. Elements of the historical, cultural and natural environment, when they are transferred into the category of a museum site, require the preliminary allocation of ethno-cultural areas with centers of inter-ethnic interactions, the identification of valuable historical and cultural objects and ethno-cultural landscapes as the basis of the eco-museum architectonics.

    3. When creating eco-museum expositions, it is necessary to take into account the following factors: determination of the material, spiritual, aesthetic and recreational value of heritage sites as carriers of traditions and landscape standards; theoretical substantiation of methods and volumes of restoration, reconstruction and museumification of these objects; revealing the architectonics of the exposition space with immovable authentic monuments, reconstructions, museum objects and elements of theatrical excursions.

    4. The dissertations designed by the author and the Pritomye Eco-Museum being created are capable of becoming national-cultural and recreational centers in terms of their functions if the interests of the local population and regional authorities coincide. Achieving a compromise is aimed at preserving the heritage in the natural habitat and employment of the population, which increases the social significance of the eco-museum.

    The theoretical significance of the dissertation lies in the possibility of a deeper study of the features and diversity of ethnocultural heritage in the environment, as well as in the need to determine the degree of preservation of traditional culture in a particular ethnocultural area in the context of constant interethnic interactions.

    The results obtained allow us to more fully reveal the significance of the ecomuseum as a cultural phenomenon, rethink the essence of the theoretical and methodological components of ecomuseology in relation to the Siberian specifics, and expand the content of the concept of “museum” as an epistemological category. The development of the concept of "ecomuseum" and its functions allows us to conceptualize the relationship of archeology, ethnology, ecology, architecture, local history as a cultural phenomenon, which, in turn, is the most important condition in the process of integrating humanitarian knowledge.

    The practical significance of the study lies in the formation of an assessment of the potential of the preserved ethno-cultural and natural heritage of the natives of the Tomsk region for its museumification as part of an eco-museum. The development of optimal options for an eco-museum allows more efficient protection, reconstruction and further intergenerational transfer of preserved and reconstructed traditional elements of the living environment of the natives and Russian Siberians by museumification of heritage sites and the surrounding ethno-cultural landscape.

    Through the eco-museum, a universal mechanism is created for self-regulation of social relations, intergenerational transfer of ethno-cultural heritage and environmental ethics in the natural habitat of ethnic groups with museum-approved heritage monuments and modern residential buildings, territories of traditional nature management, protected ethno-cultural landscape. The Ecomuseum introduces new forms of museumification of historical and cultural heritage and contributes to the development of regional tourism.

    The results of the dissertation research were implemented in the projects of the existing eco-museums "Tazgol" and "Tyulbersky town", which have already become cultural, educational and environmental and recreational centers of the Tomsk region, and are also used in the expositions of the Historical and Ethnographic Museum

    Cholkoy" of the Belovsky district, the Museum of Ethnography and Nature of Mountain Shoria in Tashtagol, the Museum of the KemSU "Archaeology, Ethnography and Ecology of Siberia". In the eco-museums-reserves "Tazgol" and "Tyulbersky town" educational and scientific centers have been established to monitor the socio-cultural and natural environment; identification, research and museumification of objects of ethnocultural heritage. Within the boundaries of the ethno-cultural landscape of the eco-museum "Kalmaki", excavations are being carried out on the Sosnovsky prison.

    The factual material and conclusions of the dissertation have been used in lecture courses on ethnology and ethnographic museology, read by the author since 1989 at the Department of Archeology of the KemSU.

    Approbation of the research results. The main provisions of the dissertation are reflected in 79 publications of the author, including 7 monographs including an ethno-demographic reference book, sections in 7 collective monographs and 2 textbooks, articles in peer-reviewed journals and collections of scientific articles. The results of the study were covered at international conferences, all-Russian congresses, regional scientific conferences held in 1980 - 2008. in Moscow, St. Petersburg, Kemerovo, Omsk, Tomsk, Novosibirsk, Krasnoyarsk, Tyumen, Tobolsk, Irkutsk, Barnaul, Kyzyl, Gorno-Altaisk, Abakan, Ufa, Saransk.

