Spiritual foundations of the artistic culture of the Kuban. Cultural life of the Kuban
The traditional spiritual culture of the Kuban Cossacks is rich and complex. In many ways, rituals and customs are associated with both Orthodoxy and the military way of life.
The Christian holidays of the Intercession of the Most Holy Theotokos and St. Nicholas the Wonderworker enjoy special respect among the Cossacks.
The Most Holy Mother of God has long been considered the intercessor of the Russian land, and the Protection of the Mother of God was a symbol of her intercession and help.
Therefore, the feast of the Intercession among the Cossacks is considered the most important.
Saint Nicholas the Wonderworker - the patron saint of all wanderers - accompanied the Cossacks on military campaigns.
Christianity came to the Kuban land with Andrew the First-Called, 40 years after the birth of Jesus Christ. An interesting fact is that in the Kuban the feast of the Nativity of Christ began to be celebrated 1000 years earlier than in Kyiv.
Christmas time was celebrated approximately the same throughout the Kuban land. In the villages and farms, a ban on work was introduced and observed quite strictly. People went to visit each other, rode sleighs, organized youth festivities. In many villages, fisticuffs, the so-called "cams", were popular. In the Kuban, a whole layer of proverbs, sayings and riddles associated with fisticuffs has formed. The fist fighter highly valued not only strength: "A heroic hand once beats," but also speed and dexterity: "That's not a Cossack, sho requisitions, but one that sho wriggled out." The decisive role was assigned to the courage and bravery of the fighters: "The battle loves courage", "Tiki crayfish climb back." Great importance was attached to the observance of the rules of the battle: "Not the right one, who is stronger, but the one who is more honest." Usually, fisticuffs were fought "in fairness", while a clear violation of the rules for conducting a fight or provoking a fight was condemned: "Whoever starts a fight, he is more likely to be beaten."
During the fistfight, the Cossacks mastered the methods of collective interaction in the conduct of the battle. The effectiveness of this approach was expressed in the saying: "The herd and the father are good bits."
One of the techniques of fistfighting, associated with the group actions of the fighters, was reflected in the riddle: "The boys began to line up, they were not ordered to pass." The answer is wattle. Wattle here is associated with the "wall" - a special construction of fist fighters, in which they are in a fighting stance, located in one line and becoming close to each other.
It should be noted that fisticuffs did not carry much aggressiveness towards the opponent. After the end of the battle, a joint feast was usually arranged, during which the participants discussed the course of the battle, the methods of wrestling, and characterized the fighters according to their abilities. This contributed to the clarification of individual moments and the analysis of the entire collective duel. Discussed the shortcomings noticed and tactical successes.
So, after the festivities at Christmas, the whole family usually sat down at the table. They tried to make the table plentiful, Be sure to prepare kutya - crumbly porridge made from wheat or rice with dried fruits; Straw was spread under the bowl so that there was a good harvest.
On Christmas morning, boys, youths, and young men went from house to house and sang "Your Christmas, Christ our God" and "Many Years." In some villages they walked with a nativity scene or made a Christmas star with a candle inserted inside, and so went around the houses.
Christmas Eve ended Christmas time. Everyone sat down to supper. The owner went out onto the porch and said, throwing up a spoonful of kutya: "Frost, Frost, come to us with kutya, but don't freeze our calves, lambs, foals." It was believed that in this way pets would be reliably protected from the cold.
Kutya - a funeral meal - appeared on Epiphany Christmas Eve not by chance. Thus, it was as if they commemorated the outgoing, dying year and dead ancestors. It was believed that if at the turning points of the year the souls of the deceased ancestors were properly appeased, they would help ensure a good harvest and family well-being in the coming year ...
The one who sneezed during dinner was considered lucky, and he was presented with something. Then everyone went out into the yard and beat on the fence with shovels, brooms, fired from guns.
The central action of the Feast of Epiphany was the blessing of water and the rites associated with Epiphany water. The blessing of water took place on the river at dawn. Jordan was made on the river: a hole in the shape of a cross was cut down. An ice cross was also installed here, which was poured with red beet kvass. They came here with a procession, holy water.
The great consecration of water happens only at Epiphany, once a year. Consecrated water is called agiasma (Christmas) in the church. Holy water is kept throughout the year. As Orthodox priests say, on this day even tap water or from any natural source has the same spiritual effect...
Throughout the Christmas time, but especially on the night of Christmas, New Year and Epiphany, the girls wondered, trying to find out if they would get married this year, what kind of husband, mother-in-law would be.
Baptism ended the Christmas fun.
Widely and cheerfully saw off the winter on Maslenitsa. This holiday was very popular in the villages, cities and towns and lasted all week, which was popularly called oil. The first day is the Maslenitsa meeting, the second is the knitting of stocks, and from Thursday the forgiveness days begin, ending with the forgiveness Sunday. This week, everyone went to visit each other, rolled from the icy mountains, burned stuffed animals.
Mandatory dishes were dumplings with cottage cheese, pancakes and scrambled eggs or eggs. The noodle shop was popular. The supper on the last day of Maslenitsa was especially plentiful - the next day Great Lent began, which lasted seven weeks. Lent is a period of physical and spiritual cleansing before the Bright Resurrection of Christ, before Easter. In the Kuban, this holiday was called "Vylyk Day".
Easter is a bright and solemn holiday of renewal. On this day, they tried to put on everything new. Even the sun rejoices, plays with new colors.
They prepared a festive treat, fried a pig, baked Easter cakes, “paski”.
Eggs were painted in different colors: red symbolized blood, fire, sun, blue - sky, water, green - grass, vegetation. In some villages, a geometric pattern was applied - Easter eggs. And the ceremonial bread - "Paska" - was a real work of art. They tried to make it high, the “head” was decorated with cones, flowers, bird figurines, crosses, smeared with egg white, sprinkled with colored millet.
Easter "still life" was an excellent illustration of the mythological ideas of our ancestors: bread - the tree of life, a pig - a symbol of fertility, an egg - the beginning of life, vital energy.
Returning from the church after the consecration of the ceremonial food, they washed themselves with water, in which there was a red "krashenka" in order to be beautiful and healthy. They broke the fast with an egg and a paska. They were also presented to the poor, exchanged with relatives and neighbors.
The playful, entertaining side of the holiday was very rich: driving round dances, playing with eggs, swings and carousels were arranged in each village. Swinging had ritual significance - it was supposed to stimulate the growth of all living things.
Easter ended with Krasnaya Gorka, or Seeing Off, a week after Easter Sunday. It was "parents' day", commemoration of the dead.
Attitude towards ancestors is an indicator of the moral state of society, people. In the Kuban, ancestors have always been treated with deep respect. On this day, the whole village went to the cemetery, knitted scarves and towels on crosses, arranged a funeral feast, distributed food and sweets “for a memorial”.
Cossacks are characterized by generosity, honesty, disinterestedness, constancy in friendship, love of freedom, respect for elders, simplicity, hospitality,
Moderation and inventiveness in everyday life.
Life and service in the border zone proceeded in constant danger from the neighbors, which made it necessary to always be ready to repel an enemy attack.
Therefore, the Cossack must be brave, strong, dexterous, hardy, and be good at cold and firearms.
A life full of dangers developed in people a strong character, fearlessness, resourcefulness, and the ability to adapt to the environment.
Men went out fishing and field work with weapons. Girls and women could also own firearms and bladed weapons.
Therefore, often the whole family could defend their home and property with weapons in their hands.
The families of the Cossacks were strong and friendly. The basis for the formation of the moral foundations of the Cossack family was the 10 commandments of Christ. From an early age, children were taught: do not steal, do not fornicate, do not kill, do not envy and forgive offenders, work conscientiously, do not offend orphans and widows, help the poor, take care of your children and parents, protect the Fatherland from enemies.
But first of all, strengthen the Orthodox faith: go to church, observe fasts, cleanse your soul from sins through repentance, pray to the only God Jesus Christ.
If someone can do something, then we can't - we are Cossacks.
It turns out a kind of unwritten house laws:
respect for elders;
respect for a woman (mother, sister, wife);
respect for the guest.
