Abstract on the topic: "Characteristics of the processes of influence and mutual influence in the field of folk choreography" methodological development on the topic. The influence of natural factors and features of historical development on the transformation of ethnic culture, traditions, mentality

municipal budget institution

additional education

"Children's Art School No. 9"

city ​​district of Samara

Abstract on the topic:

« Characteristics of the processes of influence and mutual influence in the field of folk choreography»

Compiled by: Nesterova Marina Aleksandrovna

additional education teacher

Samara 2017

Folk choreography is constantly under the influence of various factors, due to which it changes and transforms. Changes are caused by external and internal factors. External areconditions that arise independently of something and have a significant impact on folk choreography. The impact exerted on any object and leading to a change in its properties, position - this is the influence. And mutual influence is characterized by the impact on each other of persons, phenomena, and objects causing any mutual changes.There are several processes of influence on folk choreography: the influence of geographical location and climate

The influence of religious and socio - cultural factors (religion, craft and labor process, wars)- influence of national music- influence of the national costume Climate influence Geographical location, natural resources, climate, landscape, human settlement in habitats are factors that affect people's livelihoods, especially their way of life, character and culture. The geographic environment includes the following:1. Territory - the space where a certain community lives. The concept of territory includes the following components:- geographical location - remoteness of the area from the poles and the equator, being on an island or mainland, etc.;- organization of the surface, its relief - the presence of ridges, mountain heights, their height, lowlands, the presence of plains, the type and nature of the coastline;

The nature of the soil - swampy, podzolic, black earth, sands, etc.; - bowels of the earth - features of its geological structure, minerals. 2. Climatic conditions: - air temperature, - air humidity, amount and type of precipitation, - solar energy, - snow line and its height, - presence of permafrost in the soil, - degree of cloudiness, - direction, wind, - cyclical and repeatability of weather etc.

3. Water resources - seas, lakes, rivers, swamps, groundwater. The hydrographic regime of seas, rivers, lakes has a great influence on many aspects of human life: temperature, salinity, current, depth, freezing, direction and speed of river flow, the amount of water in them, the presence of waterfalls, the quantity and quality of mineral springs, the type of swamps, etc. .

4. Animal and plant world:

Microorganisms, - plants, - birds, - animals

Therefore, the geographic environment means the totality of the geographical location, the structure of the soil cover and surface, fossil resources, climate, water resources, flora and fauna in a certain area where a person lives. Geographic features reflect the uniqueness of each habitat, differences from other areas, explain the reasons for its favorable or difficult development. The natural environment affects not only the material, but also the spiritual spheres of culture and life. For example, the characteristics of clothing and housing, cultivated crops, and means of transport depend on the climate. The flora of the area affects the selection of materials for housing, clothing and footwear. Features of flora and fauna are reflected in the specifics of everyday life and the cultural and economic development of peoples. Modern studies of the animal world reveal that the origins of dancing are partly manifested in the life of birds and animals. The movements that individuals perform in rivalry resemble a dance. Signs of the geographical environment (climate, soil, relief, flora, fauna, etc.) influence the formation of the spiritual culture of the ethnic group, its character, which is expressed in habits, rituals, customs, holidays. So, for many nations, holidays, festivities and games were made in nature. Fascinated by the beauty of landscapes, the people conveyed images of picturesque nature through choreography. Dances were performed in wide open spaces, which influenced the variety of movements and mobility of the dance. The influence of the geographical environment is manifested at all stages of human history and affects the entire versatility of life. It also affects the temperament, mentality and character of the people. The geographical environment can not only unite, but also divide peoples. Due to geographical factors, the emergence of a dialect can be observed, despite the close location of the place of residence. A large number of Russian historians, political scientists and sociologists argue that the natural environment significantly affects peoples. Russian historian I.A. Ilyin believes that the nature of Russia had a huge impact on the character, temperament, patience and stamina of the Russian people, that it tempered it and strengthened its spirit. Wide spaces, cold winters and hot dry summers, unpredictable spring and cloudy autumn brought a unique shade to the Russian national character - the immensity of the soul. A sharp change in the rhythms of nature, intense changes affect the soul of the people, which, according to Ilyin, becomes deep and windbreak, overflowing and bottomless. Thus, geographical features have a natural influence on the formation of the culture and character of the people, on their views and on their perception of the world. Each geographical feature makes its mark on the characteristics of the people living in a certain territory, and its activities, economic, political and cultural. Russian philosopher and publicist Chaadaev P.Ya. was the first to admit the idea that natural and geographical conditions and features influence the life and fate of a people: “Every nation carries in itself that special beginning that leaves its mark on its social life, which directs its path over the centuries and determines it. a place among mankind, this formative principle with us is a geographical element, that's what they don't want to understand; our whole history is a product of the nature of that vast land that we have inherited.

During the development of mankind, it was geographic factors that had a significant impact on everyday life, labor activity and life, since it is on their basis that folk customs and traditions, culture and mentality of peoples appear and are created. Despite the fact that different peoples were forced to move or change voluntarily the territory of residence, the influence of natural factors still remained significant. Some features and characteristics remained unchanged, some disappeared. And instead of them, new features appeared that arose with a new habitat, climate, and interaction with other peoples. Traditions, material and spiritual cultures, way of life and everyday activities were changing. Russian historian Sergei Mikhailovich Solovyov said: “Three conditions have a special impact on the life of the people: the nature of the country where he lives; the nature of the tribe to which it belongs; the course of external events, the influences coming from the peoples that surround it. We can say that the factor of nature is of great importance in everyday life, the mentality of the people and affects the prospects for the development of the entire state. At the same time, the interaction of the natural environment, the people and their culture can change in the course of history, because. other factors may also influence it. For example, relocation to a new place, a change in the political regime, changes in interaction with neighboring countries, etc. But the basis for the formation of folk culture and character is still the geographical factor. According to the German historian of culture I. G. Herder, the main factors influencing the formation of the character of the people, the characteristics of their mentality are the way of life, the political system and ethnic history. Historian-ethnologist L.N. Gumilyov also believed that the nature of peoples is very connected and intertwined with geographical features: climate, landscape of the territory. When peoples adapt to new geographical conditions, they develop in themselves precisely those qualities of character that are best suited for living in a given place, in a particular natural environment. And, accordingly, under this influence, both the material and spiritual culture of the people is formed. It is it that clearly reflects all the features of the national mentality, the history of the people, their worldview. One example is folk choreography. Religious and socio-cultural factors Traditions and customs, which in turn are associated with religion, play an important role. In Islamic countries, women wear headscarves, veils. Therefore, the correct handling of shawls, scarves, covering the head and face with a shawl is of particular importance. For many years, Christianity actively supplanted the rites of paganism, but it was still not possible to completely get rid of this. In any culture, traces of paganism are visible, such as dancing with fire, circular lines of round dances, personifying the sun. The ritual culture of traditional societies practiced mystery performances, performances of religious significance, reproducing the most important myths of the peoples. In ancient times, with the help of dances, a person showed respect for nature, and even tried to influence it. In a person's life, dances occupied an important place and were part of the rituals. In primitive society, there were various types of dances: hunting, military, ritual. They were created as a necessity, since the very conditions of life predetermined them. The dance was so closely connected with the life of the tribes that, for example, among the Mexican Tarahumara Indians, the concepts of “labor” and “dance” are denoted by the same word. The main condition was the mass character of the dances. People danced together, feeling a huge surge of strength and energy, dances united them. Dance has always meant connecting a person with powerful energies, and this interaction was necessary for experiencing important events in life: the birth of a child, hunting, crop failure, war, death. The main form of execution was a circle. It was both the most convenient and carried a symbolic, magical meaning, denoting the Sun and the Moon. The circular dance could have different meanings: sometimes it meant the conclusion of a marital union, sometimes it meant a prayer for fertility and well-being, a cure for illnesses, sometimes it prepared for military or hunting operations.

