Olga Lyukhina
Summary of the lesson "Life of the Russian people"
Target: Formation of ideas about life and life Russian people about its traditions.
Tasks: Introduce children to the hut and Russian life of people. Develop the ability to work together, listen carefully to the teacher, engage in dialogue. Instill interest in Russian culture, the history of people.
Material: hut illustration, domestic utensil: poker, tong, bread shovel, cradle, etc. Decorate a room to reproduce a residential village space (Houseware)
Methods:
verbal
visual methods
practical methods.
tricks:
surprise moment (the appearance of the teacher in Russian folk costume) ;
looking at household items Russian hut;
story, show, conversation;
Lesson progress:
The mistress of the hut meets the children at the entrance.
Hello dear guests! A guest on the threshold - joy to the owner. I ask you to go to the hut, make yourself at home, sit down. Let's sit side by side and have a good conversation.
IN ancient times, and in our time, every person had a house.
What do you guys think, why does a person need a house?
How do we feel at home?
- Why say: "Being a guest is good, but being at home is better?"
Even in the old days, people made a dwelling for themselves, where they could hide from the cold and bad weather, from wild animals, warm themselves by the fire. We come home to rest and gain strength.
And from what people used to build their own house? From what tree? Now I will guess a riddle, and you try guess:
“A relative has a Christmas tree
non-thorny needles,
But, unlike the tree,
Those needles are falling (larch)
Why were houses built from larch?
Because when larch gets wet, it becomes stronger and stronger, almost like a stone. Such a house will stand for a long time, will not rot. But they built houses from pines, and tried to lay the lower logs from larch.
In such a house, the air always smells of tar. It is especially warm in it in winter, when there is frost and a blizzard outside the window.
Children, how do you think, what was the most important thing in the hut?
Listen, guess my riddle:
Sleeping in the summer
Burning in winter
The mouth opens
What they give - swallows " (bake)
The oven is the heart of the home. The stove fed the family, heated the house, younger children and old people slept on it, dried clothes and even washed themselves. As soon as the hostess gets up in the morning, the first thing she starts is to heat the stove. The stove is a village nurse.
How could the oven feed its owners?
IN Russian oven cooked cabbage soup, porridge, baked bread, pies.
Between the stove and the wall of the house there was a place called "baby kut" or a kutok is a corner that was separated from the rest of the hut by a colored curtain.
Where do you think you could be in our hut "baby kut"?
A woman was in charge of the hut - hostess: cooked food, baked bread, cooked, spun, sewed. There, on a hook hammered into the ceiling, hung a cradle for the smallest in the family.
But not only people lived in the house. There were tenants in it - some from the forest, some from the field, some from the earth. The economy cannot do without them. What items were still in Russian hut? Enough to silently visit - it's time to guess the riddles. I will make riddles, and you try to find answers in our hut.
"Releasing hot steam
Ancient teapot…” (samovar).
The whole large peasant family gathered behind the samovar, drinking hot tea with honey, with pies and pancakes. The samovar has become a symbol of kindness, home comfort and family peace.
“I feed everyone with pleasure,
And she's dumb" (spoon)
In a peasant family, each member of the family had their own spoon, which was carved from wood. And they also always went to visit with their spoon. They even made a saying "A thrifty guest does not go without a spoon".
You and I have sat up, it's time to play. "Business before pleasure", They say Russian people. Here I am, I invite everyone to the circle, and listen to me one more time. Pro Russian folk I will tell you the game now, and I will teach you how to play.
Join hands together and join the circle with me together!
(the teacher starts a circle with the children, picks up two scarves).
educator:
- What is the name of the game?: "Blind Man's Blinds of Masha and Ivashka". How funny, how wise she is. Because the boy here will speak in a thin voice, and the girl should speak in a rough bass voice. Now we will choose Mashenka and Ivashenko (selects children).
The circle is wider, turn around, and Masha and Ivashenko need to different sides go around in a circle, (The teacher moves them in different directions.). In order for you to stand in the circle again, Ivashka, you need to catch Mashenka. Stretching out his hands forward, Ivashka, in a thin voice will call Mashenka: "Masha, where are you?", and Masha in a rough voice reply: "Ivashka, I'm here!" trying not to fall into the hands of Ivashka. And we will blindfold you. Does everyone understand the game? Then let's blindfold those who drive, and our game will begin.
caregiver: Guys, let's remember what we know about how we lived earlier people. Let's play a game "What was, what became"
(The teacher asks questions, the children answer)
They used to wear bast shoes, but now (boots)
They used to cook in the oven, but now ... (on the stove)
Previously, they slept on the benches, but now ... (on the bed)
Previously, clothes were stored in chests, but now ... (in the closet)
They used to carry water from the well, but now ... (pouring from a water pipe)
caregiver: Well done! Russians people have always been famous for their hospitality and loved to treat with pies, gingerbread, loaf.
And I baked bread for you, lush and ruddy. And now I really want to treat you to delicious bread, and some tea. The teacher treats the children with bread and tea.
Related publications:
"Bright Easter" - the tradition of the Russian people"Bright Easter" is a tradition of the Russian people. Teacher of the middle group: Bitarova O. S. s. Elkhotovo, 2016 Theme: "Bright Easter".
Good afternoon everyone, everyone, everyone! I want to tell you about my leisure time, which took place on October 19th. We got acquainted with the new material accompanied by.