Very strictly, along with the commandments of the Lord, traditions were observed,
customs, beliefs, which were the vital necessity of the Cossack family. Non-observance or violation of them was condemned by all residents of the village, village or farm.
Over time, some customs and traditions disappeared, but those that most fully reflect the everyday and cultural characteristics of the Cossacks remained, preserved in the memory of the people and passed down from generation to generation.
Kuban, due to the peculiarities of its historical development, is a unique region where elements of the cultures of South Russian, Ukrainian and local peoples interacted for centuries, formed into one whole.
SETTLEMENTS. Dwellings. Most of the modern Cossack settlements of the Kuban arose at the end of the 18th and during the 19th centuries. in the development of new lands. The northern and northwestern parts of the region were populated mainly by the Ukrainian population. The Cossacks located their kurens on the banks of the steppe rivers, which were built up with straight wide streets with a central square and a church in the middle. The village was surrounded by a moat and an earthen rampart.
Since 1842 kurens began to be called villages, as in other Cossack troops of Russia.
Huts were built in the Ukrainian or South Russian tradition. They were adobe or adobe with hipped roofs covered with reeds or straw. Almost every hut had a Russian stove and a “red” corner with an icon under a towel. Photographs hung on the walls - traditional relics of Cossack families with stories, farewells and military service, weddings, christenings, and other holidays.
FAMILY AND PUBLIC LIFE. At the beginning of the settlement of the Kuban, single Cossacks prevailed.
During the first half of the 19th century, the government took a number of measures to resettle the female population in the Cossack villages - widows, girls, families with a large number of women. Family life gradually improved.
Due to the specific way of life, the Cossack families were large.
The main duty of the Cossack was military service. Each Cossack had a horse, a true friend. They say that a Cossack and a horse are one.
Indeed, the father put the child in the saddle from a very early age. Sometimes the child did not even know how to walk, but he held on tight in the saddle. Therefore, by the age of 18, a young Cossack always took part in Cossack races, which served as an initiation into adulthood. The Kuban Cossacks were natural cavalrymen. Much attention was paid to the care of the horse, his feeding. There are many sayings that reflect the attitude of a Cossack to a horse: “Everything can be given to a comrade, except for a war horse”, “A horse is your life, it is your death, it is your happiness.”
Therefore, participation for a young Cossack in the village races became a real holiday.
Equestrian competitions were usually held in the square. This area was kept in perfect order. Even in the mud, they did not wash it away with wheels and drove past courtyards with which it was surrounded on three sides: on the fourth it was closed by a river cliff.
So, the square is full of people: soon the first race. Here are the Cossacks rushing past the machines, stuffed animals, a tourniquet, a clay head, their naked sabers glisten in the sun. Each successful blow is accompanied by an approving roar of the crowd, closely watching the riders ...
According to custom, the horses were saddled at the porch of the house. The mother in turn gave the equipment and the rein, supported the stirrup and gave the whip, as was done at the farewell to the father.
Arriving at the place of the races, checking the girths, picking up the skirts of the beshmet, at the sign of the sergeant-major, the Cossack took off from the place in a quarry and tied the reins. The horse, with his ears flattened, walked as if on a cord. Then the Cossack threw out his body on the move, hit his toes on the ground on the left side and easily flew to the right, fought back and again found himself on the left. It seems that someone's invisible huge hand is playing with the ball, having chosen this racing long-maned horse for fun. Faces flash past, cries of approval rise and fall, hats fly up. The last throw - and the Cossack flops down on the pillow, swaying, unties the reins.
At least 30 Cossacks usually went to the prize race. Closer to the coastline, people came up with handkerchiefs wrapped in money and various gifts. Glancing modestly, clutching bundles with intricately embroidered pouches for those dear to the heart, the girls are waiting for the arrival. When the Cossacks go in a circle, each one will throw a handkerchief to the chosen rider. Shame on him who fails to catch the handkerchief of his beloved! Then bad fame will follow that Cossack on the heels. The girls will taunt the loser, and the offended girl's father will have the right to send the matchmakers away...
The jumps are over. The decision of the chieftain and elected officials to reward the Cossack was announced. For the shown dashing in equestrian competitions, the Cossack was awarded 25 rubles, he was assigned the first Cossack rank of junior officer. The ataman, taking off his hat, with a dagger, ripped off the galloons on the top and handed it to the winner.
Equestrian competitions were a demonstration of the readiness of the Cossacks for military campaigns and battles.
Currently, this type of sports competition is called dzhigitovka. In the dictionary of S. Ozhegov we read: “Dzhigitovka is a variety of complex exercises on a galloping horse, which originally existed among the Caucasian highlanders and Cossacks.”
At the celebration dedicated to the 200th anniversary of the Kuban Cossack army, along with adult Cossacks, teenagers also participated in horse riding. There are known cases of participation in open competitions along with men of women-Cossacks, who won prizes.
Thanks to its aesthetic beauty and sports entertainment, the trickery of the Kuban Cossacks has become widely known not only in Russia, but also abroad. Dzhigitovka is a kind of phenomenon of traditional Cossack culture, a real art of riding, when the rider merges with the horse, playing with every muscle of the trained body. This is an effective means of physical education and moral and psychological training of the Cossacks. This is a significant component of the historically established culture of the Cossacks.
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CHURSINA
Valentina Ivanovna
SPIRITUAL LIFE OF THE POPULATION OF THE KUBAN AT THE END OF XVIII–
XX century: DYNAMICS AND TRADITIONS OF FOLK CULTURE
Specialty 07.00.02– National history
Thesis for a degree
Doctor of Historical Sciences
INTRODUCTION .................................................. .............................. 3-26
CHAPTER I. ORTHODOXY AND FOLK CULTURE AS
BASIC ELEMENTS OF SPIRITUAL LIFE
OF THE EAST SLAVIC POPULATION OF THE KUBAN. THEORY AND
GENESIS
1.1. Orthodoxy as the fundamental basis of spiritual culture …….27-51
1.2. The genesis of spiritual life and folk culture ……… 51-
1.3. Dialectic of traditional and modern
in folklore ............................................................ .........................................….. 57-66
1.4. Evolution of ethno-cultural traditions ……………………...66-74
1.5. Stage Forms of Folk Art......................……...74-94
CHAPTER II. TRADITIONS AND DYNAMICS OF CALENDAR
RITUALS AND SPELL CULTURE
2.1. Calendar tradition................................………….. ……...94-116
2.2. Calendar ritual folklore in the era
socialism and post-Soviet history……………..116-124
2.3. Conspiracy-ritual culture ...............................................……... 124-142
CHAPTER III. EVOLUTION OF EVERYDAY (FAMILY
CUSTOMS AND RITUALS OF THE RESIDENTS OF THE KUBAN)
3.1. The system of traditional family folklore…142-162
3.2. Modern family rituals and holidays......……… 162-172
3.3. Historical and genetic connection of the calendar,
family and non-ritual folklore …………….... 172-182
CHAPTER IV. PROCESSES OF TRANSFORMATION IN
EXTRA-RITUAL ART FORMS OF FOLK
CULTURES
4.1. Popular culture in the context of change
performing genres …………..……………………182-234
4.2. Oral folk art as a catalyst
transformations of spiritual life…………………………………………………………………………………………………………………………………………………………………………………………………………………….
4.3. Traditions and innovations in the gaming folk culture….258-269
4.4. Cultural evolution of the pictorial and
arts and crafts….…………………… 269-287
CONCLUSION................................................. ................... 292-301
NOTES………………………………………………
LIST OF SOURCES AND LITERATURE…………302-332
APPENDIX……………………………………………..333-344
INTRODUCTION
The urgency of the problem. In the era of globalization, cultural
symbols, forms of behavior are rapidly moving from one
society to another. Electronic communication means
allows you to transmit visual information over long distances,
contributing to the formation of cultural stereotypes of the global
scale. Expanding the scope of cross-border interactions between people,
enterprises, markets leads to the leveling of ethical cultures. Feeling
threat to their cultural identity, humanity is becoming stronger
feels the need to preserve the national and regional
specifics. In this regard, the problems of local
history of culture, its evolution and traditions.
