In the villages of the Arkhangelsk region, after the first night of the night, the young man was offered an egg for snidanok, as if he had begun wine from the edge, which meant that the squad appeared "honest", as if from the middle - innocence to joy.

Vlad in the countryside was hoarded by those who took away the sanctions of the Bilshoviks in the regional centers. Ring out all the people whose peasant share did not come.

Women and girls with a piece of meat. 1931, Magnitogorsk, Pivdenniy Ural, SRSR. Photographer Margaret Bourke-White (1904-1971), USA / Russian woman grimly holding a slab meat as other peasant women staunchly stand by. Location: Magnitogorsk, Russia. Date taken: 1931. Photographer: Margaret Bourke-White.

About the power of the Russian silskoy spilnoti in the XX century - ahead of that day after the coming of the power of the communists. Prodovzhennya by those zapochatkovannoy in the material of the Russian woman: "I came to the barn, stood on my knees - and was born, the girl sleeps." Photographs: Radyansk village on the cob of the 1930s and grass-sickle grass of 1941, depicted by American photographer Margaret Bourke-White (1904-1971). Some of the signs are not strong. All images are clickable. It says "Date taken: August 1941" at the signature of the LIFE archive, which means that the sign belongs to a series of photographs published by LIFE in the sickle in 1941, so it is not obov'azkovo, that the reason for the destruction of the sickle. Margaret Bourke-White took an ear of grass from the SRSR until the end of spring 1941.

The normal life of a peasant, the vicarage of the 1st century, was assigned to the last living of these statuses-stages. old— a higher age, lower status of a person of a frail age. In the ethnographic materials of the Radyansk hour, there are reports about the transfer of more to a young person in a booth, which can be explained by the degeneration of the institution of a greater person in this period, which will be discussed below. (One of the meanings of the word " greater» in Russian language - the position of the ruler or the master in this house. In the materials of the end of the XIX century. The riddle of that which was vibrating in such a way in times of physical infirmity is great.

3.


Walls of children's rooms. The label, which was exported at the exhibition "Mriya Goods" at the Moscow Multimedia Art Museum, 18.XII.2015-24.II.2016, said: Margaret Bourke-White. "Borsch", 1934. Zbori MAMM / MDF / LIFE: Russia. Russian peasant women eating food fr. the same bowl. Date taken: 1932. Photographer: Margaret Bourke-White.

The women of the century are designated as follows: girl / girl (from the people to the zamіzhzhya), young / young (from the zamіzhzha to the first child), the woman (the zamіzhnya zhіnka, but not the master in the house), nobleman, master, herself. The great woman became greater when a man left, the death of the mother-in-law, or if the mother-in-law gave more of one of the brides to her physical disability. Todi with a baiduzh, having lost a beet, and a gospodarka, the squad of the elder son. The word "old", as well as "old", was often used as a century of dedication. Cholovik-bіshak could call his squad-great old. Ale, it was possible to have a status-wise word: the woman herself, navazhuyuchis on the transfer of more young women, recognized herself as an old one. In the map index of the Pskov Regional Dictionary (records of 1950-1970), the status of great descriptions is even more evident, which can be seen from someone from the village of Radyansk in the other half of the 20th century. the idea of ​​a woman's greatness was resounding.

4.


Collective workers prepare hay. May-summer 1941. SRSR. Photographer Margaret Bourke-White (1904-1971), USA. The sign continues to a series of photographs published by LIFE in 1941 / Russian farmers w. horse-drawn wagons stacking harvested hay crop on collective farm. Location: Russia. Date taken: August 1941. Photographer: Margaret Bourke-White.

Perebuvannya in that rank of century status was transferred to the inclusion of a line of horizontal and vertical lines of spilnot, as well as the line of main rules and the line of status bands. Horizontal signs between people, which belong to the same age group, were signs of a contract of competition.

5.

Closeup portrait of Russian peasant w. cigar in his mouth in Siberia. Location: Magnitogorsk, Russia. Date taken: 1931. Photographer: Margaret Bourke-White.

The boys fought for prestige - "honor" and "glory". Whose prestige is due to the virtue of that special behavior, as well as group valor in the battle of "khatiya" against "hutiya" (Shatiya - a company of boys). The leader was known as the “otaman” of his “band” (lads of one village), and he was an absolute favorite among the girls. The status of the lad was shown as a yogo behavior, and th singing main vodnosinami. Whether it was a vlasny income, earning money, the oskilki lads were most importantly working on their family, there was a moment when there were no more transformations on the “right-hander”. Until then, there were robes, zasіb changing clothes, armor, items of special clothing. Qi objects became the symbolic capital of the lad. The decision about the decision to take the moment to accept only the father. I’ll send my fellow villagers to cry out to the one who is “trimav” blue “good”. Seen the blue groups of people and girls were also significant. The rate at which the magician was "honor".

6.
Russia
Russian peasants who stand at the front of the open gateway arch leading in the city. Location: Kolomna, Russia. Date taken: 1931. Photographer: Margaret Bourke-White.

The head of the girls poked at saving their “honor” to the ship, the head of the lads - at the booth of the “human honor”, ​​as it started a lot of love calls, smile at the occasion of the girls and smile at the beaters.

7.


The head of the Kolgospa Tereshchenko is that yoga team. Worm grass (?) 1941. Photographer Margaret Bourke-White. The sign is brought to a series of photographs published by LIFE in 1941 / Collective farm chairman Tereshenko posing w. his wife on farm. Location: Russia. August 1941. Photographer: Margaret Bourke-White.

Otzhe, the main drawings of the behavior of the lad are courageousness, risky, the transformation of vidobuh koshtіv into symbolic capital, the multiplicity of love ties. For his lads, before the government, she gave the world a path. The rating group for the lads had their own gang and girls. Ale is also the peasants of the village: from the early century, lads and lads took their part in sleeping human robots, the assessment of older people was extremely important for them. Unfriendly young people succumbed to their fathers, as well as to the people of the same father of the social age. Tsya form of vertical vіdnosin was saved in the age of tіtka and uncle to the elders for the status of people and women. The vertical blues changed when a lad or a girl took a hat.

8.

Woman playing a Russian button accordian as her young girl looks on. Location: Magnitogorskrosk, Russia. Date taken: 1931. Photographer: Margaret Bourke-White.

The maiden-named went out of order to her fathers, and, having become a young squad, handed over to this man. The ring between the fathers and the zamіzhny daughter became horizontal. They gave each other help, joy, remembrance, Svyatkov's guest, ale z ordering. Having made friends, the woman would stay in the camp for a man and father-in-law - the father-in-law and the mother-in-law. The man and the man's fathers sang before the light for the bride. In addition, stosunki ruled the order of a person. Until the fun, the lads sing to the great mothers, moreover, both to their own, and to strangers - titans.

9.


Russian elementary schools students setting stoically at tables in classroom in remote village in the Volga region. Location: Russia. Date taken: 1931. Photographer: Margaret Bourke-White.

The people came out of the power of the class of mothers after the wedding. Such a transformation is little ritually formalized. Practically everywhere, the Russian spring rite, including the “probation of the young”. Ritual re-verification of the statehood of the young and the introduction into the home statehood were first wound up in the booth of a man. The next day, the wedding is young to mete pіdlogu. On a pіdloga they throw smіttya: like an old one, a blue one, a pіsok, a penny. The bridegroom of the bride gives the mother-in-law. As if Kreida is not clean, they said: “Oh, don’t mind and remember, she’s named, it’s not purely met”. Recorded by us in the villages of reports about the sampling of pullets, we were accompanied by warnings about those who were psychologically difficult. Viprobuvannya could take more than a year for a long time, the friends of the mother-in-law would marvel at her, tobto. a young woman was honed by older third-party women, relatives of a person and a woman, for whom there is no small right to repair an opera. Supiniti viprobuvannya a moment less than a young person.

10.


Silhouette of Russian Orthodox kostel reflecting off the lake at dusk. Location: Russia. Date taken: 1931. Photographer: Margaret Bourke-White.

At the time of discussion, the food of innocence itself was virulent - how to convey information to the “hugeness”. So, in the villages of the Arkhangelsk region in France, after the first night of the night, the young man was offered an egg for snidanok, as if he had begun a wine from the edge, which meant that the squad appeared “honest”, as if from the middle they had spent a lot of money. Another day of fun during the day of testing and for a young man: for the first time in life, give a public warning to mothers and women to її vіku - tіtka, protecting their squad from them, or not to give the bіdsіch to the bigshukhas and to give the squad to their court, , do not run into sacred tsієyu. The power of the mother over the blue man was to blame for the end of his hat, but to the elder man, father, beaten blue, they were rooted right up to the wet exit for the greater, or the power of the houses of power.

11.

Closeup portrait of a Russian Orthodox priest. Mіstseznakhodzhennya: Moscow, Russia. Date taken: 1931. Photographer: Margaret Bourke-White.

The social tasks of the young man were won recognition in the middle of the peasants, so that in his own time we will be accepted to the warehouse of a strong gathering. The skhod is a collegiate organ of the village, which was formed from the rulers-choloviks. The older people - batkiv - stink learned about the decision to make a decision. In human places and in human splintering - on the fishing industry, artillery robots, everyday life, on beer saints - the stench was gaining the state's social dosvіda. The blues of the people were given a lot of time: they took them from them on rich day ribs and myslivsky crafts, where young people recognized the new craft, hearing the words of older people. The great fathers bore the same honor before the world - sovereign power and bulk - for the behavior of all members of their families, as well as for their material camp.

12.


Russian peasants riding on a wagon in Siberia. Location: Magnitogorsk, Russia
Date taken: 1931. Photographer: Margaret Bourke-White.

Vіdnosini mіzh cholіchimi generations are changing with the advent of radian power. Radyansk vlada hit us in front of the human hierarchies. Physically, the “mitsni” greats, the successful masters (in the Soviet of Deputies - “fists” and “middle peasants”), on the cob of the 1930s pp. . buv povnistyu zruynovaniy іnstitute immediately. Vlad in the countryside was hoarded by those who took away the sanctions of the Bilshoviks in the regional centers. Ring out all the people whose peasant share did not come. Having made friends and having left with them, or as lads, the stench went to the place. Vlasne, to the village of the 1920s. turned uplifted by the power of the “blue” quietly, who became a strong descendant. The revolution in the Russian countryside - but it became collective in the other half of the 20s - on the cob of the 30s rr.. - a significant world was a conflict between human generations. Historical data about the passage of collectivization at the turn of the 30s. allow you to follow the "class" appointments of the participants in their current age status.