Purpose: Formation of ideas about the socio-cultural values of the Russian people. Tasks: To consolidate the knowledge of children about our traditions and customs.
Abstract of the GCD in the middle group on acquaintance with the life and traditions of the Russian people "Visiting Pelageyushka" Synopsis of GCD in the middle group on acquaintance with the life and traditions of the Russian people "Visiting Pelageyushka" Topic: "Visiting Pelageyushka" Integration:.
For a long time, housing has been not only an area for satisfying a person's need for housing, but also a part of his economic, economic life.
Of course, the social differentiation of society was also reflected in the features of the dwelling, its size, and amenities. Each era has its own special features in residential and commercial buildings, in their complexes.
The study of these features gives us additional knowledge about the past era, provides details not only about the everyday life of past generations, but also about the social and economic aspects of their existence. The end of the 15th and 16th centuries is a kind of milestone in our sources on the history of the material culture of the Russian people; archaeological data, as a rule, do not rise chronologically higher than the 15th century. Separate observations of archaeologists on the material culture XVI- XVII centuries. are mined along with the study of more early periods and relatively fragmented. Special works on the late Russian Middle Ages are rare, although their data on dwellings are very valuable to us.
But with the decrease in archaeological data, the amount of documentary information also increases. Fragmentary and accidental references to dwellings in the annals, which we are forced to content ourselves with for periods up to the 16th century, are now significantly supplemented by an ever-increasing number of act records and other official documents. Dry, brief, but very valuable in their mass character, the data of cadastral books make it possible to make the first generalizations, calculations, and comparisons of various types of buildings. In some places in these sources, a description of curious details in the characterization of residential and outbuildings also slips. To these data from written Russian sources, one must add the notes of foreigners who visited Russia at that time. Not everything in their observations and descriptions is reliable and clear to us, but many details of Russian way of life XVI V. they are noticed and conveyed accurately, and much is understood taking into account the comparative study of other sources. Sketches of Russian life, made from outside, brought to us something that was not at all reflected in Russian documents, since for Russian authors a lot was so familiar that, in their opinion, it was not worth paying special attention to.
Perhaps, only since the 16th century we have the right to talk about the appearance of another type of sources on material culture, the importance of which is difficult to overestimate, various graphic materials. No matter how accurate the written information, they give us at best a list of the names of buildings or their parts, but from them it is almost impossible to imagine what they looked like. Only from the 16th century did drawings come into our possession, which quite fully reflect the life of then Rus'. The manner of these drawings is sometimes unusually conventional for us, subject to certain canons of icon painting or book miniatures, but, having carefully looked at them, having mastered the language of conventions to some extent, one can quite accurately imagine the real features of the life of that time. Among the monuments of this kind, an outstanding place is occupied by the colossal illustrated Chronicle, created according to the plan and with the participation of Ivan IV in 1553-1570. Thousands of miniatures of this vault provide the researcher with a wonderful pictorial material on many aspects of Russian life, including housing. They are successfully complemented by some iconic scenes and miniatures of other books of this era. social structure Russian society was also reflected in the system of subdivision of settlements into certain units, which for the peasantry were at the same time units of taxation, tax units and actually existing cells of the settlement peasant family. Yards were such units. Documents and chronicles know a courtyard, a courtyard place, a courtyard in these two, at first glance, not equivalent, meanings. Of course, where we are talking about monastery yards, boyar yards, clerks’ yards, clerk yards, craftsmen’s yards, or even more specific names cow yard, stable yard, gross yard, we are dealing only with the designation of a certain space occupied by a complex of residential and outbuildings. But for the main taxable population, for the peasantry, the concepts of a yard as a farmstead, a complex of buildings and a yard as a taxable unit coincided to a certain extent, since only a full-fledged peasant household, which had a full set of buildings necessary for farming and residence of a peasant family.
The composition of buildings typical of a medieval Russian peasant household has recently been aroused by lively controversy. It is believed that the composition of buildings and even those types of buildings that ethnography knows from the life of a Russian village in the 19th century are primordial and almost unchanged in Rus' from ancient times, even from the period before Mongolian Rus. However, the accumulation of archaeological data on the Old Russian dwelling, a more careful analysis written sources and medieval graphics cast doubt on this conclusion. Archaeological evidence speaks quite clearly about more complex history development of the Russian complex of residential and outbuildings, this was drawn earlier. The most striking thing seemed to be the minimum number of buildings for livestock, although there is no doubt that the population had a lot of livestock. For hundreds of open residential buildings, there are literally a few fundamental buildings for livestock. Equally unusual was the conclusion about the predominance of single-chamber residential buildings. Quite complex types of multi-chamber and two-chamber communication of residential and utility premises were also known, but they are a minority. From these facts one inevitably has to draw a conclusion about the gradual and rather complex development of residential complexes, moreover, this development in different geographical zones went its own way, led to the formation of special zonal types. As far as our sources allow us to judge this, the beginning of this process falls at the turn of the 15th to the 17th centuries, although the addition of ethnographic types in the 19th century also increased. can hardly be considered completely finished, since by their nature residential complexes were closely connected with changes in the socio-economic life of the population and reflected these changes constantly.