In modern conditions, it is becoming more and more noticeable
a contradiction expressed, on the one hand, by the assertion in
public consciousness of some common cultural norms and values, and with
the other is in people's awareness of their ethnic and cultural affiliation. This
the trend was revealed by the All-Russian population census of 2002: the idea
creation of a single nation "Soviet people" proved to be untenable.
The survey showed that in society there is a strong craving for national identity
and identity. There were such variants of self-determination as "Cossack",
"Pomor", "Pecheneg", "Polovtsian". Unity and spiritual enrichment of Russians
seen in achieving cultural diversity. In these conditions
study and dissemination of historical and cultural experience in its spiritual
sphere takes on a special meaning.
At the same time, it should be recognized that there are strong negative
moods. Loss of socio-cultural landmarks, mismatch
value systems and living standards create a sense of catastrophic
existence, cause feelings of inferiority and aggression. All this is inevitable
leads to social, religious and ethnic tensions. decision
The problem is hampered by the lack of evidence-based cultural policy.
It is quite obvious that the development of such a policy should be based on
taking into account the lessons of the past.
Opportunities for the formation of a new worldview paradigm in
Russian society directly depend on how the
national roots. In this regard, it is necessary to create conditions for
self-development of traditional ethnic cultures capable of serving
moral guide for new generations. Sphere expansion
cultural life can and should take place through the inclusion in
sociocultural creativity of various segments of the population, enrichment
interests and development of initiatives. That is why it is of particular relevance
acquire research into the primordial traditions of folk culture and its
evolution.
The dynamics of ethnocultural processes in the regions largely depends on
of how certain channels function, transmitting cultural
information. As a mechanism for the translation of sociocultural experience
there are traditions that allow preserving the spiritual heritage
for quite a long time. important role in solving this problem
study of folk culture, aimed at substantiating the ways
optimization of ethno-cultural processes in the Russian regions. Absence
large-scale historical works in this area predetermined the choice
themes - the history of the formation and development of spiritual life
East Slavic population of the Kuban on the example of the folklore of the region in
the unity of its content and dynamic aspects.
Spiritual life, folk culture and its manifestations are studied
various scientific disciplines of the humanities profile– historical
science, philosophy, cultural studies, art history,
folklore, ethnography, aesthetics, etc. Each of them strives
form your subject of study. specific feature
study of this object is that folklore is the main
source for revealing the transformation of spiritual life in its basic
component. That is why, as an object of study, we
chose the spiritual life of the East Slavic population of the Kuban in
the process of its historical development, from the end of XVIII to the beginning of XXI
centuries at its foundation– folk culture.
Subject of study: the relationship between traditions and the dynamics of folk
culture as an integral part of spiritual life and evolution
East Slavic folklore of the Kuban.
The chronological framework of the dissertation covers more than
bicentennial period: from the end of the eighteenth century to the beginning of the third millennium. Choice
of these time parameters is due to the fact that from the beginning of colonization
edge, in the spiritual life of the Slavs of the Kuban, as well as in Russia as a whole, there were
quality changes. Once an original national culture,
based on the Orthodox faith, formed the foundation of the Russian
states. The ideals of the Russian people were the church, the family, traditional
values. Rejection of primordial spiritual traditions in favor of
supranational, universal, forced atheization of education and
education in the twentieth century led society to devastation and decline.
Rejection of the religious foundations of culture and folklore traditions
past during the years of Soviet power, the imposition of liberal ideas on the people
West in the post-Soviet period– an example of how depersonalized and
the spiritual basis of society is artificially destroyed. The future of the country
its security, socio-economic development and position in the world
should be considered inextricably linked with the restoration
historical memory of Russian civilization, the revival and strengthening
national conservative outlook.
In the study of the pre-revolutionary state of the problem, we
limited to the geographical boundaries of the Kuban region,
included the Black Sea province (Chernomoriya) in the period from the end
XVIII - until 1917. In Soviet times, the administrative-territorial
division was characterized by extreme instability. First
post-revolutionary years, the region was called the Kuban-Chernomorskaya.
By decision of the Presidium of the All-Russian Central Executive Committee of the RSFSR in 1922, at the expense of part
Krasnodar Territory and the Maikop Department, the Circassian
(Adyghe) Autonomous Region, which became part of the Kuban-
Black Sea region. Most of the Batalpashinsky department was
transferred to the Terek Region and the Karachay-Cherkess Autonomous Region.
In 1924, the Don, Kuban, Terek and Stavropol provinces, the city
Grozny, which was part of the rights of the district, Kabardino-Balkarian, Karachay-
Circassian, Adyghe and Chechen Autonomous Regions united in
South-Eastern region with the center in Rostov-on-Don. In the same year, the edge
renamed to North Caucasian. In 1934, the region was subdivided. IN
the composition of the Azov-Chernomorsky with the center in Rostov-on-Don included
some areas of the Kuban and the Adygei Autonomous Region. Center
The city of Pyatigorsk became the North Caucasian region. In September 1937, Azov-
The Black Sea Territory was divided into Krasnodar Territory and Rostov
region.(1) In 1991, the Adyghe Autonomous Republic became
an independent subject of the Russian Federation. Kuban accepted
name the territory of the former Kuban region and the current
Krasnodar Territory, with the exception of part of the eastern regions that have departed
in Soviet times, the Stavropol Territory and parts of the southern regions,
located in the Karachay-Cherkessia.
Historiography of the problem. Problems of formation and development
spiritual culture of the Russian people are reflected in
cultural concepts of the Slavophiles K.S. Aksakov, (2) A.S.
Khomyakova, (3) N.Ya. Danilevsky, (4) learning-oriented
Orthodox Church about the interaction of the divine and the human in
personality. The idea of a merger was fundamental to us
communality and catholicity as the most important prerequisites for the formation
national identity of the Russian people.
Theoretical approaches to understanding culture as a specific and
whole organism were actively studied by representatives of the religious
metaphysics, in particular, P.A. Florensky, (5) P.B. Struve, (6) V.S.
Solovyov. (7) The ideas they developed of transhistoricity and
supra-social nature of spiritual principles allowed us to penetrate deeper into the essence
works of folk prose and song folklore of Christian
In the study and description of symbols, cults, the universal category
creative work, the experience of phenomenological analysis of A.F.
Losev, (8) M.M. Bakhtin, (9) and P.A. Florensky.(5) Philosophy of Culture
was presented by them as the basis on which humanistic values and
the principles of historicism are able to organically fit into the new
worldview paradigm.
A great contribution to the study of the history of religion by the methods of hermeneutics
was introduced by the French culturologist M. Eliade. (10) Development of the theory
cultural genesis of ethnic groups and subethnoi were also studied by other Western scientists.
The experience of K. Levi-Strauss in the study of cultural structures allowed
present rituals, totems, myths as a special kind of sign systems and
to reveal the plurality of cultural forms. (11) K. Malinovsky believed that
that differences between cultures manifest themselves in the ways they are fixed
satisfaction and the nature of the transferred needs. culture in such
appears as a collection of artifacts. Thesis
used the theoretical approaches developed by him to
functional analysis of culture.(12) In the study of stages in the development
culture, we relied on the philosophical works of H. Spencer, (13) O.
Spengler, (14) E. Tylor, (15) P. Sorokin. (16)
The value of views on the genre nature of works is undeniable.
oral folk art V.G. Belinsky (17) and his
like-minded people Chernyshevsky (18) and N.A. Dobrolyubova.(19)
The principles of the scientific collection of folklore developed by them became
fundamental in pre-revolutionary domestic folklore and
have not lost their significance so far.
Comprehending the material on the history of Russian folklore, one cannot pass
past the works of the founder of the mythological school in Russia F.I.
Buslaev, who created his own concept of myth. (20) One of the first
in domestic science, the scientist convincingly proved that the past for
traditional consciousness is the realm of universal ideas and
moral values. Mythology was considered by him as part of
historical memory of the people.
