The influence of factory production affected the life of the inhabitants of factories and the peasantry of the Urals, not even directly connected with factory life. Many factory settlements were the basis of future cities. Residential houses built according to government projects consisted of one hut with a vestibule, built on a brick foundation, chimneys and drainpipes were decorated with perforated iron. In the Middle Urals, houses were often tall, decorated with carved porches, false rosettes, and jagged ornaments. Near the house with a vestibule there was an open or semi-closed enclosed courtyard, into which wide gates led from the street. In such estates, the traditions of northern Russian folk architecture were more stable. The dwelling of the factory population of the Southern Urals was somewhat smaller; it consisted of a hut, a vestibule and a small yard. The houses were decorated sparingly. The Russian peasants of the Kama and Trans-Urals, as well as the Komi-Permyaks, further developed a dwelling such as a three-chamber connection. It still retained a hut on a high basement, and through the passage a cage was attached, which was often with a cut and in the cellar. The roof was erected of a gable, male design - on "falls", "streams" and "hens". The porch was located on the front side or side in the courtyard and was arranged on poles or with an older technique - a cut. All these signs of a dwelling were characteristic of northern Russian architecture. But the northern Russian features were even more firmly expressed in the interior of residential huts. Any peasant hut was divided into four functional zones. To the right or left of the entrance there was an adobe oven, the mouth of which always turned to the wall opposite the entrance. The place in front of the stove and the front wall was reserved for the kitchen. Beds were arranged above the entrance, and the place under them was a kind of hallway. The fourth red corner remained the cleanest, they dined there, received guests, and performed various family rituals. An indispensable accessory of the peasant hut was the built-in furnishings - benches along the walls, shelves above the windows. Under the ceiling, from the stove corner to the front wall, a bed-shelf was arranged, which in the original version always consisted of two beams located parallel to each other at a distance of up to half a meter. The ceiling was made of round logs and only in the middle of the 19th century. they were replaced by hewn half-logs. Near the stove, from the side of the entrance, a wooden cupboard was attached - golbets, through which they went down the stairs to the basement, where food and various household utensils were stored. In the descriptions of dwellings in the XVIII century. more and more often the upper room is mentioned. In a three-chamber connection, it was erected instead of the cage by wealthy owners, and at first in cities and settlements with salt production. The whole family lived in the hut, and the upper room served to receive guests, in the summer they slept in it. It differed from the hut in a large number of windows, a variety of interior decoration, it was heated with a brick stove or a Tollandka, there were no floors in it. From the second half of the XVIII century. in cities and towns, houses of a more complex design are more common. Often, a three-chamber connection was built on two floors, the size of the room increased, portage and deck windows were replaced by slanting ones with mica and glass, cornices and window sill boards were carved. Property and social differences were reflected more and more noticeably in the furnishings of the dwelling. From the end of the XVIII century. stone residential construction is born. The use of brick for residential huts was possible not only in cities, but also in rich trading villages. But, despite this, a long-standing commitment to wood also affected here: often the bottom of the houses was built of brick, and the top - of wood. In the Kama region, in the areas of the original Russian settlement, mansion houses were still preserved, in which the residential part with the courtyard was located close to each other and they were closed by adjacent roofs. In places with a population from the Central Russian zone, the traditions of an open or semi-closed one-story courtyard, in which outbuildings were located at a distance from a two-chamber dwelling - a hut with a passage, were more widely developed. The structure of Russian and Komi-Permyak estates also included barns, cellars, baths. On the estates of wealthy owners, there were a greater number of outbuildings: barns, stables, shelters, imports, etc. The three-chamber dwelling was also known to the Udmurt population. In residential huts, the North Russian layout was also preserved. The obligatory accessory of the estates was the ancient kua and barns - kenos, they kept property, food, in the summer they were also used as living quarters. Northern Russian planning traditions were preserved in the Mari huts: the stove was placed near the front door on a chopped base, the red corner was diagonally away from it. In the Kama Mari huts, according to travelers of the first half of the 19th century, there were features of the Tatar-Bashkir dwelling. To a greater extent, this was expressed in the presence of bunks. In all Mari villages for a long time: a three-chamber dwelling was preserved, consisting of a hut, a vestibule and a cage. An ancient decoration of the dwelling was a carved cord ornament. In the XVIII - early XIX century. in Tatar settlements, estates continued to be placed according to the kinship principle - near the dwelling of the eldest in the family. Therefore, the building looked rather crowded. An old type of Tatar peasant house was a four-walled house, the size of which depended on the wealth of the owners. A wooden canopy was attached to the log house. The house was heated by a Russian stove and a hearth attached to it on the side with a smeared cauldron. Like the Russian peasants, the stove was placed with a firebox towards the front wall. An obligatory accessory of the Tatar hut was the bunks, which were located near the front wall. A long tradition of external decoration of Tatar houses was the multi-colored coloring of architraves, frames, cornices, frieze boards. The houses of wealthy peasants were furnished in a more varied way, with a half allocated for receiving guests, in which the owner of the house usually lived. This feature was caused by the undivided dominance in the family of the father-owner. Among the Bashkirs who lived in the Kama region, one can also find a log dwelling consisting of four or six walls. For a long time, adobe buildings were preserved. For some groups of the population, a yurt was a long-standing dwelling. But at the beginning of the XIX century. they fell into disuse, although the traditions in the setting were transferred to the log hut. In the XVIII century. clothes for men living in mining settlements were motley pants and a shirt, outerwear was made from homespun or factory cloth, fitted - “with interception”, double-breasted caftans. In the cold season, a fur coat (azyam, chekmen) with a large shawl collar was worn over the caftan. They wore it wide open, girdling it with a belt. Work clothes were supplemented with a zapon - an apron - an apron. The shoes were leather "cats" - soft shoes, "boot covers" with high tops. Festive shoes were "Russian" boots. In winter, both men and women wore felt boots - "pims", often decorated with lace embroidery. Women's clothing consisted of a "complex with a sundress", common for the entire North, the central regions of Russia and the Volga region. It included, first of all, a sundress (usually skew-wedge), which was sewn from various fabrics, often differing in quality and price (“old”, “Chinese”, “kumashnye” and “dyed”). A festive sundress was often decorated in front with a ribbon of gold and silver braids. Under the sundress they wore a shirt with long tapering sleeves. Over the sarafan, they put on a shower warmer, sometimes lined with fur. The sundress was certainly girdled with a woven belt.