The most common and well-known movement was the stomp. This movement, simple in execution and natural in nature, made the earth tremble, which symbolically meant its subjugation to man. Also in primitive societies, squatting, jumping and whirling became widespread. Dancing often brought people to a state of euphoria and sometimes ended in loss of consciousness. The dance was part of the performances at festivals and fairs. Since there were many customs and rituals, a huge number of ritual dances and round dances arose. For example, the Ceylon fire dance, the Norwegian torch dance, Slavic dances associated with the rites of birch curling, wreath weaving, and fire lighting. It can be seen that the round dance is a traditional form of leisure. It affects the rest of consciousness, the growth of mental strength, the development of a sense of support and unity of the people. An outsider had no right to participate in the round dance. The experience of our ancestors shows that round dances and other social activities begin quite ordinary, but are perceived as a touch on the sacred world of being. The development of dance culture is a consequence of the emergence of various shamanistic rites, otherwise called magical dances. They are aimed at using emotions in motion. At the heart of movements and various actions are facial expressions and gestures that fill the dance and ritual. The language of movements and gestures in dances is so peculiar that only representatives of this people can perceive it. Ritual is the oldest social and artistic event, an important component of which is a physical phenomenon. Ancient rituals reflected the first beliefs, and more specifically totemism. It is the belief that humans and certain types of animals and birds have a supernatural relationship. This is the basis of a respectful attitude towards totem animals and birds, therefore we see characteristic movements in ritual dances. People believed that in this way they establish a connection with the Gods, and dances, like various donations, will appease the gods and, in turn, help them cope with illnesses and everyday difficulties. Gradually, people began to move away from rituals, and their choreography began to be filled with new content, reflecting the peculiarities of everyday life. Among the peoples who lived on fertile lands and, accordingly, they had a very developed agriculture, there were dances on the themes of rural labor. For example, the Latvian dance of the reapers, the Uzbek dance of the silkworm, the Hutsul dance of the woodcutters, etc. Folk dances arise under the influence of the environment and the needs of peoples. For example, healer dances were designed to drive out evil spirits and heal people. They were especially common in regions where people very often encountered life-threatening animals and insects. An example is the tarantella dance. It got its name from the tarantula, whose poison could only be expelled later, and for this the person bitten by it had to spin in a frantic dance. The Russian dance researcher of the 19th century, S. N. Khudekov, said that dance appeared together with mankind, and firstly for entertainment and only then as a way of worshiping the gods. Also, he argued that dance symbolism helped determine the ways in which human speech was formed. There are other statements that dance is subject to the general laws of the universe. The formation of folk dance is influenced not only by internal factors, but also by external ones, such as the impact of other national cultures. It exists under various conditions, from a simple neighborhood of cultures, to the mutual influence of peoples through trade relations. All this contributes to the interpenetration of cultures, mutual influence on folk choreography. Thus, it is possible to reveal the relationship of choreography with the history of the country. In regions where there were tense relations between peoples, armed confrontations often arose. This is also reflected in folk choreography. In dances, they tried to convey valor and heroism, to talk about significant battles (“pyrrhic” dances of the ancient Greeks, which combined dance and fencing techniques, Georgian horumi, berikaoba, Scottish dance with swords, Cossack folk dances, etc.).

The peoples living near forests inhabited by various animals and birds were engaged in hunting and animal husbandry. In their dances, they expressed their observations of the animal world. The character and habits of animals, birds, domestic animals were vividly conveyed. Examples are such dances as the bison dance among the North American Indians, the Yakut bear dance, the Indonesian penchak (tiger), the Pamir - eagle, Chinese, Indian - peacock, Finnish - bull, Russian crane, gander, Norwegian cockfight and others .. When they started handicraft and factory work began to develop actively, new dances began to appear: the Ukrainian cooper, the German dance of glassmakers, the Karelian “How cloth is woven”, etc. The Russian writer N.V. Gogol wrote in “Petersburg Notes of 1836”: “Look, folk dance are in different parts of the world: a Spaniard dances differently than a Swiss ... a Russian does not dance like a Frenchman, like an Asian. Even in the provinces of the same state, the dance changes. The northern Russian does not dance like the Little Russian, like the southern Slav, like the Pole, like the Finn: one has a speaking dance, the other is insensitive; one is mad, rampant, the other is calm; one is tense, heavy, the other is light, airy. Where did such a variety of dances come from? It was born from the character of the people, their life, their way of doing things. The people, who have led a proud and abusive life, express the same pride in their dance; among a carefree and free people, the same boundless will and poetic self-forgetfulness is reflected in dances. Influence of national music Folk dances are performed to various accompaniments. It can be folk musical instruments that also reflect the mentality of peoples. For example, Spanish rhythmic castanets, African drums, Russian balalaika, etc. Women's dances are often performed to the sound of rings, bells that are attached to the arms and legs, for example, Indian dances. Sometimes dances are performed with everyday accessories - scarves, shawls, dishes, bowls, etc. Russian musical and dance folklore can be divided into several style zones. Each of them has its own geographical, climatic and everyday features, a special style, manner of implementing songs, round dances and individual movements. For example, the peoples of the Far North have developed an original dance art for many centuries. He was greatly influenced by the peculiarities of life and the geographical conditions of this region. Imitative movements of animals and birds of this region are widespread in them. The Chukchi had very common dances depicting deer. The Eskimos had a "Whale Festival": all the hunters circled the whale in the course of the sun. And then he was met by all the inhabitants of the village with songs and dances, in which they depicted the process of hunting and butchering the animal. The dancers jumped, turning their heads to the right and left, rejoicing in the prey and safe return home.

The influence of the national costume The influence of clothing and accessories is perhaps the most significant process, since a person's social, national and regional affiliation can be determined by the costume. Reveal the climate of residence, occupation, religion, mentality, character and much more. The national costume is a kind of encyclopedia. Russia is a multinational country, it is home to a large number of nationalities. Each has its own distinctive features of culture in general and dance in particular. They were formed under the influence of the peculiarities of the national costume. The dances of the mountain peoples, the peoples of the Far North, the peoples living in the taiga forests, they all have their own history and characteristics. Among the peoples of the Caucasus, in folk dances and horse riding, their hot temper, dashing character, characteristic of many mountain dwellers, is transmitted. The most famous Caucasian dance is the legzinka. But it also differs in different regions. So, for example, in the more mountainous Chechnya, the dance is performed very emotionally, richly, and in North Ossetia - calmly, moderately. For example, Russian and Georgian women's dances are distinguished by their smoothness, which is facilitated by long dresses and sundresses that cover the feet. The presence of hard boots in men helps to beat off the bootleg in Russian and Hungarian dances. Since these regions often experience cool weather, the presence of this kind of clothing is very conditional. The costume has a great influence on the performance of the dance. The features of the costume come from: - the natural and climatic environment in which the people live; - kind of activity, life and craft; - the social status of a person; - Religious worldviews Costumes, objects used in dance, musical instruments are a significant source for the study of material and spiritual culture. It makes it possible to better understand ethnic processes, interactions with neighboring peoples, the characteristics of the natural environment, which, in turn, has a direct impact on the development of dances in any region. Without taking into account the influence of the national costume, everyday clothes that were constantly worn by our ancestors, it will not be possible to understand and explain our past, our spiritual wealth, penetrate into the mystery of the spiritual world, trace the process of internal development of culture, its identity, due to the impact of the environment and specific conditions for the development of the people.