13.


couple standing nr. tractor to go out into the fields, to enter the Verblud (camel) State Collective Farm; south of Moscow, nr. Rostov, Russia, USSR. Locality: Rostov, Russia. Date taken: 1930. Photographer: Margaret Bourke-White.

So, for example, the press of 1930 p. having widely popularized the publications in the newspaper “Chervoniy Voїn” (1930. 13 February) a sheet of the Chervonoarmіyska Voronov, writing to him at the reminder of the father about those who “take the rest of the bread, don’t call the Chervonoarmіysk family”: “If you want me and my father, I didn’t believe a word of your subkulak songs. I am radium, because you were given a good lesson. Sell ​​the bread, take the excess - my last word" .

14.


The sign is brought to a series of photographs published by LIFE in 1941 rock / Bolshevik pigs on Russian collectilve farm. Location: Russia. Date taken: August 1941. Photographer: Margaret Bourke-White.

Second example: "Borisoglibsk Komsomol members in the process of rozkulyuvannya liquidated a few labourers' states for those that the daughters of the lords went abroad for Kurkul's blues" . Komsomol members (and tse young people) accept a decision about the repression of the “masters”, that is. giants. In rezultatі kolektivіzatsії time іz Selyanske Gospodarstwa yak sіmeyno-virobnichoyu odinitseyu tovaristva Bulo zruynovano order osvoєnnya stupenіv vіdpovіdalnostі, organіzovany in traditsіynomu suspіlstvі through perehіdnih ritualіv system wires in armіyu, odruzhennya, of acceptance in cholovіchu artіl (napriklad, ribalsku) vihіd on bіlshіst, of acceptance at the gathering Vikova socialization of people, people Radian hour, successfully passed to the stage of "men": a gang or a gang, an army / war, a village. The very models of behavior were effectively broadcast by the radyansk generations: a human group with strong collective links, the distance in front of it, the risk and the aggressiveness.

15.

Two Russian workers in the black ridge and soup in an apple in the middle of the capital that hang around the Soviet Communitist Workers posters in Siberia. Location: Magnitogorsk, Russia. Date taken: 1931. Photographer: Margaret Bourke-White.

At the stage of mastering more, the Radiansk Institute of Human Age Socialization gave us a victory: people went to the front and perished, went to the life of the countryside, raised their altitude, served in the army, sat in the zones, etc. etc. The only way of the social career of a person is to get off the party. On the skin її marshі, the form of vіdnosin vibudovuvalsya similarly to the "human union": the value of comradeship (team) was higher than the value of the family, and more - the values ​​of the individual.

16.


Russian teacher holding book as she presides over a lesson while children carefully read along fr. their copies on the boards in the class at the elementary school. Mіstseznakhodzhennya: Moscow, Russia. Date taken: 1931. Photographer: Margaret Bourke-White.

In the assistant of the psychology of the Stalin era, collectivism is described as a specific characteristic of the character of the radian people: “Radyansk people cannot set themselves important life goals, as they were set against the goals of the team, happy people do not look at your own special share, your special success is divided into the share of the collective, in the form of a collective, collective justice ". Zbіy in the cholovіchoї vіkovoїї sotsialіzії, scho becoming in Radyanskіy Rosії, with special force appeared among the war generations. The age-old crisis of the middle of life in the rural traditional culture was allowed to change the social status: a person became a master, a tavern. Behavioral obmezhennya, which accompanied the skin from centuries of transitions, tradition imposed on the status growth: by exercising part of their will, the people added that authority to the government. Social institutions that promoted the transition of a person from one century scenario to the last, to the end of the XX century. in silsky Russia they stumbled upon their significant part with ruminants.

17.


Two sisters and mothers, in one of the colleges ahead of the war. Grass-worm (?) 1941 rock. SRSR. Photographer Margaret Bourke-White (1904-1971), USA. Sign of publications from LIFE in 1941 rock / Young peasant sisters posing w. їhnya mother on the collective farm. Location: Russia. August 1941. Photographer: Margaret Bourke-White.

The century's socialization of women in the Russian pre-revolutionary village was roared down like this, lower than a man. The article status of the woman was marked by the ovnishnimi signs - the robe, the zachіska. Before winter, the maiden braided her braid, the winter woman took her hair in a bun or a comb. The woman, as she did not come abroad and lost her old maiden, continued to braid her hair. The old divs were called "sivokosimi". Girls began to teach female robots from the early century. For 7 years they could look after little children at the nanny's. From 10-12 years old, the girls went with their fathers to the field work: mow, weave, throw stacks. At the same time, they taught cooking, but they cooked more and drowned the food at the great house, the young ones could only help out. For an hour of the zamіzhzhya, the maiden, as a rule, already spun, weaved, prepared, and finished her domestic work. Ale, in the hut of a man, immediately after the veil, about її obov'yazkіv was furrowed, that was installed by the mother-in-law. Willingness to bow to the will of the mother-in-law, even though she was out of sorts - evil or good, was put for the fault of the future bride in the act of ritual. So, at the hour of the wedding, she was named, she explained the future rules of her behavior, deafening for the help of older women, as if they helped her voice, necessary in the situation, the marriage hall. Vіdomi i magіchnі tactic, spramovavanі vpliv vіdnosinі vіdnosinі vіdnosinі vіdnosіnі and pіdokryadkuvannya, until yakіh included zhіnіka, vhodijami zam_zh і relocated і іm'u chilovіka. So far, the mother-in-law was there, she cooked everything, she baked, she cooked, she stalked after little children. The young woman went to work in the field, washed the white: “For the mother-in-law - steel, for the bride - the door”. If the great power was no longer under the power to lead the entire state, the transfer of the greater was expected. In the Vologda region, this ritual rang out at the Pokrov (July 14).

18.


Ukrainian women gather wheat from the kolgospі near Kharkiv. Summer 1941. SRSR. Photographer Margaret Bourke-White (1904-1971), USA. The sign is added to a series of photographs published by LIFE in 1941 / Ukrainian women wheat harvesters on a collective farm nr. Kharkov. Location: Russia. Date taken: August 1941. Photographer: Margaret Bourke-White.

The women - the mother-in-law and the bride-to-be - baked the ribnik at the same time (the ribnik is a pie baked in a new whole fish - an important accessory to the wedding and funeral tables). The hands of the older and the young women were firmly mixed in the chotiri, and the mother-in-law handed over the right to prepare the bride, and she became great. Significant sphere of traditional women's knowledge and obov'yazkіv pіdlyagala transfers only after reaching the woman's singing century status. After the appearance of their own children, women could take part in funeral rituals, vote at the funeral, join up to the ritual activity associated with the remembrance of the fathers.

19.

Sorceresses, clerks, matchmakers - all older women - old or great. Magical knowledge was also transferred from moving from status to status. The girls didn't talk about practical magical things. The substitute woman, who did not grow up - a young woman, dedicated herself to the magic of the people and to look after the child, but the magic of jubilation was left closed for her. They knew the jubilant magic of the great and old. In women who live on their own - widowing or lonely old ones - most often young people would go to talk. The old ones took care of it and passed on the tradition, followed the ancient rituals and zvichaїv.

20.


The sign is added to a series of photographs published in LIFE in 1941. Bourke-White.

Just as the lads of one generation were left with "lads" one to one, so the women of one generation (one conversation) were left with "girls" one to one. Vіdnosini mіzh adults to the status of gospodarok "girls" suttvo vіznyalis vіd cholіchih stosunkiv gentry: the stench was competitive. "All the sokiri at once, and the rake - narizno",- even a saying about people and women in the countryside. Assessed by the women's group buv "rid". And the family for the woman was not її powerful family, but that family, in a yak she went away, having made friends. At the time of separation from the death of a person, a peasant woman, for the affirmation of our sympathizers, did not ring out to the house of the fathers.

21.

Russian woman grimly holding a slab of meat as other peasant women staunchly stand by. Location: Magnitogorsk, Russia. Date taken: 1931. Photographer: Margaret Bourke-White.

The position of a woman's authority, which in the village is taken from the sight of the elder women-great women, signifies the age of forty. Bolshukha - the master of the village sadibi. A significant part of the state (city, thinness, home stuff, clothes, everything that is tied up with її preparedness, procuring and stocking products) under її control, all the women of this family, children and unfriendly young people are ordering. The jurisdiction of the great included control over the behavior of all members of the peasant union, the formation of a collective thought and public denunciation. Under the guard of the great - budinok, thinness and children (and vlasnі, and children of blue - onuk). Gospodarsku competence bolshuhi otsіnyuvav shlyakh. Criteria for the first assessment are healthy and thinness, including protection from the magical charms of "zadrisnyh sudsidok". The success of the great activity was manifested in the world among the members of the family, the rational organization of pobut, reserves, clothes. On її vіdpovіdalnostі — organization of all family rituals: calendar saints, on which to visit "by family", commemoration, fun, seeing off to the army.

22.


To harvest Russian peasant women raking up piles of wheat which has been cut during harvest at collective farm 30 miles fr. Moscow. Location: Russia. Date taken: 1941. Photographer: Margaret Bourke-White.

Vidpovіdnіst dermal zі state-vіkovih klіv rosіyskogo village bula organized differently. The lad defends himself and, like a vin - otaman, for his "hati" in front of the elders. The maiden stands up for her honor before the fathers. Friendships of a person in support of himself and his squad - in front of the father and support. Bіlshaki dbali yak about the family good, and about the good of the community: the gathering of vіdpovіdає before the government for the collection of taxes, divided the lands, vodpravka for military service that іn. The mind of the well-being of the community was reasonable and competent behavior of the householders. Lord, great, bula p_dzvіtna bulgarі, i tіlki, sphere її vіdpovіdalnostі - sіm'ya-budinok-rіd, like living, so and dead members of the genus - ancestors.

23.


The sign continues to a series of photographs published by LIFE in 1941 / Russian farmers w. horse-drawn wagons stacking harvested hay crop on collective farm. Location: Russia. Date taken: August 1941. Photographer: Margaret Bourke-White.

