WITH paternal side my great-great-great-grandfather [great-great-great-grandfather (~1730-~1800) → great-great-grandfatherLeonty (~1770-~1840) → great-grandfather Maxim Leontievson of Faidysh (~1800-~1860) →grandfatherabaloneStepan Maksimovson Faidysh (1826-1898) → father Pyotr Stepanovich Faydysh (1854-1905)] was a fine fellow, a handsome Zaporozhian Cossack. It was time in the 18th century that it was vague, military, and he was captured either by the Turks, or by Crimean Tatars. There, for disobedience, they cut off the tip of his tongue, made him a slave and called him Fayda .
Having lived in a foreign land for quite a few years and spotted a beautiful Polonyanka or Turkish woman [This was a typical story. Writer Konstantin Georgievich Paustovsky(1892-1968), who was considered a descendant of the Zaporizhzhya Cossacks, wrote: “Before my grandfather became a chumak, he served in the Nikolaev army, was on Turkish war, was captured and brought from captivity, from the city of Kazanlak in Thrace, his wife - a beautiful Turkish woman. (Paustovsky K. "The Tale of Life". Volume I. - M .: Modern Writer, 1992. p. 10)] , my ancestor fled with her and settled in Ukraine. Since that time, our family of Faydysh has gone. One old man, who knows Turkish, translated this surname as “I myself”, but as if in Tatar Fayda means lip alphabet, mute, no tongue.
There was a relative who knew the whole history of the Faydysh, but, unfortunately, she had already died. From her stories, I only remember that in childhood she watched with admiration how the Faydysh Cossack brothers watered horses in blue zhupans with red sashes on the river,
and then they lived near Sumy in the city of Miropolye. And the Cossacks of Miropolye belonged to the Sumy regiment. And so the surname of the ancestors was Faydyshi-Sumsky. [In 1816, the name Sloboda Cossack Army was abolished, and the Cossacks were equated by rights with state peasants. COSSACK DICTIONARY-DIRECTORY, A.I. Skrylov, G.V. Gubarev] .
As kids, we loved unwinding Grandpa's legendary sash. He was several meters away. It was also not bad to play with his Turkish weapons.
My great-grandfather Maxim Leontyevich was engaged in book trade in Miropolye and was known as an expert in book business. Stepan's eldest son [Preserved TESTIMONY OF THE YEAR 1847, JUNE 2-DAY: We testify that the Kursk province of the Sudzhansky district of the Provincial town of Miropolya at the State Peasant Maxim Leontiev son of Faidysh a son was born Stefan 1826 August 1-day and was baptized on the same date as the godparents of the Zashtatny city of Miropolya, residents of state-owned peasants Osip Ivanov, son of Mikhailichenko and Grigory Sumets, wife of Ulyana Osipova, daughter; the sacrament of baptism was performed by Priest Roman Mirovitsky; this requirement is recorded in the metric book of the Zastadny town of Miropolye of the Cathedral-Ascension Church of August 1-day 1826 under N o: 24 m. In what, with the application of the church seal and we sign the Miropol Cathedral-Ascension Church Dean Priest Vasily ...] he sent to Moscow to expand the bookselling business.
On the part of my grandmother Lyubov Alexandrovna Shmatkova, the wife of Stepan Maksimovich Faidysh, it was like this. She came from a wealthy family of Cossacks Shmatko (Shmatkov). Her father, Alexander Shmatko, worked as a manager for the count in Ukraine and was married to an Italian from Venice - the governess of the count's children. She was very beautiful: black eyes, blue-black hair. The Shmatko family had two children: Lyubov (my grandmother) and Nikolai.
Once Alexander Shmatko was carrying money in a box, fell asleep and lost the box. He was honest man, they believed him and forgave the loss of the box. However, he was deprived of the position of manager and left the count's estate with his family. For the rest of my life, my great-grandfather Alexander Shmatko was very poor with his family. He and his wife died early, leaving their daughter Lyuba with her little brother Kolya in her arms.
Lyubov Shmatkova was beautiful and outwardly resembled her Italian mother: blue eyes and raven-colored hair with a bluish tint, carved nostrils. Her hair was so thick and long that she cut it off in the middle and put it several times around her head in a basket.
1852-53 The Faydysh family: Stepan Maksimovich with his wife Lyubov Alexandrovna and daughter Maria
It was then that my grandfather Stepan Maksimovich, being young and prosperous, won the heart of my grandmother Lyubov Alexandrovna, half-Italian, half-Ukrainian. When they got married, they already had a daughter, Maria [Maria Stepanovna Faydysh, in the marriage of Voronin (1850-1914)].
In the middle of the 19th century, Stepan Maksimovich moved with his family from Miropolye to Moscow and had bookstores in Moscow. Trade in Moscow was going well: if in 1853 he - Moscow tradesman Kadasheva Sloboda Stepan Maksimov sonFaydysh, then already in 1857 - merchant ["BOOK OF ADDRESSES OF MOSCOW RESIDENTS, COMPILED ACCORDING TO OFFICIAL INFORMATION AND DOCUMENTS BY K. NISTREM" was republished and updated every year in the 19th century. For the first time we find in 1857: " Faydysh Stepan Maksimovich, 3 guild merchant, Fri. part, in Sadovnik., Dolganov's house. Further in 1862: " Faydyshev Stepan Maksimovich, 3 years of purchase, Fri. h., Golikovsk. per., Glebova village. In 1863: " Faydyshev Stepan Maksimovich, 2nd year of purchase, Yauz. h., 5 sq., in Nikitsk. lane, village Motyleva No. 4. In 1865 and 1866: " Faydyshev Stepan Maksimovich, 2nd year of purchase, Yakim. part, 5 sq., in Mal. Ustinskiy per., D. Yagodnikova. In 1867 and 1868: " Faydyshev Stepan Maksimovich, 2 years of purchase, Fri. h., 2 sq., in Ovchinniki, village Sherupenova "].