The headdress of an unmarried girl consisted of a bandage - a strip of brocade, satin or braid. Married women were required to cover their heads. After the wedding, the bride was plaited with two braids, laid on her head and put on a headdress: shamshur (samshur), kokoshnik, warrior, cap. Kokoshniks and shamshurs were the usual women's headdress in the Urals, around the band of which scarves were tied. Festive kokoshniks and shamshurs made of velvet, damask fabric, brocade were decorated with gold braids, mother-of-pearl, freshwater pearls.

Peter's decrees on the wearing of German, and in the summer French dress by the inhabitants did not have any profound effect on the clothing of the majority of the inhabitants of the region. Distribution of a new for the XVIII century. fashion went with difficulty: indicative in this respect was the case that was examined in 1748 by the Yekaterinburg office of judicial and zemstvo cases about “beating by the artisans of his wife so that she would not wear skirts and shirts with cuffs, but would wear Russian sundresses and shirts” 12. New-fashioned camisoles, skirts and jackets at that time were found primarily in the homes of representatives of the factory administration, servants and clerks. The inhabitants of factory settlements dressed, according to contemporaries, neatly. Bright colors prevailed in festive clothes. In the first half of the XIX century. clothing showed the influence of the city to a greater extent. Young women began to wear, in addition to traditional sundresses, skirts, sweaters, coats, dresses, tattoos, scarves. Festive men's clothing at that time consisted of a cloth, nanke or canine caftan, a sheepskin coat covered with cloth, a brightly colored black hat or a cloth cap. Quite in the city, like bureaucratic people, factory servants dressed. They wore frock coats, waistcoats and shirt-fronts, coats and overcoats. Ekaterinburg, Nevyansk and Nizhny Tagil factories, the largest in the Urals, became the trendsetters for the mining population, “where they know how to sew this kind of dress better, also embroider with silk and gold, prepare a kokoshnik and so on.” Longer the old traditional costume was preserved in the peasant environment, as well as by the Old Believer workers. The decisions of the local Old Believer "cathedrals" expressly forbade the wearing of new-fangled dresses, but in the first half of the 19th century it was. was no longer a rarity among wealthy Old Believers.

Tatar population of the Middle Urals in the 18th - first half of the 19th centuries. wore the same clothes as in the Volga region. A wide frill with wedges was necessarily sewn to the women's shirt, and the chest was decorated with a sewn-in bib. A camisole was worn over this shirt. Men wore an ordinary shirt, only with wide side wedges and trousers. In winter, they wore fur coats and beshmeti. The obligatory headdress for men was a skullcap. In the 19th century hats also appeared, in rare cases, ancient towel-covered garments were preserved - bedspreads with which they wrapped their heads. Women wore ordinary headscarves, which, according to tradition, were tied at the forehead. The clothes of the Mari of the Kama region also did not differ from the Volga region. The women's costume consisted of a tunic-shaped linen shirt with embroidery on the shoulders, hem and chest. Such a shirt was complemented by many decorations: coins, belts, aprons, backs. Among the Ural Mariykas, the ancient pointed headdress “shurka” is known. Men wore linen shirts with a slit on the right, like the Komi-Permyaks. Outerwear for a long time remained an old tunic-shaped canvas caftan "shovyr", which is similar to the Udmurt and Komi-Permyak shabur. Udmurt folk clothes were also home-made. Men's costume already in the XVIII century. had much in common with Russian. The traditional women's costume consisted of a long-sleeved derem shirt with a frill and a colored apron. In summer, men and women wore a swinging robe with "Shorderem" embroidery, in winter - a caftan and fur coats. On the head they wore not only caps, scarves, but also the ancient headdress "ayshon", which was decorated with coins, ribbons and embroidery. The food of the inhabitants of the region consisted mainly of products produced here. A. N. Radishchev, who ended up in the Urals on his way to Siberian exile, noted that “in the Perm province everyone eats sieve bread gh with a poor harvest. The habit is ancient from the former abundance.” 13. Ordinary food consisted of rye bread, cabbage soup, porridge, cabbage, beets, and radishes. Mushrooms were collected and widely eaten (they were salted, dried), berries - cranberries, lingonberries. Meat dishes were rarely prepared, mainly on holidays. The festive table was richer and more varied: they prepared fish pies, roast veal, lamb or game, meat cabbage soup, porridge from cereals or vegetables. Delicacies were shangi, fritters, pancakes, selyanka (from millet or cereals with milk and eggs), jelly, rich loaves. Dumplings were a traditional dish for the Urals (from the Komi-Permian "pelnyan" - a bread ear). Dumplings were made from beef mixed with pork. The filling for them was also fish - pike, chebak, as well as milk mushrooms, cabbage.

In the first half of the XIX century. potatoes began to spread in the Urals. Due to the fact that potatoes were forced to be planted by force, due to the reduction in the sowing of bread, due to its unfamiliarity as a food product, the local population was initially very wary, even hostile, about eating it. writings of the 30s and 40s of the 19th century it was reported that the potato is the legendary "devil's apple" with which Eve seduced Adam.However, pretty soon, the unpretentious fruitful potato began to be used to prepare a wide variety of dishes - from stuffing for shaneg to cabbage soup and jelly. The common drink was kvass, made from rye malt.Festive treats were braga, beer, honey, herbalists.In the Urals, as in Siberia, in the 18th - first half of the 19th centuries, families consisting of two generations: fathers and children prevailed. There were about 70% of families, according to the census book of Bagaryakskaya Sloboda (for 1722: 1727 and 1734) 14. The average number of men in families of the mining population, according to the state institutions in charge of mining in the country, there are four male souls. In cases where there were adult children in the family, the son and daughter-in-law remained with their parents. Cases of going to the son-in-law's house were rare.