In order to identify the processes of influence of the costume on folk choreography, we need to carry outsemiotic analysis of the costumes of different peoples. The analysis considers the costume as: - a potential text; - figurative and sign system- material, cut and silhouette,

coloring,

Ornament;

Ways to wear and complete costume details;

The manner of wearing a suit, social and marital status, spoke of age and place of residenceowner , but also about the religious, aesthetic and ethical ideas of Russian peasants.

The costume in different regions of our country has become the creator of a variety of dance movements. For example, in the northern regions of the country they danced calmly and measuredly, since a brocade sundress and a high headdress embroidered with pearl stones did not allow them to move quickly. In different areas in the south, on the contrary, they wore lightweight clothes, which did not interfere with fast and provocative dances at all. The way of life, the character of people was also completely different. Such features could not but affect the various forms and features of Russian folk dance.

In a certain region, distinctive features in the performance of various movements were noticeable. Cold weather conditions in the north forced people to dress very warmly, hence the characteristic sedate, calm dances. A distinctive feature was the emphasis in the manner of performing round dances and dances of self-esteem. The movements of the dancers were made without tearing off the soles, they were “creeping” and “sticking”. The body worked together with the head. Under long songs, slow round dances were performed, called "khodachi" or "hodyugs". In the dance compositions, the girls practically did not react to their partners, they only cast a brief glance from under their eyelashes, showing interest.

The Central Russian regions had well-known round dances "with reasoning", that is, using special gestures that were performed in strict sequence. In the South Russian region, a certain style was formed, under the influence of natural features, rituals and customs, and working conditions characteristic of the people. The hands of the dancers could move in any direction, the hands performed any circular movements. It was not uncommon for the snapping of fingers to be accompanied by a dance. The pace was regulated and set by gestures, combined with sonorous exclamations. The peculiarity of the movements of the legs was that they connected two different rhythms, the so-called crossed. As a rule, there were not many such intersections, the imposition of the second rhythm was carried out only occasionally. The blows were made completely with the feet. The definition of the identity of local traditions have been developed over several centuries. Each locality revealed its own techniques, which were associated with the dance performance of specific varieties and forms, with an explanation of the images in the dance. Each area had its own traditional means of expression, betraying the local flavor of folk dance. Northern quadrilles are monotonous, oversaturated with long notes. And in the middle regions of Russia, such as Moscow, Tver, they were distinguished by various dance techniques. The performers created interesting dance compositions with the preservation of various patterns. Quadrille in the Urals and Siberia was characterized by the elegance of the composition, a kind of pairing of hands in a pair, and a special plasticity. Considering the Ural folk art, it should be noted that it absorbed not only the result of the activities of Russians, but also of other nationalities. Dance culture has acquired originality and originality. Other nationalities also lived in the Urals: Bashkirs, Komi-Permyaks, Mari, Tatars. Later, Ukrainians also moved, fleeing from the tsarist oppression, peasants from the center of Russia.

Elements of Tatar, Mari and other nationalities were already clearly visible in certain quadrilles and dances. Dances in the Urals were divided into the following groups: Cossack dances, Russian dances, national and factory dances. Certain details could be told about the life of the people. So, for example, the girls' hands were in fists, the guys held them with their palms out, and the girls' hands were covered by the edges of the skirt. This was determined by the fact that women performed hard physical work like men, which influenced the nature of the dance performance. In Siberia, dance and song culture was formed for many decades. It was based on the transformation of ancient dances and round dances, games and amusements brought by the resettling peoples of different regions of Russia. There have been significant changes in the rich dance culture of the resettled peoples. Warm clothes and heavy felt shoes became the creators of a peculiar step from the heel, a weighted gait, a varied number of small fractions. Squat firecrackers were rare, and jumps were practically non-existent. The harsh Siberian climate influenced both the manner of performance and the composition of the dance. The protracted winter and short summer did not contribute to finding and spending leisure time in nature. From here, small round dances were formed, which could be danced in the huts. The small number of Siberian households in the villages contributed to the spread of single and couple dances, group dances and dances with a small number of dancers. Later, polka and square dance began to appear. In each village, dances - penetrations differed in their own way, figure, manner of performance. Their feature was the use of dance fractions and movements in rhythmic walking, of an improvisational nature. Game actions were also used: “kiss”, “walk”, “bow”. The region of Siberia was characterized by the use of dances of various types: triple step, padebasque, "falling", "picking", various fractions, improvisation. In the Siberian dance, figures are more characteristic: “cross”, “collar”, “snake”, “comb”, “chain” and rotations in pairs. In the position of the hands, you can identify the "collar", "pretzel", "window", "collar", "candle". At the end of the dance, a stomp with a bow was used. Dances were performed with the help of movements with bent knees. In certain dances of different areas, the distinguishing feature was prowess, breadth of movement, poetry, simplicity and modesty, breadth of movement. Consider the influence of the national costume on the development of folk choreography on the example of the dance art of Mordva, Tatarstan and Bashkortostan. The folk Mordovian dance was in close relationship with the national costume of the Mordovians-Erzi and Mordovians-Moksha. An important place in the creation of plasticity in the Mordovian dance is occupied by the cut of the costume, which determines the manner of wearing clothes.All the important elements of folk choreography, statistics of hands, non-reversible legs, various steps, blows, drawings, figurative and imitative elements are associated with the national costume. The peculiarity of women's clothing was reflected in the nature of movements, the manner of performance and plastic expressiveness in general (small or wide step, a sense of pleasure and dignity). And the manner, dynamics, temperament, masculine character manifested itself through assertiveness, ardor and enthusiasm in performance manifested itself with the help of sweeping sharp hands that showed strength and prowess, a characteristic posture and physiological capabilities of the dancer. Male plasticity in the Mordovian dance did not carry such a powerful ethnic load as female, so there are more borrowed elements in the male vocabulary. It includes: various steps, clapping, squatting, small jumps, hitting and tapping in a turn. Erzyanka in the plasticity of the dance act with restraint and not quickly, emphasizing a calm, balanced character. Their distinguishing feature is a graceful gait, sedateness, a strong, even, measured step, the head is directed straight. The movements are slow due to the long parts of the body, and as a result, smooth and wide movements of the arms and legs. Power choreography with a strict ethnic character. Mokshankas in dance are characterized by heavy plasticity both in gestures and in gait, reflecting a dynamic, impulsive character. The following features of the execution of movements are distinguished: slowness and static character - a straight powerful body, thrown back; mobility and small movements - "seeding" of the legs, static movement of the hands; performance temperament - movements (knees, stomping) are done quickly, almost running. Dynamic plastic thinking, allowing for variety in movements. Thus, women's movements depend on the structure and weight of the costume, a heavy set of jewelry, and gait on heavy shoes. A unique sound during the dance is created by a large number of necklaces, Erzi has a pulai hip decoration decorated with shells, metal coins and buttons, moksha has pendants decorated with bells and bells. The sound palette of Moksha women is rough, sonorous and screaming, while that of Erzya women is rustling, quiet, soft. Due to the specifics of shoes, the following facts are noted: the width of the step for Erzi and the smallness of the step for Moksha. Thanks to the fusion of different systems (plasticity of the costume, sound effects, jewelry, household items), the artistic means of the Mordovian dance are united. With the help of the symbolism of the dance of the Mordovian people, two areas of information transmission through dance arise: imitative and pictorial with the help of hands, head, legs and body. The focus is on dance patterns associated with the cult of vegetation, earth, water and other natural phenomena. In ancient times, such dances were ritually magical in nature. Each element carried its own semantic load. The movements were based on embroidery and signs, on floral, geometric and animal ornaments. After some time, the images of animals become a character in dances. With the interaction of schematic lines and natural rhythm in the image of a circle, a rhythmic picture of the dance was formed. There is a simple sign of the most elementary rhythm - movement and repetition. On its basis, drawings are created in linear and circular round dances, in dances and dance combinations. Genre, rhythmic symmetry, plastic drawing, movements are interconnected with each other.Tatar folk dances emphasized the courage and pride of this people, their military and labor activities. Most often, in the folk choreography of Tatarstan, the idea is kind and bright. First of all, this is due to the fact that dances were created primarily for holidays: the arrival of guests, weddings and others. Many Tatar dances were small theatrical performances. They were dedicated to victories, tragic love, folk heroes.The national costume acted as a mandatory attribute and had to comply with the dance vocabulary. For all dances, a certain costume was selected. For the holidays, costumes were created in colorful, bright, rich colors to create an atmosphere of fun and joy. Women's dances are characterized by grace, sophistication and sophistication. Headdresses, decorated with rich and unique ornaments, determine the social position of the owner, which in turn is reflected in the manner of performing the Tatar dance. Due to the lightness and comfort of the costume, the female choreography has always been light, swift, airy. On the hands of the girls there was a large number of bracelets of various shapes, rings and rings. That is why in the dance all hand movements are aimed at emphasizing jewelry. The dancers made rotational movements with their brushes, while giving the viewer the opportunity to admire and observe. Hands in the dance came from an apron and a scarf. While the girl was dancing, she held on to the handkerchief with her hands, in a way, protected herself from entering the “forbidden zone”. After all, a torn scarf from the head meant shame. Also, the girl could hide behind embarrassment, which in turn emphasizes the modesty, shyness, and chastity of the girl. Thus, the headscarf has always taken part in the dance. The position of the hands has always varied.