The family of Stepan Maksimovich FAIDYSH according to the 10th revision of 1858. In the book Naydenov N.A. "Materials for the history of the Moscow merchants". T.5-9. M.1887-1889 according to the 10th revision of the Kadashev settlement, under No. 101 we find: 1858 Feb. 28 - 3rd guild merchant Stepan Maksimovich Faydysh 31; from 1854 from the middle class; he has sons: Peter 4; Stepan 2 1/2, he, Stepan Maksimovich: wife Lyubov Alexandrovna 26, daughters - Marya 7, Alexandra 6 m. (Orthod.)
Children in the family of Stepan Maksimovich and Lyubov Alexandrovna Faydysh died one after another. Of the eighteen, only three remained: Maria, Peter (my dad) and Stepan. All were brilliant.
A family lived on the Canal (they said Ditch) . [Drainage channel- built in Moscow in 1785 to combat floods and forms a kind of loop that turns one part of Zamoskvorechye into an island. Channel (or ditch, as it is called in Moscow) begins at the Babiegorodskaya dam (the dam supports high level water above the Cathedral of Christ the Savior) and ends with a gateway below the Krasnokholmsky bridge. (“In Moscow” Reprint reproduction of the edition of M. and S. Sabashnikov from 1917. M. 1991. pp. 307-308)]. They lived happily, although Stepan Maksimovich was a petty tyrant. His character was heavy and domineering. He brought up children strictly: he woke up at six in the morning, and if they didn’t get up, then he brought a burning candle to his heels. At the table, the children were supposed to sit silently. If anyone speaks, then he hit him on the forehead with a spoon, saying: “ Mutton aspen forehead". He liked to hang out, he was tall, straight and thin. Once, while locking up a warehouse, I forgot little Petya (my dad) there, and he spent the whole night in cold and fear and frostbitten his cheeks.
1872 Lyubov Aleksandrovna Faydysh, nee Shmatkova
His wife quickly gained weight - she was very obese, and they rode with grandfather in different cabs. Once she failed, being pregnant, in the bath from the top shelf, but remained alive. She was very expansive. Somehow, at the evening, some “godfather” seduced her, but Lyubov Alexandrovna took a fork, pierced her chest, saying that she would rather die than cheat on her husband. Our grandmother used to say our last name: Khvaydysh". She cooked well and tasty. In the last photo, the grandmother is very fat woman. She died early from improper metabolism in the body. [In Moscow, at the Danilovsky cemetery, on the grave monument is the following inscription: Lyubov Alexandrovna Faydysh, nee Shmatkova, died on February 20, 1873. Her life was 41 years old. Eternal memory to her. And her husband Stepan Maksimovich died May 17, 1898. His life was 75 years].
1874 Stepan Maksimovich Faydysh
Grandfather Stepan Maksimovich, after the death of his wife, was married again, but, it seems, unsuccessfully. In his old age, he lived with us (with his father and mother), and then with his mother's sister in the village of Cherkizovo along the Kazan railway. Stepan Maksimovich lived to be 70 years old, he loved vodka. The Cossack thirst for heroism manifested itself in grandfather in an active desire to help extinguish Moscow fires, often contrary to the wishes of firefighters.
Stepan Maksimovich often recalled the past exploits of his Cossack ancestors, admiring the saber and pike attached to the carpet on the wall. Where is now his Turkish weapon, passed down from his ancestors and the famous red sash-scarf, which we played in childhood, is unknown.
And my grandmother's brother, Nikolai Aleksandrovich Shmatkov, was a shareholder in the Skorokhod Partnership, but I will tell you more about him.
ABOUT NIKOLAI ALEXANDROVICH SHMATKOV
E that uncle [- hereditary honorary citizen. Big. Kislovsky lane, house Kolokoltsevaya. (“All Moscow”. Address and reference book for 1901. Moscow. 1901. Edition of Suvorin.)] was a millionaire. He was one of the founders of the Skorokhod shoe factory and made capital out of it.
His first wife died, leaving him a daughter, it seems, Nastenka. Aunt Marisha (Maria Stepanovna Voronina) raised her.
Suddenly he met an energetic German woman Otton (or Othon), whom he married. She was frivolous and infatuated with my handsome father. Maria Stepanovna did not like this noisy German woman, and she shared her suspicions with Uncle Shmatkov. And then he broke off all relations with the pope, having quarreled with Aunt Marisha, continued to live with Oton. Had two sons from her: Alexander [Alexander Nikolaevich Shmatkov- hereditary honorary citizen. B. Kislovsky, 4. Director of the Association “Bolt and Co.”, attorney at law. (“All Moscow” for 1916. Address and reference book of the city of Moscow. XXXIII year of publication.)] and Nicholas [Nikolai Nikolaevich Shmatkov- B. Kislovsky, 1. ("All Moscow" for 1916. Address and reference book of the city of Moscow. XXXIII year of publication.)] .
When dad fell ill, Aunt Marisha turned to her uncle for help, as her mother Lyubov Alexandrovna (my grandmother) raised him. And as it was said then “brought it to the people” [Nikolai Alexandrovich Shmatkov, 2 guild merchant. Prechistinskaya part, 5 quarter, in Gagarinsky lane, Shlippe village. (Moscow commemorative book or address-calendar of the inhabitants of Moscow for 1868 ... Moscow. 1868.)]. N.A. Shmatkov promised to help, but did not help enough, so Aunt Marisha, Maria Stepanovna Voronina, made the main contributions.
Dear niece, my greetings to you!
I need to see you and talk about Petya [Pyotr Stepanovich Faydysh]. What to do with him. Come to Moscow at Ilyinka shop A. Bolt and Co. against the merchant bank Trade in Rubber Products on Thursday 20 of this month from 10 am to 12 noon. If you don’t have time, then come on Saturday, 22 of this month, at the same place, the same hours, then we’ll talk about everything.
I saw I.K. Polyakov today and asked him about Petya, he promised to do everything possible. Let him be treated, I will still talk with their accountant S., what we will do - I don’t know. The people do not recognize the dry needs of others, they do not recognize their duties, they live in refusals. You don't live, you don't work, you don't get money, and there's nothing to pay for. For their part, they are right.
I am very sorry that I left the service, and during the service I would have helped Peter a lot, but now what can you do when we make ends meet only with prosperity. I'm heartbroken about this.