Dedicated to an extensive study of myth-making
fundamental work of A.N. Afanasiev "Poetic views of the Slavs on
nature." (21) The scientist was the first to raise the question of the origin of the myth in
close relationship with thought. Undoubtedly, the contribution
researcher in the systematization and publication of Russian folk tales. His
a contemporary of the Slavic philologist A.A. Potebnya formulated in his own way and
put forward a number of convincing arguments in favor of the myth as a way
mental activity of a person. (22)
works of the head of the comparative school, literary critic A.N. Veselovsky, (23)
who discovered internal evolutionary patterns in individual
genres and areas of folklore. The conclusions have not lost their scientific significance,
made by him when comparing spiritual verses with calendar
customs and ritual folklore. were of great importance to us
works of D.K. Zelenin, who studied the cycle of calendar Trinity rites
using retrospective analysis. (24)
Philosophical aspects of the theory and history of culture were studied in the second
half of the twentieth century. and especially active at 70- e and subsequent years
Soviet scientists Yu.M. Lotman, (25) S.N. Artanovsky, (26) S.N.
Ikonnikova, (27) M.S. Kagan, (28) L.N. Kogan, (29) E.V.
Sokolov.(30)
With all the variety of concepts, scientists are unanimous in the fact that culture
there is a complex system that is a subsystem of being. formulated
priority areas in the study of problems of historical
cultural studies serve as a guide in modern scientific research.(31)
General theoretical problems of folklore were studied by Yu.M.
Sokolov, (32) V.Ya. Propp, (33) D.S. Likhachev, (34) K.S.
Davletov, (35) V.E. Gusev. (36) Of particular importance to us were
works on private matters. Among the most
attributed to P.G. Bogatyreva, (37) I.I. Zemtsovsky, (38) Yu.G. Kruglova,(39)
I.A. Morozov,(40) A.F. Nekrylov, N.I. Savushkin,(41) K.V. Chistova.
(42) Their experience made it possible to understand the logic of the historical and structural
transformation of folklore.
An important role in the study of the folk culture of the Cossacks was played by
the society of lovers of the study of the Kuban region, founded in 1896
(OLIKO), which brought together historians, writers, artists.
The archivist took an active part in its activities.
Kuban Regional Board M.A. Dikarev, regent of the Troop
Cossack army "F.A. Shcherbina. Released in Yekaterinodar in 1910,
1913 work of a historian, contains extensive information about mores and
interethnic interaction of the Kuban people. (43) The work turned out to be
incomplete, the scientist was forced to leave his homeland and live in
emigration. The main legacy of the society that lasted until 1932
year, there were printed editions of local authors.
problem are historical and ethnographic materials related to
to the second half of Х1Х– the beginning of the twentieth century, in which hardly any
or not all genres and types of folk art of the Kuban. The variety of topics
artistic images, poetic techniques, bright colorful language
characterize this layer of folk art culture. Thanks to
thanks to the efforts of collectors and researchers, thousands of
monuments - true masterpieces of folk art. Work on
The purpose of the lesson :
During the classes
Slide
Students:-
theme slide
What temples do you know?
Teacher:
Well, faith is above all.
Orthodox humanity
Guard the frontiers
Wild land to settle down
Destined to raise virgin soil.
Teacher:
Teacher:
Slide on the statistics of the area
Teacher:-
Slideshow "Deanery"
Slides with monasteries
Teacher:-
About the motherland - I say quietly:
She is my comfort and protection,
Give us strength to live
Without philosophizing cunningly,
Kuban is my native land,
Kuban is my native land.
Homework
Preview:
The theme of the lesson is "Orthodoxy in modern conditions."
The purpose of the lesson :
- Development of thinking, memory, attention. Revealing the knowledge of students, the formation of spiritual and moral values.
- Education of a positive attitude towards the historical past and present of their village. Acquaintance with information on Orthodoxy at the present stage in the Krasnodar Territory.
- To intensify cognitive activity in the study of the art of the Kuban.
Equipment for the lesson: A musical recording of the Anthem of the Kuban, a recording of the bell ringing, a presentation on the content of the lesson, plates for vocabulary work.
Preliminary work: Preparation by students of reports on the history of St. George's Church at the station of Varenikovskaya and churches of the Krasnodar Territory.
During the classes
- The lesson begins with the music of the Anthem of the Kuban.
Teacher: - Our lesson began with listening to the Anthem of the Kuban.
For many, this place is a small home.
Slide
Reading a slide with the words of V. Rasputin.
Epochs have been replaced by epochs. The Kuban remained the "road of life" and the habitat of many tribes and peoples. With the resettlement of the Cossacks, the formation of the modern population of the region began.
And what did the Cossacks bring with them?
Students:-
theme slide
The topic of today's lesson is "Orthodoxy in the Kuban in modern conditions"
Teacher: - At the turn of the 90s of the last century, the property of the church was returned, old ones were restored and new ones were built. In the Kuban, the Cossacks made a strong statement about themselves, forgotten national traditions were resurrected.
Probably, there are few places in Russia where there is no Orthodox church. History is connected with temples, our future is connected with their return.
What temples do you know?
Message from students about the churches of Krasnodar, about the first Orthodox church on Taman
Teacher:
- Honored the Cossack and the Tsar and the Fatherland,
Well, faith is above all.
Orthodox humanity
Guard the frontiers
Wild land to settle down
Destined to raise virgin soil.
Teacher: - A temple st. Varenikovskaya, what do you know about him?
Message from students about the Vareniki temple.
Teacher: To paraphrase the words of a famous poet, “If churches are being restored, then someone needs it, and not to anyone far away, but to you and me.
Slide with Patriarch and Metropolitan
On September 7, 1990, Alexy II was elected the new patriarch, it was under him that the restoration of Russian Orthodoxy began in our country. The Kuban Orthodox Church did not stand aside from the processes of revival. Since 1987, the head of the Kuban and Ekaterinodar Diocese is Metropolitan Issidor (Kirichenko).
In the cities and districts of the region, the former temples, occupied for various needs, began to be repaired and consecrated.
Slide with Varenikovskaya temple.
Our stanitsa temple has noticeably prettier and changed. The dome and roof were reconstructed, a new bell tower, a church shop and much more were built. And all this has been done to the glory of the Lord. In recent years, many new churches have been restored and built, only in our area over the past 10 years out of 10 operating churches, 2 of them are old and 8 are new.
Slide on the statistics of the area
Teacher:- Ekaterinodar and Kuban Eparchy is divided into 22 deaneries
Slideshow "Deanery"
And who is in charge of the deanery in our Crimean region? Who is the head of our church?
But if we talk about Orthodoxy, then these are not only churches and chapels, but also monasteries. Of all the monasteries operating in the Kuban, the first to open in 1992 was the Holy Spirit Monastery in Timashevsk. From the women's Holy Assumption in Korenovsk at the end of 1992. Together with the local priest, the hands of the first novices restored the pre-revolutionary mansion. Monasteries were also opened in Sochi, Apsheronsk, Rogovskaya.
Slides with monasteries
Teacher:- Today we talked about Orthodoxy in the Kuban in the past and present tense. And I would like to finish today's lesson with the words of a poet.
Reading a poem to the sound of a bell.
About the motherland - I say quietly:
After all, there is no need to shout about great love.
She is my comfort and protection,
I will say about her - I will make a prayer:
Be forever in prosperity and glory,
Give you the strength to keep the Almighty peace,
Give us strength to live
Without philosophizing cunningly,
And do not drop yourself in front of you!
Kuban is my native land,
I always reach out to you with my heart.
Be blessed in your work
Kuban is my native land.
Homework
Fill in the table "Temples and monasteries of the Kuban"
- Indicate five any temples of Krasnodar
- Specify 2 temples of the Crimean region
- Specify 3 monasteries of the Krasnodar Territory
Modern Russia bears little resemblance to the monarchical Rus' of the beginning of the last century, other living conditions, a different political system, ideology and regime. At the same time, the problems facing Russian society today are in many respects consonant with the issues that Russia was solving at the beginning of the 20th century. Today, just like a hundred years ago, the spiritual revival of the nation, its consolidation, and the choice of a general course for the further development of the country are relevant. In this connection, the problem of the relationship between the Church and the state, determining the role and place of Orthodoxy in the life of Russian society, is again topical.