The presence of state classes and related models of behavior, types of social connections, dominance and order of transmission and especially the organization of the rural world. The life of the rural society can be especially budovu: it is impossible to show as a single picture of life. People who belong to different state groups and occupy different social positions live in different worlds: their projections of life were assigned by their life certificate and put on them by that status, which stench was taken away for the help of a transitional ritual. Zvedennya life projections to a single banner - "pictures of the world", or "background knowledge", is a clear statement about the life of the rural society. The best way to reveal this form is like the sum total of social worlds. The basis of skin care from such light is provided by a group of people, as if by their micro-macrodiam they support the simple construction of “their” reality.

24.

Russian peasant woman standing beside gated archway topped w. cross in Siberia. Location: Magnitogorsk, Russia. Date taken: 1931. Photographer: Margaret Bourke-White.

The world of the peasant girl, with the betrothal of the betrothed, with zahisty hairy honor, agonal stoosunki with girlfriends, simplistically, sustvo vіdznyaєvіd іn the world of a young woman, included in the folded ups and downs of the stoksіv in someone else's family. I am not similar to the great world, for some physical that metaphysical is already manifested not on equal fears of the unknown, but on equal visibility of hundreds of thousands of shadow sides of life - the spirits-lords, magic, death. The "picture of the world" is tightly connected with the habitus - a set of stereotypes of behavior, powerful people in their social position. Changing the social position conveying a change in the scenarios of behavior and, later, changing the life projection (“picture of the world”), which changes the socially predetermined point of dawn. Psychologically, this is the way for a person to convey the same experience: never before that “part” of the world invades the inner life space and transforms it structurally, leading yoga to a new “picture of the world”, proponated by a new social status. Such a psychological change before the destructive phase is a vibe that threatens the destruction of the internal identity of specialness.

25.

Russian village woman "titka" Dasha. The sign is brought to a series of photographs published in LIFE in 1941 / Russian peasant woman "Auntie" work quotas for herself & other women wielding hoes in the Polish fields on a collective farm. Location: Russia. Date taken: August 1941. Photographer: Margaret Bourke-White.

One of the functions of the transitional ritual, as a social procedure, is to transform (re-create) one projection of life into the present, it is possible to move a person from one to another socially fixed position. The light of a Russian peasant woman, following a similar global transformation path, experienced a number of initiatory procedures. The first one was happy, the other - the birth of the first child, the third - the departure for more, the fourth - the funeral ritual, if it happened to mourn death before, it changed its status to a Syrian or a widow. Let us specialize in the rite of passage, dedicate and consecrate bula won herself, bula vіdmova vіd bolshostі.

26.

The Russian villager "Titka" Dasha keeps an olive and a notebook, in whichever way she writes down the standards for herself that other women, like driving motors on a potato collective field. Photographer Margaret Bourke-White (1904-1971), USA. The sign is brought to a series of photographs published in LIFE in 1941 / Russian peasant woman "Auntie" work quotas for herself & other women wielding hoes in a potato field on collective farm. Location: Russia. August 1941. Photographer: Margaret Bourke-White

So, for a foreigner, statically, it is possible to describe the hierarchical system of state-age classes of the Russian village. Zrozumіlo, tsey superficially described, zrozumіlo, є suttєvі vіdmіnnostі in local ways of symbolizing that chi іnshoy status chi that іnshoy transitional period. But at the same time, the presence of the state-age-classes, as they appear in the appointed body of the senses, which organizes the hierarchy of the Russian village and appoints rozpodіl state, social and sovereign functions, seems to us an inexhaustible fact. "

27.

Three series of photographs published by LIFE in 1941 / Ukrainian women wheat harvesters on a collective farm nr. Kharkov. Location: Russia. Date taken: August 1941. Photographer: Margaret Bourke-White.

Notes:

Div: Adoneva S.B. Great and big / / Adoneva S.B. The spirit of the people and other spirits. St. Petersburg, 2009; Levkievska O.Є. The magical functions of the ruler in the skhidnoslovyansk traditional culture // Cholovichy zbirnik. M., 2001. VIP. 1. S. 106-114. In the illustrative encyclopedia "Men and women: man and woman in Russian traditional culture" (St. Petersburg, 2005) the status of the old and the old is described as self-sufficient, and the peculiarity of this vision is that the description was broken down on the material of three columns - XVIII . . until the 1990s.

One meaning of the word " greater» in Russian language - the position of the ruler or the master in this house.

Div: Gromiko M.M. World of the Russian village. M., 1991. S. 103-109; Pobut pіvnіchnoruskih peasant farmers. Description of the materials of the Ethnographic Bureau of Prince V.M. Tenisheva (from the butt of the Volodymyr province). SPb., 1993. S. 181-182.

Div: Adoneva S.B. About the Ritual Function of a Woman in Russian Tradition// The Old Man Lives. 1998. No. 1. S. 26-28.

The card file of the Pskov regional vocabulary is collected from the Mіzhkafedralny vocabulary cabinet named after prof. B.A. Larina at the Faculty of Philology of St. Petersburg State University.

Shatiya - a company of people (Card index of the Pskov regional vocabulary; Card index of the vocabulary of Russian languages ​​of Karelia and the summіzhny regions (Mizhkafadralny vocabulary cabinet named after B.A. Larin at the Faculty of Philology of St. Petersburg State University)).

Adonieva S.B., Bazhkova E.V. Functional powers in the behavior and role of a woman at various stages of her life // Bilozir'ya: Regional Almanac. Vologda, 1998. VIP. 2. S. 204-212.

Div: Documents to certify: From the history of the village in front of the day in the course of collectivization. 1927-1932 M., 1989; Tragedy of the village of Radyansk. Collectivization and rozkulachuvannya. 1927-1939. Documents and materials: In 5 vols. T. 1. Traven 1927 - leaf fall 1929 / Ed. V. Danilov, R. Manning, L. Violi. M., 2001.

The gathering, as a governing body of the rural community, which was laid down by the rulers of the household, was replaced by the governing bodies of the kolgospa as the governing body of the ususpile state of that strong council, as a territorial governing body. Div. about tse: Draw from the history of the organs of the radian state power. M., 1949. S. 40, 47, 74, 77-82, 137-138, 151-152; Organization of the Radian State Power of the Nizhny Novgorod Governorate (1917-1929): A Short Dovidnik. Gorky, 1982, pp. 67-68; Korzhikhina T.P. History of national institutions of the SRSR. M., 1986. Z. 157.

Cit. Quoted from: Churkin V.F. Self-identification of the villagers at a turning point in their history // History of the State of Law. 2006. No. 7. S. 27-31.

Cit. Quoted from: Nikulin RL. The fate of the Komsomol organizations of the Chornozem at the rozkurkulyuvannya // Practice of the Department of History and Philosophy of the Tambov State University. SPb., 2004. VIP. II. pp. 83-89.

Div: Borisov S.B. Honor is a phenomenon of Russian political awareness. Shadrinsk, 2001.

Div: Teplov B.M. Psychology M., 1953. Z. 222.

Div: Adoneva S.B., Bazhkova E.V. Decree. tv. S. 208.

About the competitive opinions of the female sovereign divas: Kabakova G.I. Anthropology of the female body in the Slavic tradition. M., 2001.

Div: Lotman Yu.M. The culture is vibuh. M., 1992. S. 176-212.

The principles of psychological and social work of Russian rural transitional rituals were reviewed by us in such works: About the ritual function of a woman in Russian tradition // Starovina is alive. 1998. No. 1. S. 26-28; Ethnography of Pivnichno-Russian Voices // Bulletin of the Phonetic Fund of Russia. Supplement No. 7. Ritual poetry of the Russian Pivnochi: laments. St. Petersburg: Bochum, 1998. S. 63-85; "I" and "Ti" in the ritual text: the situation of the cordon / / Cordon svіdomist: cordon culture. SPb., 1999. S. 47-74; Pragmatics of folklore. SPb., 2004.

I will repeat the article, dzherelo quotes:
[*] Laura Olson, Svitlana Adonieva. Radyansk peasant women (state identity: structure and history) // New Literary Review No. 117 (5/2012). Semiotics of sickness in the XX century: transformation of the life of a private person in the era of social cataclysms / Transformation of the gender order
Book of Authors:
[**] Laura Olson, Svitlana Adonieva. Tradition, transgression, compromise: Holy Russian women / Per. from English A. Zinder. - M: New Literary Review, 2016. - 440 p.: il. ISBN 978-5-4448-0518-3. Series: Science Library

About those how the Russian villagers lived in pre-revolutionary Russia, they were silently dzherel - and documentary information, and statistics, and special hostility. The co-workers from the drive of the navkolishnoy reality did not splurge, knowing the situation as dire and terrible. Our look at 20 photos taken during the period 1900 - 1910. Znіmki, madly, staged, but they can look at the villagers at that hour.

Have a try to understand how Russian villagers lived on the cob of the past century, beastly to the classics. Let's bring people's witnesses, which are folded to prove non-Russian, inadequacy or dishonesty. Os, having described his trip to the Russian villages of various traditions, for example, the classic of Russian literature Tolstoy:

« In all these villages, there is no need for bread, as it was in 1891, a lot of bread, even clean, I can’t give it enough. Cooking - millet, cabbage, potatoes, navit from more, not much. It’s made up of grassy schіy, zabіlenih, like a cow, and not blunt, like it’s not, - and less bread. In all these villages, in the majority, everything that can be sold and mortgaged has been sold and pledged».

« From Gushchin, I went to the village of Gnevishchevo, since two days ago the villagers came, asking for help. The village is taking shape, just like Gubarivka itself, with 10 courtyards. For ten yards there are horses and cows; there are no sheep; all the houses are so old and filthy that it’s hard to stand. All the days, and all the blessings to help them. "I want the big-small boys to grow up," - it seems the women. "And then ask for folders (bread), but give nothing, so don't sleep in the evening”, - continues Tolstoy.

To Tolstoy's thought, the problems of the Russian villagers were fully understood. Lev Mikolayovich vvazhav that all the problems
- as little land, more than half of the land belongs to helpers and merchants, who trade in land and bread;
- from the burner, as to become the head income of the state, to which the people have been grafted for centuries;
- type of soldiers, what do you choose from new the best people on the better and spread out;
- as officials, as if they humiliate the people;
- Type of taxes;
- due to non-government, for some reason, yogo is supported by the order of that church school.