You said that you prepared 3 boys for the gymnasium, then I agree to pay for them. It seems the fee is 60 rubles. only 180 rubles a year from a boy, and I can give another 120 rubles to Petya and the rest. A total of three hundred rubles a year, which is what they asked for a date. If it is necessary, then I am ready to give it, but I can only serve with money, I cannot cheat and deceive - there is no head on my shoulders.
Goodbye. Kiss. Your uncle N. Shmatkov
Specific
After the death of N.A. Shmatkov, Oton left all his fortune to his wife, and after her death, she left a comic amount to Uncle Styopa and nothing to us. Where are the children and what happened to them is unknown. The grave of his huge granite structure went to work - on the embankment.
Sep 30, 2006 03:39 PM
Girls, a conversation about memory with mother Ira prompted me to ask: do your families have any secrets, legends and traditions?
There are several in mine. For example, my great-grandmother confessed to my grandmother that she gave birth to one son not from her husband, but from a loved one. Who he is is a mystery behind seven seals. So there is a white spot of unknown origin in my pedigree and my ancestors along this line are unknown.
There are several more stories. Maybe I'll tell you later.
Maybe your families also have legends or their own stories? If these are not skeletons in the closet, share
Sep 30 2006 03:57 PM
Oh, Mrs. Adams, are you pulling "skeletons out of closets"? Aren't you afraid that they will all come to you?!
Sep 30 2006, 04:00 PM
Yes, I have few closets in the house And they are clogged with clothes So these skeletons will go around the world to beg
Sep 30 2006, 04:25 PM
Well, then I'll write, just a little later.
Yaroslav
Sep 30, 2006 06:39 PM
In our family, a legend is not a legend, in short, such a story ..
My paternal grandfather was the illegitimate son of the Vologda landowner Polyansky. As my father said, almost a count, but I don’t believe it, I like to exaggerate .. And my sister and I remember laughing that we have 1/8 "blue" blood.
There was some unearthly love between him and the maid. There is an old photo of my great-grandmother, beautiful .. eh .. and why am I not into it? I didn't see her alive. Right now I'm mastering Photoshop, I want to try to restore a photo a bit.
After the revolution, the landowner left for the city of Paris, and his former maid remained here. Either he didn’t call her himself, or she was for the revolution .. We don’t know anything more about him, he didn’t maintain contact with his son.
Great-grandmother did not tell her children anything, she was secretive. It would be interesting to listen to her.
Sep 30 2006, 07:38 PM
My grandfather was a career officer. Born in 1900. Yes, these were difficult years for the people and the country. My grandmother told me a lot about their life path. And about Stalin as well. I regret now that I could not write down the history of the formation and devastation of that period on paper. For me, my grandfather remained in my memory as a smart, persistent comrade, a real officer of that particular time. Hardening - lead. These feelings were passed on to me by my grandmother and mother. But my relatives kept silent about one thing: the great love of my grandfather at the end of V.O.V. In 1946, he left for another woman. But he did not leave his family (wife and two daughters). And there is one more unknown - my grandfather died under very strange circumstances in 1947 in the city of Ivanovo. There was a closed factory where he served. Something happened there and a lot of people died. But I don't know what.
And on my father's line - everything is covered in darkness there. They are repressed. And deported to Siberia. Dad's mom never said anything about this period of life. The woman was powerful and strict.
Here are the little secrets of life. How strange, in a few lines - fit such a huge life. And not alone!
P.S.: My husband also tells me that we " blue blood". Yes, there are many secrets.
Sep 30, 2006 08:19 PM
There are no secrets, or maybe I don't know
My great-grandmother and grandmother with her daughter (my aunt) lived in Leningrad when the war began.
The factory where grandfather worked, who at that time no longer lived with his grandmother, was evacuated.
The Germans were coming closer, but so far no one knew about the worst thing that a blockade was coming.
Nevertheless, great-grandmother, who, unlike her grandmother, was a prudent and active woman, every day, going home from work, she went to the store and bought a couple of bags of cereals or sugar, carried it home and buried it in the yard. And thus, she created significant reserves that allowed the three of them to survive the first, most terrible blockade winter.
When the opportunity arose, grandfather came and took his daughter, ex-wife and mother-in-law along the Road of Life. And, although after that they did not live together for a long time and soon dispersed, my dad managed to be born
Oct 4 2006, 12:00 AM
Oh, I have such a "tradition", only it's true.
My maternal great-grandmother was a stunning beauty. One day Grishka Rasputin himself came to them, I don’t know for what reason. He was then just in the very, as they say, heyday. In the women's section, as you know, there was a distinguished walker. He didn’t miss my great-grandmother either, he crept up behind her and climbed, sorry, under her skirt. Grandmother Lyubka, instead of throwing her paws up in front of him, pushed the rolling pin between his eyes, and sparks began to fall.
Grishka was stunned, and then he greatly respected her and talked with her all night talking about life. Oh how.
And also, when my grandfather worked in Kolyma, someone managed to tell him that they would come for them at night - to arrest the whole family. And the grandfather managed to quickly hide the whole family. And he left on business. I don’t know how it happened, but my grandfather never ended up in the camps ...
And one more of my rather close relatives on my father’s side, something like a cousin or second cousin, was elevated by the Russian Orthodox Church to the rank of a great martyr, because. was, it seems, if I am not mistaken, a bishop and the communists brutally tortured him, demanding that he renounce everything that was sacred to him. And he didn't give up.
Oh, and one more thing ... When my grandfather on my father's side was already very old, he suddenly found a second family and a daughter - almost the same age as my dad. It turns out that he lived half his life like this - for two families. Later, we even talked with these people for a while, but it didn’t work out very well. It’s good that my grandmother did not live, she loved him very much, grandfather.