    As part of the study of the topic, the author of the dissertation was granted a grant from the Russian Foundation for Basic Research in 2000 (No. 00-06-85014), in 2002 - 2003. - grant "Universities of Russia" (No. UR. 10.01.024), in 2008-2010. - grant of the Ministry of Education and Science of the Russian Federation "Study of ethnocultural interactions in Central Asia: border regions of Russia and Mongolia from the era of colonization to the present" (UDK 39:572.026 (571.5 + 517).

    The dissertation was discussed at the Department of Archeology of the Kemerovo State University; Department of Ethnography and Anthropology, St. Petersburg State University, Department of Siberia, MAE RAS.

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    Dissertation conclusion on the topic "Ethnography, ethnology and anthropology", Kimeev, Valery Makarovich

    CONCLUSION

    The main problem of the eco-museum is to find its place between the mythical past and the illusory future, becoming part of the present. However, the existing discrepancy between the theory of ecomuseology presented by French ethnologists and practice causes Russian museologists and ordinary visitors to have a distorted idea of ​​ecomuseums as reconstructions of settlements with dwellings, production workshops and outbuildings.

    In the established practice of creating eco-museums in Russia, each eco-muzeologist derives his theory from his own experience, most often trying to bring it closer to the “evolutionary definition of an eco-museum”, although Georges Henri Riviere himself gave three versions of this definition (in 1973, 1976, 1980), apparently, deliberately leaving a lot of room for experimenters.

    The idea of ​​an eco-museum, which is being implemented in places densely populated by the aborigines of Siberia and, in particular, the Tom region, due to a special sense of cultural self-reflection, turned out to be attractive in a critical situation of awareness of the destruction and loss suffered by ethnic cultures over the past century. Unlike foreign eco-museums, where the main thing is the preservation and development of the existing one, in the Tomsk region the main problem is the reconstruction of the lost heritage. It is more difficult for eco-museums created in the modern post-industrial society of the urbanized territories of Siberia to become part of modern reality, since the existing social contradictions are exacerbated by differences in the culture and standard of living of the rural and urban population, natives and Russian Siberians. In such Siberian eco-museums as, for example, "Torum-Maa", "Museum of Nature and Man", "Tulbersky town" it is only possible to artificially create the "originality" of the population, devoid of traditional roots, whose views are alien to the worldview of the local aborigines.

    The ethno-cultural areas of the Tom region, formed as a result of Russian colonization by the end of the 19th century, united both the former ethno-local groups and uluses of the natives, and the settlements of Russian Siberians. Around the centers of interethnic interaction, a peculiar local complex of material and spiritual culture was formed, the unifying beginning of which was the joint economic activity and the Russian language. The creation of modern eco-museums on the site of such centers of interaction between the natives and Russians of the Tom region enables the local population to preserve their heritage, establish a connection between the past and the future through the present, preserve their ethnic specificity and integrate it into the modern environment, which cannot be done through "state and regional revival programs" and conventional means of heritage museumification.

    A comprehensive program for the organization of eco-museums in the Tomsk region is aimed at identifying the potential of the cultural and natural heritage of the region with an analysis of the existing immovable monuments of archeology, folk architecture, history and the natural landscape. The procedure for fixing, preserving, restoring and reconstructing monuments of the modern historical, cultural and natural living environment is experimental, not fully regulated by regulations and requires special documentation. When museumifying heritage in eco-museums, partial reconstruction with translocation (transfer) of genuine immovable monuments is used. Completely lost elements of the historical environment and natural landscape are reconstructed with varying degrees of reliability and objectivity in each case (depending on the material and the professionalism of the creators) on the basis of analogues, historical information, artifacts using the retrospective method and are introduced into a single exhibition ensemble. Immovable monuments with interiors and museum items form a focused information field in the museum exposition space (eco-museum architectonics) due to preserved or reconstructed elements of traditional culture.