The marriageable age for a guy was usually considered 18 years old. Brides could be older by 4-5 years. The daughter-in-law was to become, first of all, a worker, to help in household chores. Marriage could be concluded "good", that is, with the consent of the parents of the bride and groom, in compliance with all the complex wedding rituals or
gom." In this case, the young people got married either without parental consent, or with the secret consent of their parents, who wanted to avoid the high costs of the wedding. The state considered legal only "wedding" marriages concluded in the church. However, in the conditions of the Urals of the XVIII - the first half of the XIX century. This rule worked with a large number of exceptions. In the Urals, especially in the first half of the 18th century, the number of churches was small, which is why actual marriages arose before their church consecration. Church ceremonies were also expensive: the ascribed peasants complained in their order to the Legislative Commission in 1767 about the extortion of the local clergy, who demanded "from the wedding ... two and three rubles apiece." In addition, the wedding in the church according to the rites of official Orthodoxy was sharply condemned by the local schism, which was widespread in the region. A new family was recognized by public opinion if the bride was “untwisted”, that is, one of the most important non-church wedding ceremonies was performed [FROM, p. 58-59]. In families where the young lived with their parents, all the power in the house belonged to the "highway" - the father. “Children, even adults, do not have a penny with their father, everything is at the will of the old man,” noted in the 50s of the XIX century. Head physician of the Nizhny Tagil plant Ilyinsky15. He also noted that the young sought to separate from the old as soon as possible. In the family, the power of the husband over his wife was complete. Divorce was practically impossible, and attempts by women who were unhappy in marriage to achieve a divorce were unsuccessful. A characteristic example of this is the fate of Varvara Shabunina, who was married in 1747 to the son of a dressmaker at the Nevyansk factory. In order to get away from her unloved husband, from his family, she turned for help to her brother, her father - the hammer master of the Byngovsky factory, to the factory office, to the Nevyansk priest, burned her body with coals, "to be free from him (husband)." Finally, out of desperation, she shouted out “word and deed”, was arrested, for a false announcement of “word and deed” she was punished with a whip and given back - “to her husband’s house” 16. Children from an early age were taught to work, which was necessary for families. Already at the age of 5-6, the boys rode horses, drove horses to a watering hole. For eight years they were "bornovoloks" - they controlled horses during plowing and harrowing. By the age of 14, they were proficient with an ax, a scythe, a sickle, threshed bread, and began to plow. Girls from the age of 6 spun yarn, grazed chickens, from the age of 10 they sewed clothes and harvested bread, housework, nursed their little brothers and sisters during the suffering, from the age of 14 they wove for crosses. If there were no boys in the family, then from the age of 14 the girls were “boron-volokers”. In factory settlements, boys aged 11-12 were sent to mine ores, and then they were expected to work in the "mountain" or at the factory. Recreation and entertainment for young people were evenings, supryadki, cabbages. Evenings were usually held in winter, from Christmas to Shrovetide. The girls gathered in the house, brought yarn, sewing, embroideries with them, later the guys came to the house, songs, games began, a simple treat was arranged. A great influence on the life of the mining population of the Urals in the 18th - first half of the 19th centuries. rendered by the Old Believers. By the beginning of the XIX century. the number of adherents of the "old faith" in the region reached 150 thousand people. The largest centers of the local split were the villages of assigned peasants of the Trans-Urals, who inherited the traditions of the Ural-Siberian split of the 17th century, cells on the Merry Mountains (near the Chernoistochinsky plant), closely connected with the Nevyansk, Nizhny Tagil and other plants of this region, Shartashskaya Sloboda near Yekaterinburg with numerous merchants, Old Believer sketes along the river. Kolva, Vishera, upper reaches of the Kama. Various sects of the Old Believers coexisted in the Urals. The most common consent of the split in the Urals was the Begloiop movement of the “Sofontievites”, closely associated with the Volga centers of the Old Believers. In addition, in the Urals there were also supporters of bespopov's consents (Pomortsy, Fedoseyevtsy, wanderers). During the XVIII century. there was a certain convergence of these currents, as a result of which, by the beginning of the 19th century. a “chapel agreement” arose, which became the main course of the Ural split. The Old Believers contributed to the preservation of elements of the old Russian culture of the 16th-17th centuries in the everyday life of the population. The Old Believers were closely connected with popular ideas about the "true church", about the peasant ideal of justice. The schism justified disobedience to the authorities of the "antichrist kingdom" of the Russian Empire in the 18th - first half of the 19th centuries. It was intertwined with the anti-feudal protest of the ascribed peasants, artisans and working people of the Urals. To combat the spread of the split in the region, “investigations” of the Old Believers were repeatedly organized, in the 30-50s of the 18th century. and especially in the 30-40s of the XIX century. special institutions were formed (missions, secret advisory committees). At the same time, it should be noted that the Old Believers of the Urals have never been socially united. Most of the Old Believer communities consisted of peasants, craftsmen and workers. But among the Old Believers there were also factory clerks, the administrative apparatus of private factories. Rich Shartash merchants of Yekaterinburg at the beginning of the 19th century. took steps to create an independent church organization of the Ural schism, independent of the official church and common faith, but these projects were not implemented due to changes in the internal policy of Nicholas I, who launched an offensive against the Old Believers in the country, and also because of the opposition to these projects from the rank and file members of the Old Believer communities - peasants, workers of mining plants. The contradictions between the commercial and industrial elite of the Ural split and the working Old Believers were revealed especially clearly during the unrest at the Revda plant in 1800, 1824-1826, 1841. and in 1822-1823. at the Kyshtymsky plant. During the XVIII - the first half of the XIX century. the development of a large-scale mining industry had a strong impact on the culture of the inhabitants of the Urals. The system of education, features of architecture, science and technology, the life of the inhabitants of the region took shape under the influence of mining in the Urals. At the same time, it should be noted that the remaining feudal-serf relations in the conditions of the first half of the 19th century. became a brake that hindered the further development of culture, restricting access to knowledge and creativity for wide sections of the working people.

The life of the population of the region of that time was influenced by the processes of development and settlement of the Urals, as well as natural conditions and economic activities. To a large extent in the XVI-XVII centuries. The Urals were inhabited by black-eared peasants and townspeople of Pomorye, who brought with them elements of the material culture of the Russian North: building techniques, monumental estates with log entrances (“carts”) to the second floors of covered courtyards, with characteristic features in the layout of the hut itself and outbuildings, northern Russian features in clothing, food, etc. The southern regions of the Urals and Trans-Urals were settled by the North Ural peasantry and people from the Middle Volga region. During the settlement, the Russians came into close contact with the local peoples. The earliest and most active relationships were established between the Russians and the Komi-Permyaks, not only more developed forms of economy were borrowed from the Russians, but also the methods of erecting buildings and methods for making tools, clothing, utensils, etc. Northern Russian features were most widespread in Cherdynsky, Solikamsky, Kungursky and Verkhotursky counties. From here they were later transferred to the Trans-Urals and Siberia. In the XVI-XVII centuries. in the Middle Urals, ethnographic groups were formed that lived outside the indigenous ethnic territory. Unlike the Komi-Permyaks, the Tatars, Maris and Udmurts in the 16th-17th centuries. economic and cultural ties with the Russians were still not deep enough, and they continued to successfully develop the traditional features of life and life brought from their native places in their new lands. A significant influence on the everyday characteristics of the Urals was exerted by their economic activities. Agriculture was the main one among them. Along with the three-field farming system dominating in European Russia, other methods of land use have also become widespread in the Urals. Land not involved in agricultural turnover in the XVI-XVII centuries. there were many in the area. The task of clearing "elant places" for arable land - areas overgrown with low sparse forests - also remained relevant. The practical experience of the Ural peasantry suggested the expediency of reviving the three-field farming system that preceded the three-field system. “Yes, and the fields in the Nevyansk jail and other settlements are not built against Russian custom (three-fields. - Ed.), The fields are not fenced off and bread, rye and yar are sown in all three fields for all years,” wrote a Moscow clerk who ended up here in the 50s of the 17th century. The peasants were well versed in the quality of the cultivated soil. Evidence of this is the complex terminology used to define land: “seryak”, “sandy grivki”, “trunda”, “lowland belik”, “belik”, “light earth”, “clay”, “loam”, “utaitsa”, "mainland". Accounting for local conditions of agriculture led to the improvement of agricultural implements. Here the most perfect of the one-sided plows was created - the Kungur plow, equipped with a moldboard. As a result of the labor of the peasantry, which adapted to the natural conditions of the region, the Urals turned into an important center of domestic agriculture. I. Idee, who visited here in the early 90s of the 17th century, wrote: “This journey by land to Nevyansk gave me the greatest pleasure, since on the way I met the most beautiful meadows, forests, lakes and the most fertile and beautifully cultivated fields, which one can only imagine, all well populated by Russians.”