PHILOLOGY AND CULTURE. PHILOLOGY AND CULTURE. 2016. №4(46)
UDC 81 "27:398(470.56)
FAMILY LEGEND AS A REFLECTION OF THE IMAGE OF THE EPOCH
© Larisa Ilyina
THE IMAGE OF THE EPOCH IN FAMILY STORIES
The image of the epoch as a description of people's lifestyle and activities, their environment and surroundings, characteristic features of their communication and behavior in certain regions of our country has received little attention. Passed from one generation to another, family legends are stories about family members and events connected with them. They are within the framework of language, culture and history, thus being of special interest for those who study the image of the epoch. Besides rich factual material, family legends contain information about the respondent"s background knowledge, which is manifested in his or her understanding and interpretation of the historical, cultural and national realia of the described events, transmitting the image of the epoch. The author points out the following characteristic features of the image of the epoch: material (geographical, historical, technical objects, and household items) and ideal objects (historical dates, traditions and their description, names, dates and facts about events known only to the narrator). All these can be found in family stories.
There exists a tradition of keeping records of individual family stories: Byzantine and Roman Chronicles, medieval chronicles, Russian genealogies, Polish and Western Ukrainian silva rerum. The purpose of our research is to study family legends of the people from Orenburg and the Orenburg region. We conclude that the respondents" interest in the history of their family tends to decline depending on age.
Keywords: legend, family stories, image of the epoch, features of the image of the epoch, verbal work.
The image of the era as a description of a number of established forms of life and activities of people, their habitat, environment, characterizing the features of their communication and behavior in certain regions of our country, has not been studied enough. Family legends - stories about members of one family and events associated with them; beliefs and legends passing from one family generation to another are within the framework of language, culture and history and thus are of particular interest for studying the image of the era. In addition to rich factual material, family legends contain information about the background knowledge of the respondent, which manifests itself in understanding and interpreting the historical, cultural and national realities of the events described and conveying the image of the era. The author considers material (geographical, historical and technical objects, household items) and ideal objects (dates historical events and their description, description of traditions; names, dates, and descriptions of events known only to the narrator) contained in family lore.
Despite the tradition of keeping records of the history of individual families, including Byzantine and Roman chronicles, medieval chronicles, Russian genealogies and generational paintings, Polish and Western Ukrainian silva rerum, the study, the purpose of which was to study family traditions of the inhabitants of Orenburg and the Orenburg region, reveals a trend of decreasing interest of respondents to a history of sorts according to age.
Keywords Keywords: legend, family legends, image of the era, signs of the image of the era, speech work.
The image of the era is a multifaceted concept that has become widespread, but does not have an unambiguous interpretation. Most often, this concept is found in art criticism scientific discourse, where numerous works are devoted to the study of the image of the era of a particular historical person (for example, the image of the era of Ivan IV), or a period of time marked by outstanding events (the image of a revolutionary
era), or the image of the era presented in the works of artists (the image of the era in the poetry of A. A. Akhmatova).
The image in the broadest sense is a form of representation of something, the result of the reconstruction of an object in the human mind; a concept that is an integral part of philosophical, psychological, sociological and aesthetic discourses.
In philosophy, the image is one of the leading concepts of materialistic dialectics, a form of the existence of the material in the ideal, a form of a complex generalization of the subjective and objective. In the Middle Ages, in religious philosophy, the image of God acted as a projection of a certain essence that makes up the person himself. In The Tale of Bygone Years, an ancient Russian chronicle of the 12th century, the image is often used as a synonym for an improper external appearance - “in the form of a bear” [The Tale of Bygone Years, p. 56].
The image is opposed to the thing, the image is objective in its content to the extent that it correctly reflects the thing, but the image of the object never exhausts the entire richness of its properties and relationships: the original is richer than its copy. The image is also opposed to the symbol: “... the symbol points to the image going beyond its own limits, to the presence of some meaning, inseparably merged with the image, but not identical to it [Berdyaev, p. 250]. Thus, the image is an expression of meaning [Averintsev, p. 155-161].
The image in epistemological discourse is directly related to semiotic-linguistic means of expression - from visual signs to conventional signs-symbols in modern science [New Philosophical Encyclopedia].
In psychology, a mental image is the result of the abstracting activity of the subject, a way of representing the object to the subject. In the sensory data of the image, external properties, connections, spatio-temporal relations of objects are reproduced, which are determined by direct interaction with the subject [Galperin, p. 138].
Currently, work with large data arrays is performed by computer technology, and information technology makes many concepts rethink. So, in the description of information systems, an image is a reproduction of an object, any information about it or its description that is similar in structure, but does not coincide with it, an image is an order, a method, an organization of data.
In sociology, the concept of lifestyle (Latin modus vivendi) is used as a firmly rooted form of a person's being in the world around him, manifested in his activities (labor, educational, social), in his interests, beliefs. Modus vivendi is a Latin expression, originally denoting a preliminary agreement between the parties who agreed on the possibility of the existence of a number of any opposing parties. Often modus vivendi describes informal and temporary
agreements in political affairs; conditions and way of peaceful coexistence.
An epoch in historical space is always less than an era. An epoch is a long period of time marked by significant events. The ancient Greek epohts meant a delay, a stop in counting time, a significant moment [Fasmer, vol. 4, p. 454].
IN modern understanding An epoch is a period of time allocated for one or another characteristic phenomenon, event. There are many phrases that have entered the scientific discourse: the era of feudalism, the era of Peter the Great, the era of great geographical discoveries, each of which is revealed in the minds of native speakers with a number of connotations.
The image of the era in our study is the reproduction in an oral or written story of a number of established forms of individual, group life and activities of people, their habitat and environment, characterizing the features of their communication, behavior and way of thinking and thereby indicating a certain time period.
The image of the era is fixed in scientific and literary texts and manifests itself in material and ideal objects. The description of material or ideal objects that reflect the image of the era is contained in the texts that a person creates. The study of the reflection of the image of the era becomes the result of a purposeful study of an array of texts, in which it is important to fix each insignificant, even accidental, mention in the text of an object. To the material objects mentioned in the texts and carrying information about the image of the era, we include:
Geographical objects (continents, countries, cities, streets, seas, rivers, mountains, etc.),
Historical objects (monuments of history and culture),
Technical objects (equipment, transport, means of communication),
Household items (furniture, clothes, food);
to ideal:
Dates of historical events and their description,
Description of traditions, customs, well-known holidays,
Names and characteristics historical figures,
Names, dates, and descriptions of events known only to the narrator and significant only to him, but containing characteristics era.
