Class hour on the topic"At the origins of the Cossacks"Goals:to expand students' knowledge about the history, life, traditions of the Cossacks,to develop memory, thinking, communicative competence, the ability to generalize and systematize, to cultivate interest in the past of their ancestors, pride in their people.Decor: Cossack svetelka (icon, towel on the icon, lampada, spinner, woven rug)Class hour progress
Cossack song - Russia (Don drawl)
Student 1 From time immemorial, the Cossack family has been conducted,With this, brothers, we cannot argue.Lava* rushes across the steppe like an arrow,Like lightning, flying through the air.
student 2 Cossacks are not afraid of work,Learned to fight bravely.Sing from the heart and have funThey know how to dance passionately.
Student 3 Faithful to the Fatherland and the Don,Glorious, worthy sons.The enemy did not wait for their bow,They were not subjugated by anyone.
Teacher: Guys, today we continue our conversation about the Cossacks - courageous people, loyal to their Fatherland.Guys, what associations do you have when you hear the word "Cossack"?
Teacher: Quite right. "Cossack" in translation from Turkic means "free", "brave, freedom-loving person", "daring warrior".(projection on the board) The history of the Cossacks is very interesting. I think you were convinced of this, preparing for the class hour. Let's leaf through the pages of the history of the Cossacks together. Let's try to find out where and when the Cossacks originated.
Teacher: Guys, well done! Let's summarize your answers.
So, as you said, according to one of the versions, the Cossacks originated during the Mongol-Tatar yoke.The Mongols called the light cavalry "Cossacks".During the Mongol-Tatar yoke, this cavalry consisted of people supplied by the Russian principality as tribute to the Mongols.The Mongols tolerated the faith and traditions of people from the Russian principality. After the Mongol-Tatar yoke collapsed, the Cossacks who remained and settled on its territory retained their military organization. The Cossacks found themselves in complete independence both from the former empire and from the Moscow kingdom that appeared in Rus'. Later, fugitive peasants began to join the Cossacks. The Cossacks themselves have always considered themselves a separate people. The term "Cossack" became widespread in the 15th century. At this time, there are Cossack communities on the southern and southeastern outskirts of the Russian state.(projection of the main points of the history of the Cossacks on the board)
Teacher: Guys, I think it was interesting for each of you to find out where the Cossacks lived. What was the Cossack hut, which, by the way, was called "kuren". Tell me, what did the Cossack's house look like?
Teacher: Quite right. The Cossack hut looked beautiful, often decorated with carved platbands.(projection on the board)
What did the Cossack hut look like from the inside?
Teacher: Indeed, inside the Cossack huts, for the most part, they were upholstered with a wooden board, of a reddish color.(projection on the board) Guys, in our class some elements of the interior of the Cossack hut are presented.(Teacher points to the lamp) Tell me, what items could be seen in the Cossack huts? ( One of the students talks about the firelight, pointing to objects).
Teacher: Guys, what occupied a central place in the hut of the Cossacks?That's right, an icon. Which of the saints did the Cossacks revere the most?
Teacher: You are right guys. Icons with images of the Mother of God were considered the patrons of the Cossack troops. What faith did the Cossacks adhere to? Did they go to temples?
Teacher: Quite right. Most of the Cossacks have always professed the Orthodox faith. She was the spiritual core of this people. The Cossacks tried to visit temples often. Moreover, it was considered an honor to build a church or temple in the Cossack "village".(projection of temples on the board) In the temples, the Cossacks kept all the most valuable: military awards, weapons. This was one of the traditions of the Cossacks.
Guys, what traditions of the Cossacks did you learn about in the course of independent work? (Children's stories)
Teacher: Guys, well done! Did a good job! Let me summarize everything you said.
Cossacks have been working on the land for a long time. Land for a Cossack is a symbol of the Motherland, the most precious thing he had.
The Cossacks lived in communities.
All decisions were taken by the Cossacks jointly.
Cossacks paid great attention to the upbringing of children.