The agricultural skills of the Russian peasantry were assimilated by the indigenous inhabitants of the Urals: Komi-Permyaks, Mansi. In this regard, an observation made in 1666 is noteworthy. The traveler saw fields near the village of Karaul in the west of the Verkhotursky district, where good bread grew, and noted that “the inhabitants clear the surroundings from trees and shrubs, turning them into arable land, the locals belong mainly to the Vogul tribe. The settlements were located mainly along the banks of rivers, most often at the confluence of one river into another. The riverine type of settlement, as in the European North, remained dominant. In most of the settlements, both among the Russians and among the Tatars, Komi-Permyaks, Udmurts, Maris and Bashkirs, disorderly free development prevailed. In Russian documents, it is said about her like this: "... the houses stand apart" or "the houses stand at random, like a heater." In the Northern Urals, ordinary settlements are also not uncommon - one-, two- and three-order. The nature of the development was influenced not only by natural and geographical conditions, but also by family and tribal remnants and traditions of the past. The planning of villages among non-Russian peoples was especially difficult. In them, the ends were usually distinguished, in which collectives of relatives or representatives of different peoples lived: Russians, Tatars, Mansi, etc. Most of the settlements were small-sized, most often they had a cumulus layout and at an early stage united members of a large family. In such cases, the settlement was associated with the name of the head of the family, which usually turned into the name of the settlement itself.
Pogosts and settlements became the center of peasant settlements. They housed the administrative bodies governing the surrounding settlements, as well as churches and cemeteries. Settlements prevailed in the Middle Urals. Unlike graveyards, they, as a rule, were fortified with a chopped prison with towers. Inside were the courtyard of the slobodchik (the founder of the settlement, usually from among the peasants or service people who received certain administrative functions) or the clerk appointed by the governor, the sovereign's barns, the church. In the settlement there were also peasant yards and yards of white-located Cossacks. Sloboda workers, and then the clerks who replaced them, were supposed to call up “free willing people” to new places, carefully check that they were people “not runaway and not hard-working”, with “holiday memories”. They had the right to judge the inhabitants of the settlement "including robbery and murderous and tatin cases", that is, except for robbery, murder and theft in the event that the theft was committed in the amount of 10 rubles. e. to service people, taking from them “entrusted records”, “so that they serve the sovereign’s services and do not steal any kind of theft and do not play grain and cards and do not gossip, do not run anywhere from service and the gun that will be given will not lose". The features of the life of the peoples of the Urals were most pronounced in clothing, housing, food and utensils. The houses of the Russian inhabitants of the region, as noted above, were close to the buildings of the Russian North. Huts, cut from spruce and pine forests, were placed on a high basement, sometimes "up to three sazhens printed." Less commonly, there were so-called underground huts, in which the floor was located closer to the ground. Adjacent to the residential part was a canopy and cages used for household purposes. In the North Ural zone, among Russians and Komi-Permyaks, a two-story courtyard was attached to the back of such a three-chamber connection. The estate as a whole acquired a two-row building, in which the residential part of the long side went out onto the roadway of the settlement. These estates were preceded by single-row estates, which consisted of a hut, a vestibule and a yard set behind them. Documents from the beginning of the 17th century they are most often reported as follows: "... the hut is in the basement, behind it is the canopy, and behind it is the yard under a single roof." For a long time, both types of estates existed in the villages, but the three-chamber connection always remained predominant. Building techniques were well known, the hut was cut into a corner - in the “overhang with the rest” of the canopy, cages and yards were erected in the same way, but most often their walls were made with a patch - logs were brought into pillars. So. for example, in bills of sale and mortgages on yards in Kungur, it was constantly noted that “a spruce oblast hut was sold, in front of the hut there was a senets and a cage on a basement of flesh.” The dimensions of peasant huts remained stable for a long time - “up to three sazhens printed”, which was approximately 6.5X6.5 m. In the documents of the 12th century. there is information about the arrangement of roofs. Both in the countryside and in the cities, gable roofs on "males" - log gables, with a chill prevailed. The ends were sewn up with prichelinamps, the roofs were kept on "gutters", "chickens". They used “clumsy hems”, “fragments”, winged into one or two “strings”, most often “in a prong” or “with a rock” - birch bark. The peasants were dominated by black huts with small portage windows, the smoke came out through a window cut through in the canopy under the ceiling. In the dwellings of Finnish-speaking peoples, smoke was removed through a hole in the ceiling. Three-chamber dwelling in the 17th century. was ubiquitous. So, in the Tagilskaya Sloboda in the 1660s, a “hut with a porch and a cage with a cellar” was sold, in the Irbitskaya Sloboda in the 1690s, the dwelling of a local priest consisted of a hut, a passage and a cage, under which there were cellars. The son of the boyar had the same dwelling. Numerous buildings for official purposes - orders, zemstvo, customs huts and houses of governors in Solikamsk, Cherdyn, Verkhoturye and Kungur - were also built according to this type. Documents from the 17th century often there is a description of the estates of wealthy peasants. In them, the residential part was three-chambered, with a room instead of a cage, and in the courtyard, in addition to the usual stables, there were cattle huts, leather huts, large and small granaries. An even greater variety of documents is noted in the estates of settlements and cities. So, in the inventory of the Zyryansk order hut of the Solikamsk district of 1697, it is noted that the salt producers of Veretia live in upper rooms with basements, in which not only red, but also portage windows have “mica windows”. Along with the usual ones, there were “shaped stoves”, that is, tiled ones. Opposite the upper rooms there were passages, cages with cuts, at the passage there were covered stairs on both sides "on rows" - log cages. In the yard there were stables with senniks, cookhouses, cellars, and bathhouses. The whole estate was fenced with logs “in pillars” - a plot with a “gate and a gate” overlooking the street15. For the population of urban settlements, the increase in the residential hut was due to the walls. Several estates, where a hut with a wall “and against the hut there is a sennik on the basement, and next to the sennik there is a sennik on a barn, and a vegetable garden behind the yard”, fenced with a raft “with shutter ropes”, are described in many documents of 1611. Solikamsk 1v. Judging by the documents, the internal structure of the residential hut and the upper room had northern Russian features. Ovens, golbtsy, shelves, benches, tables, and shrines in the front corner are mentioned. Peasant huts had hewn walls, log ceilings - knurled. The chambers were finished more carefully. So, in Verkhoturye, during the construction of a room for the clerk of the clerk's hut, carpenters were forced to scrape the inner walls, remove the chimney, lay the floor and ceiling from the block, and attach prichelin to the benches. Barns and threshing floors were located outside the estates. Mills were built on the rivers, and near the dwelling - granaries for storing bread. The Russian peasants of the Northern Urals and the Komi-Permyaks also had fishing buildings - small huts for hunters and lumberjacks in the forest, as well as small barns (chamys) on high poles for storing prey and food.