All-Russian problems are best viewed through the prism of a regional approach. By the beginning of the twentieth century, Orthodoxy in Russia had two statuses. On the one hand, this was the most numerous religious denomination, on the other hand, as a result of a purposeful centuries-old policy pursued by the monarchical authorities, Orthodoxy performed the function of a state ideology. It is no coincidence that all the political theories of Russia had an Orthodox accent.
The conservative (as a rule, consisted of the indigenous Black Sea clergy, regimental priests, black clergy) advocated remaining faithful to the canons of Orthodoxy and the immediate restoration of the patriarchate. reacted negatively to the revolutionary events.
Radical, (in the Kuban it was not numerous, it included mainly the highest ranks of the white clergy and some representatives of the black), agreeing in many respects with the conservatives, representatives of this movement called for more decisive action. In their opinion, it is the Orthodox clergy that should lead the fight against the revolutionary movement and assist in the restoration of the monarchy. Many of this milieu became members of organizations such as the Archangel Michael Society and the Black Hundred.
At the same time, despite all of the above, in comparison with the central provinces of Russia, the positions of the Orthodox Church in the Kuban were still strong, which was largely facilitated by the presence of the Cossack population, most of which remained deeply religious people. At this time, the only disagreement among the clergy and the Cossacks was the material issue. The Cossacks did not really want to support their clergy, and the allocation of land from the village share to the clergy also caused discontent. But there were not many confrontations on this ground.
It is no coincidence that, despite the negative consequences of the manifesto on religious tolerance, the positions of Orthodoxy were still strong here, although they had undergone some changes.
Summing up all the above, we can draw the following conclusions:
1. The main factor that played an important role in the development of revolutionary events was the weakening of spirituality in society.
2. The following points contributed to the moral crisis to a large extent:
- the transformation of the Church into one of the departments of the state;
- the formation of two hypostases of Orthodoxy: religious and ideological. The transformation of Orthodoxy into a state ideology undermined its credibility as a religion;
- passion of the political elite of Russia with democratic slogans and values of Western society and their wide propaganda;
- Weakening of the state system of patriotic education.
Bibliographic list.
1. State Archive of the Stavropol Territory (hereinafter GASK) - F.135. – Op.56. - D.264. - L.18.
2. GASK. - F. 135. - Op. 47. - D.5. - L. 57.
3. GASK. - F. 135. - Op. 41. -D.24. –L. 7.
4. Stavropol Diocesan Gazette 1905.
5. Stavropol Diocesan Gazette 1906. No. 34-35. The department is informal.
6. Stavropol Diocesan Gazette 1907. No. 46-47. The department is informal.
7. Stavropol Diocesan Gazette. Stavropol, 1917. No. 13-14. The department is informal.
M.Yu. CITIZEN
PhD in History, Associate Professor, Kuban State University
Material published: Gorozhanina M.Yu. Activities of the Orthodox clergy of the Kuban Cossacks at the beginning of the 20th century [Electronic resource] // Scientific journal of KubGAU. No. 111 (07). 2015. URL: http://ej.kubagro.ru/2015/07/pdf/02.pdf (Date of access: March 18, 2016)
Introduction
CHAPTER I. ORTHODOXY AND FOLK CULTURE AS THE BASIC ELEMENTS OF THE SPIRITUAL LIFE OF THE EAST SLAVIC POPULATION OF THE KUBAN. THEORY AND GENESIS
1.1. Orthodoxy as the fundamental basis of spiritual culture 27-51
1.2. Genesis of spiritual life and folk culture 51-
1.3. Dialectics of Traditional and Modern in Folklore 57-66
1.4.Evolution of ethnocultural traditions 66-74
1.5. Stage forms of folk art 74-94
CHAPTER II. TRADITIONS AND DYNAMICS OF CALENDAR RITES AND SPELL CULTURE
2.1. Calendar Tradition 94-116
2.2. Calendar ritual folklore in the era of socialism and post-Soviet history 116-124
2.3. Conspiracy-ritual culture 124-142
CHAPTER III. EVOLUTION OF EVERYDAY (FAMILY CUSTOMS AND RITUALS OF THE RESIDENTS OF THE KUBAN)
3.1. The system of traditional family folklore... 142-162
3.2. Modern family rituals and holidays 162-172
3.3. Historical and genetic connection of calendar, family and non-ritual folklore 172-182
CHAPTER IV. TRANSFORMATION PROCESSES IN EXTRA-RITUAL ART FORMS OF FOLK CULTURE
4.1. Folk culture in the context of changing performing genres 182-234
4.2. Oral folk art as a catalyst for the transformation of spiritual life 235-258
4.3. Traditions and innovations in the gaming folk culture 258-269
4.4. Cultural evolution of fine and arts and crafts 269-287
Conclusion 292-301
Notes
List of sources and literature 302-332
Addendum 333-344
Introduction to work
The urgency of the problem. In the era of globalization, cultural symbols and forms of behavior are rapidly moving from one society to another. The electronicization of communication means makes it possible to transmit visual information over long distances, contributing to the formation of cultural stereotypes on a global scale. The expansion of the sphere of cross-border interactions between people, enterprises, markets leads to the leveling of ethical cultures. Feeling a threat to its cultural identity, humanity is increasingly experiencing the need to preserve national and regional specifics. In this regard, the problems of the local history of culture, its evolution and traditions are especially relevant.
In modern conditions, the contradiction is becoming more and more noticeable, which is expressed, on the one hand, by the assertion in the public consciousness of certain common cultural norms and values, and on the other hand, in people's awareness of their ethnic and cultural affiliation. This trend was revealed by the All-Russian population census of 2002: the idea of creating a single nation "Soviet people" turned out to be untenable. The survey showed that society has a strong desire for national self-consciousness and originality. There were such variants of self-determination as "Cossack", "Pomor", "Pecheneg", "Polovtsian". The unity and spiritual enrichment of Russians is seen in the achievement of cultural diversity. Under these conditions, the study and dissemination of historical and cultural experience in its spiritual sphere acquires a special meaning.
At the same time, it should be recognized that negative moods are strong in society. The loss of socio-cultural guidelines, the discrepancy between value systems and living standards create a feeling of catastrophic existence, cause a feeling of inferiority and aggression. All this is inevitable
4 leads to social, religious and ethnic tensions. decision
The problem is hampered by the lack of evidence-based cultural policy.
It is quite obvious that the development of such a policy should be based on
taking into account the lessons of the past.
The possibilities for the formation of a new worldview paradigm in Russian society directly depend on how national roots are preserved. In this regard, it is necessary to create conditions for the self-development of traditional ethnic cultures that can serve as a moral guide for new generations. The expansion of the sphere of cultural life can and should occur through the inclusion of various segments of the population in socio-cultural creativity, the enrichment of interests and the development of initiatives. That is why, the study of the primordial traditions of folk culture and its evolution is of particular relevance.
The dynamics of ethno-cultural processes in the regions largely depends on how certain channels that transmit cultural information function. Traditions serve as a mechanism for transmitting socio-cultural experience, allowing to preserve the spiritual heritage for quite a long time. An important role in solving this problem can be played by scientific conclusions and recommendations based on the study of folk culture, aimed at substantiating ways to optimize ethno-cultural processes in the Russian regions. The absence of large-scale historical works in this area predetermined the choice of the topic - the history of the formation and development of the spiritual life of the East Slavic population of the Kuban on the example of the folklore of the region in the unity of its content and dynamic sides.
Spiritual life, folk culture and its manifestations are studied by various scientific disciplines of the humanitarian profile - historical
5
science, philosophy, cultural studies, art history,
folklore, ethnography, aesthetics, etc. Each of them strives
form your subject of study. specific feature
study of this object is that folklore is the main
source for revealing the transformation of spiritual life in its basic
component. That is why, as an object of study, we
chose the spiritual life of the East Slavic population of the Kuban in
the process of its historical development, from the end of the 18th to the beginning of the 21st
century at its base - folk culture.
Subject of study: the relationship between traditions and the dynamics of folk
culture as an integral part of spiritual life and evolution
East Slavic folklore of the Kuban.