Distinguished Cossack costume(projection on the board) .
The Cossacks loved to sing and dance.
Guys, I think today you learned a lot of new and interesting things about the history, life and traditions of the Cossacks. Let's sum up our conversation.
Who are these Cossacks?
What faith did the Cossacks profess?
What did the Cossacks value the most?
What was the symbol of the Motherland for them?
As a matter of fact, the Cossacks always defended their land, traditions and customs.
Guys, thank you for the good answers. In the future, we will continue to study the history and life of the Cossacks. I think you will find many more interesting things for yourself.
Class hour on the topic
"At the origins of the Cossacks"
Prepared by A. I Chernovol,
primary school teacher
MOU secondary school No. 2, Millerovo
2013
Dear Natalya Vladimirovna, venerable fathers,
dear brothers and sisters!
Greeting all of you cordially, I am happy to convey to you the fatherly blessing and wishes of God's help in your labors from His Eminence Metropolitan Mercury of Rostov and Novocherkassk, Head of the Rostov Metropolis, Chairman of the Synodal Department of Religious Education and Catechism, who entrusted me to represent him at this Round Table.
The beginning of the formation of systematic education among the Cossacks The south of Russia is associated with the general reform of education in Russia undertaken by Empress Catherine II at the end of the 18th century, and then with the reform of Russian education under Emperor Alexander I in 1804. The main result of the reforms undertaken was continuity as we would say now, primary and basic levels of general education, - parish and district schools and gymnasiums in the Don and Kuban.
Both the Ministry of Public Education, and the Russian Orthodox Church, and the military administrations, in cooperation, ensured formation and development of an original regional Cossack component in county, district schools and gymnasiums. The basis of this component is Orthodox education, education in accordance with Christian spiritual and moral values and ideals, without which Cossack education is generally unthinkable, neither in the past, nor in the present, nor in the future. In addition to Christian education, disciplines of a military-applied nature were taught. In the 19th century, they begin to lay the basics of professional military Cossack education: this education was given in regimental and brigade schools, the purpose of which was to train junior officers of the Cossack army.
It is noteworthy that training could also take place in adulthood, which was not at all considered shameful, and the state and the Church tried in every possible way to support the desire of the Cossacks for high-quality specialized education. As a result, in the system of Cossack education there are Sunday schools and classes for adult Cossacks.
Thanks to such close cooperation between the Church and the state, the active interest of representatives of the Cossack intelligentsia in preserving the original culture, Cossacks of the South of Russia back to topXXcentury had a well-organized education system, including the Cossack regional component, focused on military-patriotic and Orthodox education, while implementing state educational standards. During this period, the first specialized higher educational institutions appeared.
Formulated in 1833 by the Minister of Public Education Sergei Semenovich Uvarov triune principle « Orthodoxy, autocracy, nationality» became the basis of Cossack education for many decades and embodied in the image of a man of Cossack culture, a faithful son of the Orthodox Church and a true patriot of Russia. Thus, it is formed special system of Cossack education, combining the skills and abilities of a defender of the Fatherland with a commitment to Orthodox traditions and values.
With the outbreak of the Civil War in Russia, the Cossack cadet corps were closed.
Revival of cadet educational institutions in modern Russia began in 1992. The Cossack educational system began to be built in various types: the Cossack school, the Cossack cadet corps, cadet classes appeared in some ordinary schools. The first cadet corps as educational military institutions of a new type began to appear first in Novocherkassk, Rostov-on-Don and Novosibirsk, then in Voronezh, Moscow and St. Petersburg. Currently, there are already about 40 of them. Today, the Cossack cadet corps is one of the most distinctive and dynamically developing areas of domestic education.
Undoubtedly, the main goal of educating and educating cadets is the formation of a highly moral and educated personality - a person who knows the history and cultural traditions of Russia well, a true patriot and an active Christian.
At present, in the regime of maximum state favor for the revival of the original traditions of the Cossacks, it is not enough just to declare loyalty to the glorious past and talk about the need to restore traditions. We need specific practical steps to train teachers, develop educational and methodological support for educational institutions with Cossack specifics.