The earliest documentary records of the composition of peasant households describe it to us very succinctly: a hut and a crate. The above extracts from documents of the end of the 15th century might seem random and atypical, if some sources did not allow their typicality to be supported by mass material. One of the scribe books contains a more detailed than usual list of buildings in peasant households that were abandoned during tragic events last decade XVI century. The analysis of these descriptions gave very demonstrative results. The vast majority of peasant households were very poor in terms of the composition of buildings: 49% consisted of only two buildings at all ("hut and cage", "hut and hay"). These documents are confirmed by another, peculiar source - Facial chronicle XVI century. It is difficult to say why, but even the latest researchers consider the architectural background of the miniatures of this vault to be a borrowing from Byzantine sources. Research by A.V. Artsikhovgov in his time convincingly showed the Russian basis of the nature with which these miniatures were painted, the Russian character of things, household parts, scenes. And only the dwelling is made dependent on foreign sources and the conventions of the "fantastic chamber writing of Russian icon painting." In fact, the dwelling, which is for the most part from miniature scenes (although there are very realistic images not only temples, but also ordinary huts, cages), basically has the same Russian reality, the same Russian life, well known to the creators of miniatures both from older facial manuscripts that have not come down to us, and from their own observations. And among these pictures there are few images of villages. The language of the miniatures of the Facial Vault is notable for its conventionality. The pictogram of dwellings is deciphered quite simply. The hut always has on the end wall, three windows and a door, a cage, two windows and a door. The walls are not lined with logs, they do not have the remnants of logs in the corners so typical for a log dwelling, and the windows and doors are smoothed, rounded, provided with curls for the sake of beauty, it is difficult to recognize them, but they are always there and always in a firmly established place, in the traditional number for each type of building. Villages, and even more so separate peasant households, are rarely depicted, since the main content of the chronicle remains the life of the feudal elites, the feudal city. But where we are talking about villages, they are, and the pictographic formula for them is built from two buildings, which, by signs, are easily identified as a hut and a crate. This was, in all likelihood, real basis peasant court, its typical composition until the 16th century.
But for the 16th century, such courtyards are already becoming a relic. Economic recovery after the final liberation from Tatar yoke, elimination feudal fragmentation, the general ordering in life in a centralized and strong state could not but affect the changes in the complex of peasant households. Previously, this process began in the northern regions, where social relations also favored it, where more severe nature required it, later we notice this in the central regions, but it is the 16th century that can be considered the beginning of those changes both in the composition and in the layout of the peasant household, which, by the 19th century, provide us with an ethnographic scheme of various types of Russian peasant households. All the main buildings of the peasant household were log cabins - huts, cages, senniks, mshaniks, stables, barns (although there are also mentions of wattle barns). obligatory element such a yard was a hut, a heated building, insulated in the grooves with moss, where a peasant family lived, where they worked and worked in the winter (weaving, spinning, making various utensils, tools), and cattle found shelter here in cold weather. As a rule, there was one hut per yard, but there were peasant yards with two or even three huts, where large undivided families were accommodated. Apparently, already in the 16th century, two main types were distinguished peasant dwelling in the northern regions, huts on the basement, under the hut, i.e. having underground. In such cellars they could keep livestock, store supplies. In the central and southern regions, ground huts still continue to exist, the floor of which was laid at ground level, and, possibly, was earthen. But the tradition was not yet established. Ground huts are mentioned in documents up to Arkhangelsk, and huts in the basement of rich peasants were also placed in the central regions. Often here they were called upper rooms.
According to documentary records of dwellings of the 16th century, we know rare cases of mentioning the passage as part of peasant households. But just in the 16th century, the vestibule began to be mentioned more and more often as an element, first of the urban, and then of the peasant dwelling, and the vestibule definitely served as a connecting link between the two buildings - the hut and the cage. But the change in the internal layout cannot be considered only formally. The appearance of the vestibule as a protective vestibule in front of the entrance to the hut, as well as the fact that now the firebox of the hut was turned inside the hut - all this greatly improved housing, made it warmer, more comfortable. The general upsurge of culture was also reflected in this improvement of the dwelling, although the 16th century was only the beginning of further changes, and the appearance of canopies even at the end of the 16th century became typical for peasant households in far from all regions of Russia. Like other elements of the dwelling, they first appeared in the northern regions. The second obligatory construction of the peasant household was the cage, i.e. a log building that served to store grain, clothes, and other property of peasants. But not all districts knew exactly the crate as the second utility room.
There is another building, which, apparently, performed the same function as the crate. This is a canopy. Of the other buildings of the peasant household, first of all, barns should be mentioned, since grain farming in the relatively damp climate of Central Russia is impossible without drying the sheaves. Sheeps are more often mentioned in documents relating to the northern regions. Cellars are often mentioned, but they are better known to us from urban materials. The "bayna" or "mylna" was just as obligatory in the northern and part of the central regions, but not everywhere. It is unlikely that the baths of that time were very different from those that can still be found in deep villages - a small log house, sometimes without a dressing room, in the corner - a stove - a heater, next to it - shelves or beds on which they bathe, in the corner - a barrel for water, which is heated by throwing red-hot stones into it, and all this is illuminated by a small window, the light from which drowns in the blackness of the sooty walls and ceilings. From above, such a structure often has an almost flat shed roof, covered with birch bark and turf. The tradition of washing in baths among Russian peasants was not universal. In other places they washed in ovens. The 16th century is the time of the spread of buildings for livestock. They were placed separately, each under its own roof. In the northern regions, already at that time, one can notice a tendency towards two-story buildings of such buildings (shed, mshanik, and on them a hay barn, that is, a hay barn), which later led to the formation of huge two-story household yards (below - barns and pens for cattle, above - povit, a barn where hay, inventory is stored, a crate is also placed here). The feudal estate, according to the inventories and archaeological evidence, differed significantly from the peasant one. One of the main signs of any feudal court, in a city or in a village, was special watch, defensive towers - tumblers. Such defensive towers in the 16th century were not only an expression of boyar arrogance, but also a necessary building in case of an attack by neighbors - landlords, restless free people. The overwhelming majority of these towers were log cabins, with several floors. The residential building of the feudal court was the upper room. These chambers did not always have skewed windows, and not all of them could have white stoves, but the very name of this building suggests that it was on a high basement. The buildings were logged, from selected wood, had good gable roofs, and on the tumblers they were of several types gable, four-slope and covered with a figured roof - barrels, etc. Close in composition and names of buildings to the boyar courts and the court of a wealthy citizen, and the Russian cities themselves in those days, as foreigners have repeatedly noted, were still very similar rather to the sum of rural estates than to a city in the modern sense.