The chronological framework of the dissertation covers more than
bicentennial period: from the end of the 18th century to the beginning of the 3rd millennium. Choice
of these time parameters is due to the fact that from the beginning of colonization
edge, in the spiritual life of the Slavs of the Kuban, as well as in Russia as a whole, there were
quality changes. Once an original national culture,
based on the Orthodox faith, formed the foundation of the Russian
states. The ideals of the Russian people were the church, the family, traditional
values. Rejection of primordial spiritual traditions in favor of
supranational, universal, forced atheization of education and
education in the 20th century led society to devastation and decline.
Rejection of the religious foundations of culture and folklore traditions
past during the years of Soviet power, the imposition of liberal ideas on the people
West in the post-Soviet period - an example of how depersonalized and
the spiritual basis of society is artificially destroyed. The future of the country
its security, socio-economic development and position in the world
should be considered inextricably linked with the restoration
6 historical memory of Russian civilization, the revival and strengthening
national conservative outlook.
In the study of the pre-revolutionary state of the problem, we limited ourselves to geographical boundaries Kuban region, which included the Black Sea province (Chernomoriya) in the period from the end of the 18th century to 1917. In Soviet times, the administrative-territorial division was characterized by extreme instability. In the first post-revolutionary years, the region was called the Kuban-Chernomorskaya. By decision of the Presidium of the All-Russian Central Executive Committee of the RSFSR, in 1922, the Circassian (Adyghe) Autonomous Region was created at the expense of part of the Krasnodar Territory and the Maikop Department, which became part of the Kuban-Black Sea Region. Most of the Batalpashinsky department was transferred to the Terek region and the Karachay-Cherkess Autonomous Region.
In 1924, the Don, Kuban, Terek and Stavropol provinces, the city of Grozny, which was part of the rights of the district, the Kabardino-Balkarian, Karachay-Cherkess, Adygei and Chechen Autonomous Regions merged into the South-Eastern Territory with the center in Rostov-on-Don. In the same year, the region was renamed North Caucasian. In 1934, the region was subdivided. The structure of the Azov-Chernomorsky with the center in Rostov-on-Don included some areas of the Kuban and the Adygei Autonomous Region. The city of Pyatigorsk became the center of the North Caucasian region. In September 1937, the Azov-Chernomorsky Territory was divided into the Krasnodar Territory and the Rostov Region. (I) In 1991, the Adyghe Autonomous Republic became an independent subject of the Russian Federation. Kuban is usually called the territory of the former Kuban region and the current Krasnodar Territory, with the exception of part of the eastern regions that went to the Stavropol Territory in Soviet times and part of the southern regions that are part of Karachay-Cherkessia.
7 Historiography of the problem. Problems of formation and development
spiritual culture of the Russian people are reflected in
cultural concepts of the Slavophiles K.S. Aksakov, (2) A.S.
Khomyakova, (3) N.Ya. Danilevsky, (4) learning-oriented
Orthodox Church about the interaction of the divine and the human in
personality. The idea of a merger was fundamental to us
communality and catholicity as the most important prerequisites for the formation
national identity of the Russian people.
Theoretical approaches to understanding culture as a specific and integral organism were actively studied by representatives of religious metaphysics, in particular, P.A. Florensky, (5) P.B. Struve, (6) V.C. Solovyov. (7) The ideas of suprahistoricity and suprasociality of spiritual principles developed by them allowed us to penetrate deeper into the essence of the works of folk prose and song folklore of Christian content.
In the study and description of symbols, cults, the universal category of creativity, the experience of A.F. Losev, (8) M.M. Bakhtin, (9) and P.A. Florensky.(5) The philosophy of culture was presented by them as the basis on which humanistic values and the principles of historicism are able to organically fit into a new worldview paradigm.
A great contribution to the study of the history of religion by the methods of hermeneutics was made by the French culturologist M. Eliade. (10) Other Western scientists were also involved in the development of the theory of the cultural genesis of ethnic groups and subethnoi. The experience of K. Levi-Strauss in the study of cultural structures made it possible to present rituals, totems, myths as a special kind of sign systems and to reveal the plurality of cultural forms. (P) K. Malinovsky believed that differences between cultures manifest themselves in fixed ways
8 satisfaction and the nature of the transferred needs. culture in such
appears as a collection of artifacts. Thesis
used the theoretical approaches developed by him to
functional analysis of culture.(12) In the study of stages in the development
culture, we relied on the philosophical works of H. Spencer, (13) O.
Spengler, (14) E. Tylor, (15) P. Sorokin. (16)
The value of views on the genre nature of works of oral folk art by V.G. Belinsky (17) and his associates Chernyshevsky (18) and N.A. Dobrolyubova. (19) The principles of the scientific collection of folklore developed by them became fundamental in pre-revolutionary domestic folklore and have not lost their significance to this day.
Comprehending the material on the history of Russian folklore, one cannot pass by the works of the founder of the mythological school in Russia F.I. Buslaev, who created his own concept of myth. (20) One of the first in Russian science, the scientist convincingly proved that the past for traditional consciousness is an area of universal ideas and moral values. Mythology was considered by him as part of the historical memory of the people.
Dedicated to an extensive study of myth-making
fundamental work of A.N. Afanasiev Poetic Views of the Slavs on Nature. (21) The scientist was the first to raise the question of the origin of myth in close connection with thinking. Of course, the researcher's contribution to the systematization and publication of Russian folk tales should be recognized as valuable. His contemporary, Slavic philologist A.A. Potebnya in his own way formulated and put forward a number of convincing arguments in favor of the myth as a way of human mental activity. (22) The dissertation also used the works of the head of the comparative school, literary critic A.N. Veselovsky, (23)
9 who discovered internal evolutionary patterns in individual
genres and areas of folklore. The conclusions have not lost their scientific significance,
made by him when comparing spiritual verses with calendar
customs and ritual folklore. were of great importance to us
works of D.K. Zelenin, who studied the cycle of calendar Trinity rites
using retrospective analysis. (24)
Philosophical aspects of the theory and history of culture were studied in the second
half of the 20th century and especially active in the 70s and subsequent years
Soviet scientists Yu.M. Lotman, (25) S.N. Artanovsky, (26) S.N.
Ikonnikova, (27) M.S. Kagan, (28) L.N. Kogan, (29) E.V.
Sokolov. (thirty)
With all the variety of concepts, scientists agree that culture is a complex system that is a subsystem of being. The formulated priority directions in the study of the problems of historical cultural studies serve as a guide in modern scientific research. (31)
General theoretical problems of folklore were studied by Yu.M. Sokolov, (32) V.Ya. Propp, (33) D.S. Likhachev, (34) K.S. Davletov, (35) V.E. Gusev. (36) Of particular importance for us were the works devoted to issues of a private nature. P.G. Bogatyreva, (37) I.I. Zemtsovsky, (38) Yu.G. Kruglova, (39) I.A. Morozov,(40) A.F. Nekrylov, N.I. Savushkin,(41) K.V. Chistova. (42) Their experience made it possible to understand the logic of the historical and structural transformation of folklore.
An important role in the study of the folk culture of the Cossacks was played by the Society of Lovers of the Study of the Kuban Region (OLIKO), founded in 1896, which brought together historians, writers, and artists. The archivist took an active part in its activities.