It becomes fundamentally important to comprehend the prospects of Cossack education from the point of view, first of all, of axiology and, on this basis, improve the conceptual provisions of modern Orthodox Cossack education. Such an emphasis on the Orthodox component is all the more important because the tradition of military-patriotic education was adopted in Soviet times by the Suvorov military schools; there is, in addition, a whole network of schools with the so-called ethno-confessional component, in-depth study of one or another traditional culture. And, nevertheless, despite this, the Cossack schools and cadet corps occupy a very special place in the modern Russian education system.
If we return to the original message, from which the entire modern system of Cossack education originates, then its uniqueness and originality become obvious. Sometimes one can hear statements regarding the priority of universal human values over traditional ones, that the latter have largely lost their relevance and significance for education. But despite the changing historical circumstances, by and large, the specifics and prospects for the development of domestic Cossack education are due to the same principles as centuries ago. Let us recall the words of Minister S.S. Uvarov addressed to Emperor Nicholas I: "... In order for Russia to grow stronger, for it to prosper, for it to live, we are left with three great state principles, namely: 1. National religion. 2. Autocracy. 3. Nationality» .
Translated into modern language and taking into account real realities in relation to the process of education and socialization, this is, first of all, spiritual-moral and military-patriotic education. The practical implementation of these areas involves the creative processing of a rich cultural and spiritual heritage along with the involvement of pedagogical innovations, the creation of a special educational environment in which spiritual and moral education based on the Orthodox worldview acts as the main organizing factor. Of course, such an integrated approach requires not only special training and retraining of clergy and teachers, but also building long-term church-state relations in this area, agreeing on a joint development strategy, which is what we are seeing in many regions. In this regard, taking this opportunity, I would like to express my heartfelt gratitude to the state authorities, education authorities for their readiness to actively cooperate with the Russian Orthodox Church in the development of Cossack education. I hope that our joint work will continue to be just as fruitful.
The Synodal Department of Religious Education and Catechization, together with the Synodal Committee for Interaction with the Cossacks, the leadership of the dioceses with a traditionally Cossack population, are largely responsible for the preservation of the Orthodox component, the spiritual and moral development of pupils of the Cossack cadet corps, gymnasiums, kindergartens. But our good intentions in relation to the modern system of Cossack education will be truly implemented only if the leadership of educational institutions and territorial Cossack communities pays priority attention to the preservation of the Orthodox component.
In conclusion, I would like to quote the words of His Holiness Patriarch Kirill of Moscow and All Rus', spoken by him at a meeting of the Supreme Church Council on September 9 this year. The revival of the Cossacks, according to the thought of His Holiness, " is a very important part of the revival of our national traditions, customs, but, most importantly, the Orthodox spirit, which has always enlivened and filled the life of the Cossack community» .
God grant that the development of the Cossack education system will also contribute to the spiritual and moral improvement of our society, the establishment of Christian values in the life of the people, the closer familiarization of our contemporaries with the faith, with the rich spiritual and cultural heritage of Orthodoxy.
Thank you very much for your attention.
The specificity of the Cossack culture. Culture, way of life and traditions of the Cossacks in the Kuban Completed by a student of group 2M1 of the specialty "Maintenance and repair of motor vehicles" Lubsky Viktor Head, teacher Nikolaenko T.P. GBOU SPO "Novorossiysk College of Radioelectronic Instrumentation" of the Krasnodar Territory
Without the Cossacks today it is impossible to maintain public order in the Kuban, protect natural resources, military-patriotic education of the younger generation and prepare young people for military service. The role of the troops in the socio-political life of the region is also significant. Therefore, the decade of the revival of the Kuban Cossacks was an event for all Kuban.
About traditional folk culture, it is advisable to start with the history of the settlement of the Kuban, because. It was in this historical event that the origins of the culture of the Kuban Cossacks were laid. Kuban, due to the peculiarities of historical development, is a unique region where for two centuries interacted, interpenetrated and formed into one whole elements of the cultures of South Russian, East Ukrainian and other peoples.