We know very little about the dwellings of ordinary artisans from documents; they did not often have to describe their poor inheritance in legal acts. Archaeologists do not have enough information about them either. There were entire settlements of artisans. But many of them lived in the yards of the monasteries, boyars, with rich townspeople in the courtyard. According to the materials of the 16th century, it is difficult to distinguish them in separate group. It can be thought that the yards of artisans in urban settlements were closer in terms of the composition of buildings to peasant yards, they did not have a rich choir. Stone residential buildings, known in Rus' since the 14th century, continued to be a rarity in the 16th century. The few residential stone mansions of the 16th century that have come down to us amaze with the massiveness of the walls, the obligatory vaulted ceilings and the central pillar supporting the vault. Researchers of ancient architecture and folklore paint us a colorful picture of antiquity as a world of patterned, carved, ornate huts, towers, chambers with chiselled porches, with gilded domes. However, our data do not allow us to judge how richly and how the peasant huts and other buildings were decorated. Apparently, peasant huts were decorated very modestly, but some parts of the huts were decorated without fail; roof ridges, doors, gates, oven.
Comparative materials of the ethnography of the 19th century show that these adornments played, in addition to an aesthetic role, the role of amulets that protected the "entrances" from evil spirits, the roots of the semantics of such adornments date back to pagan ideas. But the dwellings of wealthy townspeople and feudal lords were decorated magnificently, intricately, colorfully with the hands and talent of the peasants. We also know little about the interior decoration of dwellings, although it is unlikely that the interior of peasant huts and craftsmen's houses was very different from what was typical for the peasantry in the 19th century. But no matter how fragmentary our information on some elements of the dwelling of the 16th century, we can still state a significant shift in this area of the culture of the Russian people in the 16th century, associated with common processes historical development of the country.
A. Tereshchenko
Life of the Russian people
INTRODUCTION
It is impossible to imagine all the diversity of our amusements: they are so numerous and changeable that it is difficult to collect them into one, to bring them under one level of amusements in order to draw a general conclusion about them. The common people, preserving the beliefs and customs of their ancestors, merged them with their own habits. Foreigners portrayed our games very wrongly; not knowing our language and caring little about the fidelity of the presentation, they included everything in their diaries indiscriminately. It suffices to look at a few modern news from foreigners to be convinced of their ignorant description. Surrounding themselves with books foreign, not worthy of trust, they write out of them what they please, and say,<будто>have seen everything. The amusements of our people, a reflection of their true and genuine joy, can only be described with real picture their lives.
In warm weather, men and women, young people and girls gather in front of the house. First, men greet each other by removing their hats from their heads, and the female sex meets them with a smile or a question about health; Then they sit next to each other on a bench near the house. If there was not enough space for women, then the old men themselves get up and ask them to sit down. Women are respected everywhere, in all conditions. The young whisper among themselves, the old men grin and tell them with simple-hearted laughter that they have been overheard. Then the conversation begins more lively, the conversation is more frank and they cease to be alienated, they approach closer friend to a friend and make a general circle. The balalaika appears, and everyone moves apart. The girls are looking forward to the invitation. Everywhere girls start first, and everywhere they<имеют>your rights.
Well done, who is the boldest of all, steps forward and, taking off his hat, asks the beauty to have fun with him. The whole society is in festive attire: men in caftans, a red shirt with lapels and a hat on one side. Girls in sundresses, long-sleeved white shirts and a white handkerchief. The dance has not yet begun, but they are only eager for it. Here the boys interfere with everyone: they distract everyone's attention with their running around and games, in which adults often take part. The girls disperse, form their own circle, and plot their amusements; married people separate from them, go aside; some old people stay in front of the house and talk about their activities: everyone disperses and, it would seem, the fun is over. Here it is<и>begins: frisky and carefree naughty start their horses and launches, the guys knock down the towns, the girls jump on the boards. When they have fun, then they start general games in which only children are not accepted; the latter do not regret it, because they have their own, belonging to them alone. But girls and men, in addition to common amusements, also have their own separate ones: then the guys do not interfere in the girlish, and the girls in the men's games. Gender and age are separated from each other, and therefore the natural division of games follows in itself.
GAMES FOR CHILDREN
Children's age loves unconcerned, simple games, but they hide either a lesson or an expression of their age.