Another classic of Russian literature, V. G. Korolenko, who lived so richly in the countryside, organizing the distribution of food supplies and far for starving writers “You are a fresh person, attacking the village with dozens of typhoid ailments, fight like a mother’s ailment over the sickness of a child, so that you can weather it, waste your memory and lie over it, and help no one, that person who is in trouble. You will gasp. And the "old servant" sound. Vіn has already gone through it, vin has already suffocated twenty years ago, over-illness, over-boiling, calming down... Typhus? The same tse with us zavzhd! Swan? So we have tsіy shoroku!

Without a doubt, you can admit that Volodymyr Galaktionovich Korolenko and Lev Mikolayovich Tolstoy are creative people, and that is superciliously emotional and sensitive. Ale and foreigners, as if they lived near Russia, give approximately the same description of the village life: constant hunger, which periodically interspersed with bitter, hungry seas, Russia's fearful everyday life.

Professor of Medicine, Dr. Emil Dillon, who is alive and working in Russia from 1877 to 1914, having risen in price a lot with the regions of Russia. Knowing well the situation on various social levels and feigning the reality of it, it’s unlikely that it’s a sensation. " A Russian peasant... lie down to sleep on the fifth year of the evening of winter, because you can't spend a penny to buy a gas for a lamp. The new one has no meat, eggs, olives, milk, often no cabbage, and lives as a leader on black bread and potatoes. Live? We are dying of hunger due to lack of quantity", Dillon wrote.

The fanatics of the tsarist regime learned that the life of the average peasant was even more important. In 1909, Mikhailo Yosipovich Menshikov, one of the initiators of the creation of the monarchical organization "All-Russian National Union", writing: " With skin fate, the Russian army is becoming more and more ill and physically incapacitated. - The axis of the cause of physical exhaustion ... It's scary to say, some recruits know that they were allowed to serve. Close to 40 winds. recruits may be first, or m'yaso after I enter military service. In the service of soldiers there is a cream of good bread, miracle meat, borscht and porridge, tobto. those who don’t know how to understand in the countryside..»

The epochal rule of Peter I, as well as his numerical reforms, directed at Europeanization and the elimination of the middle-class survivals of the same politics, pushed into the way of life of all the states of the empire.

Various innovations, which were actively introduced into the everyday life of the Russians in the 18th century, gave a strong contribution to the transformation of Russia into a consecrated European power.

Reforms of Peter I

Peter I, like and yak changed yoga on the throne of Catherine II, respecting the education of women to secular life and the initiation of the greater ranks of Russian society to the rules of etiquette. For whom were created special installations and ceramics; young noblemen learned the rules of court etiquette and violated the Western countries, the stars turned to the native bajans, and the people of Russia were illumined by the present. Zdebіlshoy zmіni chіchіl svіtskі way zalishivsya postіynym — the head of the sіm'ї buv cholovіk, іnshі family members mali yomu order.

Pobut and the people of the 18th century of Russia entered into a hostile opposition to innovations, even absolutism, which reached the opening, as well as feudal-krіposnitsky vіdnosiny, did not allow painlessly and swiftly to infuse plans for Europeanization in life. In addition, there is an obvious contrast between the life of the security camps and

Court life in the XVIII century

In the other half of the 18th century, the zvichas of the tsar's court were disturbed by an unfilled rose, as if they were amazed to inspire foreigners. All the stronger influx of western trends: in Moscow and St. Petersburg appeared tutors-tutors, perukari, milliners; French language became obov'yazkovoy before marriage; bulo zaprovadzhenno special fashion for women, yakі buli to the yard.

The innovations that appeared in Paris were obov'yazkovo adopted by the Russian aristocracy. buv similar to a theatrical vistava - ceremoniously bow, curtsy made gostre vіdchutya pretentiousness.

The popularity of the theater has been great for a while. The first Russian playwrights (Dmitrievskiy, Sumarokov) also blame the hour.

Growing interest in French literature. Representatives of the aristocracy are giving more and more respect to highlighting the development of a rich-faceted specialty - it becomes a peculiar sign of a warm tone.

In the 30s - 40s of the 18th century, during the reign of Ganni Ioanivni, one of the most popular roses, crime shahiv and checkers, became a gra in the card, as before it was considered obscene.

Pobut i Zvichaї 18th century of Russia: the life of the nobles

The population of the Russian Empire was formed from several countries.

The noblemen of the great cities, especially St. Petersburg and Moscow, were at the most important camp: materially prosperous and high-rise camp at the temple allowed them to lead an acceptable way of life, adding the whole hour to organizing and attending holy receptions.

A lot of respect was given to the houses, and little old traditions were added to the obshtuvannya of such commemorations.

The aristocrats of Volodymyr were dismayed by the richness and versatility: the great halls, tastefully furnished with European furniture, majestic chandeliers with candles, rich libraries with books by foreign authors - all this is not enough to show respect for the taste of these famous articles. The expanses of the cloisters of the budins allowed the rulers to rule the wealthy people's balls and secular receptions.

The role of enlightenment in the XVIII century

Pobut and the sound of the other half of the 18th century began to greet Russia with a plethora of foreign culture: aristocratic salons became fashionable, de-boiled superchicks about politics, science, literature, debates were held on philosophical topics. The French language became very popular, as the children of nobles from childhood were started by specially hired foreign teachers. According to the reach of 15 - 17 years of pіdlіtkіv, they gave in initial mortgage of a closed type: young people started the girls here - they ruled good manners, played smart on various musical instruments, the foundations of family life.

Europeanization will cause that ambush of the Russian population is small and very important for the development of the country. Innovations in the arts, architecture, food, odyas quickly took root in the houses of the nobility. Intertwined with the old Russian sounds and traditions, the stench called out the sounds of the 18th century in Russia.

At the same time, innovations did not spread throughout the entire country, but only the most reviled regions were slandered, for the first time blatantly on the ground between possible balls and poor people.

The life of the provincial nobles

In front of the capital's nobles, representatives of the provincial nobility lived more modestly, wanting to use all their powers to be similar to the greater aristocracy. Sometimes this exercise looked like a caricature. As the capital’s nobility lived with the help of their majestic Volodin and thousands of kripaks who worked with them, then with the provincial towns and forces the main income was taken from the subsidy of the peasants and the income from their small states. The nobility’s sadiba was similar to the budinki of the capital’s nobility, but with the stotnoy vіdminnіstyu - in order from the budinka, the numbers of the master’s budіvl were sorted out.

The river of enlightenment of the provincial nobles was even lower, the education of the nobles was surrounded by the basics of grammar and arithmetic. The men spent their vacation, watching for a bath, and the women talked about the court life and that fashion, without worrying about a reliable manifestation.

Vlasniks of the rural sadibs were closely connected with the villagers, as if they played the role of practitioners and servants at their houses. For this reason, the nobility was enriched by its neighbors to the common people, the lower capital aristocracy. Until then, the nobles, just like the peasants, were little illumined, most of the time they were far away from innovations, and even if they didn’t look like fashion, it looked more comical, lower vishukano.

Peasants: pobut that sound of the 18th century in Russia

The lowest camp of the Russian Empire, the krіpaks, had the chance to be the most important.

The work of six days a day for a helper did not deprive the peasants of an hour for obshtuvannya of their everyday life. Vlasnі klaptiki zemli їm happened to be shaved at svyatkovі and vihіdnі days, even if sim'ї villagers were rich, and it was necessary for them to be like a year. With constant employment, and during the free hour, and the benefits of covering up, and the peasants will be simple: wooden huts, rude interior, wretched zha, that simple dress. All the same, Prote did not care about his vigaduvati rozva: the great saints were in power mass games, danced round dances, sang songs.

The children of the villagers, not obsessed with hospitable enlightenment, repeated the share of their fathers, likewise flocking to servants of the yard and the noble gardens.

Injected into the development of Russia

The people of the Russian people, for example, the 18th century, succumbed to the influx of the trends of the western world. Irrespective of the stability and ossification of old Russian traditions, the rise of the risen powers step by step entered the life of the population of the Russian Empire, the roblochs can be more enlightened and literate. This fact is confirmed by the appearance of different institutions, in the service of which people were rebuked, as they already took away the song of enlightenment (for example, the local likarni).

The cultural development and progress of the European population should be clearly witnessed about the history of Russia. They died in the 18th century;

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Selyansky pobut the end of the 19th century - the beginning of the 20th century.

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Good day friends.

Vchora, walking in the old village, slept on a thought. And why, in the old tracts, there are so few traps. Znakhіdok coins, crosses, rarely icons, more common plates and folds.

And where did all the speeches yakі vikoristovuvali in pobutі villagers?

Zalіz in the Internet and know the cіkava article about the peasant's pobut.

Vaughn, in principle, responds to my request. Seemingly the letters are zabagato, but read її varto.

V. B. Bezgin. Traditions of the village pobutu of the nineteenth century - the beginning of the twentieth century.

Recognition of the historical activity of the life of the Russian village at the turn of the XIX - XX century is impossible without the reconstruction of the village life. In the village everyday life they knew their own vision, like a traditional rural way of life, so change, like they were called to life by the state and cultural development of the country. Zmіst pobutovoї culture rosіyskogo village, you can continue to look at the analysis of yogo material components: hedgehog, life and clothes. In times of the peaceful nature of the peasant state, the minds of the peasants were adequately beaten to goodwill. The collapse of the savage isolation of the rural world after the process of modernization led to the appearance of innovations and in such a conservative sphere, like a rural one. Meta tsієї statti polagaє in that, on the basis of the peasantry of the European part of Russia, to establish a daily diet of the peasant, z'yasuvati zvichaynі zhitlovі vomit silskoї sim'ї and designate the type of traditional silskogo attire. The manager of the tsgogo doslіdzhennya polugaє at z'yasuvannі essence zmіn, scho vіdbulisya at the villager's life for a long period of time.

zha

In a time of natural, calm nature of the peasant state, the hedgehog was the result of the virobnic activity of the digger. Traditionally, the villager eats his meals. People used to say: "What you drown, you flood." The storehouse of the rural life was characterized by the growth of the sexual and urban cultures. Buy grass in the countryside buli rіdkіstyu. She was reviled by simplicity, she was also called rude, to the one who took at least an hour to prepare. The majestic work of the government did not deprive the cookery of the hour for the preparation of various salts and the everyday hedgehog was single-mantled. Tilki at svyatkovі days, if the hostess is small enough for an hour, other things appeared on the table. Vzagali, the women of the country were conservative in the components and methods of cooking. The day of culinary experiments was one of the rice-button traditions. The villagers were nevibagly in їzhі, and to that all the recipes for її raznomanіnostі took it as superciliousness. For whom, Khlebnikova's marriage is characteristic, which was practiced in the middle of the 20s. XX Art. a rural teacher at the village Severe Tambov povit. Vona guessed: “We ate cabbage soup with one cabbage and soup with one potato. The pies were baked by those young people alone - the girls went to the river for the great saints ... Under which the villagers wrote their illiteracy on the butt. The proposition was added at the cabbage soup for “skus”, the stink with contempt was thrown: “Nothing! Mine is so greedy, she praises. Ah, so we call you rozbaluesh.