    On the basis of the study, the author of the dissertation believes that only an eco-museum-reserve is able to restore the mechanism of self-reproduction of life values ​​and cultural traditions, to preserve the living environment of the natives of the Tomsk region. In the eco-museums of the Tomsk region, by the method of experiment, it was possible to link together various theoretical provisions of eco-museology and practical experience in their creation. Some of the declared and emerging eco-museums of the Tom region, such as Tazgol, Cholkoy and Kalmaki, for example, open up wide opportunities for society.

    The results of the experiment on the creation of eco-museums in the Tomsk region showed that the involvement of the local population and specialists makes it possible to develop and implement mutually beneficial projects, to approach the solution of the most important issue of our time in a non-standard way - the preservation of the ethno-cultural heritage of the peoples of a particular rural settlement in the natural living environment. The exhibits in the eco-museums "Tazgol" and "Cholkoy" are perceived more than a museum item and carry a significant semantic and symbolic load, and the complex or collection they form is a kind of historical document of a particular place, its culture, history and environment. Eco-museums "Cholkoy" and "Tulbersky town" actively took responsibility for the intangible heritage of the territory (holidays, rituals, symbols, rituals, family traditions, etc.). Interdisciplinary teams of researchers from among the employees of eco-museums and universities cooperating with them in Kuzbass, taking into account the specifics of the region, successfully carry out various events with the participation of the local population (scientific and practical conferences, traditional holidays, specific work to preserve flora and fauna samples, valuable monuments on their territory natural heritage).

    There can be several eco-museums in one administrative territory, while small eco-museums, such as Tazgol, for example, can be associated with large ones and not have their collections in funds, limited to temporary exhibitions. Traditional household items can remain with their owners and be used for their original purpose, remaining "live" display objects, but subject to mandatory documentary records and ensuring their safety by the owner and employees of the eco-museum. Large eco-museums, like Tyulbersky Gorodok, have become a link for others

    413 eco-museums and preserve the sacred places of Prntomje (mounds, cemeteries, chapels, ritual settlements, etc.), organize tourist routes, and also play the role of cultural documentation centers, organize traveling exhibitions.

    In the architectonics of the expositions of eco-museums of the Tomsk region, in addition to the disappearing elements of cultural traditions, the most important aspects of the modern life of the local population and its environment, as well as the social problems of the territory, are reflected. Thematic photo exhibitions show environmental problems, issues of preserving traditional local technology, which generally contributes to cultural and educational activities and the revival of crafts.

    Improving the activities of eco-museums in Primorye through the creation of Boards of Trustees leads to the unification of the efforts of management, patrons, employees and leaders of the local community as full participants in the development of territories, helps to more effectively use the collective memory and heritage of the population for its unity. Eco-museums are working hard to study the needs of society, to solve the problems of acquisition and interaction with the visitor. Employees of eco-museums of Primorye, together with the municipal educational and cultural authorities, develop and strive to implement long-term cultural and educational programs, take part in the creation of rural national cultural centers, and promote the development of national languages ​​by collecting and using various elements of oral tradition at events. Practice has shown that the creation of an eco-museum is most effective within the framework of integration projects of the authorities, educational institutions and local public organizations of indigenous peoples, when local residents take part in the creation of an eco-museum with their whole families, both directly participating in the construction of expositions and providing financial support.