House building House building This is how the turluch houses were built: “Along the perimeter of the house, the Cossacks buried large and small pillars in the ground -“ plows ”and“ podsoshniks ”, which were intertwined with a vine. When the frame was ready, relatives and neighbors were called for the first smear "under the fists" - clay mixed with straw was hammered into the wattle fence with fists. A week later, they made a second smear “under the fingers”, when the clay mixed with sexual clay was pressed in and smoothed out with fingers. For the third “smooth” stroke, chaff and dung (dung thoroughly mixed with straw cutting) were added to the clay.” Public buildings: Ataman rule, schools were built of brick with iron roofs. They still decorate the Kuban villages. House building is an important element of traditional folk culture. This is a great event in the life of every Cossack family, a collective matter. It was usually attended by, if not all, then most of the inhabitants of the "krai", "kutka", village.
House building House building Special ceremonies when laying a house. “Stubbles of domestic animal hair, feathers were thrown at the construction site, “so that everything would be done.” The womb-svolok (wooden beams on which the ceiling was laid) was raised on towels or chains, "so that the house was not empty." Ritual in the construction of housing. “A wooden cross was built into the front corner, into the wall, thus invoking God's blessing on the inhabitants of the house. After the completion of construction work, the owners arranged refreshments instead of payment (it was not supposed to be taken for help). Most of the participants were also invited to the housewarming party.
Furnishings of the hut In the great hut there was custom-made furniture: a cupboard for dishes: (“slide” or “square”), chest of drawers for linen, chests, etc. The central place in the house was the "Red Corner" - "deity". "God" was made in the form of a large kiot, consisting of one or more icons, decorated with towels, and a table - a square. Often icons and towels were decorated with paper flowers. Items of sacred or ceremonial significance were kept in the "goddess": wedding candles, "paskas", as we call them in the Kuban, Easter eggs, prosvirki, prayer records, memorial books. The interior of the Cossack hut. The interior of the Kuban dwelling was basically the same for all regions of the Kuban. The house usually had two rooms: a large (vylyka) and a small hut. In a small hut there was a stove, long wooden benches, a table (cheese).
How they decorated Towels - a traditional element of decoration of the Kuban dwelling. They were made from home-made fabrics, sheathed with lace at both ends and embroidered with a cross or satin stitch. Embroidery most often took place along the edge of the towel with a predominance of floral ornaments, a flowerpot with flowers, geometric shapes, and a paired image of birds.
What they decorated One very common detail of the interior of the Cossack hut is photographs on the wall, traditional family heirlooms. Small photo studios appeared in the Kuban villages already in the 70s of the XIX century. Photographed on special occasions: farewell to the army, weddings, funerals.
Cossack costume. The men's costume consisted of military uniforms and casual wear. The uniform suit has gone through a difficult path of development, and it was most affected by the influence of the culture of the Caucasian peoples. Slavs and highlanders lived next door. They were not always at enmity, more often they sought mutual understanding, trade and exchange, including cultural and household. The Cossack form was established by the middle of the 19th century: black cloth Circassian, dark trousers, beshmet, hood, winter cloak, hat, boots or hats. Uniforms, horses, weapons were an integral part of the Cossack "right", i.e. equipment at your own expense. The Cossack was "celebrated" long before he went to serve. This was connected not only with the material costs of ammunition and weapons, but also with the entry of the Cossack into a new world of objects that surrounded the male warrior. Usually his father said to him: “Well, son, I married you and made you. Now live with your mind - I am no longer responsible for you before God.
Hat, cloak, hat. The bloody wars of the early 20th century showed the inconvenience and impracticality of the traditional Cossack uniform on the battlefield, but they put up with them while the Cossack was on guard duty. Already in 1915, during the First World War, which sharply revealed this problem, the Cossacks were allowed to replace the Circassian and beshmet with an infantry tunic, a cloak with an overcoat, and replace the hat with a cap. The traditional Cossack uniform was left as a dress uniform.