On the basis of twisted ethnographic dzherel, it is possible to reconstruct the daily diet of the Russian peasant with great skill. Silska їzha was formed from the traditional translation of the fears. Vіdoma prikazka "Schi and porridge - zha ours" clearly represented the splendid zmіstu їzhi meshkantsіv of the village. In the Oryol province, I always eat like a rich man, and the poor peasants became a “brew” (shchi) of soup. On fast days, the pisces were seasoned with pig lard or “zatolokoy” (internal pig fat), and in the early days - with hemp oil. At Petrovsky Pist, Oryol villagers poured "muru" chi tyuryu from bread, drive that olії. Svyatkova їїzha vіznyalas її scho її more seasoned, those same "brew" prepared with meat, porridge with milk, and in the tract days smeared potatoes with meat. At the great temples of the saints, the villagers cooked jelly, jelly from the nigs and giblets.

Meat was a permanent component of the peasant diet. Following the warnings of M. Brzhevsky, the hedgehog of the villagers, in their calisthenic and jaundiced years, did not satisfy the basic needs of the body. “Milk, cow's butter, cheese, meat, - writing wine, - in a word, all products, rich in white speech, appear on the village table at the vinyatkovy vipadkas - on the veils, at the conversation, at the throne of the saint. Chronic malnutrition is a great sight for the village family”. The poor peasant will get enough of the meat only to "sweep" that on the day of the swearing. According to the correspondence of the correspondent of the Ethnographic Bureau from the Oryol province, until that day, the peasant, even though he was vigilant, prepared his own meat in obov'yazkovo, and when he was ready, he also lay on the coming day from the discord of the slunk. Rarely, the villagers allowed their wheat milk from lard and cow's butter. Such is the episodic gluttony of the native Russian villagers. Third-party guardians, not knowing the life of the village, marveled, if in the period of m'yasoida, having slaughtered a ram, the villager's sim'ya stretched one - two days of a style of meat, a sack for a peaceful life would be drawn up for the whole day.

Іnshoy rіdkіstyu on the village table bv wheat bread. At the “Statistical drawing of the master camp of the villagers of the Oryol and Tulsk provinces” (1902), M. Kashkarov stated that “ wheat borosno you don’t get in the way of a peasant, it’s less likely to be in hotels, which are brought from the place, at the sight of buns, etc. For all the food about the culture of wheat, more than once, you have to follow the order: “ white bread- for a white body. From the cereal crops that the villagers get used to in zhu, insane pershіst was lying around. Zhitnіy khlib vlasne і becoming the basis of the village diet. For example, on the cob of the twentieth century. in the villages of the Tambov province, the stock of stored chlebiv was divided as follows: boar wheat - 81.2%, boar wheat - 2.3%, cereals - 16.3%.

From the cereals that live in zhu in the Tambov province, we will expand the millet the most. From here they cooked porridge “slivukha” or kulish, if pig fat was added to the porridge. The songs were seasoned with olive oil, and the quick ones were slaughtered with milk or sour cream. The main vegetables that get used to hedgehogs are cabbage and potatoes. Before the revolution, carrots, beetroots and other root crops grew little in the villages of the Tambov province. Ogіrki z'appeared in the cities of the Tambov villagers only for radian hours. Later, at the front of the war, on the garden plots, tomatoes began to grow. Traditionally, in the villages, they cultivated and planted in hedgehog legumes: peas, kvass, sucrose.

From the ethnographic description of the Oboyan district of the Kursk province, it was noted that the villagers planted sour cabbage with kvass, tsibuleya, salted oysters with potatoes in the winter. Shchi was cooked with sour cabbage and sauerkraut. On a snіdanok, sound the buv kulish or dumplings from buckwheat dough. Riba was implanted at the days allowed by the church statute. In the early days, borscht with meat, sir with milk appeared on the table. The local villagers at the holy days could allow themselves okroshka with meat and eggs, milk porridge and lokshina, wheaten milk and shortcakes made from healthy dough. Great number Christmas table was known to direct fallow land due to the wealth of the rulers.

The diet of the Voronezh villagers is little influenced by the eating of the rural population of the dry black-earth provinces. Today I got used to it, more importantly, zha pіsna. Before її stock included wheat bread, silt, schі z cabbage, porridge, peas and vegetables: radish, ogіrki, potatoes. A quick hedgehog was formed from lard, milk that egg. On holy days near the Voronezh villages they got used to zhu corned beef, shank, chickens, geese, jelly, blueberry pie.

Everyday we would drink water from the villagers, and they would prepare kvass. For example, XIX century. in the villages of the black earth region, tea bathing was not wider, if they used tea, then it was an hour of illness, brewing yoga in a clay potter in the oven. Ale already on the cob of the twentieth century. from the village they said that “the villagers fell in love with tea, which stinks they drink at the holy place and write an insult. Larger reserves began to bathe samovars and tea utensils. For intelligent guests, put the forks on the table, eat the meat yourself with your hands. The rhubarb of the butovo culture of the rural population was found in direct fallow land as a step in the suspensory development of the village.

Ring out the order among the villagers like this: lie, if everyone got up, then they cheer on someone: bread with water, baked potatoes, and ribs. About the ninth or tenth wound, they sat at the table and ate jams and potatoes. About 12 years old, and not later than 2 days, everyone ate, at noon they ate bread from sill. In the village they celebrated the anniversary of the ninth evening, and the payment earlier. Polovі robots vymagali significant physical zusili and villagers, in the world of possibilities, tried to get used to caloric zhu. Priest V. Yemelyanov, on the basis of his watchfulness for the lives of the villagers of the Bobrov district of the Voronez province, having reminded the Russian geographical partnership: At the sleepy days of the day, eat a kulish with one life's bread, if the cibula grows, then with it. In the offence, they take kvass, add it to the new ogirki, then we eat shchi (shti), brew cool wheat porridge. Yakshto near the field, then all day long їdyat kulish, washing down with yoga kvass. In the near future, add lard and milk to the healthy diet. At holy - jelly, eggs, lamb in cabbage soup, chicken in lokshina.

A family meal in the countryside was held at a time in a routine manner. P. Fomin, a bagman of the Bryansk district of the Oryol province, described the traditional order in the village family: Forward of the Lord, no one can start the grass. Otherwise, eat with a spoon on your forehead, even if you are mature. As if my family is big, children are sent to the police and they are good there. Then, again, everyone rises and prays to God. The meal in the village family was a solemn one, the members of the family became the vines, like they victorious the terminology work, or they were at the sight.

In the other half of the 19th century, it was possible to carry out the tradition of keeping food at the village center. The obov'azkovym element of the mass evidence was revealed about the clean and the unclean. The cow, in the opinion of the villagers of the Oryol province, was respected as a pure creature, and the ken was unclean, indestructible in the hedgehog. At the village roads of the Tambov province, there was a notice about an unclean hedgehog: the ribs, which were poured over the flow, were taken in clean, and against the unclean flow.

They forgot about all the fences, if the village saw hunger. At the same time, the peasant families have a significant supply of food, the skin of the neuron, pulling themselves heavy burdens. At the hungry hour, the recovery of the products of the strong family was fast to a minimum. With the method of physical survival in the village, thinness was slashed, the raw material was let into the yoke, inventory was blown out. At the hungry hour, the villagers got used to zhhu bread from buckwheat, barley or wheat hog with pulp. The helper K.K. seasoned strength. It called out savory sprague, children drank rich water, swelled up and died. A quarter of a century later, the village has terrible pictures. Have 1925 r. (hungry river!?) Peasant from the village. Katerinino, Yaroslavl volost, Tambov province, A.F. Bartsev, writing in the Selyanska Gazeta: “People tear horse sorrel on their bows, spread yoga and chi grub. … Villagers sіm'ї mend ailments in the face of hunger. Especially children, like fluffy, green, lie down without a ruffle and ask for bread. Periodic famine is virobable in the countryside and accepts physical survival. Axis of painting for hungry everydayness. “At the village of Moskovskoye Voronezkogo povitu in the famines (1919 - 1921 pp.) There were few harrows (not pigeons, horses, hares) of little importance. The inhabitants of the city did not live much in the zhu - even if it was suitable roselin, plantain, they did not cook soup with kіnskoy, or “magpie and varanyatina”. No guts, no dogs were used to hedgehogs. The hot straws robbed without potatoes, sizzled with grated beetroot, slathered with corn, added loboda. Hungry rocks didn’t have bread without houses, grass, loboda, chaff, potatoes and Buryakov badilla and other surrogates were planted in yakkost. They were given boroshn (millet, barley, barley) fallow in prosperity”.

Obviously, everything described above is an extreme situation. Ale y at prosperous fates of failure, napіvlіvnі іsnuvannya was a great sight. For the period from 1883 to 1890 The survival rate of the land's bread has changed by 4.4. % or 51 million poods per river. In 1893, in the Oryol province - 10.6 - 12.7 pounds, Kursk - 13 - 15 pounds, Voronezky and Tambov - 16 - 19 pounds. At the beginning of the XX century. in European Russia, the average rural population per їdoka per day fell 4500 cal., and 84.7% of them were dewy hike, incl. 62.9% of bread and less than 15.3% of calories were taken from the same animal diet. For whom, the calorie savings of goods by the villagers in the Tambov province became - 3277, and in Voronezh - 3247. For example, the settlement of the tsukru by the villagers became less than a pound per month, and dewy olive- Pivpounda.