MAGPIE
Magpie - ubiquitous fun. She amuses toddlers and young children. Mothers or nannies, having put the child on their knees or placing it beside them, finger the child and caress it so that it does not cry, saying: “Magpie, crow, cooked porridge for children: gave one, gave the other, , they say soon, - but didn’t give it to the third. The magpie has flown away! In Little Russia they say: “A magpie, a crow, sat on a drink, cooked porridge for children; I gave it to one, I gave it to another, I gave it to this one, I gave it to this one, but I didn’t give it to this one - hai! guy! Magpie snailed. Having tickled the child, they awaken laughter in him and then make him repeat the same thing. With a successful repetition, the child kisses him every time. This fun continues until the child has fun.
In some places they say: “Magpie, crow, cooked porridge for children, chilled on the threshold. She gave it to him, she gave it to him, she snatched his neck, and flew away! - Dry, dry! .. ”They still amuse like that; “Magpie, magpie, cooked porridge, jumped on the threshold, savvy guests. Guests in the yard - porridge on the table; guests from the yard - porridge from the table. She gave it, she did not give it; this one got it, this one didn’t get it: who is small, who didn’t carry firewood, who didn’t heat the stove, who didn’t cook cabbage soup, who didn’t go for water. Shu, fly! And wagged her tail."
"Okay, okay! Where were you?" - "By Grandma! They ate pancakes." - "What did you eat?" - "Cash". - "What did you drink?" - "Brazhka". - "Kashka slatenka (sweetie), drunken mash." When rocking, children sing in a drawling voice:
Coo, coo, my dear,
Cry, little one.
You fly through the yard, you coo;
You fly like a tent, you listen.
And who is talking in the tent?
Speaks in the tent
Brother with sister
Relatives with relatives.
- My dear sister!
Let's go for a walk in the green garden.
Pick a flower in the garden
Sow yourself on a wreath.
We will carry wreaths to the father,
To the birth mother.
- You are my sir, father,
You are my lady, mother,
Which wreath is alley?
Which one of us is cuter?
- My dear child!
All wreaths are scarlet,
All children are cute.
Sometimes they amuse children with lamentations:
At the cat, at the cat,
There was a stepmother;
She beat the cat
sentenced;
On all sides
The cat turned around.
Give the cat dad
On the hind legs.
- Eat, cat, do not crumble;
Don't ask dad for more
HORSE
On holidays, especially in summer, you will always and everywhere meet boys with ropes in their teeth, running in twos or threes, holding hands, pretending to be horses. They are ruled by the fight - the coachman, who incessantly slams his whip and shouts at them. This game is one of the favorites for peasant children. As soon as a boy starts walking in the village, he already carries a trampled bast shoe or rides on a stick; waters his horse, puts him in the stable, gives him oats and cleans him. When he can already run along the street, then he enthusiastically equips a troika, which is sometimes harnessed to a cart, and a coachman is placed on it. The troika runs first at a quiet trot, then rushes, beats and overturns the wagon. The bruised coachman forgets about his pain: he runs after the horses, stops them, pats each one on the head and carefully examines whether it has been detected? He wets their feet with water, but does not think about himself. This game expresses the passion of the coachmen for their occupation.
They play horses even more simply: boys and girls sit on a stick and, imagining that they are riding a horse, tie it with a string or rope, whip it, and in the absence of it - with a thin twig, turn their head to the side, gallop or at full speed and shouting: “Go! Fall!” Girls are not as willing to ride a horse as boys, discovering from childhood that this is not characteristic of their sex, - therefore they leave it to men to ride.
DISTILLATION
In older children, it is still a favorite pastime - running in distillation. The players overtake each other, and whoever overtakes whom boasts with complacency. Girls take part in this game. Distillation serves to strengthen the body and develop agility. This game is called in Little Russia vyvydki.
Dumplings
Children who are forbidden to leave the house gather near the gate and play dumplings. Having formed a circle from the thumb and forefinger, they pass their saliva through it. Who, passing saliva, drops it on any finger, he gets the name dumplings. Then everyone starts teasing him: “Dumpling, dumpling; sour dumpling, dumpling!” He runs after them and catches; whoever he catches becomes a dumpling, who then catches them in the same way as the first. The game continues until there is enough to run. She makes up one kids prank.
Children of both sexes climb new huts with only one ceiling, or any other building with one ceiling. Having climbed the stairs, four stand in the corners, and the fifth, standing in the middle, jumps on both legs and sings:
Stump, stump, give me cannabis.
Troshka, peas -
Oil from a spoon.
At last word everyone changes places, the stump tries to seize anyone's place, while the one who loses it plays the stump. The game continues until she gets bored; but who stayed last time stump, he bears this name for a long time. The game of stump, although there is childish playfulness, is nevertheless expressed by it as a fool.
PICK YOUR NOSE
Naughty children, bored with some kind of game, rush at each other, push, scream, run, fall, hurt themselves - this is not enough, this is not enough for them: they are looking for other sensations. Who is more frisky, he calls for a new fun - to pull his nose. They stand opposite each other and shout: “Start!” - "No, you start." Then one begins to ask, and the other answers him: “Whose nose?” - Savin. - "Where have you been?" - "Slavil". - "What did you exalt?" - "Kopeck". - "Where are you going?" - "Bought a gingerbread." - "With whom did you eat?" - "One". At this word, the questioner grabs his nose, twitches in all directions, saying: "Do not eat alone, do not eat alone." If the twitching one then says: “I ate with you,” then his nose is left alone. It happens that intrusive naughty people stick their noses on so much that they remember them for a long, long time. And who forgets noses? Many lead by the noses, and many pull them so long - what is your German!