The traditional women's costume was formed by the middle of the 19th century. It consisted of a skirt and a blouse (kokhtochka) made of chintz. She could be fitted or with a peplum, but always with long sleeves, she got off with elegant buttons, braid, home-made lace. Skirts were sewn from chintz or wool, gathered at the waist for splendor.
“..Skirts were sewn from purchased material, wide, in five or six panels (shelves) on an upturned cord - uchkur. Canvas skirts in the Kuban were worn, as a rule, as underskirts, and they were called in Russian - hem, in Ukrainian, a back. Petticoats were worn under chintz, satin and other skirts, sometimes even two or three, one on top of the other. The bottom one was necessarily white.
The value of clothes in the system of material values of the Cossack family was very great, beautiful clothes raised prestige, emphasized prosperity, and distinguished them from non-residents. Clothing, even festive, in the past cost the family relatively cheaply: every woman knew how to spin, and weave, and cut, and sew, embroider and weave lace.
Cossack food. The basis of the diet of the Kuban family was wheat bread, animal products, fish farming, vegetable growing and gardening ... The most popular was borscht, which was boiled with sauerkraut, beans, meat, lard, on fasting days - with vegetable oil. Each hostess had her own unique taste of borscht. This was due not only to the diligence with which the hostesses prepared food, but also to various culinary secrets, among which was the ability to make frying. Cossacks loved dumplings, dumplings. They knew a lot about fish: they salted it, dried it, boiled it. They salted and dried fruits for the winter, cooked compotes (uzvars), jam, prepared watermelon honey, made fruit marshmallows; honey was widely used, wine was made from grapes.
In the Kuban they ate more meat and meat dishes (especially poultry, pork and lamb) than in other parts of Russia. However, lard and fat were also highly valued here, since often meat products were used as a seasoning for dishes. In large undivided families, all products were run by the mother-in-law, who gave them to the “duty” daughter-in-law ... Food was cooked, as a rule, in the oven (in the winter in the house, in the kitchen, in the summer - also in the kitchen or in the summer oven in the yard): Each family had the necessary simple utensils: cast iron, bowls, bowls, frying pans, stag tongs, cups, pokers.
Family and social life. Families in the Kuban were large, which was explained by the spread of farm subsistence farming, with a constant need for workers and, to some extent, with the difficult situation of wartime. The main duty of the Cossack was military service. Each Cossack who reached the age of 18 took a military oath and was obliged to attend drill classes in the village (one month each in autumn and winter), to be trained in military camps. Upon reaching the age of 21, he entered the 4-year military service, after which he was assigned to the regiment, and until the age of 38 he had to participate in three-week camp training, have a horse and a full set of uniforms, and appear at regular drill military training. All this required a lot of time, so in the Cossack families an important role was played by a woman who ran the household, took care of the elderly, and raised the younger generation.
The birth of 5-7 children in a Cossack family was common. Some women have given birth more than once. The Cossacks loved children and were happy to have both a boy and a girl. But the boy was more happy: in addition to the traditional interest in the birth of a son, the successor of the family, purely practical interests were mixed in here - for the future Cossack, the warrior, the community gave out allotments of land. Children were early involved in labor, from the age of 5-7 they performed feasible work. Father and grandfather taught their sons and grandsons labor skills, survival in dangerous conditions, stamina and endurance. Mothers and grandmothers taught their daughters and granddaughters the ability to love and take care of the family, prudent housekeeping.
Peasant-Cossack pedagogy has always followed worldly precepts, which have been based for centuries on the ideals of strict kindness and obedience, exacting trust, conscientious justice, moral dignity and diligence in work. In a Cossack family, father and mother, grandfather and grandmother, taught the main thing - the ability to live wisely. The elderly were especially respected in the family. They acted as guardians of customs, played a big role in public opinion and Cossack self-government.