    The eco-museums created by the bearers of culture are focused on the need to preserve and reproduce cultural identity, improve the environment, economy, social life, and create new vacancies. sources

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    1

    1 Omsk Branch of the Federal State Budgetary Institution of Science, Institute of Archeology and Ethnography, Siberian Branch of the Russian Academy of Sciences

    The article deals with the history of the formation of ethnographic collections on the Siberian Tatars in the Museum of Anthropology and Ethnography named after Peter the Great (Kunstkamera) of the Russian Academy of Sciences and the Russian Ethnographic Museum. Data on Siberian expeditions starting from the 18th century and on the collectors of these collections are given. The article also discusses in detail the quantitative and qualitative composition of the ethnographic collections of the Siberian Tatars. These data are published for the first time. In the museums of St. Petersburg, almost all large and small peoples of Siberia are represented, but there are practically no major studies on the Siberian peoples, there are only a small number of scientific articles. The ethnographic collections of the Siberian Tatars kept in these museums have not been studied enough. The article attempts to give an overview of the available ethnographic collections on the Siberian Tatars.

    ethnographic expeditions to the Siberian Tatars.

    museum funds

    ethnographic collections of Tatars

    Siberian Tatars

    1. Karalkin P.I., Kryukova T.A., Predtechenskaya Z.B. Using the ethnographic collection as a source in research work (from the experience of the State Museum of Ethnography of the Peoples of the USSR). – M.: Nauka, 1964. – 9 p.

    2. Catalog of the exhibition "Traditional culture of the Tatars of the XIX-XX centuries". - Kazan, 2012. - 157 p.

    3. Correspondence with the migrant Yu.O. Gorbatovsky on the collection of ethnographic materials in the Tara district of the Tobolsk province for 1904 // Scientific archive of REM. - Fund 1. - Inventory 2. - 17 sheets.

    4. Taksami Ch.M. The first academic museum at a new stage of development // 285 years of the St. Petersburg Kunstkamera. - St. Petersburg: Nauka, 2000. - T. XLVIII. – P. 5–15.

    5. Khramova V.V. Zabolotnye Tatars // Proceedings of the All-Union Geographical Society. - M., 1950. - No. 2. - S. 174-183.

    There are two world-famous ethnographic museums in St. Petersburg - the Peter the Great Museum of Anthropology and Ethnography (MAE) of the Russian Academy of Sciences (Kunstkamera) and the Russian Ethnographic Museum (REM). The most extensive ethnographic collections on the peoples of the world are concentrated in these museums, and a significant place among them is occupied by the collection of the peoples of Siberia. This article will consider the history of the formation of ethnographic collections of Siberian Tatars in the above-mentioned museums, their composition and quantitative characteristics.

    The Museum of Anthropology and Ethnography was established in 1879, on its basis in 1933 the Institute of Ethnography of the Academy of Sciences of the USSR was established, and in 1992 this institute and museum was transformed into the Museum of Anthropology and Ethnography. Peter the Great (Kunstkamera) RAS.

    In the MAE, collections on the indigenous peoples of Siberia are considered among the best collections of the world on traditional culture. In his report at the scientific conference dedicated to the 285th anniversary of the Kunstkamera, Ch.M. Taksami writes that "at present, the main fund of the Department of Siberia includes 747 collections with a total number of items of more than 27 thousand items" . The beginning of the formation of Siberian collections dates back to the time of the founding of the St. Petersburg Kunstkamera in 1714. Already in the first collections of the Kunstkamera there were things brought from Siberia, but the work on collecting ethnographic materials, in particular in Siberia, took on a systematic character only when special expeditions began to be sent to Siberia. In 1725, a large number of items on the culture of the peoples of Siberia and Mongolia came from D.G. Messerschmidt, who explored these areas on the instructions of the Academy of Sciences, and from 1733 to 1743 the Great Northern Expedition took place, which also brought rich ethnographic material about the peoples inhabiting Siberia and the Far East. The collected scientific materials in those years were partially lost. Great damage was caused to the Kunstkamera in 1747 by a fire that destroyed a significant part of the books and museum collections, but, despite these unfavorable factors, during the 18th century. The Academy of Sciences sent expeditions for the comprehensive study of Russia, its natural resources and the peoples inhabiting it, primarily to Siberia.