We are not talking about abstract numbers, but about the camp of the domestic production of products, the next thing to know is that the quality of life directly lay in the presence of the state's prosperity. So, according to the data of the correspondent of the Ethnographic Bureau, the preservation of meat on the basis of the 19th century. 20 pounds became a poor family, 1.5 pounds became possible. On the occasion of the meat in the houses, five times more cats were stained, while the households had less. As a result of the consolidation of the budgets of 67 states of the Voronezka province (1893), it was established that the cost of spending money on household expenses, among a group of foreign states, was 343 rubles, or 30.5% of the total cost. For families with average income, 198 rubles. or 46.3%. Tsіm'ї, per rіk per person, saved 50 pounds of meat, then you can buy more - 101 pounds.

Additional data on the culture of the villagers should be given data on the survival of the main food products by the villagers in the 1920s. For example, taken indicators of the Tambov demographic statistics. The basis of the diet of the agricultural family, like before, was the vegetable product of the dewy trip. In the period 1921 - 1927, stench became 90 - 95% of the rural menu. The recovery of the meat was insignificant: from 10 to 20 pounds per river. This is the traditional for the village self-exchange at the saving of the products of the creation and the pretreatment of religious fasts. With the economy of the rural states, the calorie content of zhzhi has grown. Yakscho near 1922 in the daily diet of the Tambov peasant, the won became 2250 units, then until 1926. zbіlshilas majzhe vdvіchі it was counted 4250 calories. At the same time, the calorie content of the aftercare of the Voronezsky peasant became 4410 units. There were no signs of staleness in the consumption of food products by different categories of the village.

From the above-mentioned outlook on the living conditions of the villagers of the Black Earth provinces, one can develop a pleasant taste in the fact that the basis of the everyday diet of a rural dweller was the product of natural weeding, the product of a dewy hike was more important in him. Wealth їzhi wearing a seasonal character. This is the current period of the Protection of the Holy Protection until the holy change of the famine-stricken mornings in the spring-summer season. Warehouse vzhivanoї їzhi znahodivsya in direct fallows in the church calendar. The liveliness of the peasant family acted as an expression of the lord's ability to the court. Vіdminnіst vіdmіnіst їzhі і її і її і і dnih selyan polagali not її yak, but kіlkostі. An analysis of the traditional set of food products and the calorie content of the peasant family gives evidence that the sieve became in no way characteristic of the rural families. The introduction of manufactured products was the result of її overkill, but it was an afterthought of economic necessity.

Zhytlo

The hut was the traditional dwelling of the Russian peasant. The life of a house for a peasant is an important stage in his life, an indispensable attribute of the status of a householder. Sadiba under Novobudov was attached to the decisions of a strong gathering. Harvesting the logs, that zvedennya zruba rang out for the help of the worldly or susidic help. In the villages of the region, the main material for life was wood. Hati were made from round, uncouth decks. Vinyatok was made by the steppe districts of the pivdennih povіtіv of the Kursk and Voronezsk provinces. Here the daubed Little Russian huts were transported.

The camp of the villagers, all the time, was driven by the material prosperity of their Vlasniks. Senator S. Mordvinov, who saw the Voronezka province with a revision on the cob of the 1880s, recalled in his own voice: “The village huts have fallen into disrepair, and they oppose with their miserable look. Kam'yanikh budov among the villagers of the province are appointed: among the large landowners - 1.4%, among the sovereigns - 2.4%. For example, XIX century. substitute villagers in the villages began to make stone houses more often. Sound the village budinki krilled with straw, more shingles. For the warnings of doslidnikiv, on the cob of the XX century. near the Voronez villages there were "khati" z tsegli and pіd "tin" - the replacement of many "rubanih", critih with straw on "clay". F. Zheleznov, a resident of the Voronezsky region, who, having made the life of the villagers on the cob of the 1920s, smashed the grouping of village huts (behind the wall materials): . Stan budіvel looked like this: old - 45%, new - 7%, middle - 52%.

The camp of the peasant hut and the nadvernyh budіvel acted as a true show of the master's camp of the peasant family. “The filthy hut and the door, which has fallen apart, are the first sign of vigilance, about the same, to witness the presence of thinness and furniture.” For the improvement of the dwelling, the material camp of the meshkants could be given without mercy. Correspondents of the Ethnographic Bureau described the interior situation of the houses of ordinary and foreign families in the following way: Lazne, komori, that barn is dumb. A hut, a warm hut, in which 2-3 horses are housed, three cows, two or three calves, two dozen sheep, pigs and chickens are housed near a new hut. Є lasnya that komora.

The Russian villagers were even more unafraid of being at home. Third-party people opposed us in front of the asceticism of internal improvement. Selyanska hut of the end of the XIX century. little chimneyed in the sight of the rural life of the century before. Most of the room occupied a place to serve, both for heating, and for cooking hedgehogs. At rich families, she replaced the lazna. Most of the village huts were heated "in black". At 1892 p. at the village Males of the Epiphany volost of the Tambov province with 533 households 442 were scorched "in black" and 91 "in white". At the leather hut buv steel and benches vzdovzh stіn. Other furniture is practically daily. Not all families had shops and stools. We slept sounding uzimka on stoves, vlіtka on canvases. Shchob Bulo not so zhorstko, sent straw, yak sacked with sackcloth. How can you not guess the words of the Voronez poet I here. S. Nikitina.

The bride went for fresh straw,

On the bunk, keep aside її spread, -

She laid a zipun in the knots to the wall.

Straw served as a universal cover for standing at the village hut. On it, the members of the family used their natural needs and її, the world was confused, periodically changed. About the hygiene of the Russian villagers, there was little evidence. According to A.I. Shingarova, on the cob of the XX century, lazen near the village. Mokhovattsi was a total of two for 36 families, and in the state Novo-Zhivotinny one for 10 families. Most of the villagers spent a month or two at the hut, at the trays they simply chimed on the straw. The tradition of meeting in the oven was preserved in the village right up to V.O.V. And the old people climbed into the rough. Mothers have pect, straws are laid there, climb old, brushes are grit.

Postiyni robots from the state and near the field did little to deprive the villagers of the hour of cleanliness at the booths. At the time of the day, s khati were swept away. Pidlogs in budinka miles are not often 2 - 3 on the river, ring up to the patronal saint, Great day that Rіzdva. A great day near the village is traditionally holy, until such a time the rural inhabitants ordered their lives. “Mayzhe is a leather villager, navit bіdny,” wrote a silsky teacher, “before the Great Day, go to the store to buy 2-3 pieces of cheap trellises and a sprig of paintings. Before tsim, they resolutely bow the bed and stand the booth with a sweetheart.

Dishes are made of wood or clay. Wooden spoons, silnichki, cebra, earthenware - glechiki, bowls. There were few metal speeches: chavuni, in which they cooked zhu, a chep for drawing chavuniv from the oven, planting on a wooden club, knives. The peasant huts were hanging like a beam. For example, the XIX - the ear of the XX century, the villagers, the ear of the cob, began to bathe the gas lamps with a slope. Then, at the village huts, year-olds appeared - clocks with weights. The art of flirting with them used to be smart regularly, about once for production, pulling a lance from a weight, and, smut, put arrows on the sonechka so that the stench would give a clear orientation at the hour.

Those who took their fate from the link with the mist, under the material position of the villagers in the period of time, were beneficially marked on the camp of the peasant sack. According to the authors of the collection "Russians" from the other half of the 20th years. XX Art. Nearly 20 - 30% of existing houses were built and repaired near rich villages. New budinki became close to a third of all budіvels near the Mikilsky volost of the Kursk province. In the period of time, the houses of the local villagers were blocked by flood dahas, under which a stone foundation was laid. At rich booths there were furniture, garni utensils. They entered the windows on windows, the front room was decorated with lively and piece-by-piece quilts, photographs, tapestries were glued on the wall. However, these changes did not come across the bіdnyatsky huts. Villager V. Ya. Safronov, Meshkanets with. Krasnopillya of Kozlovsky district in his sheet for 1926, describing his camp as follows: “The hut is wooden, rotten. The veil is half stuffed with straw with ganchirs. It's dark and groggy in the hut ... ".

Odyag

Traditional, archaic rices, which were formed in ancient times, were kept by the peasants of the provinces of the central Chornozem, which were formed in ancient times, and new phenomena, characteristic of the development of capitalistic waters, were born in them. The man's clothes are more or less single-mantled for all the territory that the region is growing. The woman's robe, rejoicing in the great versatility, carried on her head the robe of the ethnic cloisters, the Mordovians and the Little Russians, who lived on this territory.

The peasant's dress was dressed up for the everyday and holy day. It is important that the village cloth was homespun. Only a part of the zamozhny village allowed buying their own factory fabrics. For information from the Oboyan district of the Kursk province in the 1860s. the people in the village wore the best whiteness of home-made, a shirt with a slanted cloak, a collar up to the knee and ported. The shirt was worn with a fabric or woven belt. At holy days they wore shirts. The local villagers wore shirts made of red cotton. The top clothes of the inlet were made by the sipuni chi mail. The saint wore homespun robes. And the villagers of the rich are captani of fine cloth.

The basis of the everyday clothes of the Tambov villagers was the traditional pivdenno-Russian costume, which, for example, was inspired by the significant influx of the Russian fashion. How to designate fakhіvtsі, in the village of the region, which are growing, vіdbuvavsya the process of rapid expansion of the territory, replace it with a sundress. The girls and women of the Morshansky county of the Tambov province wore sundresses. In a number of places, the villagers kept cartata or smugasta "paneva", on the heads of "kokoshniks" that hairs with temples or winded with horns. Zvichne zhіnoche vzutya "koti" (choboti) gave money to the chereviks, or to the liquor "with a creak".

The Svyatkovy robe of the villagers looked like everyday life with different embellishments: embroideries, stitches, colorful husts. Fabrics with ornaments, original for leather goods, were made by village women at home workbenches. At the holy robes they climbed no less than at the saint, at the village festivities, those gatherings, before the church, with the reception of guests, and on the day you see robots, sonokis.