Izba
Slides: 19 Words: 969 Sounds: 0 Effects: 0Hut. In the steppe regions rich in clay, huts (huts) were built instead of huts. In the depths of the hut there was a hearth made of stones. This structure was kept long time. Since the 15th century, stoves with pipes have become widespread. But, basically, among princes, boyars, merchants, etc., and only in cities. Some of these huts have survived to this day. The floors in the peasant hut were earthen, that is, the earth was simply trampled down. The floors were made from logs split in half, in rich houses - from boards. The floors were laid along the hut from the entrance. As already mentioned, the hut did not have windows as such. The hut was installed directly on the ground or on poles. - Izba.pptx
Russian hut
Slides: 10 Words: 589 Sounds: 0 Effects: 0Russian hut. Hut on the territory of the museum in the Intercession Monastery in Suzdal. Izba, a log dwelling among Russians; heated living space in the house. The construction of the hut. The construction of a house for a peasant was significant event. During construction, the location of the house was important. General form hut. A kind of entrance hall was often attached to the hut - a canopy about 2 m wide. They used the canopy in a different way. The cage served as a summer bedroom, a year-round pantry, and in winter - a kind of "refrigerator". The interior space of the hut. Furniture, utensils and decoration of the Russian hut. Icons were the main decoration of the houses. - Russian izba.ppt
Houses in Rus'
Slides: 53 Words: 8000 Sounds: 0 Effects: 2Educational - Toolkit"traditional life in a Russian house". Main page. Traditional life in a Russian house. Exit. The construction began with felling the forest and a settlement appeared on the cleared land - a "village". It wasn't built in a day or two. First, the area had to be mastered. They prepared the land for arable land, cut down, uprooted the forest. It was they who chopped, not sawed: it was believed that this way the tree would be better preserved. Such was the experience of centuries-old wooden construction. Back. Table. Izba - a wooden (log) log house. The log house was made up of "crowns". From the ground to the roof of such "crowns" it was necessary to collect about 20. - Houses in Russia.ppt
Russian life
Slides: 38 Words: 297 Sounds: 0 Effects: 0Russian hut. Life of Russian people. Museum "Kanavino at the turn of the century". Russian proverbs (tell): Do you like to ride:…… Hurry up:….. What you sow, then……. Measure seven times: .... Business - time: ... .. The hut is not red in the corners: ... ... Russian stove. Items of Russian life. Millstone. Pots, pots, bowls. Samovars, jugs, krinks… Babi kut. Dishes. The situation of the hut. Riddles: There are four legs under the roof, Soup and spoons on the roof. Table. There is a bullock, akimbo barrel, Hisses and boils, orders everyone to drink tea. Samovar. Walks, walks But does not enter the hut. Door. The borders are wooden and the fields are glass. Window. In the hut - a hut, in the hut - a pipe. - Russian life.ppt
Life of the Russian people
Slides: 10 Words: 342 Sounds: 0 Effects: 33Project. There are also photographs of household items, costumes, production tools. Winter. FORTUNE about one of the most ancient rites of the Russian people. Fortune-telling most often took place on Christmas, Epiphany and St. Basil's Day. Nativity. Spring. The Annunciation is the holiday of the Annunciation - one of the most revered for the Russian people. SOWING about the rules and stages of sowing grain. Summer. Haymaking. Autumn. Collection of berries and mushrooms. EXCELLATION about the holiday of the Exaltation of the Honest and Life-Giving Cross Lord's. Spinning. Tree Origins and roots of the Russian people Traditions and rituals of the Russian people. - Life of the Russian people.ppt
Culture and life of Rus'
Slides: 77 Words: 2942 Sounds: 0 Effects: 187Culture and life Ancient Rus'. Europeans called Rus' "Gradariki" - a country of cities. Medieval cities were centers of culture. The largest in Europe were Kyiv, Novgorod, Galich. Behind the fortress walls, crafts developed, which numbered about 70. Many items were for sale. Urban development. Torzhok. Engraving of the 16th century. Plan of Kyiv in the middle of the 12th century. As a rule, the Golden Gate was built at the entrance. On the walls, on birch bark, scientists find many inscriptions. Golden Gate in Vladimir. Reconstruction. A typical view of the boyar choir. Most buildings Kievan Rus were wooden. - Culture and life of Russia.ppt
Russian national cuisine
Slides: 15 Words: 921 Sounds: 0 Effects: 0Russian National cuisine. Old Russian cuisine of the IX-XVI centuries.1. Old Russian cuisine of the IX-XVI centuries.2. Cuisine of the Moscow state of the XVII century. Kitchen of Petrovsky-Catherine epoch XVIII V. Petersburg cuisine late 18th c.-60s XIX years V. All-Russian national cuisine of the 60s of the 19th - early 20th centuries. Modern cuisine from 1917 to the present 1. The main place on the Russian table, especially on the national table, was and is occupied by bread. Soups have been of paramount importance in the history of Russian cuisine. The spoon has always been the main cutlery of Russians. Modern cuisine from 1917 to the present 2. - Russian national cuisine.ppt
Folk costume
Slides: 6 Words: 21 Sounds: 1 Effects: 16Tula folk costume. Kursk folk costume. Oryol folk costume with pony and red apron. Tambov folk costume with a pommel. Voronezh folk costume with poneva. Nizhny Novgorod folk costume. - Folk costume.pps
National costumes
Slides: 6 Words: 115 Sounds: 0 Effects: 0National costumes. National men's suit. In the past, the Kyrgyz costume had territorial differences associated with the settlement of tribes. Women's national costume. Conclusion. We met Kyrgyz national costumes. We learned the names of women's and men's hats. All costumes are beautifully decorated with ornaments. - National costumes.ppt
Russian folk costume