    The loss of ethnographic collections began to be replenished in the Kunstkamera already in 1748, after G.F. Miller. By 1768, the Siberian collections of the Kunstkamera had increased significantly in connection with the Decree of the Senate and the requirement of the Academy of Sciences to purchase collections for the museum. The items collected at that time, most of which consisted of fur clothes, are unfortunately lost, part of the collection that has survived, due to poor documentation of museum items, could be included in the so-called "old collections of the Kunstkamera" and determine exactly which of them which peoples they belonged to is not possible.

    World travels in the 19th century opened a new page in the history of Russian ethnography. During this period, the museum receives collections on the culture of the peoples of Kamchatka, Chukotka and the Pacific coast of Russia. At this time, M.A. collected ethnographic collections on the culture of the Khanty, Mansi, Selkups. Castren, collections on the Yakuts were collected by A.F. Middendorf during an expedition to Eastern Siberia (1844-1844).

    In the first years of the 20th century, in connection with the beginning of the formation of the Department of Siberian Ethnography, the museum sharply intensified collecting work among the indigenous population of North Asia. Among the brilliant scientists who conducted this work, one can name the names of V.K. Arsenyeva, V.I. Anuchina, V.G. Bogoraz, V.N. Vasilyeva, V.I. Yokhelson, D.A. Clemenza, B.E. Petri, F.V. Radlova, S.M. Shirokogorova, L.Ya. Strenberg and others.

    In the 20-30s. 20th century A.A. Danilin, A.A. Popov, G.N. Prokofiev, V.N. Chernetsov and others. And in the 50-80s. ethnographic collections in Siberia were replenished by such scientists as E.A. Alekseenko, I.S. Vdovin, V.P. Dyakonova, V.A. Kisel, L.R. Pavlinskaya, Ch.M. Taksami, L.V. Khomich and others. As Ch.M. Taksami, it was “in these years that the staff of the Department of Siberia created fundamental works: “Historical and Ethnographic Atlas of Siberia” and the volume “Peoples of Siberia. Ethnographic essays". During this period, MAE scientists published classic works on ethnography, such as monographs by S.V. Ivanova "Ornament of the peoples of Siberia as a historical and ethnographic source", A.A. Popov "Nganasany", G.M. Vasilevich "Evenki. Historical and ethnographic essays”, L.P. Potapov "Essays on the history and ethnography of the Altaians", etc.

    At the end of XX - beginning of XXI century. the intensity of replenishment of the MAE ethnographic collections has decreased. This is due, first of all, to the economic situation of the country during this period, the gradual disappearance of traditional culture items and the development of local local history and ethnographic museums, which are actively researching and collecting activities in their regions.

    The main task facing the Department of Siberia at the MAE was the collection of field ethnographic materials on all the peoples of Siberia, the study of the traditional cultures of the region, the preparation and publication of monographs was completed. The materials collected by MAE scientists are currently stored in the MAE archives; their materials amaze with their high scientific level and breadth of coverage of the studied culture. The number of collections is represented unevenly. Despite the considerable number of Siberian Tatars (according to the 2002 census, there were 9.6 thousand of them), the ethnographic collection of Siberian Tatars in the MAE is represented by only 40 items.

    Perhaps due to the loss or inaccurate documentation of the pre-revolutionary period, some collected ethnographic collections of the Siberian Tatars were attributed to the collections of other Siberian peoples or were included in the so-called "Old Kunstkamera collections".