Men in the Tatar dance often competed with each other in strength and dexterity, dancing with masculinity, arrogance and pride. The hands of men were diverse and free, sometimes arbitrary. They were behind the back, lay on the belt, could hold the skullcap or be open to the sides with palms. The dance is characterized by courage and activity.Thanks to the organic use of drawings, the brightness of national characteristics is expressed. The movements of the dancers are filled with accentuated stomps, light jumps.In the Bashkir choreography, there were everyday and ritual dances. Also, there were female and male, reflecting labor processes. Any movement in folk choreography characterized the look that was performed in everyday life. Here we see the participation of the costume in the development of folk choreography in the early stages of its creation. Hand movements imitate the process of women's work: processing wool, winding thread on a ball, spinning yarn. To depict such actions, women performed finger snaps. Each movement in the dance is separated from the next by circular moves. In women's Bashkir dances, a combination of a smooth, easy move with clear, loud fractions in the center of the site is traced. An additional accompaniment was created with the help of footsteps on hard flooring - wooden, metal; the sound of coins and pendants. The rhythm of the dance was supported by clapping hands, encouraging exclamations. For older women, a feature of the costume on holidays was a woolen or cashmere shawl with tassels. She was put on over a scarf, and so that she did not fall off her head during the dance, the ends of the shawl were held by the woman with her hands. This is the reason for the stiffness of the body and a small set of hand movements in the dances of old women.

Since the 1980s, there has been a lot of activity in the formation of regional architecture. These trends both in the world and in Russian architecture are becoming more and more confident and consistent, theoretically substantiated form. There is an increasing design and scientific interest in ethnic traditions, the features of national culture and folk architecture are being studied.

All this is happening against the backdrop of an unfavorable environmental situation in the world, the search for and implementation of new environmental concepts into design practice, including the possibility of energy saving, reduction of hazardous production and construction waste, and protection from adverse environmental impacts. Such latest trends are directly related to the local architectural traditions of the people living in this region (in certain natural, climatic and landscape conditions) and who, in their centuries-old practice, have developed the means of best adaptation to these conditions. For example, the characteristic features of the life of the population of Altai were a very successful adaptation to local natural conditions, their skillful and complex use for economic purposes without harming the natural environment, and careful attitude to its natural resources. All this was enshrined in religious folk beliefs.

It is in local traditions that answers to many modern problems can be found, since it is through ethnic relationships that the relationship between man and nature is revealed.

The introduction of the term "ethnos" (from the Greek Ethnos - people) into world scientific use is associated with domestic science and, first of all, with the name of the outstanding Russian scientist S.M. Shirokogorov (1887-1939), who in the 1920s comprehensively developed the main features and characteristics of the ethnos, but his works, as a repressed one, were first hushed up and then subjected to sharp criticism.

The famous historian and ethnographer L.N. Gumilyov (1912-1992) proposed to consider ethnos as a natural phenomenon. It is through ethnic groups that humanity is connected with the natural environment, since the ethnos itself is a natural phenomenon.

No matter how advanced technology is, people get everything they need to sustain life from nature. This means that they enter the trophic chain as the upper, final link in the biocenosis of the region inhabited by them. Consequently, they are included in the system of ethnocenosis, which includes, along with people, landscapes, both transformed by people and virgin, the wealth of the bowels of relationships with neighbors, elements of material and spiritual culture.

Gumilyov proposed to consider ethnos as a geographical concept, since it is always associated with the landscape that contains and feeds it. The landscape is one of the important components of the system called "ethnos". So, the direct and indirect impact of the geographical landscape on the ethnos is beyond doubt.

This conclusion was made in 1922 by L.S. Berg for all organisms, including humans. By "landscape" is meant "a section of the earth's surface, qualitatively different from other areas, bordered by natural boundaries and representing a holistic and mutually conditioned regular set of objects and phenomena, which is typically over a large area and is inextricably linked in all respects with the landscape shell." Gumilyov calls this concept the term "local development".

The place of development, or the homeland of an ethnos, is a unique combination of landscape elements, where this ethnic community first developed as an energy system. Not every territory can be a place of development.

New ethnic groups arise not in monotonous landscapes, but on the borders of landscape regions and in zones of ethnic contacts. A true place of development is a combination of two or more landscapes. Until now, landscapes have been spoken of as phenomena of virgin nature, although now there is no landscape on Earth that has not ever experienced human impact. Indeed, the anthropogenic factor of landscape formation has acquired and continues to acquire an important place in the face of the earth's surface. Agriculture changes flora and fauna, architecture becomes an important element of the relief, burning coal and oil affects the composition of the atmosphere. Undoubtedly, it is necessary to take an active part in the preservation of the natural heritage of mankind, since nature is not “only our home, it is ourselves” . An example of the application of these principles is the theory of "cultural landscape", as a theory of creating a harmonious human environment in all respects.

In order to distinguish a landscape altered by man from its purely natural prototype, in the practice of research, ideas about an anthropogenic or cultural landscape are used. Many researchers consider these concepts as synonyms, as close, but different concepts. Since the concepts of cultural and anthropogenic landscapes are currently mixed in the literature, some distinction should be made between these concepts.

Obviously, the anthropogenic landscape is a broader concept. It includes the cultural landscape, but does not coincide with it. According to the degree of anthropogenic impact, three types of territories can be distinguished. The first is protected areas and underdeveloped territories. There are fewer and fewer such areas. The second, opposite to the first, state of the anthropogenic landscape is the “technogenic-urbanized landscape” (the zone of an ecological catastrophe, a chemical accident, the epicenter of a nuclear explosion), a territory in which many or almost all biospheric processes are interrupted. The third group - territories occupying an intermediate position, where the techno-biospheric balance is maintained, the state of homeostasis, anthropobiospheric unity.

Obviously, the first and second types of territories cannot be classified as cultural landscapes. Thus, the state of the cultural landscape is achieved only when a harmonious interaction between the natural environment and man is created.

The cultural landscape (according to Yu.A. Vedenin) is an integral and territorially localized set of natural, technical and socio-cultural phenomena formed as a result of the combined influence of natural processes and artistic, creative, intellectual, creative and life-supporting activities of people.