Any texts, regardless of the purpose of their creation, contain explicit and hidden indications of belonging to a particular era. Among the many texts, of particular interest is the study of family traditions, which reflect, on the one hand, the image of the era, the history of the country, and on the other, the way of life and the unique shades of intra-family relations.
We have set a goal to collect and study the family traditions of the inhabitants of the Orenburg region. The main difficulty associated with the study of family traditions is their predominantly oral nature, that is, with the departure of representatives of the older generation, family traditions are forgotten. Therefore, we are trying to draw the attention of the younger generation to the problem of preserving family traditions, not only so that they write down oral stories, "living" in families, but also thought about preserving the memory of the family and family values and relics.
In the course of communication with target audience we came to the conclusion that the preservation of family traditions, as well as the systematization family archives, is not a tradition that has firmly entered the everyday life of a modern Russian family. Most often, families keep photographs, less often letters and postcards, souvenirs; With the development of technology, photographs are being replaced by video recordings, and all this needs to be systematized. But the main objective searching and recording family traditions, working with family archives - to arouse the interest of our contemporaries in family history, cause a desire to learn the life history of great-grandparents, restore past or create new family traditions, restore the connection between generations.
We consider each family tradition as a speech work that is created in the process of a specific speech act and is part of the discourse. family tradition is an integral unit of speech communication, a speech segment characterized by intonational and semantic completeness.
Family tradition belongs to the sphere of speech, since it:
Intended for a specific recipient (listener and reader);
Spoken (or written) at a specific point in time and for a specific purpose;
Corresponds with a certain fragment of extralinguistic reality;
Performs a certain communicative function - transmits a message about this situation;
It is appropriate in a given speech situation under given communication conditions [Moiseeva, p. 21].
Of interest is the study of family traditions in the framework of the study speech activity as a process and speech work as a result of this activity. The object of our study is the texts of the family traditions of the Orenburg region that we have collected and recorded as verbal informative units with pragmatic and functional qualities.
Tradition in general is oral interesting story or a cautionary tale passed down from generation to generation. In philology, tradition is defined as one of the varieties of folk art, a genre of folklore, an oral narrative containing information about real faces and events.
Etymologically, tradition is defined as an action on the verb to transmit (betray) in the meaning of "to bequeath, to pass on to posterity by custom or law." Tradition - a story, a narrative, a memory of an event, passed orally from ancestors to descendants; teachings, instructions, rules of life, passed on from one generation to another; belief, commandment, covenant [Dal].
Tradition, often arising from an eyewitness account, is subjected to free poetic interpretation during transmission, and in this sense it can be compared with the legend [Big Encyclopedic Dictionary]. Researchers note one of obsolete values the concepts of "tradition" - tradition, traditional establishment, order, rule.
Traditions associated with the history of a country or people are closely intertwined with myths and folk epics, are reflected in proverbs and sayings, individual sayings of legends become catchphrases, the awareness of the origin of which may be gradually lost by native speakers of the language and culture.
Traditions are the most valuable sources of information for historians, philologists, and linguists. European scientists in the 19th century, following the German historian I. Droysen (Johann Droysen), subdivided all the studied materials, that is, the whole variety of products of purposeful human activity, into historical remains and historical traditions[Droizen, p. 113].
The tradition of recording and preserving the history of individual families goes back to the chronicles (Greek.
Xpovoç - "time") - historical descriptions of events in chronological order, which appeared in the late Roman Empire and developed in Byzantium and Western Europe.
In the Roman Empire, annual records of events were also called annals (lat. Annus - "year"). In the annals, along with records related to the life of a city, region or country, the life path of individual historical figures was described in detail. So, for example, it is known biographical essay Roman historian Eusebius of Caesarea (Greek: Euosßtog o Katoapsiaç; 264-340) "The Life of Constantine", which is a biography of Emperor Constantine I, the founder of the Byzantine Empire, with whom Eusebius of Caesarea was personally intimately acquainted. The work of Tacitus (lat. Tacitus, 55-120) "The Biography of Gnaeus Julius Agricola" is widely used as a source of historical and biographical information.
In addition, noble Roman families invited literate people to keep records of all family members. Plutarch at the very beginning of his "Comparative Lives" writes: "I happened to start working on these biographies, fulfilling someone else's request, but continue it - and, moreover, with big love- already for myself: looking into history, as if in a mirror, I try to change my own life for the better and arrange it according to the example of those whose valor I talk about ”[Plutarch].
The Russian Soviet historian N. I. Radtsig in his work “The Beginning of the Roman Chronicle” writes: “The Romans were very scrupulous in relation to the good name of their kind, and therefore it was already early in their custom to write down the most important of family incidents” [Radtsig, p. thirty].
Keeping chronicles, annals, compiling biographies continued throughout the Middle Ages. The French Augustinian monk Father Anselm (fr. Père Anselme, in the world Pierre Guibourg (fr. Pierre Guibours)) developed a scheme for transmitting information about kinship using a system of numbering generations and individuals - a generation list or genealogy. Unlike the genealogical tables known at that time, in which family ties were displayed in graphical form (using brackets, lines, horizontal or vertical arrangement), generational murals contributed to the preservation of more detailed information about individual members of a particular family.
generational paintings of the Lorraine house of Chatenoy (German: Haus Chätenois) and the Italian dynasty of the Duke of Savoy (Italian: Duca di Savoia), later the “Palace of Glory” was published - a collection of genealogies of the great families of France and Europe.
IN Ancient Rus', Byzantium, Serbia, Bulgaria, historical works corresponding to the Roman chronicles were called chronicles and chronographs. The chronicle was a more or less detailed record of historical events over the years. Recording the events of each new year in the annals usually begins with the words: “in the summer ...” (that is, “in the year ...”), hence the name - chronicle. In Rus', there was a tradition of keeping special office documents - genealogical books or genealogies, in which generational murals of noble families were entered by duma clerks. Genealogical books were used to compile references in local disputes. They are valuable documents for genealogical research.