The dwellings of the northern Mansi were frame yurts covered with deer and elk skins. They stood along the banks of the upper Vishera, Kosva and Lozva. The Chusovoy Mansi, as I. Idee and A. Brand noted, had a dwelling at the end of the 17th century. consisted of a log cabin, like the Russian peasants. The only difference was that instead of a stove there was a hearth, the floor was earthen, and a wide bench was built along one wall18. The Udmurt folk dwelling, like the Russian and Komi-Permyak ones, was log-house and three-chambered; on the estates, the archaic kua building was preserved, intended for summer cooking and family worship. In the Tatar settlements of the Urals, it has long been preferred to put houses in the back of the yard, and outbuildings were placed separately. The keel house was usually four walls, the size of which depended on the economic condition of the owner. The Mari of the upper reaches of Ufa also preserved a separate arrangement of buildings, only a residential building was placed in the middle of the yard. The dwelling of the Western Bashkirs was a quadrangular log house, the gable roof of which was covered with board or straw. The floor of such a "hut" was located quite high from the ground. In the underground, the Bashkirs arranged a cellar for winter storage of food. A similar type of dwelling of the Western Bashkirs developed as a result of the penetration into their life of the building traditions of the peoples of the middle Volga region. In eastern Bashkiria, where the influence of agricultural culture in the XVII century was insignificant, the material culture of the Bashkirs retained the features of a semi-nomadic cattle-breeding life.In addition to the felt lattice wagon, cone-shaped huts covered with hay, branches or tree bark served as a temporary dwelling for the Bashkirs on nomadism.The clothes of the population of the Urals in the XVI-XVII centuries were diverse with pronounced ethnic traits.The peasant population sewed clothes from canvas and cloth fabrics of home-made, linen motley and "krasina" were widely used.The population in cities, settlements and large graveyards had the opportunity to purchase fabrics brought to the Urals from other centers.Local customs registered the import of fabrics , od clothes, shoes, hats and jewelry. According to the surviving documents, it is clear that “foreign” fabrics of oriental origin came through Tobolsk, Verkhoturye and the Irbit fair: damask, satin, sbyar, calico, calico, calico, kindyak, velvet, taffeta. The customs books indicate that the population of the Urals and the Verkhotursky district used fabrics brought from Veliky Ustyug, Vychegodskaya Salt, Vyatka, Kazan and Makarievskaya Fair. From there, more dye, cloth, sheepskin hats, mittens, sheepskin caftans, jewelry: beads, pearls, necklaces came. In the import from all centers, not ready-made clothes prevailed, but fabrics and sometimes leather. Of these, local artisans, by order of the population, sewed sundresses, dushegrey, camisoles, fur coats, overalls, epanchi, feryazi. Russian and Komi-Permyak men wore canvas shirts and trousers, traditional for the population of the European North and the center of Russia, and women wore a sarafan complex, which consisted of a shirt-stand and a sundress. Sundresses were sewn from different fabrics. The one sewn from home-made fabrics was called “dyed oak”, “variegated oak”, and from purchased ones - “Chinese”, “azure”, etc. The festive sundress was decorated with ribbons sewn on the front and along the hem or gilded and silver buttons. The rich wore a sarafan with a shower warmer - short clothes to the waist with straps, covered with brightly colored material. As outerwear, they wore ponytails, homemade zipunas, and in winter - naked fur coats or covered with cloth. Among the Komi-Permyaks, shaburs were the national type of clothing. The population, engaged in hunting, fishing, logging, put on luzan, cross-links over ion threads, while skiing - patterned woolen stockings and leather ouledi. This whole complex was well known to many peoples of the forest belt. The Russians were dominated by leather shoes: pistons, cats, boot covers, shoes, and among the Komi-Permyaks, Udmurts and Mari - bast shoes with an oblique toe. The women's clothing complex was complemented by a variety of headdresses. Kokoshniks and shamshuri were especially common both in cities and in rural areas. So, for example, according to the peasant acts for 1686, 1688 and 1696. it can be seen that in Kungur and the villages of Srednyaya Mechka, Poletaevo, Voskresenskoye, women had a “gold-embroidered nape”, “two dressings, one new red, powerful, capped veil”, “variegated veil”, “eyeglasses”, “brusts and underbrowns”, "golden kokoshnik". Men everywhere wore felt caps, hats made of sackcloth. as well as imported sheepskin hats with a cloth top. Documents of the 17th century note the existence in the Ural cities and such types of clothing as single-row, scroll, shushun, which researchers lean towards the most ancient types. Wealthy women also wore the ancient “magpie” headdress, which had the shape of a cap with material laid in the back in the form of a bird’s tail. The clothing of the eastern Bashkir cattle breeders was somewhat different from the clothing of the agricultural population and had many common elements with Kazakh clothing. These are fur coats made of horseskins, a spaciously tailored sheepskin sheepskin coat or cloth chekmen. For the clothes of the Eastern Bashkirs, the kolaksyn was very characteristic - a headdress similar to the Kazakh malakhai. In the Urals, many craftsmen lived everywhere, who, by order of the peasants, made the most necessary items for life: wooden and dugout utensils, household tools, women's handicrafts and many decorations. Household items often had sculptural carvings in the form of birds and animals or were decorated with ancient trihedral carvings. On objects such as spinning wheels, rattles, on the details of a loom, a solar rosette was an indispensable pattern. Earthenware was also used everywhere in everyday life. It was also made by