10 Kuban Regional Board M.A. Dikarev, regent of the Troop
Cossack army "F.A. Shcherbina. Released in Yekaterinodar in 1910,
1913 work of a historian, contains extensive information about mores and
interethnic interaction of Kubans. (43) The work turned out
incomplete, the scientist was forced to leave his homeland and live in
emigration. The main legacy of the society that lasted until 1932
A large group of published works on the research
problem are historical and ethnographic materials related to
to the second half of the 19th - early 20th centuries, in which there are barely
or not all genres and types of folk art of the Kuban. The variety of topics
artistic images, poetic techniques, bright colorful language
characterize this layer of folk art culture. Thanks to
thanks to the efforts of collectors and researchers, thousands of
monuments - true masterpieces of folk art. Work on
fixation and study of folklore was led by the Caucasian Department
Imperial Russian Geographical Society. She was attracted
administration of the Kuban Cossack army, local intelligentsia and
clergy. (44) The first historical and ethnographic description
social and family relations, crafts, objects of material culture was done by I.D. Popka in the book "Black Sea Cossacks in civilian and military life". (45)
In 1879 E.D. Felitsyn published the author's version of a comprehensive program of statistical and ethnographic description of the populated areas of the Kuban region. On its basis, P. Kirillov, K. Zhivilo, D. Shakhov, V.V. Vasilkov, T. Stefanov and others collected the richest factual material on the cultural history of the Kuban. (46) He
11 concentrated mainly in a series of issues under the titles
"Collection for the description of localities and tribes of the Caucasus" and in "Kuban
collection", published in Tiflis and Yekaterinodar, starting in the 80s
The first attempts at an analytical approach to song folklore are found in the publication of E. Peredelsky "The village of Temizhbekskaya and the songs sung in it", published in 1883. (47) Striving for the most accurate description of song creativity, the author described the local style of performance and folk instruments, developed a classification of household and ritual songs. Unique information about the existence of a folklore theater in the Kuban is contained in the diary of V.F. Zolotarenko, superintendent of the Ekaterinodar Theological Parish School and the records of the teacher of the Rodnikovskaya stanitsa school L.K. Rozenberg. (48)
Throughout the first half of the 20th century, individual enthusiasts from among amateurs, scientists and representatives of creative professions were engaged in the collection and systematization of works of folk art. A purposeful comprehensive analysis of the traditional culture of the Kuban began only in the 30-50s. The result of the ethnographic expedition, undertaken by the staff of the Institute of Ethnography of the USSR Academy of Sciences and Moscow State University in 1952-1954, was the collective monograph “Kuban Villages. Ethnic and cultural processes in the Kuban”. The book was published in 1967 in Moscow. (49) During the expedition, the Kuban dialects, the ethnic composition of the population, and objects of material culture were studied quite deeply, but ritual and non-ritual folklore are presented very schematically and fragmentarily. It is obvious that ideological factors affected the results of the work in this part. However, the study found a clear
12 dynamics in the traditional culture of the East Slavic population
Kuban: share of traditional cultural forms during the Soviet period
decreased, they were replaced by organized leisure in the form of
amateur performances and professional tours
teams.
The SI monograph is devoted to the richest traditions of choral performance. Eremenko ”Choral Art of the Kuban”. (50) The chronological range of the study covers almost two centuries and contains valuable information about the features of home ensemble singing, about regimental song traditions, about the concert and performing activities of the Military Choir (1811 - 1917), Kuban - The Black Sea Choir (1918 - 1921), the Kuban Vocal Quartet (1926 - 1932), the State Kuban Cossack Choir for the period from 1969 to 1977. A significant part of the materials is devoted to the amateur choral movement, the work of the regional House of Folk Art and the department of the All-Russian Choral Society.
Among the most famous names of the last three decades of the 20th century, V.G. Komissinsky and (51) I.A. Petrusenko, (52) who made a significant contribution to the development of historical and theoretical problems of the folk song art of the Kuban. Musicologist A.A. Slepov, (53) and a collector of Kuban ditties, dance songs and melodies I.N. Boyko (54), known to the Kuban people for his numerous stories and tales about fellow countrymen.
The works of choreographer and folklorist L.G. Nagaitseva. (55) The most significant for us are the approaches of the scientist to the combination of folk Kuban dance and secondary forms of choreography.
13 The study of trends in the development and renewal of folklore
are engaged, starting in 1987, by employees of the Center for Folk Culture
at the Kuban Cossack Choir under the direction of N.I. Bondar, annually
undertaking scientific expeditions to various regions of the region.
The research strategy is based on the methodological principle
unity of all stages of the research process (collection - archival
processing - study - edition). Expeditions are given a comprehensive
character. The range of recorded species and genres has significantly expanded
folklore. The collected materials are actively introduced into scientific circulation.(56)
Given the "mosaic" of the traditional culture of the Kuban, which is due
the complexity of the settlement of the region, polyethnicity and polyconfessionality
population, ethnographers strive for a complete survey of cultural
zones. Along with the Kuban theme, the problems of
ethnic and cultural history of the Don, Terek, Ural, Siberian,
Far Eastern Cossacks. Fundamental work published in 2002
"Essays on the traditional culture of the Cossacks of Russia", is dedicated to the decision
both general and particular issues related to individual phenomena
cultural past of the regions. (57)
Since the late 1980s, and especially since the official
rehabilitation of the Cossacks, the attention of historians, ethnographers, philologists,
folklorists to the history and current state of the traditional
culture of the Kuban intensified. Versatile and objective lighting
problems presented at conferences of regional and international
level. It has become a tradition to regularly hold Dikarevsky readings, (58)
Kuban literary and historical readings, (59) conferences on
problems of culture and informatization on the basis of research
center at the Kuban Cossack Choir, in the Kuban State
University, Krasnodar State University of Culture and
14 arts, (60) in the Armavir and Maykop state
pedagogical institutes.(61)
In recent years, a number of candidate and doctoral dissertations of a general theoretical and applied nature have been defended (62), monographs have been published on the problems of the traditional culture of the Kuban and the ethnic history of the Cossacks (63). Lyakh and N.G. Denisova, N.G. Nedvigi. (64).
At the same time, the issues of interaction between traditional Kuban folklore and stage forms are still poorly studied. As a rule, scientists limit themselves to standard time frames: the end of the 18th - the beginning of the 20th centuries. At the same time, the history of the folk culture of the Cossacks did not end with a revolution and a civil war. In the 20th century, the historical and cultural process experienced a powerful influence of ideological, economic, and integration factors. Folklorism developed rapidly, many genres of authentic folklore were transformed. Understanding the dynamics and interaction of these two layers of culture makes it possible to identify their substantive aspects and the course of cultural evolution, as well as the stability and adaptability of cultural forms to new realities.
Unlike many works on the cultural history of the Kuban, we focused on the study of the formation and development of East Slavic folklore, its structure and functions, and the processes of interaction with secondary forms of spiritual culture. The specificity of the presented work lies in the fact that two spectrums of analysis - authentic folklore as the fundamental basis of folk culture and folklorism - are not divorced, but are considered together and mutually influence each other.
15 Appeal to traditional East Slavic folklore
population of the Kuban and secondary forms of its existence from the standpoint of
history is an objective social need. It is conditioned
the need to improve cultural policy, the effectiveness
which directly depends on the use of scientific ideas. To
To fill this gap, we undertook our own research.
Purpose of the study- analysis of the content and dynamics of folklore
East Slavic population of the Kuban as a basic element of the spiritual
culture and secondary forms of cultural practice that are in
interaction and mutual influence in the course of historical development.
The historical approach involves the study of value-normative
ideas, ideas, methods of symbolic and subject-material
incarnations that took place in different periods of cultural history
region. These essential components of spiritual culture allowed
ethnocultural community to realize itself as an integral organism and
maintain their identity for a long time. For
sciences are important and technologies of practical handling of values,
symbols, meanings, forms of their maintenance, renewal and transmission from
generation to generation. With this approach, they acquire their
methodological status of the bearers of spiritual traditions.
The organic connection between the value-normative system,
forms of functioning and social transmission within
specific ethno-cultural organization, makes it possible to see
transformation of spiritual culture as a constantly flowing and
unfinished process, accompanied by a change in cultural paradigms
and technology for their implementation.
Research objectives:
1. Identify the role of the Russian Orthodox Church in the organization
spiritual life of the East Slavic population of the Kuban.
2. Characterize the multifunctional nature of the traditional
folklore and mechanisms for the transfer of cultural experience.
Determine the historical boundaries of the existence of the Kuban folklore and folklorism, analyze the reasons for the transformation of regional traditions of folk culture.
To study cultural forms, social base and tendencies in their preservation and improvement.
To comprehend the qualitative changes that have taken place in the spiritual culture of the East Slavic population of the Kuban over the past two centuries.
Formulate ways to preserve the cultural specificity of the region in the context of integration and globalization.