Cossack families worked tirelessly. Field work was especially difficult in the time of trouble - harvesting. They worked from dawn to dusk, the whole family moved to the field to live, the mother-in-law or the eldest daughter-in-law was engaged in household chores. In winter, from early morning until late at night, women spun, weaved, sewed. Men in the winter were engaged in all kinds of repairs and repairs to buildings, tools, vehicles, their duty was to care for horses and cattle.
The Cossacks knew how not only to work, but also to have a good rest. It was considered a sin to work on Sundays and public holidays. In the morning the whole family went to church, a kind of place of spiritual communication. The traditional form of communication was "conversations", "streets", "gatherings". Married and elderly people whiled away the time at the "conversations". Here they discussed current affairs, shared memories, and sang songs.
Young people preferred the "street" in summer or "gatherings" in winter. On the "street" acquaintances were made, songs were learned and performed, songs and dances were combined with games. "Gatherings" were arranged with the onset of cold weather in the homes of girls or young spouses. The same "street" companies gathered here. At the "gatherings" the girls crumpled and combed hemp, spun, knitted, embroidered. The work was accompanied by songs. With the arrival of the guys, dancing and games began.
Wedding, maternity, naming, christening, seeing off for service, funeral. A wedding is a complex and lengthy ceremony, with its own strict rules. In the old days, a wedding was never a display of the material wealth of the parents of the bride and groom. First of all, it was a state, spiritual and moral act, an important event in the life of the village. The ban on weddings during fasting was strictly observed. Rites and holidays. There were various rituals in the Kuban: Autumn and winter were considered the most preferred time of the year for weddings, when there was no field work and, moreover, this is the time of economic prosperity after harvesting. The age of years was considered favorable for marriage. The community and the military administration could intervene in the procedure for concluding marriages. So, for example, it was not allowed to extradite girls to other villages if there were many bachelors and widowers in their own. But even within the village, young people were deprived of the right to choose. The decisive word in the choice of the bride and groom remained with the parents. Matchmakers could appear without the groom, only with his hat, so the girl did not see her betrothed until the wedding. merry people
“There are several periods in the development of a wedding: pre-wedding, which included matchmaking, handshaking, arches, parties in the house of the bride and groom; wedding and post-wedding ritual. At the end of the wedding, the main role was assigned to the groom's parents: they were rolled around the village in a trough, locked in a mountain, from where they had to pay off with the help of a "quarter". The guests also got it: they "stole" chickens from them, at night they covered the windows with lime. “But in all this, there was nothing offensive, senseless, not aimed at the future good of man and society.
“But in all this, there was nothing offensive, senseless, not aimed at the future good of man and society. Ancient rituals outlined and consolidated new ties, imposed social obligations on people. Not only actions were filled with deep meaning, but also words, objects, clothes, tunes of songs. As throughout Russia, calendar holidays were honored and widely celebrated in the Kuban: Christmas, New Year, Maslenitsa, Easter, Trinity.
Easter People considered Easter a special event and celebration. This is also evidenced by the names of the holiday - “Vylyk day”, Bright Sunday. It is necessary to start about this holiday with Great Lent. After all, it is he who is preparing for Easter, a period of spiritual and physical purification. Great Lent lasted seven weeks, and each week had its own name. The last two were especially important: Palm and Passion. After them followed Easter - a bright and solemn holiday of renewal. On this day, they tried to put on everything new. Even the sun, they noticed, rejoices, changes, plays with new colors. The table was also updated, ritual food was prepared in advance. they dyed eggs, baked paska, roasted a pig. Eggs were painted in different colors: red - blood, fire, sun; blue - sky, water; green - grass, vegetation. In some villages, a geometric pattern was applied to the eggs - "pisanki". Ritual paska bread was a real work of art. They tried to make it tall, the “head” was decorated with cones, flowers, figurines of birds, crosses, smeared with egg white, sprinkled with colored millet.