local craftsmen. The earthenware of Russian potters was distinguished by a wide top, wavy and linear ornament. The Turkic-speaking peoples used pottery with a narrow neck; among these peoples, copper utensils were also used for a long time. Ware, according to documents of the 17th century, was brought to the Urals from the fairs of the European North, Vyatka and the Volga region. Wooden spoons, staves, ladles, dishes were brought from Vyatka, frying pans, “dish tin” from Veliky Ustyug. In addition, various household and household items were brought: mirrors, locks "red-handed" and hanging "snishny", nails, staples, axes, lights, bells, etc. The Russian population of the region was dominated by the so-called small families, consisting of two generations . Families were small: in the Verkhotursk district for one yard at the beginning of the 17th century. there were one or two able-bodied men, in the second half of the century - a little more. More often, large patriarchal families (i.e., consisting of three generations or two or more brothers living on the same farm) were among peasants and coachmen, less often among townspeople, townspeople of the region. The age of the men who married was usually slightly older than that of the women. The head of the family was the husband, who controlled not only the household, but also the fate of its members. The choice of parents was decisive in determining the future bride or groom for children. In the event of the death of the father, these rights passed to the widow or other older relatives. Peasant ethics assumed the responsibility of parents for children, demanded to “water and feed” them, future marriage was to be concluded with “equals” in social and property status, which was to serve as a guarantee of family peace and prosperity. In case of deviation from these norms, children could seek help from other relatives, local authorities with a request for intercession. The petition of a peasant girl T. Petrova, filed in 1700 in the name of Peter I to the clerk of Kalinovskaya Sloboda, in which she complained that, having remained an orphan after her father’s death, she was given by her mother, first to her godmother, and then to her uncle’s family, “and now she, my mother, without the advice of my uncle and other relatives, he gives me in marriage to a walking man, a drunkard and a scourer. And I... for him... will not marry. And if she, my mother, for him ... will give in marriage by force - and I will raise my hand on myself: I will drown myself or strangle myself, but I will not live with him. Merciful Grand Sovereign and Grand Duke Pyotr Alekseevich ... perhaps, me, my orphan ... did not lead my mother to marry for such a drunkard and a rough cutter, so that I would not die in vain and this world would not be left behind. And if she, my mother, or my relatives want to give me in marriage besides him, and I will not contradict her, my mother, and my relatives. The family life of the Bashkir population was determined by the laws of Islam, according to which a woman occupied a subordinate position in the family and was deprived of civil rights. Tempted by the bride price, the parents could marry the girl to a man from distant places, often an old man who already had several wives. Such a custom gave rise to the appearance of a ritual crying song of a girl entering into marriage - senglyau. Addressed to parents and relatives, senglyau expressed not only the personal grief of the girl, but also the grief of the Bashkir woman in general. The spread of Christianity in the region, the position of the church were associated in the Urals with a number of features. Due to the fact that the indigenous population of the region adhered to a pagan religion, the Urals and the Urals became a place where missionary activities of the Russian clergy were carried out. Its beginning was laid by Stephen of Perm, who arrived in the Urals in 1379 and organized in 1388 in Ust-Vym the first episcopal see in the Urals. During the XV-XVII centuries. the western slope of the Urals was ruled by the Vologda and Great Perm diocese (since 1571), partly Kazan (since 1555), and since 1657, mainly by the Vyatka and Veliko Perm diocese. With the establishment of the Siberian diocese in 1621, it included the lands of the eastern slope of the Ural Mountains and the Trans-Urals. Just as in the North of Russia, in the Urals and in the Urals, a peculiar attitude of the Russian peasantry towards the church manifested itself. Parish churches were built, supplied with utensils, books at the expense of money collected by the "peace". Not the diocesan church administration, but the peasant world, the peasant volost, managed the affairs of the parish church. The lay assembly chose the church clergy, the volost provided the clergy with land that the parish clergy had to cultivate with their labor. The local clergy were subject to the volost court. The close connection of the parish clergy with the peasantry, the dependence of the church on secular self-government explain why a significant part of the parish clergy and monasticism of the Urals in the second half of the 17th century. in the conditions of an acute ecclesiastical and political conflict - a split in the church - they followed not the official church authorities, but their flock. The relative scarcity of the clergy in the region, on the one hand, constant conflicts with the pagan population of the Urals and Siberia, on the other, led to the failure of the inhabitants to fulfill church rites, non-observance of fasts. Since the 60s of the XVII century. Old Believers had a great influence on the life of the Ural peasantry and townspeople. During the XVI-XVII centuries. The Russian population of the region - predominantly peasant - has accumulated vast experience in mastering the natural resources of the region. Plowmen, miners, explorers - these people transformed the region within a historically short time, making it the granary and forge of Siberia, preparing the rapid rise of the Urals in the 18th century, turning it into the largest center of domestic metallurgy.