Slides: 16 Words: 444 Sounds: 0 Effects: 9Russian folk costume. The clothes reflect the soul of the people. Russian costume surprises with its diversity. Each pattern and cut has its own story. By clothing you can learn about the traditions and customs of your people. The peasants sewed clothes from simple fabrics - linen, wool. A boyar costume could weigh 15-20 kg. In Rus', the main clothing for women was a sundress and an embroidered shirt. From above they put on a shower warmer. If the sleeves were lowered, then it was impossible to do any work. Hence the expression - to do carelessly. Sundresses could be of different colors: red, blue, brown ... At that time, only natural dyes were used for fabric. - Russian folk costume.pps
Finnish clothing
Slides: 10 Words: 221 Sounds: 0 Effects: 25folk clothes Finns. Folk clothes - the result of the creativity of many generations - are an integral part of cultural heritage Finns. Clothing differed in composition, way of wearing, cut, material, colors, ornament. Local features existed in each county, and conceived in a separate church parish (kirchspiel). At the turn of the 19th and 20th centuries, Finnish folk clothing fell into disuse almost everywhere. Folk clothes of the Finns of the Vyborg province. -
According to the famous scientist Yu. M. Lotman, “life is the usual course of life in its real-practical forms; life is the things that surround us, our habits and everyday behavior. Life surrounds us like air, and like air, it is noticeable only when it is not enough or it deteriorates. We notice the features of someone else's life, but our own life is elusive for us - we tend to consider it "just life", a natural norm of practical life. So, everyday life is always in the sphere of practice, it is the world of things first of all” (Lotman 1994, 10).
The phrase "traditional life" literally means the course of a person's daily life in the forms defined by tradition - in a society where accepted and established rules of behavior, skills, and a system of ideas are passed on from generation to generation. Naturally, traditional life always has an ethnic coloring. That is why the phrase "traditional life" is often replaced by the words "folk life", "national way of life", "traditional household culture", etc. In the book in question mainly about the everyday way of life of the peasants and the population of small provincial towns, who have maintained contact with countryside. This is due to the fact that in Russia XVIII- the first quarter of the XIX century. it was the peasantry that was the bearer of traditional forms of culture and life.
The Russian nobility, most of the merchants, workers of large industrial enterprises lived within European culture, urbanistic at its core and supranational in essence. The way of life of a nobleman and a peasant differed so much that this made it possible to speak of the presence of two different civilizations among the Russian people: noble and peasant. According to the famous historian A. A. Zimin, “the differences between civilizations in the XVIII and XIX centuries was so striking that one could get the impression of two worlds, each living its own life” (Zimin 2002, 11). Such a gap in the everyday culture of the Russian people occurred in the Petrine era, at the turn of the 17th-18th centuries. Until that time, representatives of all strata of Russian society lived within the framework of traditional culture, characteristic features which were static, isolated, faithful to antiquity.
The reforms of Peter the Great and his successors in the economic and political spheres of life, the development of industry, trade, the establishment of strong contacts with European countries revolutionized the cultural consciousness of the country. The renewal of Russian life was associated with an orientation towards the secular culture of Western Europe - the upper strata of Russian society and the townspeople turned out to be ready for its perception and assimilation. Russian peasantry, on the contrary, for the most part gravitated towards the traditional patriarchal way of life. Archpriest Avvakum in the 17th century expressed this attitude as follows: “I hold it to death, as if I had taken it; I do not lay down the limit of the eternal, it has been laid down before us: lie it like this forever and ever!” The desire to live as fathers and grandfathers lived was supported by faith in the once and for all acquired “truth-truth” of Orthodoxy, adopted by Russia in the 10th century.
The appearance of any innovations was considered as a rollback to the side, a violation of the world order established by God. The closedness of the Russian medieval consciousness, unwillingness to communicate with other cultures grew out of faith in the special mission of Russia, in being chosen. Orthodox people. In the peasant environment, a gradual departure from traditions began in the middle - second half of the 19th century. New trends that originated in trade and craft villages, whose population had strong contacts with the city, then reached many villages, including the most remote from large industrial centers. Today, the way of life of Russian peasants is built according to the urban model, but they also have many “remnants of sweet antiquity” that have irretrievably disappeared from the life of the townspeople.
The world of the Russian village is presented in the book through a description of the peasant dwelling and things that people used in their daily practice. This approach is entirely legitimate. Both the house and any household item are endowed with “memory”, and therefore, by studying them, one can learn a lot about the social, religious, and economic aspects of the life of their owners. The house was the focus vitality man, here he was protected from bad weather and enemies, from the dangers of the outside world. Here, generations of ancestors succeeded each other, here he continued his family, here for centuries Russian traditional life was formed, which included many items necessary for a person to live and work.