Ethnographer F. Polikarpov, who reached the beginning of the XX century. The villagers of the Nizhnyodevitsky county of the Voronez province were beaten up, saying: “They are chepurunis, who put on “panski” shirts - blouses with chintz, light chobots, stop wearing “gamani” on their belts. Ethnographers found at the borders of one field showed the diversity of the strong garb. “In some places, wear “panevis” - black kartati sidnits, in other “skirts” of red colors, with a wide sheathing at the hem - a stitch and a braid. It is important for girls to wear sundresses. From the top coat on the pivdenny gathering of the Nizhnyodevitsky county, wear "zipuniki", and at the pivnichny gathering of the county, "shushpani". Skrіz vzuttyam є postol z "anuks" and "party girls". Holy days are dressed with important and wide chobots with chicks. Peasant shirts were cut inaccurately - wide and long, the belt was pulled up by the “sweat of the belly”, crying on the new “gaman”.

Innovations in the agricultural fashion and material, for which the dress was broken. Fabric of factory weaving (shovk, satin) mayzhe vytіsnila homespun cloth. Under the influx of the mіskoї fashion, the edge of the rural cloth changed. Selyanin S. T. Semenov about changing the villagers in the clothes of the cob of the XX century. writing that “self-woven fabrics were woven with chintz. Zipuni and kaptani were replaced by jackets and jackets. The men were dressed in jackets, jackets, pants, not “the best”, but cloth and paper. Young people walked in jackets, wearing trousers with belts and buckles. In the past, traditional women's smut hats have gone. The peasant girls went about with unshaven heads, embellishing them with piece quilts, throwing a khastka over their shoulders. Russian women of fashion wore fitted blouses, coats, and fur coats. Got parasols and galoshes. The remains became the "squeak" of the silskoy fashion. They wore them more for embellishment, to the one they dressed in a thirty-degree heat, going to the church.

The Selyansky pobut acted as a showcase of social and economic priorities and cultural minds for the development of the Russian village, and as a manifestation of the everyday psychology of its inhabitants. Traditionally, in the countryside, great respect was attached to the ostentatious side of the life of the family. They remembered well in the village that they “strike according to their clothes”. For the sake of the custom of the lords, and on weekdays, they wore high-cut chobots with inconspicuous folds (“in an accordion”), and in warm weather, they threw blue caftans of thin factory-made cloth over their shoulders. And what they couldn’t show, they said about them, that “at home they have a samovar on the table and an annual on the wall, and eat the stench on plates with cupronickel spoons, drinking tea from glass bottles.” The villager forgot that he was afraid that everything was not worse for the new one than for the susid. Navit for small sums of money pennies they invested in the life of a booth, bought a garnet robe, and other furniture, the power of the holy “in a big way”, so that the village was creating an animosity about the possibility of the state. The family's wealth was necessary to demonstrate every day as a confirmation of the state's well-being.

List of literature:

Anfimiv. A. M. Russian village near the rocks of the first light war. M., 1962.

Arseniev K. K. From a recent trip to the Tambov province // Bulletin of Europe. Book. 2. 1892.

Archives of the Russian geographical partnership. Once. 19. Op. 1. Od. ridge 63. L. 9v.

Archive of the Russian Ethnographic Museum. F. 7. Op. one.

Brzhesky N. Draw an agrarian pobutu of the villagers. Zemlerobsky center of Russia and yogo zbіdnennya. SPb., 1908.

Pobut the Great Russian peasants - zealots. Description of materials ethnographer. book office V. Tenisheva. SPb., 1993.

On the cob of the XIX century. the cultural rapprochement between Russia and Western Europe continued, but the process took the fate of the superfluous class of society.

Life that pobut noble family

The life of a noble family has little of its own peculiarity. During the hours of Peter I, the structure of that stosunki of the noble family was on the ideology that called the service that day. On the choir of the family hierarchy, standing father, who won for the representation of this family at the support of the family and the support of the family. Zgіdno with the etiquette of the wines trimmed on the vіddalі, mav near the booth okrem_shchennya. In literary creations, for the first time, it is shown that with such trepidation, children secretly penetrated to the father’s office, which was inaccessible to a mature person. Before the obov'yazkіv the head of the family included the power of the lords of the offspring and the blues. The appointment to the children of the noble family was suvorim. The high rіven of vigor to the child was explained by him that this vihovennia was at the borders of the noble code of honor.

Sim'ya could be formed from relatives for her credibility, and for her dispute. Before the warehouse, households (people who lived on the same day) were often included for the vinnyatka of servants and krіpaks.

V. A. Tropinin. Family portrait of Counts Carrots

In this case, there was a clear distinction between gender signs. Vedennya booth was respected by the specific women's shoes, the blue pose behind the house of $-$ human. Statues of authority were revealed in social activity: people spoke about the etiquette in the evening, and women saw one another a day. The teacher's pidloga zavzhda vіdpovіdal pіdlоzі dіtini. Vdіvets vіhovuvati no more than a son, ale daughter vіn buv vіddati to vihovannya relatives.

Pushkin from uncle

Through the height of a child, the death of a child up to 7 years was respected by an hour of a purely biological reason. Looking after the child until the end of the century trusted the nannies. From the 7th century, the child looked like a small grown-up, to the one who respected that her mind was in her. The education of that young lads was oriented towards the service of the Batkivshchyna. At the girl's mind, it was possible to sacrifice oneself like a squad and a matir. After 7 years for a child, the behavior of grown-ups became the standard of behavior. Children could be present and take part in the grown-up roses, read their books.

K. Gampeln. Portrait of brothers Konovnitsinykh

A girl from 7 rokiv fell under the care of her mother, as until the її zamіzhzhya she carried the same responsibility for her. The enlightenment of that moral education of the girls was laid on the governesses. The svіt dіvchiny first appeared with potential naming. Shards of the brethren's brethren, having formed the head of this, yogo paravaga believed in the fact that the maiden virivalis z-pіd maternal opіka.

The servants of the servants made friends with the servants of the people. Legally podruzhzhya Bulo dosit independent. Spіlnogo lane did not sleep, making friends did not fall away alone. The stench of the household had a small number of acquaintances, led an independent way of life, and adopted it as an independent individual.

The most important role of a woman was motherhood. Prote after the people of the child of the turbota about the new one, the anniversary of that nanny was announced. Mothers yearned for a child. The lad was beaten up by the nanny until the age of 7, the mother robbed her of her wild eyes.

Three documents (A. S. Pushkin. Nanny):

Friend of the days of my suvorih,

My old dove!

Alone in the wilderness of pine forests

You've been checking on me for a long, long time.

Type under your own light

Grieving, nibi on the anniversary,

I call shochvilin spokes

At your wrinkled hands.

Marvel at the gates

On the black distant way:

Tuga, perchuchtya, turboti

Squeeze your breasts.

That's for you...

Evgen's share saved:

First Madame followed him,

Potim Monsieur її changing;

The child was bula cut, ale mila.

Pushkin at Mikhailovsky with nanny Arina Rodionivna

Batko was engaged in selection for the sin of the uncle and the teacher, pіznіshe vіdpovіd yogo kar'єri for vibіr. There was no close connection between the father and the son. Batko, having become unattainable, did not bother with his decision. Often for a child, the closest person in the family is an uncle.

Three documents (Tell me about Admiral Mikola Semenovich Mordvinov and about the yoga family. Daughter's notes):

The fathers led us in such a way that they didn’t just punish us, they didn’t bark, they didn’t bark, but their will was forever sacred to us. Our father is not loving, so that the children are cooked, and if you feel like a super girl between us, then, without thinking about your busyness, say only: “Le plus sage sede” (The smartest act) $-$ and everything is locked in us.

The tutor was engaged in teaching the children, to obov'yazkіv such included also vihovannya of manners, stereotypes of behavior. Vchitel everywhere supervised vihovantsya. Emotionally close friends from the teacher, ring out, do not blame, the shards of the teacher at the family hierarchy, having taken the camp of the servant.

R. Redgrave. Governess

Three documents (V. A. Sologub. Great light):

Ledve vlіtku, at the dacha, I can die freely and cheerfully, that and here now inspire me now Madame Point: all follow me and say: “Trim your back straight. Don't speak out loud. Don't go fast. Don't walk quietly. Lower your eyes ... ". That navіscho tse?

At the heart of the nobility's ideology lay the reconciliation that the temple of the nobleman's camp at the time of the goiter should be a vision of high moral values: "To whom rich is given, from that rich supply." The child was oriented not to success, but to the ideal. Yak a nobleman vіn mav buti is good, honest, sanctified.

The goodness vibrated with a path of oxen zusil and training. A lad of 10-12 years old maw rides the tops like a grown-up. For the sake of vibrancy in the Tsarskoye Sylsky Lyceum, named after Pushkin, “gymnastic right” were held today: lyceums began horseback riding, fencing, swimming and paddling. The stench got up on the 7th wound, walked in whatever weather, or just zhu.

Putting up to zovnіshnostі and clothes have a little aesthetic character. Vіdtochenі gostroti and polished nіgtі, vishukanі compliments and relatively laid hair added one to one. Zgidno with the rules of Garny tone. Navit naydorozhche i vishukane vbrannya looked easy.

Yakshcho diva after the age of zamіzhzhya automatically became mature, then the young man was robbed of his adulthood by his independent education in the army. Here the young man leaned forward at the support of the equal youmu for the camp of that century of people. The food about the car'er and the school was sung by the father. If a man sends a call, ring out when he is out of service. Shlyub z kokhannya buv rіdkіsniy. The remaining success for the well-being of a person, the status of the head of the family and the servant of the household, was the death of the father.

In the world of closeness of Russia and Europe, there are changes in the windows and structures of the noble family. Sim'ya, yak i Zakhodі, start to look like a place of special purity and a moral shelter of a person in the form of a soul.

Nevidomy artist. Portrait of Y. I. Novosiltseva with children

The nobility spent their days at the service, and at the postal splurge. At the booths of the capital's nobility, they were offended by 100 people. And the ball of chi ranks in the evening will cost the lords a lot of money. Miska budinki of the nobility made palaces: the stench was built over the stone, embellished with columns, sculptures, stucco bas-reliefs.