    The collection of an ethnographic collection on the Siberian Tatars at the MAE began in 1948 with the expedition of the MAE employee V.V. Temple in the Tyumen region, Tobolsk district in the Laitamak village council. The expedition was organized to the Tatars living in Zabolotye. Surveyed V.V. The temple group of the Tobolsk Tatars belongs to the so-called "marsh Tatars". As noted by V.V. Khramova: “The Tatars are very poorly studied ethnographically, and the “bog” ones have not been studied at all. This isolated and ethnographically distinct group of Tatars is of interest, first of all, due to their economic originality: they are mainly fishermen, which sharply differs from other groups of Siberian Tatars... The "marsh" Tatars are of particular interest for elucidating the ethnogenesis of Siberian Tatars in general. V.V. Khramova describes in detail the settlements of the “marsh Tatars”, the difficult and long journey through the swamps from one settlement to another on a small and light boat - a dugout. The life, traditional occupations and crafts of the Tatars are described in detail. V.V. Khramova concludes that the "bog Tatars" belong to the Turkic group of peoples, but the history of these Tatars will need to be studied using archaeological finds in these places, because. she believes that "the finds of ceramics belong, apparently, not to the Tatars, but to some other people who lived here at the beginning of our era." There are many Khanty words in the toponymy of rivers, urmans and lakes.

    During this expedition, 35 items from the ethnographic collection of the "bog Tatars" were collected. Most of all, jewelry of the Siberian Tatars (15 pr.) and children's toys (10 pr.) were collected. Among the decorations, there are 9 blown silver buttons with patterns, a handmade bracelet made of silver coins, a pair of metal plaques for sewing to ribbons woven into braids for girls, a cowrie shell, a metal bib for children's clothes and a pair of women's metal blown earrings with pendants.

    The toy section consists of six rag dolls ranging in size from 6 to 8 cm, two wooden arrows and bones to play with. Hunting and fishing items are represented by 5 items - a wooden arrow with a metal tip (length 67 cm), a truncated, flat spear tip with a sleeve (35.5 cm), a piece of bast rope, a brick sinker with a round hole 3 cm in diameter and a fishing hook - "baubles" 21 cm long. The clothes are represented by a female headband "sarauts" made of dark brown velvet, embroidered with gold threads 48.5 cm long and 12 cm high. Utensils are also represented by a single copy - this is "chuman" - birch bark utensils from birch bark, 8 cm high. V.V. Khramova notes the widespread use of birch bark dishes by the “marsh Tatars”, “they eat, drink from it, wash themselves in it, store water, etc. Previously, no dishes were known here except birch bark.” She explains the presence of carved architraves on the windows by the fact that before the houses for the swampy Tatars were built by alien people, who made the architraves.

    Thus, we see that the collected material is different in quantity and composition. Most items were collected in the section of toys and decorations, single copies fall on clothes and utensils. This ethnographic collection of the "bog Tatars" of 1948 under No. 4221 is stored in the collections of the Museum of Anthropology and Ethnography named after. Peter the Great (Kunstkamera) RAS.

    The next expedition of V.V. Khramova committed in 1953 in the village of Karbana, Tyumen region. She collected a collection of jewelry from 5 items. Of these, there are 3 chest metal decorations in the form of buttons, a children's bracelet made of white metal, 13.5 cm in diameter, and a sample of wool embroidery on a piece of red fabric. Patterns are embroidered in the form of leaves. This collection under No. 6066 for 1953 is also kept in the MAE funds.

    Another of the largest ethnographic museums in the world is located in St. Petersburg - this is the Russian Ethnographic Museum. The Museum was founded in 1895 by decree of Emperor Nicholas II and was called the Ethnographic Department of the Russian Museum of Emperor Alexander III. In 1934, the department received the status of an independent museum and a new name - the State Museum of Ethnography, and in 1992 the Government of the Russian Federation decided on its new name - the Russian Ethnographic Museum.

    The Russian Ethnographic Museum keeps more than half a million exhibits that characterize the traditional everyday culture of 150 peoples of the world. Like the Museum of Anthropology and Ethnography. Peter the Great RAS and the Russian Ethnographic Museum have a huge collection dedicated to the peoples of Siberia and the Far East.