The first handwritten genealogical books appeared in the 40s of the 16th century. It is known that in 1555, by order of Ivan the Terrible, the Sovereign Genealogy was created. In 1682, the Chamber of Genealogical Affairs was formed, the main purpose of which was the creation of genealogical books of the entire nobility. On the basis of the Sovereign Genealogy, in 1687, the Velvet Book was created, later, in 1787, a Russian journalist and public figure N. I. Novikov published one of the lists of the “velvet book” called “The Genealogical Book of Russian Princes and Nobles and Travelers”.
in Poland and Western Ukraine in the XVI-XVIII centuries. silva rerum (lat. - forest of things, in figuratively- "a random set of heterogeneous objects"); a certain type of household book, a household chronicle that was kept and preserved by many generations of noble families. The books that have survived to this day contain records of current events, letters, political speeches, copies legal documents, gossip, jokes and anecdotes, financial documents, grain prices, philosophical reflections, poems, genealogical tables. Among the Polish and Ukrainian gentry, silva rerum was regarded as a diary or family memoir, among other records, they included descriptions of events, family traditions; silva rerum were not intended for a wide audience, much less print, however, sometimes some books were given to family friends, who were even allowed to add comments to the entries. Some of them had
more than a thousand pages, Z. Gloger (Zygmunt Gloger) cites a book of 1764 pages, but the most common size is from 500 to 800 pages (^^er, 1896, p. 318].
Genealogical books, family diaries contain rich material for researching the connection between language and social conditions its existence, these sources have been actively studied and are currently being studied by historians, bibliographers, philologists.
However, the stories of individual families - less famous, ordinary people- were practically not considered, so we set a goal to identify state of the art and traditions of keeping family business records, ways of keeping family archives, as well as preserving various traditions in the families of the Orenburg region.
We consider family traditions as stories about members of the same family and events that occurred in the recent or distant past and are associated with its members; family beliefs and legends kept in families and passing from one family generation to another, both in oral transmission and recorded in writing [Ilyina, p. 69].
According to the definition of the image of the era proposed above, we will consider such facts as the mention of geographical, historical or technical objects as its characteristic features; household items (material objects); mention of dates, description of historical events, traditions, customs, well-known holidays; mentioning the names of historical figures, names, dates and events known only to the narrator, but containing the characteristic features of the era (ideal objects).
Considering the family tradition from the standpoint of linguistic pragmatics, based on the analysis of the content of the family tradition, its meaning, we can draw a conclusion about the background knowledge of the author and his mastery of mood forms, modal words and constructions, deixis forms.
Also, when analyzing the collected materials, we intend to record: the degree of preservation of the legend (the interviewee remembers the legend immediately or he needs to talk with other family members; names and dates are indicated relatively accurately and confidently); the legend is connected with members of the family or village, locality; use in retelling obsolete words and expressions; use in retelling foreign words and expressions (perhaps distorted); the conditionality of the use of obsolete or foreign words (it is they
set the essence of the legend); repetition of one storyline in several legends.
Here are some family traditions collected during a survey and questioning of residents of Orenburg and the Orenburg region, which contain vivid examples of reflecting the image of the era. The first tradition (1) is written down from the words of the respondent. Traditions (2), (3), (4) were compiled by the respondents with their own hands, handwritten texts of the legends are kept by the author of the article. The texts of family legends (1), (2), (3), (4) are published here for the first time.
(1) Dubrovkin Yury, born in 1962, Orenburg region
"Comrade, bonjour, so va?"
My parents were friends with the Salnikov family in their youth. Nikolai Salnikov was a very penetrating person, in the 1970s he worked in Guinea, and at that time a trip abroad was a rarity for us. Nikolai worked as a BelAZ driver at the construction of a large plant, which he led Soviet Union. Nikolai brought us many gifts from Guinea: for example, dry yeast (an amazing form of a familiar product for that time), an African mahogany mask, coconuts. And many more stories about Guinea, about the indigenous people of the country and their culture. One story about the salutation ceremony was often repeated by my father.
Guineans, meeting with Soviet workers, asked "Comrade, bonjour, so va?" ((distorted French - I.L.) Comrade, good afternoon, is everything all right?); after listening to the answer, they asked: “How is your father doing?”; After listening to the answer again, they asked: “And how is your mother doing?” and so on in order about all the relatives. And every day a welcoming ceremony and endless questions “How are you?” repeated. Nikolay, after several days of staying in Guinea, did not wait for the questions “How is your father doing?”, “And how is your wife doing?” etc., and immediately after the first question of the Guinean, “Comrade, bonjour, sova?”, He said: “I’m fine, and my father is fine, and everything is fine with matter, my wife and children, too, and my grandfather and grandmother are all right, and my aunt ... ". Nikolai told this with humor and everyone laughed.
In this legend, the image of the era is reflected quite clearly: firstly, a geographical object is mentioned - the Republic of Guinea; secondly, historical and technical objects - the construction, which was carried out by the Soviet Union, the BelAZ truck; thirdly, household items - gifts and a characteristic of one of them, surprising- dry yeast. The tradition of bringing gifts is also mentioned, and a significant characteristic of the described time is given - trips abroad were rare. Specific dates are not mentioned, but the description of historical events suggests that the speech
refers to the time period 1961-1977, when the Soviet Union provided economic and military assistance to the Republic of Guinea after it declared independence in 1958 [Big Soviet Encyclopedia, v. 29, p. 79].
A significant place in the legend is occupied by the description of the tradition - the ceremony of greeting the Guineans. The climax - the unexpected reaction of a foreigner to a local tradition - can be explained from the standpoint of theory intercultural communication as the unpreparedness of a Soviet citizen to participate in intercultural dialogue.
In addition, in this tradition we meet a distorted phrase in French.
(2) Maria Gerling, born in 1997, Orenburg, student of the OGPU.