G. G. Gagarin. Ball at Princess M. F. Baryatinsky. 2 sublogs. 1830s

Traditionally, on the cob of summer, the helpers moved to the castle palaces and houses. Seen in the bosom of nature during the summer months and for a part of autumn, the stench turned to the places near the leaf fall. Todі th the mіska began Holy life with balls, masquerades, theatrical premieres.

In the first half of the XIX century. noble sadibis were right cultural centers. The stench instilled the dream of the lords about the creation of the vlasny world with special traditions, rituals, morality, a specific type of lordship, the layout of everyday life and saints. The main podії in the life of a nobleman was tied with a sadiboy, to which її obshtuvannya was thought out to rubbish. Classicism dominated the garden life during this period. Often at sadibі buli theatre, library, temple, schools for krіpakіv, orchestra. Having occupied the main hall, the central camp at the pansky booth, where the bali and priyomi passed.

Sadiba Yusupovikh in Arkhangelsk

The main buv is the other on top, de-roofed the light fixtures, richly embellished with furniture, paintings, sculptures. The rooms were passing, successively adjoining one to one. Until the middle of the century, all the main kіmnati had a corridor near the new budіlyakh. The service rooms were on the bottom side. The majestic halls loomed with vital chandeliers, candelabra, girandoles. The walls were trimmed with expensive cordon tapestries. Vikoristovuvsya traditional dishes made of gold and made of expensive Saxon and Sevres porcelain. Popular were similar furniture, embellishment of the bays with kilims and armor. Representatives of the nobility asked for votchisnyany and foreign masters to work on the goods. The Crimea of ​​front elements (pansky hut and park) gentry sadibi mali economical spores: cinemas and cattle yards, komori, greenhouses and greenhouses, as if they were in the same style with the hut and the park. The practical masters began to stay at the gardens of the distillery, teglyan, milovarn, cloth, glass, paper and other enterprises. Old-fashioned hoardings of the nobles bouldered that horse riding.

Park near Yusupov's garden in Arkhangelsk

Sadiba pierced the soul of the ruler, she revealed the peculiarities of the specialness. Vaughn occupied a special place in the establishment of cultural traditions of landowner Russia. As a natural and cultural expanse, creations on the vіki, sadiba has become a symbol of noble family. At the molding її, the poets made the contribution of A. Z. Pushkin, M. U. Gogol, M. Yu. Lermontov, and especially I. Z. Turgenev (the novel "The Noble Nest").

On the cob of the nineteenth century. changed at the noble nobles. The costume becomes European and worldly, it reflects the psychological image of a person. The tailcoat, top hat, mittens, reeds and colored vests, military $-$ uniform became the standard of the civil attire. In women's fashion, "antique" toilets were prevailed: cloth, sewn from thin fabrics, with a high waist, short sleeves and a straight back with a trim, which made it comfortable. Important additions to the toilet were scarves and shawls.

Ration of the Russian nobility in the middle of the XIX century. having had over 300 different herbs and drinks, and herbs from foreign cuisines. Kava has become the products of everyday life, similar malt, biscuits, French, German, Spanish wines

V. Pervuninsky. Have sadibi

the life of the villagers sim'ї

Cultural intercourse between the greater and lower camps in Russia was majestic. The villagers, on the vіdmіna of the nobility, were deprived of the vіrnі of the old ones. Near the village, the traditional Russian culture prevailed.

Leaflet to Great Day

Pobut and the villagers lived in the first half of the 19th century. saved the rice of the past hours. The main building material was the tree, from which the huts of the villagers were made. In the basis of the dwelling there were podkleti, tobto a place for thinness, a doctor of practice, a lot of speeches. Above the pіdkіttyam (“on the mountains”), a chandelier was ruffled. The foreign villagers had a chandelier $-$ of the front room light above the svitlitseyu. Fallow in the statkіv hospodarіv boudinka boules were embellished with intricacies. The deputy warehouse at the huts of the villagers beat the whip mіkhur. At the houses of the local villagers there were mica vіkna.

There was a stove near the hut. By the red hut hung expensive icons for the rulers. Stools and stools laid the foundation for the improvement of the booth. The gentleman's stove was cooking zhu at the clay miners, and she put it at the bees to save heat. Bila entrance doors knew work space cholovіkiv, de stinks harnessed, wove their legs, cheered for work. Bіlya vikon standing weaving verst. Light and skіpka were unfailing companions during the winter evenings. The villagers slept on the stoves on the floorboards (to the boardwalk under the stele).

The main food product is life bread. From millet, peas, buckwheat, veins prepared porridge and jelly. The diet had a lot of vegetables: cabbages, rips, beetroots, carrots, tea leaves, ogirks, radishes, cibules. Entering at vzhitok potatoes. M'yaso їli rarely, call on the saint. Yogo nedolіk popovnyuvavsya fish. In the middle of drinking the most popular boules are beer kvass, beer, zbiten, liqueurs and tinctures. In the first half of the XIX century. wide width filling tea.

I. A. Ermenev. Obid (Villagers for obid)

The villagers wore shirts and pants. With the development of weaving weaving, homespun cloth for outer garments (zipuns, sermyags) was replaced by factory fabrics. Sheepskin coats and jackets, old jackets, and sashes were worn. Caps (“sinners”) were made by craftsmen. With a head-like appearance, the peasants had boisterous legs, as they wore with cloth or linen onuchs, tied with tape. People called out to the holy Shkiryan Chobots, women $-$ "cats" (vazhki shkiryanі galoshes). Felt boots were worn.

The important role of the life of the villagers was played holy, connected with the cultural and religious tradition. On the eve of the Rіzdva and to Vodohresche they told fortunes. With the head rite on Vodohresche, the horse-radish went to the bowl for holy water. The first spring holy bula Maslyan, before Lent, they planted savory and fat zhu, baked milk. With the love of fun of the population, katannya z gir on sledges, sledges, decks was on the day. On Velikden they played grandmas, bast shoes, rode goydals. On the Trinity they walked in bows and forests, on St. Ivan Kupali they swam in the rivers and picked up herbs.

St Perov. Sіlsky hresny hіd on Velikden

The village family united representatives of two generations of $-$ fathers and their children. Children sound bulo rich. The main family rites were baptism, wedding, funerals. Young women took sounds from girls on 24-25 years, girls $-$ from women on 18-22 years. Let's legalize vvazhavsya shlyub, arrangements for the church wedding. After the friendliness of the son of the father, that close relatives helped him to wake up the old house. Seeing the Donka zamіzh, the fathers handed over the people's settlements. Yogo's warehouse had such words, sewn by a girl to a wedding.

A. P. Ryabushkin. Village village near Tambov province

the life of the townsfolk

In the first half of the XIX century. posterіgaetsya industrial growth of St. Petersburg, Riga, Moscow, Kharkov, Katerinoslav. The growth of the population of the city is 2-2.5 times greater than the growth of the population of the empire. The sight of the place is progressively changed. Їх streets, especially that burned down in 1812. Moscow, were forgotten by the great stone houses.

Moscow. Mikil'ska street

With the development of the city's trade and transport, the areas of individual government buddies are fast moving: khlіvіv, saraїv, lazen. The streets are getting busy. The most popular towns in St. Petersburg are the boules of Sinna Square, Tsaritsin Lug, Ekateringhof. There are taverns, teahouses, buffets for the quiet, who could not live at home.

V. Pervuninsky. Ranok at the Neskuchny Garden

Summer festivities of Muscovites took place in the main streets of Moscow, near the Kremlin, in Sokilniki and in Mar'їny gai, as well as near Tsaritsino, Kuntsevo, Kuskovo, on Vorobyovy Gory, near Kuzminki, Ostankino, Kolomenskoye, Arkhangelsk, as if they were the outskirts. Vzimku townspeople walked in the Kremlin garden, on Tverskoy Boulevard, along the embankments of the Moscow River and Novinsky Val. In the festivities, the merchants and the other Russian people took the fate of the most important, the nobles and the pose of Moscow at their mother. Near the gardens and parks the regimental music played, the gypsies sang and danced, the inhabitants of the town rode by the churns.

In the middle of the nineteenth century most Russian cities were transformed from agricultural-administrative ones to crafts and trade centers. In localities, there was a transition from warehouse sіm'ї to small ones, from absolutism to democracy in internal waters, rationalization of social waters was introduced.

The main mass of merchants in the first half of the nineteenth century. dorimuvalsya traditional way of life and methods of management ref. At the houses, the suvor subordination was taken up with the help of Domostroy. Merchants were the most religious part of the city's population. Good right in the middle of the merchant was respected by goodness. Zamoskvorechye was the most important place for merchants to live near Moscow. Merchants' houses were made of stone. In the first half of the XIX century. at the majority of merchant houses, the parade rooms were decorated richly, but don’t start with relish. Steles were painted with birds of paradise, sirens, cupids. 3 furnished with leather boules sofas. At the front rooms, the lords hung their portraits and portraits of their ancestors, at the glass wardrobes stood garni and expensive fritters.

V. G. PEROV Arrival of the governess to the merchant's booth

The middle merchant became one of the keepers of the Russian culinary culture. The recipes were traditional, the ingredients were formed from the simplest ingredients. Vіdoma merchant love before tea, that tea bath.

B. M. Kustodiev. Merchant for tea

In the first half of the XIX century. the older generation of merchants wore the “Russian cloak”, and the younger generation wore the European robe. Clothes of merchants mav traditional and brought from Europe rice. "Golden merchant fry" dressed up in French fashion.

B. M. Kustodiev. Merchant from a merchant's wife

Merchants with their sim's saw the theater, guests, festivities, fairs. Moreover, fairs used to be a traditional place, and theaters only came into fashion with merchants.

The life of the worker was important. Workers of the first factories and factories lived in barracks with rich tops, orphan, dark, with plank plank beds, clods that swarmed. The presence of pure water, the lack of light, and the wind, were detrimentally signified on the organism. Mortality in that middle class exceeded the middle one in the country.

Interior view of barracks for factory workers Barracks for family workers

The steel of the worker was vigilant, mostly porridge and bread. The only one accessible to the workers was the opening of the tavern or the tavern.

Later, the process of cultural rapprochement between Russia and Europe took the fate of only other classes of society. Prirva mizh " high" culture of the aristocracy and the noble merchant class and the traditional culture of the lower ranks were saved.