Exhibition project "Traditions of the Indigenous Peoples of the Middle Urals"

The Center for Traditional Folk Culture of the Middle Urals has been implementing for several years ethnocultural exhibition project "Traditions of the indigenous peoples of the Middle Urals", within the framework of which the inhabitants of Yekaterinburg and the Sverdlovsk region are introduced to the history, ethnography, culture, as well as to the arts and crafts and folk art and craft traditions of representatives of different nationalities inhabiting the Ural region.

In the Sverdlovsk region lives about 146 nations. Numerous societies of national culture have been created in the capital of the Urals and the cities of the region, which not only carefully preserve the customs and values ​​of their people, but also try to acquaint their neighbors with them. Representatives of various national diasporas are always ready to carry out actions that help to better know and understand their ethnic and cultural traditions, so they have repeatedly taken part in the implementation of this project together with our institution and guests from other regions of Russia.

Exhibitions that tell about the history and culture of different peoples of the Middle Urals, as a rule, are accompanied by performances by folklore groups and treats to national dishes.

In April-May 2008, an exhibition was held in the exhibition hall of the Center "Mansi - forest people: spiritual and material culture of the Mansi of the Sverdlovsk region". The purpose of this project was to attract public attention to the problem of preserving the culture of the Mansi people.

The exposition of this exhibition was built on the unique expeditionary material collected by the Center's staff over several years, and supplemented with exhibits from the Severouralsk City Museum of Local Lore, the Irbit Historical and Ethnographic Museum, as well as items from the private collection of members of the Russian Geographical Society, employees of the travel company "Team of Adventurers » A. V. Slepukhin and N. Yu. Berdyugina.

The exhibition featured unique household items, Mansi national costumes dated from the 18th-19th centuries, rare archival documents, old and modern photographs. Photo documents told visitors about the modern life of the Mansi, the culture and history of this original and talented people. The exhibition was held from April 20 to May 4, during which time it was visited by 434 people, 23 thematic excursions were held. The exhibition featured 330 items.

In the implementation of a joint exhibition project "Sorochinsky Fair in Yekaterinburg" dedicated to the 200th anniversary of the birth of N.V. Gogol, the Sverdlovsk branch of the Russian Cultural Fund, the public organization of Ukrainians of the Tyumen region "Batkivshchyna", the Ukrainian national cultural autonomy of the Sverdlovsk region, the Ukrainian song choir "Svitanok" participated.

The goal of the organizers of the exhibition was to show the national identity and, at the same time, the commonality Ukrainian and Russian folk and decorative and applied arts. The exposition, which included more than 400 items, consisted of items from personal collections, exhibits provided by the OOU TO "Batkivshchina", the Non-Profit Partnership "Malaya Medveditsa" (Yekaterinburg), as well as the author's works of masters of Yekaterinburg, Sverdlovsk and Chelyabinsk regions.

Modern works of art and ancient items of peasant utensils, works that ethnographically recreate ancient samples, and author's compositions, Ukraine and Russia organically united in the exposition of the Sorochinskaya Fair, not contradicting, but mutually enriching and complementing each other, as cultures enrich and complement each other two East Slavic peoples - Ukrainian and Russian.

In the framework of the cultural program of the summit of the countries - members of the Shanghai Cooperation Organization in June 2009, an exhibition was held in the exhibition hall of the Center “The SCO countries are a connection of times. 1729 - 2009", introducing the culture of the Central Asian peoples living in Yekaterinburg and the Sverdlovsk region: Uzbeks, Tajiks, Kazakhs, Kirghiz.

The basis of the artistic part of the exposition was costumes, musical instruments, works of arts and crafts, kindly provided to us by representatives of national public organizations: the Sverdlovsk Regional Public Tajik organizations "Didor" (chairman - Khushvakht Aidarovich Aidarov), Sverdlovsk regional public organization "Friendship Society Ural - Uzbekistan"(Chairman Numon Sotibovich Khaidarov), Foundation for the Promotion of the Preservation and Development of Cultural and Business Relations of Citizens and Organizations of the Republic of Kyrgyzstan and the Ural Region" Kyrgyzstan - Ural”(Chairman Aidar Suyundukovich Olzhobaev), as well as exhibits from the funds of the Irbit Historical and Ethnographic Museum and items from private collections. Representatives of the Consulate General of the Republic of Kyrgyzstan in Yekaterinburg also provided great assistance in the implementation of the project.

From January 30 to February 25, 2010, fine and decorative arts were presented to the attention of the audience Chuvash Republic. Representatives of the public organization "Chuvash national-cultural autonomy of Yekaterinburg", the Tyumen regional public organization "Association of the Chuvashs" Tavan ", the folk ensemble of the Chuvash song "Ivushka" took part in the implementation of this project. Chuvash folk songs were performed by the soloist of the Yekaterinburg Opera and Ballet Theater Natalia Mokeeva.

The exposition of the exhibition “Yesterday, today, tomorrow. The world with the hands of masters” spectators were fascinated by colorful combinations and whimsical patterns of Chuvash ornaments, made with amazing skill by embroiderers from the Chuvash company of art crafts “Pakha teryo” (“Beautiful pattern”). The exhibition also featured works by two professional artists of Chuvashia - a member of the Union of Artists of the Russian Federation, sculptor P. S. Pupin and a painter from Cheboksary A. V. Ivanov.

In addition to the works of contemporary masters, the audience was able to see carefully preserved ethnographic items from the collection of the Chuvash national society "Tuslach" (village Brody, Sverdlovsk region), which helped once again to feel the unity of history and modernity in the Chuvash folk art.

From November 24 to December 16, 2011, an exhibition Udmurt masters folk and decorative-applied arts From Kama to Chusovaya».

At the exhibition, one could see the famous Udmurt woven products, straw sculpture, birch bark utensils, sculptural woodcarving, national costumes, see ancient women's necklaces and ancient amulets, admire the skill of Udmurt weavers and embroiderers. All these things are carefully kept in the funds of the Sverdlovsk regional public organization "Udmurt national-cultural society" Eges "(Chairman - M. Sh. Yagutkina), in the collection of the Udmurt culture society" Shugur "and in private collections of the Udmurts of the Sverdlovsk region.

Presented to the audience their work and guests from Izhevsk. Among them: a master of straw weaving Nina Tarasova - diploma winner and laureate of many folk art festivals, participant of exhibitions in Izhevsk, Yekaterinburg, Khanty-Mansiysk, Estonia, Holland; famous Udmurt architect and sculptor Kasim Galikhanov, participant of the ethno-workshop "Mugur" Anatoly Stepanov.

Children's folklore ensemble "Chingyli" ("Bells"), folklore ensemble "Azves Gur" ("Silver Motifs"), performer of Udmurt songs Serafima Peredelkina will perform at the opening of the exhibition.

April 8 to May 26, 2013 ethnographic exhibition was held "The Unforgotten Melody of Kurai"(traditional culture of the Bashkirs of the Urals) with the participation of the Permanent Mission of the Republic of Bashkortostan in the Sverdlovsk Region and the Public Organization "Kurultai of the Bashkirs of the Sverdlovsk Region".

The exhibition featured national costumes, luxurious chests, human-sized samovars, old and modern photographs, works of arts and crafts, and paintings. In addition, the exhibition presents a real yurt with a diameter of four meters, which you can enter and experience the nomadic life of the Bashkir tribes.

Virtual tour of the exhibition "The Unforgotten Melody of Kurai" you can see the link

September 8 to December 7, 2014 within the framework of the project "Heritage of the indigenous peoples of the Middle Urals", an ethnographic exhibition of the traditional culture of the Mari of the Urals was held "Mysteries of Mary".