Culture comes into contact with the natural landscape in a variety of ways: through material objects created by man (primarily through architecture), many activities, a certain degree and form of human interaction with nature, and, finally, through the relationship of man to the world around him. Thus, culture enters the landscape through the processes of activity, energy and information flows that connect nature and culture.

One of the most significant criteria of the cultural landscape, defined by Yu.A. Vedenin is a combination of heritage, traditional and modern cultures. Cultural landscapes differ in the nature of the relationship between traditional culture and heritage, on the one hand, and modern culture, on the other. In some cases, elements of traditional culture predominate, they have a significant layer of heritage and an extremely developed modern culture.

In other cases, on the contrary, an innovative culture develops “without the burden” of traditionalism, however, such examples are rare and are the result not so much of the absence of traditional culture as of ignoring it by modern architectural practice. Another type of cultural landscape is characterized by the fact that in its cultural layer the most diverse layers are clearly expressed: innovative cultures, traditional cultures and cultural heritage. It is this kind of structures that are the most effective in terms of meeting the socio-cultural needs of society and its development.

The nature and versatility of the relationship between natural and cultural layers largely depend on the level of the landscape component. Folk culture is most organically connected with natural landscapes.

The history of culture convincingly confirms that in all cultural landscapes, as a rule, local materials were used during construction, which, in turn, dictated the most appropriate compositional and constructive techniques and methods and led to the formation of such an architectural style that most accurately suited the local climatic conditions. conditions, correlated with the depth or closeness of the landscape, with the lines of relief. So, a yurt or an Old Believer house completely corresponds to the landscape of the Altai Mountains, and typical panel houses built in the 1960-1970s look absolutely alien.

For further work on this topic, it is necessary to study in detail the role of the territory and landscape in the formation of ethnic characteristics, the influence of landscape features on the culture of the population of the region and the indirect influence on architecture, the identification of some symbols and images of landscapes in the territory of this region. Cultural and landscape zoning of the territory should be carried out, the boundaries of the region and their coincidence with administrative boundaries should be determined. An important issue is the relationship between the boundaries of cultural landscape and administrative regions.

Such zoning was carried out in the Tver region. The analysis of the territory of the Tver region according to a complex of factors united more than 130 cultural and landscape regions into three typological groups:

1 - historical and cultural areas;

2 - natural and agricultural regions with separate historical and cultural monuments and territories;

3 - natural areas.

The zoning was carried out on the basis of an analysis of the spatial differentiation of several groups of factors: the value of historical and cultural monuments, their preservation, their localization and territorial concentration; functional and spatial connections of monuments with the landscape environment; ethnographic originality of separate parts of the territory; natural, aesthetic and recreational qualities of landscapes; especially valuable landscape complexes (natural monuments, landscape areas, etc.).

Such a study, carried out for the Altai region, will be the basis for identifying links between the landscape and the architectural features of the region. It is necessary to identify the image of the place, the interaction of the landscape with the culture of the ethnic groups inhabiting the region, to formulate and classify the symbols of the landscape and their influence on the minds of people and indirectly on architecture. Based on this study, it will be possible to formulate a concept for the further development of regional architecture, to develop a program for designing a new architecture that will not be divorced from the layer of cultural heritage and traditional culture of the region, and will be in harmony with the landscape environment.

Literature

Khait V.L. Global and ethno-cultural in the latest architecture of Russia. // Humanism and construction. Nature, ethnos and architecture./ Alt. State. Those. Univ. I.I. Polzunova. - Barnaul: publishing house of AltSTU, 2003. - 120 p.

Lazarev V.V. Program without alternatives. Preservation of the quality and diversity of the cultural and natural environment. // Humanism and construction. Nature, ethnos and architecture./ Alt. State. Those. Univ. I.I. Polzunova. - Barnaul: publishing house of AltSTU, 2003. - 120 p.

Gumilyov L.N. Ethnogenesis and biosphere of the earth. - M., 2002. - 560 p.

Chalaya I.P., Vedenin Yu.A. Cultural and landscape zoning of the Tver region. - M.: Russian Research Institute of Cultural and Natural Heritage, 1997. - 286 p.

Shishin M.Yu. Noosphere, culture, cultural landscape. - Novosibirsk: Publishing House of the Siberian Branch of the Russian Academy of Sciences, 2003. - 234 p.

Lavrenova O.A. Geographical space in Russian poetry XVIII - early. XX centuries (Geocultural aspect). Scientific editor Yu.A. Vedenin. – M.: Heritage Institute, 1998. – 128 p.

Dorosh Elena Yurievna
postgraduate student of the Institute of Architecture and Design
Altai State Polytechnic
University. I.I. Polzunova
Scientific adviser:
doctor of architecture,
Professor Pomorov S. B.

It cannot be denied that the impact of climate on humans is present. Climate and human health, habits, way of life are interconnected. The climatic conditions of a given area and weather changes directly or indirectly affect all aspects of people's lives. The impact of climate on people's activities, their well-being, culture, habits, lifestyle is undeniable.

No matter how far scientific and technological progress has advanced, humanity remains a biological species dependent on the natural environment. Let us briefly consider the impact climate has on human health and economic activity.

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climate and people

Climatic conditions are understood as a complex of factors that are characteristic of a particular area or season. Here are the elements of climate included:

• air temperature;
• humidity;
• Atmosphere pressure;
• the number of sunny days in a year;
• the strength and direction of the winds;
• amount and types of precipitation;
• daylight hours;
• frequency and severity of changes in weather conditions;
• air ionization.

The Chukotka region is one of those places in the world that seem to be created to test a person “for strength”. The philosophy of life of the indigenous peoples is formed in this extreme climate. Life and life of people here is initially subject to the goal of survival.

A person depends on these and other indicators, acting individually or in combination. Although we can make the environment more comfortable, it is impossible to exclude the impact of climate on people's activities and health.

The impact of climate on human health

Climate and human health are interconnected. Weather and climatic conditions not only accompany us through life, but also intensively affect the well-being of people, can improve or worsen their health. We are affected by all climatic factors and their combinations. Below is an assessment of the influence of natural factors on the human body and shows how climate affects a person.

Low temperatures are dangerous to health. It can cause hypothermia, frostbite, and leads to colds. Although a light frost in sunny and calm weather gives us positive emotions. Such a climate for a person brings only benefits.

Heat can negatively affect the body. A person gets a heat stroke, there is increased sweating, dehydration of the body.

High and low temperatures are especially difficult to tolerate at high humidity. Prolonged exposure to high humidity can cause rheumatism and other diseases of the musculoskeletal system.

Climate change has a significant impact on human health. Even if the temperature and humidity are far from extreme, their sudden change is a serious stress for the body. A sharp change in humidity can cause shortness of breath, apathy and other manifestations. The impact of climate on human health is stronger with sudden changes in weather conditions.

The sun is the source of life, it contributes to the existence of living organisms on planet Earth. For a person, sunlight is of great benefit, it helps to increase immunity, strengthen health. But don't get too carried away with sunbathing. Excessive exposure to direct sunlight can cause heat stroke and skin burns.

The so-called magnetic storms cannot be felt by the senses, but they affect the general well-being of a person, especially if he is weather dependent.

During magnetic storms, a person begins to feel severe causeless fatigue and headache:

Excessive wind speed, turning it into a hurricane, is capable of causing catastrophic destruction, accompanied by human casualties. But even not such a strong wind affects the human body. The negative effect of low temperature is greatly enhanced for a person in cold weather with strong winds. On the other hand, a light sea breeze has a beneficial effect on us and allows us to better endure the heat on a summer beach.

Foehn winds blowing from the mountain slopes into the valleys negatively affect the well-being of a person, causing a depressed mood and irritability. They are dangerous for people suffering from cardiovascular diseases.