How my great-grandmother looked for her son
When my grandfather was small, his mother (my great-grandmother) Olga Fedorovna Schnarr worked as a doctor in Uzbekistan. There was a lot of work, and she had to stay in the hospital for days, she left her son Ivan (my grandfather) with a friend. And then one day she returned home, but her son and girlfriend were gone. A friend left her a note: “You can still have children, but I no longer have. Vanyushka became like a son to me. Goodbye". My great-grandmother did not stop looking for her son for 3 years. Because of this, she even refused the operation, which subsequently affected her health. After some time, Olga Fedorovna went to the call to a distant village. As always, since the disappearance of her son, she began to ask everyone about whether a woman with a child had come to the village. She was told that she came and stayed to live here. Olga Feodorovna was shown the house where this woman lived. When Olga Fyodorovna entered this house, my grandfather immediately recognized her and shouted "Mom!" My great-grandmother took her son, and with her ex girlfriend she never met again.
In this legend, we find a mention of a geographical object - the Republic of Uzbekistan and an implicit description of historical events: "grandmother worked as a doctor in Uzbekistan." Comparing this fact with the age of the respondent, we can assume that Olga Feodorovna's family was evacuated to Uzbekistan during the Great Patriotic War. The mention of the fact “she left her son with a girlfriend” testifies to the widespread in Soviet time solving the problem of "with whom to leave the child."
(3) Alina Altukhova, born in 1995, student at OSU.
Grandma's photo
My grandmother was born in August 1941. It was the beginning of the Great Patriotic War, when the country experienced terrible hardships. Hunger and poverty were in almost every family. But those are not
less life went on, children were born, as in peacetime, people wanted to live as dignified as possible.
Grandmother recalled that one day the parents decided to take a family photo. This photograph is kept in our family - they are standing with their sister against the backdrop of simple furniture, with white bows, in modest dresses, very thin. But the most surprising thing for us - grandchildren living in another time - was that the sandals in which the grandmother and her sister were shod in the photo were taken from the neighbors only for a while to take a picture. After that, the shoes were returned back. During the war years, decent shoes were a luxury and were available only in more prosperous families.
Here we find an indirect mention of a technical object - a camera, a description of the tradition of taking a "family photo", a description of household items (furniture - simple, dresses - modest, sandals - borrowed from neighbors for a while). The respondent mentions the grandmother's date of birth and a historical event - the beginning of the Great Patriotic War. The legend gives a description of wartime: “people wanted to live as decently as possible” and a description of a specific case: in order to photograph children, shoes were “borrowed” from neighbors, which indicates the poverty of ordinary people during the war years, the presence of “wealthy” families and mutual assistance neighbors.
(4) Didenko Dasha, born in 2002 Orenburg, a student of an Orthodox gymnasium.
How my great-grandfather herded geese
My great-grandfather lived in the village of Tashla. As a boy he herded geese. In the morning he drove them to the pond, and in the evening he drove them back to the village. And suddenly the geese began to disappear. Every day my great-grandfather brought fewer and fewer birds to the village.
The truth was suddenly revealed. One fisherman was sailing on a boat and noticed how next to the swimming geese huge creature emerged from the water and in an instant pulled the fat goose to the bottom.
Fishermen from the village set up nets, and a couple of days later a huge catfish that fed on geese got into them. The catfish was of such huge size that it was carried on a cart, and its tail hung down to the ground.
The legend mentions a geographical object - the village of Tashla; technical objects - cart, boat, nets; tradition is to herd geese. This legend is difficult to attribute to a specific time period, since these signs can serve as characteristics of the rural way of life in Russia in the 19th-20th centuries. History about huge fish, described in the legend, is a fairly common story as
folklore works, and everyday novel.
Note also that family traditions speech works contain information about the background knowledge of the respondent, which is manifested in the understanding of historical, cultural and national realities and the interpretation of the events described. Summarizing information about the respondents' knowledge of deixis forms, moods, modal constructions, in some cases, knowledge of foreign languages, requires taking into account such indicators as age, education, position, place of work, place of residence.
To date, we have collected about 200 family traditions, each of which contains information about the described time period and conveys the image of the era.
Thus, material objects are mentioned with the following frequency:
Geographical features - in every third family tradition (~ 33% of total number studied legends);
Historical objects (monuments of history and culture) - in every seventh (~ 14%);
Technical objects - in every fourth (to 25%);
Household items (furniture, clothes, food) - in almost every legend.
Ideal objects:
Dates of historical events and their description - in every seventh tradition (~ 14%);
Description of traditions, customs, well-known holidays - in every second (“50%);
Names and characteristics of historical figures - in every tenth ("10%);
Names, dates and descriptions of events known only to the narrator and significant only to him, but containing the characteristic features of the era - in every second ("50%).
In addition, the first results of the study of family traditions suggest that young people aged 17-20 living in Orenburg and the Orenburg region know little about the life of previous generations of their families, do not know family traditions or are not aware of them as such, do not respond to an offer to talk with other members of your family in order to find interesting stories. Moreover, members of this age group do not always realize the value of preserving family history and family traditions.
Representatives of the 10-16 age group also know little about the life of the previous generations of their family, but they are more willing to respond to
an offer to talk with other members of your family in order to find interesting stories. The youngest of the respondents (10-12 years old) more often recall stories with elements of "wonderful" or mystical content.
Representatives of the older generation (over 30 years old) remember many stories related to various events the lives of several generations of their family, but are not engaged in the purposeful collection and preservation of information about their family.
Thus, family traditions as speech works are within the framework of the language and are rich material for observing and studying the structure of the language and its elements, as well as the speech behavior of native speakers. Family traditions, like a mirror, through the history of individual families and entire generations, reflect the history of the country and convey the image of the era. In addition, family legends - stories, were, legends kept in families are of great value for preserving the memory of the family, cultivating respect for family values.
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At the same time, readers often think that writers mostly share what happened in their lives. But you can’t write about yourself all the time, what a life you have to live in order to experience all this! Especially when it comes to the heading "Unknown". Therefore, taking this opportunity, I would like to thank my friends, relatives and just random acquaintances who share with me their (or heard from someone) stories. Sometimes really funny things happen.