The Ural Mari are a small people living compactly in the southwest of the Sverdlovsk region - in the Achitsky, Artinsky and Krasnoufimsky districts. Their ancestors in the 16-17 centuries. fled from forced Christianization and thus were able to preserve archaic rites, language and original unique culture and pagan beliefs.

At the exhibition "Mysteries of the Mari" the birch grove became the center of the exposition as a cult national symbol revered in the Mari traditional religion. Also, the exposition was supplemented by women's and men's costume complexes, women's jewelry, hats, textiles and folk embroidery, musical instruments and household items.

Another section of the exhibition was presented by Yekaterinburg photographer Sergei Poteryaev with a series of photographs depicting the life of the Mari and the originality of the spiritual culture of the Mari people. The photographs reflect the peculiarities of conducting unique religious rites in the natural cultural places of the Mari people - "sacred groves".

The ethno-cultural exhibition project aims to support representatives of different cultural traditions of our region in their desire to preserve their identity, without being locked into a narrow ethnic framework. The Urals is a multinational region, and the cultures of different peoples should mutually enrich each other, helping the different peoples of the Middle Urals to find understanding and harmony.

FROM September 10 to November 29, 2015 an ethnographic exhibition was held within the framework of the project "Heritage of the Indigenous Peoples of the Middle Urals" traditional culture of the Tatars of the Urals "Where the chulpas ring...".

At the exhibition, visitors got acquainted not only with women's jewelry, but also with items that reflect the features of costume complexes, utensils, and cult items of the Ural and Volga Tatars.

At the exhibition, the audience saw women's traditional costume and patterned shoes, jewelry, samples of exquisite embroidery and leather mosaics, objects of arts and crafts that vividly and fully reflect the level of needlework of Tatar masters, you can get acquainted with the culture and traditions of this people.

The exposition included photographs of accessories, clothing elements and national kitchen utensils of the Kazan Tatars, as well as ethnographic photographs reflecting various temporary traditions from the middle of the 19th to the beginning of the 20th century.

From July 7 to September 25, 2016 within the framework of the project "Heritage of the indigenous peoples of the Middle Urals" passed ethnographic exhibition of photographs and objects of worship and everyday life of the Mansi « Mansi-ma country ».

An amazing quality of the Mansi ethnos, which was formed as a result of the merger of the Ugric and Indo-European tribes moving through the territories of Western Siberia and Northern Kazakhstan, is the dualism of the cultures of taiga hunters and fishermen and steppe nomadic cattle breeders. Historically, the Mansi settled in dense forests, which is due to their main crafts. A people with rich folklore and mythology is the bearer of unique traditions and rituals, preserved due to the isolation and isolation of the world of "forest people".

The attention of the visitors of the exhibition was presented to clothing complexes, household utensils and household items of the Mansi, children's toys, archival documents and photographs that told about the amazing life of the northern people. The modern reflection of the Mansi culture at the exhibition was the bone-carving works of the modern Tobolsk master Timergazeev Minsalim Valiakhmetovich.

Most of the Ural population lived in villages and settlements, the layout of which was not correct: estates were located either freely or lined up along a road or river. Regular or street-block building became widespread in mining settlements, settlements that were urban centers founded in the 18th century.

Construction in such settlements was carried out according to a pre-planned plan: straight streets were laid in meridian-latitudinal direction, residential estates within the quarters were built at a certain distance from one another.

The architectural and planning center of the settlements was a square with a complex of administrative, religious, commercial buildings and the house of the owner or manager.

The natural place for the construction of such an area was the space around the factory dam and pond. The vast majority of residential buildings were built of wood, but more and more three-chamber (three rooms) houses appeared throughout the region, heated "in white".

"Black" huts were preserved mainly among the Russian peasants of the north of the Vyatka and Perm Urals and among the indigenous peoples. Outbuildings adjoined the peasant huts. A common phenomenon in the Urals was a covered courtyard, uniting a hut and courtyard buildings under one roof. Cornices, platbands, shutters and gates of peasant houses were decorated with carvings. The carved ridges of the roofs carried not only decorative functions, but also served as amulets.

Peasant houses were traditionally furnished with home-made furniture: wall and mobile benches, beds, lockers; in the red corner, under the shrine, there was a dining table. City dwellers, factory servants and clerks more often used custom-made mobile furniture. In city houses, the walls of living rooms were often plastered and whitewashed. At the end of the century, wealthy citizens began to decorate the interior of their dwellings with plaster moldings, engravings, oleographs and paintings.

The interior decoration of the estates of the factory owners was distinguished by luxury and was equipped like the houses of the capital's nobility. The master's house, usually two-story, was the center of an entire architectural complex, consisting of servants' quarters, outbuildings, greenhouses, kennels, stables, etc.

Gardens and parks were laid out around country estates. With the permission of the owners, their houses were often used as guest houses by passing officials, scientists and travelers.

Peter I and developed under his successors, touched mainly the privileged strata of society, civil servants, the army. European-style clothing was worn in the Urals only by representatives of these groups. Men wore shirts with wide sleeves and cuffs, cloth or satin camisoles, over which they wore cloth (less often velvet) single-breasted or double-breasted caftans with turn-down collars and cuffs. Short trousers made of the same material as the caftans were fastened at knee level with cuffs with buttons. Pants were relied on linen or silk stockings, shoes or shoes, often decorated with buckles. The men's suit was complemented by muslin, silk, cambric ties, tied like a neckerchief.

Men's wigs were widely used: long (up to the shoulders), curled, with a high coque on the forehead or whipped parting (in the first half of the 18th century) and short powdered ones with a braid and curls (in the second half of the century). Triangular hats made of wool or down served as a headdress.

At army officials there was a uniform that did not fundamentally differ in cut from that described above, but had a uniform finish regulated by decrees (from the color of collars, lapels and cuffs to the number and size of buttons).

During the XVIII century. The military uniform has changed several times. In 1755 uniforms for mountain officials were introduced. Since 1782, the nobles who were not in the public service also received the right to wear uniforms. In each viceroy, for noble uniforms, their own colors were established, which were changed by subsequent decrees.

At the end of the XVIII century. caftans with a high collar and narrow cuffs came into fashion.

Woman suit It was distinguished by a puffy skirt on a frame - fizhma and a tight corsage - a corset with lacing, covering the waist and chest. A swinging wide crinoline dress was worn over the top. This attire was supplemented with a variety of capes, scarves, scarves. Like men, ladies used stockings, shoes, shoes, only more elegant and fine dressing, fur coats and epanches - in winter. Caps and hats were put on the head, from the end of the 18th century. - hats with round brim, trimmed with lace and ribbons.