If you are caught in a dust or sandstorm, it is advisable to cover your face so that small particles do not enter the respiratory tract. This wind makes breathing difficult and irritates exposed skin.

Even a light, weak breeze causes expansion or constriction of blood vessels in open areas of the body surface.

With increased air ionization by positive ions, a person feels a breakdown, he quickly gets tired. An excess of negative ions in the atmosphere has a beneficial effect on the body.

A decrease in atmospheric pressure causes a feeling of discomfort. High pressure up to a certain limit has a positive effect on the body.

An important factor is the dependence of a person on the climate to which he is accustomed. Climate change has a huge impact on health. If a person has lived in one climatic zone, then when moving to another, a deterioration in well-being may occur. It was not for nothing that they said: "What makes a Russian feel good is why a German is dead." And the point here is not in nationality, but in the familiar environment. The most favorable climate for a person is the one to which he is accustomed.

There are many regions in Russia, the influence of climate on the life of which is very different from each other. Residents of the Far North, having first arrived in the Crimea or the Krasnodar Territory, especially in the summer, will experience discomfort from high temperatures. Residents of the North Caucasus or the Kuban, who came to St. Petersburg, climate change has a significant impact on health. They will suffer from lack of sunlight and high humidity.

The climate affects human health and economic activity not only directly, but also indirectly. For example, different regions have different nutritional conditions. In the Far North, there cannot be that abundance of vegetables and fruits, which is observed in the south of Russia, which leads to a lack of vitamins in the diet, and this affects the state of health.

Climate impact on agriculture

Agricultural activity is largely dependent on the weather. In the Far North, vegetables and fruits are not grown, not because they do not want to, but because of unfavorable climatic conditions.

The impact of climate on the activities of farmers is of paramount importance. The availability of agro-climatic resources is the most important factor for the sustainable development of agriculture. These include:

1. the duration of the period in which the temperature exceeds 10 degrees Celsius;
2. average annual temperature;
3. humidity;
4. thickness and stability of the snow cover.

You should also pay attention to geography.

The Astrakhan climate is favorable for growing gourds, as it is characterized by a large number of hot, sunny days. Here summer lasts 4.5 months (from early May to mid-September). There are also excellent conditions for grazing livestock.

The Astrakhan region is the historical homeland of the Russian watermelon:

The weather conditions of the South of Russia contribute not only to health resorts, but also to the cultivation of various crops, including those with a long ripening period. Farming in rural areas is accompanied by abundant irrigation. The forage base is sufficient for animal husbandry.

The climatic conditions of the Center of the European part of Russia are favorable for the cultivation of frost-resistant plant varieties and the development of animal husbandry.

The northern regions of Russia are characterized by severe weather. Here the conditions for agricultural activity are limited. Animal husbandry, sometimes of a nomadic type, is more developed here. For example, due to the poor vegetation cover, herds of deer are often driven from place to place.

The influence of climate on the life and economic activity of a person in rural areas is decisive, therefore meteorological information is important.

The impact of climate on the life and activities of people

The influence of climate on human activity in the economic sphere is difficult to overestimate. Changes in the weather are not only tracked by agricultural workers. It is impossible to enumerate what professions people study the climate, because the dependence of human activity on climate is present in various fields.

Certain climatic conditions for the implementation of their activities are necessary for builders, workers of sea, air and land transport, representatives of the Ministry of Emergency Situations. Knowing the weather forecast is important in logging, in the mining industry, for fishermen and hunters, the military and many others, since the influence of climate on the activities of representatives of these and other professions is great.

The economic activity of the population of Russia is characterized by considerable diversity. The influence of climate on the nature of occupations is a decisive factor in human life. The existence of many professions in Russia depends on what kind of climate is typical for the area. They exist in one climate zone and absent in others. For example, the profession of a reindeer herder is associated with the conditions of the Far North, and a lifeguard on the beach, most likely, can be seen in Sochi. You will hardly meet him in Murmansk.

Climatic features are reflected in all aspects of our lives. The influence of climate on life, housing, clothing is undeniable. Consider how climate affects human life with examples. Living in the tropics, we do not wear warm clothes, but in the harsh Arctic conditions we need them. In a cold climate, a bamboo hut is unlikely to be appropriate, but in the tropics - just right. For reindeer herders of the Far North, a light, warm tent made of deer skins, which can be quickly rolled up and transported, is an ideal home, and in the Siberian taiga, a chopped wooden hut would be more appropriate. All this shows how climate affects the way people live.

The original owners of the Far North - the Chukchi, Eskimos, Evens - have carefully preserved their culture, original art, and traditions for centuries:

All this is reflected in the traditions, customs, lifestyle of every person in the world. There is even an influence of climate on the nature of people living in certain conditions. This is clearly seen in the example of European peoples. It is noticed that the inhabitants of the Mediterranean are more emotional than the restrained Scandinavians. Thus, the role of climate in the life of peoples and their formation was decisive. The climate forms the character of a person living in a given area.

We looked at how climate affects people's lives. But there is also a reverse process: human influence on the climate. Human economic activity is the cause of warming, causes softening of weather conditions. It is noticed that in cities the temperature is slightly higher than outside the city. Warming occurs due to the following reasons:

• increase in the number of cars;
• deforestation;
• combustion of fuel at thermal power plants;
• work of heavy industry enterprises.

The conclusion is simple: as a person treats the environment, so it will do with him.

Where is the most favorable climate

The climate of Crimea is considered one of the most favorable. The warm sea, a large number of sunny days a year, and healing air attract thousands of tourists from all over Russia and other countries every year.

Crimea is an amazing place, as if specially created for recreation:

It is a sin to complain about the climate in Crimea. The mild maritime climate, the absence of cold winds, the abundance of fruits create a comfortable environment. But it's not for everyone. Local weather conditions favor, for example, the growth of a large number of plants, some of which are strong allergens. For the northern regions, there is a dependence of a person on a colder and less sunny climate, so the abundance of the sun and the hot weather of the Crimea are an unusual phenomenon for them, and not every organism is able to easily adapt to this.

For example, for children under 2 years old, it is better to spend holidays in their own climatic zone. It has been noticed that even older children get sick after a sea trip. This is not surprising, because at first their body adapts to the seaside environment. And as soon as the child gets used to the sea climatic conditions, it's time to go home, where again you have to acclimatize. Thus, the body receives a double blow, to which it immediately reacts with a disease.

But in general, it was not in vain that famous and influential people moved to Crimea for permanent or temporary residence. They understood how climate affects people's lives. During the time of the Russian Empire, there was a summer residence of the royal dynasty of the Romanovs, Chekhov and Aivazovsky lived here. In Soviet times, dachas of state leaders and cultural figures were erected on the Crimean coast. After the decline of the Soviet Union, Crimea was chosen by bohemia and oligarchs.

Each person is individual, therefore the most favorable climatic conditions for each are different. The main thing is that the impact of climate on human life should be beneficial.

Life in the taiga zone requires hard work, endurance and hardening from a person. Even the poorest person must have a warm sheepskin coat in this climate and live in a heated house. Food in the cold climate of the taiga cannot be completely vegetarian, it requires high-calorie foods. But there are few good pasture lands in the taiga, and they are confined almost exclusively to floodplains of rivers and lakes. And they were primarily intended for agricultural development. The soils of the forests - pozolic and sod-podzolic - are not very fertile. The harvest did not make it possible to live off agriculture, therefore. along with agriculture, the taiga peasant had to engage in fishing and hunting. In the summer, they hunted upland game (large taiga birds), gathered mushrooms, berries, wild garlic and onions, and were engaged in beekeeping (collecting honey from wild forest bees). In the fall, meat was harvested and prepared for the new hunting season.