    A significant part of the collection of Siberian peoples was collected at the beginning of the 20th century. The receipts of these collections are associated both with ethnographic expeditions of the museum staff and with the collecting activities of teachers, military men, merchants, exiled settlers, etc. Let us name only some of the bright names and personalities of the collectors - these are V.K. Arseniev, V.N. Vasiliev, D.A. Klements, F.Ya. Kon, A.A. Makarenko, E.K. Pekarsky, S.I. Rudenko and others.

    The very first exhibits of the Siberian Tatars were donated to the Russian Ethnographic Museum from the Paris World Exhibition of 1900 - this is a female head ornament "sarauts" made of crimson velvet with embroidery, a hat with a fur lining, a velvet bib embroidered with gold thread, shoes made of leather and beads. All items belong to the Tobolsk Tatars, are made in a handicraft way and date back to the end of the 19th century. (7 pr.).

    Later exhibits on the Siberian Tatars appeared in the museum in 1904-1909. As noted in the catalog "Traditional culture of the Tatars of the XIX-XX centuries", published in 2012 and dedicated to all groups of Tatars, including Siberian ones, that "first of all, these are the collections of the museum correspondent, local historian and publicist Yulian Osipovich Gorbatovsky. In 1904, he acquired cultural monuments of the Tobolsk Tatars dating back to the end of the 18th - beginning of the 19th century. These are the clothes of the wealthy serving Tatars of their silk and brocade, silver jewelry and some items associated with the Muslim cult.

    The REM archive contains “Correspondence with the migrant Yu.O. Gorbatovsky on the collection of ethnographic materials in the Tara district of the Tobolsk province for 1904. In a letter to D.A. Klemenz Gorbatovsky writes, “whatever could be of interest for your department, I have already outlined in Tara. There are original very ancient costumes, coins and metal things of the peoples of the East - Sarts, Tatars and Bukharans. For 1904 Yu.O. Gorbatovsky purchased from the Tobolsk Tatars of the Tara district of the Tobolsk province 10 items of the Tatar ethnographic collection. These are two headdresses - a festive cap of a Tatar woman and another headdress (men's or women's is not indicated), four women's items of clothing - two dresses, a women's sleeveless jacket and a festive women's caftan. Yu.O. Gorbatovsky also bought four copper utensils - a jug, a kumgan and two vessels. The items date from the first half of the 18th century.

    Another collector of items on the culture of the Siberian Tatars is a well-known ethnographer, folklorist, former political exile A.A. Makarenko, in addition to collections of Evenks, collected 14 items from the Tomsk Tatars during an ethnographic excursion to the Yenisei and Tomsk provinces in 1906. Almost all items are handicraft and date back to the 19th - early 20th century. These are mainly women's costume items (6 items), jewelry (4 items) and needlework items (4 items). In the section of costumes, you can see a women's bib "tastar" - a personal, to cover a woman's face, a women's kalfak and a skullcap, as well as two "hashit" - bags embroidered with beads that were worn under the arm of a woman's left hand. Women's jewelry is represented by silver earrings, a bracelet, a personalized ring with a seal and an ornament for a girl's braid (“cholpa”). In the needlework section there are linen napkins, a towel, as well as two embroidered decorations for towels.

    In the 1920s the acquisition of the funds of the Ethnographic Department for the culture of the peoples of the Far North, Siberia and the Far East continued. Several expeditions to Siberia were organized. In the 1930s-1940s. new tasks were set before the museum. Along with ethnographic materials, newspapers, posters, and statistical data were collected without fail. Expedition fees were sharply reduced, and until the 1950s. The main activity of the department was focused on restoration work.

    Since the mid 1950s. the collection of exhibits for the acquisition of the department of Siberia resumed. It can be noted that from 1920 to the end of the 1950s. materials were collected mainly on the peoples of the North and the Far East, and expeditions were not sent to the Siberian Tatars.