First of all, these were tools of labor: arable and for harrowing the soil, harvesting and further processing the crop, with the help of which daily bread was obtained; livestock care equipment; tools used in crafts and trades. Of considerable importance was the winter and summer transport. Life was in the house interior decoration which was organized for work and leisure. The house was filled with things used to decorate it, give it comfort, objects of religious worship, as well as various utensils. A person could not do without clothes: everyday and festive, without shoes, hats, etc. All these items of folk life were created either by the peasants themselves, or by village or city artisans, who took into account the needs and tastes of their customers.
The things that came out of the hands of the master were well thought out and often struck with amazing beauty. V. S. Voronov, a well-known specialist in the field of Russian folk decorative art, wrote: “All the diverse abundance of everyday monuments - from a powerful carved platband and painted sleigh to a carved pointer, colored clay toys and a top-inch copper figured castle - amazes with the richness of a mature creative imagination, wit, invention, observation, decorative flair, constructive courage, technical dexterity - the fullness of artistic talent, in which it was easy and simple for a peasant artist to construct and richly decorate any household item, turning everyday life in a deep and quiet holiday of living beauty "(Voronov 1972, 32-33).
The objective world of the Russian peasants was comparatively uniform throughout the space they occupied in Russia. This is especially true for agricultural, handicraft tools, Vehicle, furnishings and decoration of the dwelling, which, with rare exceptions, were the same everywhere, which is explained by similar natural and climatic conditions, the agricultural type of the peasant economy. Local originality was distinguished by objects that had little to do with the production activities of people, such as, for example, clothing or festive utensils. So, the costume of a married peasant woman from the Vologda province was not similar to the costume of a woman from the Kursk province; the vessels for serving beer from the Vyatka province were not the same as in the villages of the Voronezh province.
Local differences were due to the vast expanses of Russia, the disunity of its individual territories, the influence neighboring nations and others. A characteristic feature of the objective world of the Russian peasant was its relative immutability, stability. In the XVIII - early XX century. it was basically the same as in the 12th-13th centuries: the plow with two coulters and a folding plow, a wooden harrow, a sickle, a scythe, a bucket, a yoke, an earthen pot, a bowl, a spoon, a shirt, boots, a table , shop and many others necessary to a person of things. This is due to the age-old stability of the living conditions of the Russian peasants, the immutability of their main occupation - agriculture, which determined material needs. At the same time, the objective world of peasant farmers was not once formed and frozen.
Over the centuries, new things were gradually included in it, the need for which was determined by technological progress and, as a result of this, an inevitable, albeit relatively slow, change in lifestyle. So, at the beginning of the XV-XVI centuries. appeared spit-Lithuanian, in the XVII-XVIII centuries. in peasant everyday life, such an arable tool as a roe deer began to be used in the 19th century. peasants began to drink tea from a samovar, cook food in a cast-iron frying pan, women began to tie their heads instead of an old ubrus with a square scarf, put on a couple instead of a shirt and sundress - a skirt with a blouse. What once seemed alien, gradually took root, became our own, traditional. In parallel with this, things that had become obsolete left out of use.
In the first half of the XIX century. stopped using chests-headrests for storing money and valuables on the road. IN late XIX V. the stapler disappeared from festive use, which from the 12th century. served to serve beer on the table. The change of objects took place imperceptibly; some things were parted without regret, others, losing their functionality, turned into ritual ones, others were left “for a wake” of people who left this world. Every subject of Russian traditional life had a dual nature: in everyday practice, things were used for their direct, utilitarian purpose, in ritual practice they showed the meanings of symbols.
For example, a hut was swept with a broom, on Good Thursday a broom was used to protect the house from evil spirits: a woman mounted her and with certain spells went around her house. In a mortar, cereal grains were crushed with a pestle; in the hands of a matchmaker, a mortar with a pestle turned into a symbol of male and female intercourse. A fur coat was worn in the cold season - a fur coat spread out for the newlyweds on a bench became a sign of their fertility in marriage. The pot was an indispensable attribute of the wedding and funeral rituals, it was broken as a sign of a change in the status of a person. After the wedding night, it was broken by a friend on the threshold of the newlyweds' room, thereby, as it were, showing those present that the night went well. In the funeral ritual, the pot was broken when the deceased was taken out of the house so that the deceased could not return to the world of the living. The kokoshnik remained a women's festive headdress and a symbol of marriage. "Thingness" and "significance" were present in all objects of folk life.
Some objects had a greater semiotic status, while others had a lesser one. High degree Significance was endowed, for example, with towels - panels of ornamented fabric, designed to decorate the interior. In the native-baptismal, wedding, funeral and memorial rites, they acted mainly as signs of a person's belonging to a certain family - "clan-tribe". In some situations, some objects, turning into symbols, completely lost their material nature.
So,. Yu. M. Lotman in the same book gave examples when bread from the usual sphere of use for us passes into the sphere of meaning: in the words of the famous Christian prayer “Give us our daily bread today”, bread turns into food needed to sustain life; in the words of Jesus Christ given in the Gospel of John: “I am the bread of life; whoever comes to me will not hunger” (John 6:35), bread and the word denoting it form a complex symbolic combination. The traditional Russian way of life is so rich and vibrant that it is virtually impossible to present it in its entirety in one book. In that encyclopedic dictionary combined articles on the arrangement of a peasant dwelling, on transport, on tools of labor and on the main objects of peasant use, which make it possible to tell about the life of many generations of people who have gone into the past.