Hunting for a taiga animal is very dangerous. Everyone knows what a threat to a person is a bear, which was considered the master of the taiga. Less well-known, but no less dangerous is hunting for elk. No wonder there is a saying in the taiga: "Go to the bear - make a bed, go to the elk - boards (on the coffin)". But the reward was worth the risk.

The type of the estate, the appearance of the residential part of the house and outbuildings, the layout of the interior space, the furnishing of the house - all this was determined by natural and climatic conditions.

The main support in taiga life was the forest. He gave everything: fuel, building material, provided hunting, brought mushrooms, edible wild herbs, fruits and berries. A house was built from the forest, a well was built with a wooden frame. The northern wooded areas with cold winters were characterized by wooden log houses with a hanging underground or podizbica that protected the living quarters from frozen ground. Gable roofs (in order to prevent snow from accumulating) were covered with boards or shingles, it was customary to decorate wooden window frames with carved ornaments. A three-chamber layout prevailed - a canopy, a cage or a renka (in which the family's household property was stored, and married couples lived in the summer) and a dwelling with a Russian stove. In general, the stove was an important element in the Russian hut. At first, a stove stove, later adobe, without a chimney ("black"), was replaced by a Russian stove with a chimney ("white").

Coast of the White Sea: the winter here is cold, windy, the winter nights are long. In winter there is a lot of snow. Summer is cool, but summer days are long and nights are short. Here they say: "The dawn catches up with the dawn." Around the taiga, so the houses are made of logs. The windows of the house look to the south, and to the west, and to the east. In winter, sunlight should enter the house, because the day is so short. This is where the sun's rays "catch" the windows. The windows of the house are high above the ground, firstly, there is a lot of snow, and secondly, the house has a high underground floor, where cattle live in cold winters. The yard is covered, otherwise the snow will fill up during the winter.

For the northern part of Russia, the valley type of settlement: settlements, usually small, are located along the valleys of rivers and lakes. On watersheds with rugged terrain and in areas remote from major roads and rivers, settlements with free development of courtyards, without a definite plan, that is, a disorderly layout of villages, prevailed.

And in the steppe, rural settlements are villages, usually stretched along rivers and swamps, since the summer is dry and it is important to live near the water. Fertile soils - chernozems allow you to get a rich harvest and make it possible to feed many people.

The roads in the forest are very winding, they bypass the thickets, blockages, swamps. It will be even longer to go in a straight line through the forest - you will suffer through thickets, and climb hillocks, or you can even get into a swamp. Dense thickets of spruce forests with windbreak are easier to get around, it is easier to get around the hill. We also have such sayings: “Only crows fly straight”, “You can’t break through a wall with your forehead” and “A smart one will not go uphill, a smart one will bypass the mountain.”

The image of the Russian North is created mainly by the forest - the locals have long used the saying: "7 gates to heaven, but everything is forest" and water. This force inspired people to create with its beauty:

Not for nothing among such latitudes

To match the space and the people

Any distance does not honor the distant

He is all in you native expanse,

Broad-shouldered hero.

With a soul like yourself, wide!

Climatic conditions had a huge impact on the formation of ancient Russian clothing. The harsh and cold climate - long winters, relatively cool summers - led to the appearance of closed warm clothes. The main types of manufactured fabrics were linen fabrics (from coarse canvas to the finest linens) and coarsely woven homespun wool - kermyaga. It is not for nothing that there is such a proverb: “They were promoted to all ranks, they put them on the throne” - linen was worn by all classes, from peasants to royalty, because there is no fabric, as they say now, more hygienic than linen.

Apparently, in the eyes of our ancestors, no shirt could compare with linen, and there is nothing to be surprised at. In winter, linen fabric warms well, and in summer it cools the body. Connoisseurs of traditional medicine say. that linen clothes protect human health.

Traditional food: hot liquid dishes that warm a person from the inside in winter, cereal dishes, bread. Rye bread once dominated. Rye is a crop that gave high yields on acidic and podzolic soils. And in the forest-steppe and steppe zones, wheat was grown, because it is more demanding on warmth and fertility.

This is how many-sided influence of natural conditions on the life of the Russian people.

The mentality of the people is an integral part of the national culture. The study of the national mentality is necessary to understand the relationship of nature, history, culture and society in a certain area.

The study of the mentality of the Russian people helps to find the right approaches to understanding many problems in the midst of socio-economic and internal political construction, to foresee the future of our Motherland in general terms.

Man is part of the geographic environment and depends on it. As a prologue to the study of this dependence, I cite the words of M. A. Sholokhov: "Severe, untouched, wild - the sea and the stone chaos of the mountains. Nothing superfluous, nothing artificial and people to match nature. On a working person - a fisherman, a peasant, this nature imposed stamp of chaste restraint.

Having studied in detail the laws of nature, we will be able to understand the laws of human behavior, his character.

I. A. Ilyin: "Russia has put us face to face with nature, harsh and exciting, with cold winters and hot summers, with a hopeless autumn and a stormy, passionate spring. She plunged us into these fluctuations, forced us to live with all her power and depth. That is how contradictory the Russian character is."

S. N. Bulgakov wrote that the continental climate (the temperature amplitude in Oymyakon reaches 104 * C) is probably to blame for the fact that the Russian character is so contradictory, the thirst for absolute freedom and slave obedience, religiosity and atheism - these properties are incomprehensible to Europeans , create an aura of mystery for Russia. For us, Russia remains an unsolved mystery. F. I. Tyutchev said about Russia:

Russia cannot be understood with the mind,

Do not measure with a common yardstick,

She has a special become -

One can only believe in Russia.

The severity of our climate also strongly affected the mentality of the Russian people. Living in a territory where winter lasts for about half a year, the Russians have developed in themselves tremendous willpower, perseverance in the struggle for survival in a cold climate. The low temperature during most of the year also affected the temperament of the nation. Russians are more melancholic and slower than Western Europeans. They have to conserve and accumulate their energy needed to fight the cold.

The harsh Russian winters had a strong influence on the traditions of Russian hospitality. Denying shelter to a traveler in winter in our conditions means dooming him to a cold death. Therefore, hospitality was perceived by the Russians as a self-evident duty. The severity and stinginess of nature taught the Russian people to be patient and obedient. But even more important was the stubborn, continuous struggle with the harsh nature. The Russians also had to engage in all kinds of crafts. This explains the practical orientation of their mind, dexterity and rationality. Rationalism, a prudent and pragmatic approach to life does not always help the Great Russian, since the waywardness of the climate sometimes deceives even the most modest expectations. And, having become accustomed to these deceptions, our man sometimes prefers headlong the most hopeless solution, opposing the whim of nature to the whims of his own courage. V. O. Klyuchevsky called this tendency to tease happiness, to play at luck "Great Russian Avos". It was not for nothing that the proverbs arose "Maybe yes, I suppose - siblings, both lie down" and "Avoska is a good guy; either he will help out or learn."

To live in such unpredictable conditions, when the result of labor depends on the vagaries of nature, is possible only with inexhaustible optimism. In the ranking of national character traits, this quality is in the first place among Russians. 51% of Russian respondents declared themselves optimists, and only 3% declared themselves pessimists. In the rest of Europe, constancy, a preference for stability, won among the qualities.

A Russian person needs to cherish a clear working day. This makes our peasant hasten to work hard in order to do a lot in a short time. No people in Europe is capable of such hard work for a short time. We even have such a proverb: "Summer day feeds the year." Such industriousness is inherent perhaps only in Russian. This is how the climate affects the Russian mentality in many ways. The landscape has no less influence. Great Russia, with its forests and swampy swamps, at every step presented the settler with a thousand petty dangers, difficulties and troubles, among which one had to find one, with which one had to fight every minute. The proverb: "Do not poke your head into the water without knowing the ford" also speaks of the caution of the Russian people, to which nature taught them.