Easter Easter "still life" is a wonderful illustration of the mythological notions of our ancestors: Paska is the tree of life, a piglet is a symbol of fertility, an egg is the beginning of life, vital energy. Returning from the church, after consecrating the ceremonial food, they washed themselves with water, in which there was a red "dye" in order to be beautiful and healthy. They broke the fast with eggs and Easter. 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. By the way, swinging had a ritual meaning - it was supposed to stimulate the growth of all living things. Easter ended with Krasnaya Gorka, or Seeing Off, a week after Easter Sunday. This is "parents' day", commemoration of the dead. Attitude towards ancestors is an indicator of the moral state of society, the conscience of 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”.
Oral colloquial Kuban speech is a valuable and interesting element of folk traditional culture. It is interesting in that it is a mixture of the languages of two kindred peoples - Russian and Ukrainian, plus borrowed words from the languages of the highlanders, a juicy, colorful alloy that corresponds to the temperament and spirit of the people. The entire population of the Kuban villages, who spoke two closely related Slavic languages - Russian and Ukrainian, easily acquired the linguistic features of both languages, and without difficulty, many Kubans switched from one language to another in conversation, taking into account the situation. Chernomorians in conversation with Russians, especially with urban people, began to use the Russian language. In communication with the villagers, with neighbors, acquaintances, relatives, they “balakali”, i.e. spoke the local Kuban dialect. At the same time, the language of the Lineians was full of Ukrainian words and expressions. When asked what language the Kuban Cossacks speak, Russian or Ukrainian, many answered: “In our Cossack! in Cuban.
The speech of the Kuban Cossacks was sprinkled with sayings, proverbs, phraseological units. The Dictionary of Phraseological Dialects of the Kuban was published by the Armavir Pedagogical Institute. It contains more than a thousand phraseological units of the type: bai duzhe (doesn't care), sleeps and kurei bachit (sleeps lightly), bisova nivira (believing nothing), beat baidyki (loose), etc. They reflect the national specificity of the language, its originality. Phraseology - a stable phrase, captures the rich historical experience of the people, reflects ideas related to work, life and culture of people. The correct, appropriate use of phraseological units gives speech a unique originality, special expressiveness and accuracy.
Folk crafts and crafts are an important part of traditional folk culture. The Kuban land was famous for its craftsmen, gifted people. When making any thing, the folk craftsman thought about its practical purpose, but did not forget about beauty. From simple materials - wood, metal, stone, clay - true works of art were created. Pottery is a typical small-scale peasant craft. Every Kuban family had the necessary pottery: makitras, rags, bowls, bowls, etc. In the work of the potter, a special place was occupied by the manufacture of a jug. The creation of this beautiful form was not available to everyone; skill and skill were required to make it. If the vessel breathes, keeping the water cool even in extreme heat, then the master has put a piece of his soul into simple dishes.
Blacksmithing Blacksmithing has been practiced in the Kuban since ancient times. Every sixth Cossack was a professional blacksmith. The ability to forge one's horses, carts, weapons, and, above all, all household utensils, was considered as natural as cultivating the land. By the end of the 19th century, blacksmithing centers were formed. In the village of Staroshcherbinovskaya, for example, blacksmiths made plows, winnowers and harrows. They were in great demand in Stavropol and in the Don region. In the village of Imeretinskaya, agricultural tools were also made, and in small village forges they forged what they could: axes, horseshoes, pitchforks, shovels. The mastery of artistic forging also deserves mention. In the Kuban, it was called that - "forging". This fine and highly artistic processing of metal was used in the forging of gratings, visors, fences, gates; flowers, leaves, animal figurines were forged for decoration. Masterpieces of the blacksmith craft of that time are found on the buildings of the 19th - early 20th centuries in the villages and cities of the Kuban.