Once, while visiting a friend, I met a woman who had recently moved to Yakutsk from one northern region. This area once flourished as one of the industrial ones, but in recent years, due to the closure of the mining industry, it has fallen into decay and completely withered. Many residents district center, having abandoned comfortable apartments that no one wanted or could not buy, they left, so to speak, for the mainland. At first, these houses were empty, then people who lived in worse conditions began to move in, often AWOL, without warrants. Many apartments, according to rumors, are still empty. And since a holy place is never empty, in those houses settled, according to the story of this woman, real ghosts. Moreover, they became so insolent that they appeared in broad daylight and even interfered in the lives of the residents. For example, an unsuspecting vein is standing and twisting minced meat for cutlets in a meat grinder, and suddenly a ghost appears behind her and asks: “With pepper, yes?” And where to attach such a story? Who will believe me what really happened? Not only do ghosts come not during hours, so to speak, of “their work”, but overtime, and besides, they talk, which, according to parapsychologists, is strictly forbidden to them, and most importantly: this is absolutely, absolutely NOT SCARY!
But, nevertheless, as an esoteric without five minutes, I collect bit by bit, bit by bit, from which you can write something worthwhile in this section. And you never know in what place you will hear what you immediately outline to yourself: “Oh, you need to write this!” Here, for example, quite recently, sitting at a festive cheerful table, I heard a story.
Fight with the old ghost
This story took place in one of the Vilyui uluses. My friend was only two or three months old when, in the village where they lived then, several children fell ill with meningitis at once. At that time, there were no qualified doctors in the ulus, there were not enough medicines ... Of course, the doctors of the district hospital did everything possible to save the children, but the forces were unequal. The children died one by one. In the hospital, the girl's parents were told that: there was practically no hope.
Saddened, they returned home and saw that the two older girls were waiting for them outside, sitting on a mound. Several restless days passed, parents almost every day dangled to the district center to the hospital, hoping that their little daughter was getting better, but alas! Then one of them nevertheless noticed that every time they came home, they found girls on the street. Apparently, the children were afraid to be alone, without adults, in the house, which, by the way, they had recently moved into. They began to ask: they say, what's the matter, someone scared you, what are you afraid of? It turned out that when there are no adults in the house, they see some kind of little old woman who every time appears from around the corner, and does not go in, like all people, at the door. The old woman is very angry, looks with an unkind look and constantly mutters something under her breath. And what she was muttering, the girls did not understand. Here, probably, it must be said that the family moved to Vilyuysk, to the homeland of their mother, from an industrial area, the children grew up with Russian children and did not understand Yakut well.
The adults themselves did not hear or see anything, until one day an incident occurred, after which the head of the family from an atheist suddenly turned into a believer.
The day before, the man worked the night shift and slept during the day. There was no one in the house. And then he has a terrible dream. From the far corner, which his children were so afraid of, suddenly appears a little old woman in ancient Yakut clothes, a blue scarf is tied around her head. The old woman comes up to his bed, looks at him for a long time ... and begins to climb on him. The very skin and bones vertically challenged, and sat on horseback, as if some kind of block had been piled on top - neither to breathe, nor to turn around. He seems to have woken up and wants to ask: who is this, what do you need from us? But the voice seems to be stuck to the larynx, and the man cannot utter a sound. He wants to dump a malicious old woman on the floor, who seemed to mumble something there: they say, I came for your youngest daughter, I came for her soul ... Then the man became very angry, he somehow managed to get out of bed. And then between them there was a real fight not for life, but for death. He understood that his daughter's life was at stake: if he lost in this fight, the old woman would take the baby's life. Therefore, by all means, he must defeat her! And he did defeat her. The old woman, hissing with anger, retired to a corner and melted there. When the friend's father came to his senses, he found a terrible mess in the room - it means that he did not sleep at all, and all this happened in reality. That's when he believed his children. Soon they moved from there to another house.
By the way, the mother of a friend saw this old woman on the same day. She was on duty at the sick bedside and accidentally fell asleep. And she dreams about how the door opens and a little old woman comes in in a blue scarf, tied low on her head and covering her whole face. She starts snooping around the room as if looking for someone. She approaches all the beds in turn, but they are already empty, so she mutters: “I already took it here, and then I took it ...” Then - oh horror! - she goes to the bed, where the only living child is still lying, and stretches out her bony hands ... Then for some reason she pulls them away and clearly says: “No, it’s too early for her with me ...” The mother woke up in horror, touched her forehead daughter, who was always hot, and felt that the temperature had gone. The doctor on duty, having examined the girl, was very surprised that the disease suddenly subsided, the crisis had passed, and the girl was recovering. The only one of all the patients.
This incident remained as a family tradition, which was told to children when they were almost adults.
ghost savior
And this family tradition was told to me by a young woman. When she was in the 11th grade, for the Christmas holidays, she took time off to visit a friend with an overnight stay. A friend lived in the same house, only in a different entrance. The girls first, as usual, told a little fortune, then talked for a long time and went to bed quite late. Girlfriend quickly fell asleep, but for some reason she could not sleep. She tossed and turned in bed for a long time and only in the morning she forgot herself in a heavy sleep. And she dreams that the door opens and her late father enters, who died in a car accident when she was still small. He seems to be very excited about something and, without any extra words, begins to wake her up: go, they say, home! Now! She wakes up from fright and cannot recover for a long time. The room is already getting light and, of course, no one is there. She turns over and tries to sleep, but sleep does not come. In my head, the demanding voice of my father sounds clearly: “Go home!” And she decides to go home, fortunately, that he is near. The girl hastily dresses and runs home, opens the door with her key and enters the apartment.
“I still remember that moment,” she says later. - The house was quiet, clean, you could hear the water dripping from the tap ... But at the same time there was something oppressive, some kind of smell of misfortune and loneliness, so to speak. Without taking off my shoes, I run to my mother's room. She turns to the wall and sleeps. I turn her towards me, and her unnatural pallor catches my eye. With a cry: "Mom, mom!" I start waking her up and I can't wake her up. I run to a neighbor with whom my mother was friends, she comes running and calls an ambulance. Mom is taken to the hospital, and only then I find out that if I had come, as usual, at lunchtime, they simply would not have had time to save her from a stroke.