The originality of Russian nature, its whims and unpredictability was reflected in the mindset of Russians, in the manner of its thinking. Life's bumps and accidents have taught him to discuss the past path more than to think about the future, to look back more than to look ahead. He learned to notice the effect more than to set goals. This skill is what we call hindsight. Such a well-known proverb as: "The Russian peasant is strong in hindsight" confirms this.

The beautiful Russian nature and the flatness of Russian landscapes taught the people to contemplate. According to V. O. Klyuchevsky, "In contemplation is our life, our art, our faith. But from excessive contemplation, souls become dreamy, lazy, weak-willed, unworking." Prudence, observation, thoughtfulness, concentration, contemplation - these are the qualities that were brought up in the Russian soul by Russian landscapes.

But it will be interesting to analyze not only the positive features of the Russian people, but also the negative ones. The power of breadth over the Russian soul gives rise to a whole series of Russian "undignities". Russian laziness, carelessness, lack of initiative, and a poorly developed sense of responsibility are connected with this.

Russian laziness, it is called Oblomovism, is common in all strata of the people. We are lazy to do work that is not strictly obligatory. Partially, Oblomovism is expressed in inaccuracies, being late (to work, to the theater, to business meetings).

Seeing the infinity of their expanses, a Russian person considers these riches to be endless and does not protect them. it breeds mismanagement in our mentality. We feel like we have a lot. And, further, in his work “On Russia”, Ilyin writes: “From the feeling that our riches are plentiful and generous, a certain spiritual kindness is poured into us, a certain unlimited, affectionate good nature, calmness, openness of the soul, sociability. Enough for everyone and the Lord will send more ". This is the root of Russian generosity.

The "natural" calmness, good nature and generosity of Russians surprisingly coincided with the dogmas of Christian morality. Humility in the Russian people and from the church. Christian morality, which for centuries held the entire Russian statehood, strongly influenced the national character. Orthodoxy brought up in the Great Russians spirituality, all-encompassing love, responsiveness, sacrifice, spiritual kindness. The unity of the Church and the state, the feeling of being not only a citizen of the country, but also a part of a huge cultural community, has nurtured in Russians an extraordinary patriotism, reaching the point of sacrificial heroism.

A comprehensive geographic analysis of the ethno-cultural and natural environment today makes it possible to reveal the most important features of the mentality of any nation and trace the stages and factors of its formation.

Conclusion

In my work, I analyzed the diversity of character traits of Russian people and found out that this is directly related to geographical conditions. Naturally, as in the character of any nation, it has both positive and negative qualities.

Also, the peculiarities of life and life of the Russian people are connected with natural conditions. I found out the influence of climatic conditions on the type of settlement, the arrangement of dwellings, the formation of clothing and food for Russian people, as well as the meaning of many Russian proverbs and sayings. And most importantly, it showed the reflection of the real world through the cultural environment of people, that is, it fulfilled its task.

The geographical environment, certain natural conditions influence what is called ethnic or national character.

The long, centuries-old stay of a people in a certain area is reflected, of course, not only in its economy, material and spiritual culture, but also in customs, mental makeup, and mentality.

For example, the highlanders in everyday life, by all accounts, are more withdrawn and silent than the inhabitants of the plains (although there are also very talkative highlanders). This is quite understandable and understandable: in the mountains, people usually have to unwittingly live in small closed groups, and the possibility of communication between them is limited here.

Differences in behavior between southerners and northerners seemed noticeable even in ancient times (even exaggerated importance was attached to such differences). In our time, such differences are clearly manifested among the inhabitants of our country. For example, the ardor and ardor of the inhabitants of the Caucasus are clearly evident if we compare, say, a Circassian and a Murmansk or Arkhangelsk resident.

It should be noted that it is sometimes difficult to determine to what extent the psychological characteristics of behavior are associated with the traditional way of life, which is decisively determined by social conditions, and what comes from geographical conditions that also affect the national way of life.

There is an opinion that the southern peoples are lazy- hot climate relaxes their energy. Of course, in the southern extremely hot countries, their own characteristics of labor activity have developed. In many countries, work is carried out in the morning and evening hours. During the day, at the hottest time, people hide in the shade, rest or sleep. In general, it cannot be denied that the working rhythm of the northerners differs from the rhythm and intensity of the work of the southerners. But this does not indicate the laziness of the southern peoples.

Not only specialists, but also many other people noticed the connection between the national character and native nature. The world turns to each of us by his native land. Images of native nature become not only a part of our life, our thoughts and feelings are built on them, not directly connected with nature. Here, for example, for northerners, the sight of an autumn crane wedge is associated with a nagging feeling of sadness. And what great significance the Russian birch has for the Russian soul! How the "cute birch groves" are sung by poets!

And for Japan, cherry - sakura has become a symbol of the country. They say that in order to understand the soul of Japan, you need to see it in the spring when it blooms, because sakura petals are a poetic figurative embodiment of the Japanese national character.

Symbols of England - oak, yew and blackthorn. And the companion of an Englishman going to live "overseas", to America, Africa or Australia, was certainly a primrose - she was planted by a settler in front of the house.

The symbol of Spain is the laurel.

Gardening is the national passion of the British, the key to understanding many aspects of their character and attitude to life. Thanks to the temperate humid climate in England, the grass is green all year round and almost always something blooms, so that the gardener can work in the fresh air for a long time and admire the fruits of his labor. Physical labor in the garden, practical skills in this matter are equally revered in all sectors of British society. In nature, the Englishman casts aside his reserve. His tastes, behavior in the garden speak much more truthfully about his personality and character than any autobiography.

Japan is a country of green, often fire-breathing mountains and bays, a country of the most picturesque panoramas. Unlike the bright colors of the Mediterranean, which lies at the same latitudes, the landscapes of Japan are composed of soft tones, muted by the humidity of the air. This restrained color scheme of nature, only occasionally disturbed by any seasonal colors, has developed a characteristic feature among the Japanese people - dislike for brilliant, bright, contrasting. At the sight of shiny objects, the Japanese experience some kind of restless state. They prefer what has a deep shadow.

Control questions and tasks

1. Expand the theoretical foundations of the interaction between nature and ethnicity.
2. How does the geographical environment influence ethnogenesis?
3. What is the impact of the geographical environment on ethnic
processes?
4. Show the influence of natural conditions on the course of ethnic history.
5. How did geographic conditions influence the formation of the Russian ethnos?
6. Analyze the influence of the geographical environment on the national character.
7. Try to determine how a cold climate affects the psychological and behavioral characteristics of ethnic groups?
8. What can you tell us about ethnic ecology?
9. What characteristics of Russian people are directly related to geographical factors?
10. Are Russians living in Siberia and the North different from Russians living in Central European and Southern parts
Russia?

Literature

1. Berg A.E. climate and life. - M., 1947.
2. Vernadsky G.V. The outline of Russian history. - Prague, 1927.
3. V. Gumilyov L.N. Ethnosphere. The history of people and the history of nature. - M., 1993.
4. Kolesnik S.V. Man and geographic environment. - L., 1949.
5. Lurie S.V. Historical ethnology. - M., 1997.
6. Nature and society. - M., 1968.
7. Tavadov G.T. Ethnology. Dictionary reference. - M., 1998.
8. Tokarev S.A. History of foreign geography. - M., 1978.
9. Cheboksarov N.N., Cheboksarova I.A. Peoples, races, cultures. - M., 1985.
10. Ethnology. - M., 1994.
11. Yatsunsky V.K. Historical geography. - M., 1955.