Weaving Eyewitnesses and writers of everyday life singled out weaving from all folk crafts. Weaving provided material for clothing and home decoration. From the age of 7-9, in a Cossack family, girls were accustomed to weaving and spinning. Before reaching adulthood, they had time to prepare for themselves a dowry of several tens of meters of linen: towels, tablecloths, shirts. The raw materials for weaving were mainly hemp and sheep's wool. The inability to weave was considered a great disadvantage in women. The indispensable items of the Kuban dwelling were mills “looms, spinning wheels, combs for making threads, beeches - barrels for bleaching canvas. In a number of villages, canvas was woven not only for their families, but also specifically for sale.
Our ancestors knew how to make household utensils of openwork weaving in the Slavic style. Weaved cradles, tables and chairs, baskets, baskets, yard fences - wattle from reeds, willows, reeds. In the village of Maryanskaya, this craft has been preserved to this day. In the markets of Krasnodar, you can see products for every taste of bread bins, whatnots, furniture sets, decorative wall panels.
Cultural heritage In the course of transformations, Russian society has faced complex moral, political, and economic problems that cannot be solved without the help of the humanities. People are worried about the future, but at the same time they will never run out of interest in the past, in their history. Deepening into history returns to people once lost values. Without historical knowledge there can be no truly spiritual growth.
Cultural heritage Mankind has accumulated innumerable riches of spiritual values throughout its history, among which one of the priorities is culture. Cultural values have a truly wonderful gift - they are aimed at the ideological and spiritual elevation of man. The development of culture was determined by the traditions of the literary and spiritual life of peoples. This was manifested in the development of the education system, cultural and educational institutions, publishing activities, the emergence of Kuban literature, science, and art. A certain impact on it was exerted by the policy of the government of the military administration and the church. First of all, this concerned the Cossack population of the Kuban.
The musical creativity of the Cossacks goes deep into the historically developed folk and spiritual culture, the continuity of which is preserved at the present time. Concerning this aspect, one should touch upon the theme of the spiritual and religious foundations of musical creativity as an integral part of Russian and world culture. Spiritual musical art, which has a centuries-old ancient tradition, was transformed in the Christian era into that spiritual and moral basis that predetermined the vector of development and the content of the work of many church and secular figures, it also significantly influenced the formation of Cossack musical culture.
The history of ancient culture testifies that in the ancient world music was considered a mysterious, destructive element due to its exciting and seductive effect on the human psyche.
In discussions about the role of musical art, the poet O.E. Mandelstam (1891 - 1938) mentions that the distrustful attitude towards music as a kind of magical, bewitching force was so great that the state subordinated it to its control, declaring it its own monopoly and choosing the musical mode as a means and model for maintaining political order and civil society. harmony - eunomii ("good law") . But even in this capacity, “the Hellenes did not dare to give music independence: the word seemed to them a necessary, faithful guardian, a constant companion of music. Hellenes did not know pure music proper - it belongs entirely to Christianity» |3|.
Later, thanks to the Christianization of Ancient Rus', spiritual musical art, combined with the word, its moral and semantic content, played a significant role in the development of the song choral culture, in shaping the personality and creativity of many church and secular figures. In addition, it was the moral, ethical, artistic and aesthetic basis of modern classical music. Orthodox Russian choral art was also created on the basis of church singing. Here, as in temple architecture and icon painting, talented creators appeared. Forms of Russian church chant evolved gradually until the 18th century inclusive. So, in "The Tale of Bygone Years" Nestor Letopisia mentions the fact that even at the Kyiv Church of the Tithes - the first church in Rus' - a choir and a singing school |2 were already created; 6|. Influencing the psychology of a person, along with other components of religious art, church chanting elevated, ennobled the soul, tuned the personality to deep spiritual experiences and formed high moral feelings. It is known that one of the most educated representatives of the "golden age" of Russian holiness, Rev. Joseph Volotsky .
thanks to the development of his singing talent, he made a significant contribution to Russian culture, developing church choral art. As the biography of the saint tells us, his voice “curled like a swallow” under the vaults of the temple during the church service, and the melodies of the Joseph-Volotsk monastery that have come down to us, recorded in the hook notation of the Monk Joseph, are currently the object of scientific research by specialists in the field of spirituality. and church music)