    And only in the summer of 1959 P.I. Karalkin, at that time the head of the Siberian Department of the State Museum of Ethnography of the Peoples of the USSR, dealing with the culture of the peoples of Southern Siberia, conducted an expedition with Siberian Tatars in the villages of the Tyumen and Tobolsk regions of the Tyumen region. He purchased 36 items of clothing, footwear and household utensils, and also took about 150 photographs of the city of Tobolsk, dwellings in Tatar yurts, household items, etc. There are 15 items of men's and women's costume in this collection. Of these, 3 women's dresses, 1 women's camisole , 3 women's hats, men's pants and a hat. The shoes are represented by two pairs of women's boots "adu" made of leather and women's shoes made of sheepskin "kesi". Of the women's jewelry in the collection, there are beads made of stone and two braids "beckons" - cords with coins to decorate a girl's braid. Among the collected items there are things of a religious cult - a rosary made of glass and wooden beads, as well as two shamails made of paper with sayings from the Koran. Shamails were hung indoors as a talisman for housing and household members. Household utensils are represented by 4 items - a copper basin, a street, a skin scraper and a birch bark box for carrying live fish. Most of the items date back to the end of the 19th - the middle of the 20th century, and they were created in a handicraft way.

    One of the last additions to the collection of Siberian Tatars was in 1978 - a pair of "chitek" women's boots was bought by the purchasing commission.

    P.I. Karalkin noted that "the completeness of the information on the ethnography of a given people often depends on the completeness of the content of collections on a particular people and on the thoroughness of their study." In addition, the museum's ethnographic collections are widely used as a source for solving issues related to its ethnic history, traditional culture, customs and beliefs. According to ethnographic collections, one can trace the transformation of the culture of the people, note the traditional and features of culture and life, as well as note the innovations that have occurred over a certain period of time. The value of ethnographic funds is also due to the fact that certain categories of objects in some cases preserve the ethnic characteristics of the people most of all, and only in museum collections can you see things that have long been out of use.

    Thus, we see that the ethnographic collection of the Siberian Tatars in the Museum of Anthropology and Ethnography named after Peter the Great (Kunstkamere) of the Russian Academy of Sciences and the Russian Ethnographic Museum is presented unevenly. Collections on the Siberian Tatars were collected mainly from the middle of the 19th to the middle of the 20th century. In the last quarter of the twentieth century. and to this day, practically no one is engaged in scientific research of the Siberian Tatars in these museums. In the Russian Museum of Ethnography, items on the Siberian Tatars are presented in a greater number and variety of items than in the Museum of Anthropology and Ethnography of the Russian Academy of Sciences. There are practically no materials on clothing, utensils, tools, etc. in the MAE. Jewelry and children's toys are presented in a small amount and rather uniformly. In the REM, the collection of Siberian Tatars is presented more widely: there are items of traditional men's and women's costume, jewelry, there are objects of religious worship and household utensils. There are almost no exhibits on the tools of labor, the interior of dwellings, and children's things. According to the information of the custodian of the fund and researchers of the Department of Siberia of the MAE and the REM, we found out that in the second half of the 20th century museum staff did not conduct expeditionary collections among the Siberian Tatars, unfortunately, there are also few archival materials, so to study the culture of the Siberian Tatars by The materials available in these museums are not easy.

    Reviewers:

    Tomilov N.A., Doctor of Historical Sciences, Professor, Director of the Omsk Branch of the Institute of Archeology and Ethnography of the Siberian Branch of the Russian Academy of Sciences, Omsk.

    Smirnova T.B., Doctor of History, Professor of the Department of Ethnology, Anthropology, Archeology and Museology, Omsk State University. F.M. Dostoevsky, Omsk.

    Bibliographic link

    Akhunova E.R. ETHNOGRAPHIC COLLECTIONS OF SIBERIAN TATARS IN MUSEUMS OF ST. PETERSBURG // Modern problems of science and education. - 2013. - No. 6.;
    URL: http://science-education.ru/ru/article/view?id=10884 (date of access: 02/01/2020). We bring to your attention the journals published by the publishing house "Academy of Natural History"

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