Source study base of the study includes written documents stored in the state archives of the Krasnodar (GAKK) and Stavropol Territories (GASK), the Russian State Historical Archive (RGIA), the Krasnodar Historical and Archaeological Museum-Reserve named after E.D. Felitsyn. These include materials on the establishment of the Russian Orthodox Church in the Kuban: legislative and administrative acts of the Holy Synod and diocesan authorities on the main stages and features of church administration in the region. Among the documents of particular interest are the reports of the clergy on the state of religious and moral education of the civilian population and in the troops, on the number of Orthodox and schismatics, on the protection of ancient monuments, and statistical information on the diocese. (65)
The most important symbolic part of the national culture is Orthodox churches and the shrines stored in them, church rites and folk
17 Orthodox traditions. Archival documents record the events
related to the history of temple construction in the Kuban. Among them -
descriptions of church relics of the Zaporizhzhya Sich. Wide spectrum
activities of the church are documents about religious feelings and
worldview of Orthodox believers, information about donations
ordinary parishioners and the military elite, material support and
communication of clergy and clergy with the flock. (66)
A wide layer of the history of the spiritual culture of the Orthodox population of the Kuban is presented in acts and office materials on the establishment, construction and economy of monasteries, on the participation of monks in education, missionary work, social charity and the improvement of parishioners. (67)
Exploring documentary sources, we paid attention to their scientific significance, objectivity and completeness of the reflection of the problem. Preference was given, first of all, to the originals.
The second group of sources includes published collections
folklore works (songs, folk prose, small folklore
genres, games and fun). Some of them contain collectors' comments.
Analysis of musical, textological, genre and specific material
produced by us with the help of various methods of cognition:
inductive and deductive methods, analogies, descriptions,
classification, typology, etc.
Of particular value to us were the recordings made in the early 1980s by E. Peredelsky. The collector managed to record more than a hundred verbal and musical texts of everyday and ritual songs known in the village of Temizhbekskaya, many of which are unique. (68)
In the last years of the 19th century, 14 editions of the songs of the Black Sea, Linear and Terek Cossacks were published, edited by A. D. Bigday, in
18 which contains more than five hundred works for voice and choir.
Of great value to us were also collections of folk
Kuban songs in the processing of the regent of the Military Choir G.M.
great rarity. And the more encouraging is the fact that, thanks to the efforts
artistic director of the State Academic
Kuban Cossack Choir V.G. Zakharchenko, they again saw the light in a new
musical and textual editing, giving a vivid idea of
original song art of the Kuban people. (69)
At the beginning of the 20th century, on the recommendation of the Ukrainian composer N.V. Lysenko, a graduate of the Kyiv Theological Academy A. A. Koshits arrived in the Kuban. (70) The folk songs he collected could not be published, a revolution began, then a civil war, and after them years of wandering in exile. The handwritten collection of Kuban song folklore is in a private collection and is waiting for its research. Some of the materials were published in the monograph by I. A. Petrusenko. (71)
Starting from the 60s of the 19th and early 20th centuries, the newspaper Kubanskiye oblastnye vedomosti regularly published correspondence from local places, which told about the manners, customs and rituals of the Kuban people. Of these, more than three dozen publications belong to a teacher from the village of Rodnikovskaya L.K. Rosenberg. The book “Among the Kubans” published by him in Ekaterinodar in 1905 contains rare information about the Cossack culture: methods of folk medicine, customs and beliefs, texts of conspiracies, legends and much more. (72)
The poet and folklorist A.E. Piven. Together with the Volunteer Army, he left his homeland and spent most of his life in exile. Until recently, his collections
19 were known to a wide readership. Only in the last
years, there was an opportunity to get acquainted with rare in style and
genre of folklore works in the record of the collector. (73)
Local expeditionary work to collect folklore was carried out in the Cossack villages in the first decades after the revolution, but information about them is very scarce. (74) A large-scale campaign to search for and record works of Soviet folklore, launched at the initiative of party bodies, did not pass by the Kuban either. In the early 1930s, employees of the Institute of Anthropology and Ethnography of the USSR Academy of Sciences arrived in the region. The result of their work was a collection of songs about the civil war. (75) For the same purpose, composers A. Mosolov and A. Novikov came from Moscow at different times (76). Local artists were also involved in collecting. (77) A large collection of rare works of folklore of the Nekrasov Cossacks, who lived in the Primorsko-Akhtarsky district of the region, was collected by a folklorist from Rostov-on-Don F.V. Tumilevich. .(78) Shortly after the war, employees of the regional historical and archaeological museum made a scientific trip to the Nekrasovites. (79) In the 60s, the poet I.F. Barabbas. (80) However, it should be noted that many collections and publications of the pre-war and post-war period suffer from a common drawback - the absence of musical tunes. The authenticity of a significant part of folklore texts is also doubtful due to the admissibility at that time of editing records and writing “under folklore”.
Opportunities in the study of song traditions expanded after the publication of the book by V.G. Zakharchenko “Songs of the village of the Caucasus, recorded from Anastasia Ivanovna Sidorova.” authentic culture in the process of collective
20 creativity. (82) The result of many years of collecting work was
two-volume edition by V.G. Zakharchenko, containing a variety of genres and
artistic style folk songs of the Kuban. (83)
Folk prose and small folklore genres are represented by separate editions and single texts. The most diverse publications in terms of content and structure include “Legends and were of the Black Sea region” and compiled by L.V. Martynenko collection of proverbs, sayings and riddles of the Kuban. (84)
Search and forwarding practice acquired a regular character in the 70-80s. It was attended by employees of the Krasnodar Historical and Archaeological Museum-Reserve and students of the Krasnodar State Institute of Culture.(85) The collected materials are still stored in the museum's archives and have been poorly studied. The search and fixation of the Kuban folklore in subsequent years was carried out by the center of folk culture, operating on the basis of the State Academic Kuban Cossack Choir. Recent publications are valuable sources. (56.58)
Most of the field material presented in the dissertation was collected by the author in various territorial zones of the Krasnodar Territory. (86) To obtain an exhaustive description and recreate an objective picture of the current state of the East Slavic folklore of the Kuban, we turned to living people - the bearers of folklore traditions. At the preparatory stage, the texts were certified and their condition was assessed: the quantitative and qualitative composition of genre varieties, repertoire, and manner of performance were analyzed. As a method of collecting cultural information, visual observation was used: attention was paid to the gestures, facial expressions, and intonations of the performers. Entries
21 provided with detailed comments. During the preliminary
research, we sought to trace the process of reorientation of genres and
the influence of secondary forms on authentic folklore. In progress
direct perception and direct registration of all factors
concerning the object under study, we sought to exclude personal
attitude towards them. The observation was carried out in a natural setting with
direct contact with informants. At the stage of collecting specific
empirical material was fixed in special
observation cards provided with digital indexes. This
facilitated recording, and subsequently simplified data processing and analysis.
When studying, for example, calendar and family rituals
the time, place and sequence of the performance of rituals, gender and
the age of the participants, the specifics of attributes, costumes, ritual food,
scenarios and programs of performances of stage groups.
The ordering of data according to similarity criteria made it possible to group
information and bring individual facts into the system. Apart from
phonetic sources (tape and video recordings),
iconographic materials were used (drawings, reproductions,
photographs, paintings).
Methodological basis of the dissertation. The complexity of the object and the nature of the tasks set necessitated the use of the complex methods. One of them became system method, which made it possible to consider Kuban folklore as an open dynamic system with many subsystems that are closely interconnected, mutually influencing and complementing each other.
genetic method created conditions for understanding the etymology of the content and meaning of folk beliefs, poetic images, genres, the evolution of cultural phenomena in time and space.
22 functional method made it possible to identify changes
occurred in certain cultural objects, as well as comprehend them
as specific units. The fact that in the course of history
culture, these objects performed many functions, it required extremely
careful analysis of their nature and meaning. East Slavic
folklore of the Kuban was conceived as a unique, integrated system, all
parts of which perform mutually agreed functions. To identify
dynamics of spiritual culture, it was necessary to analytically divide it into
a number of aspects - a system of knowledge, beliefs, morality, various ways
creative expression, etc.
result comparative historical method
was the history of spiritual life in a certain time interval.
The method is based on comparing similar data in order to study
historical ties and the environment that shaped and modified
folk culture. The research conducted in this perspective allowed
reveal more fully the true meaning and value of folklore, its relationship with
historical reality, place and role in people's life.
The historical way of interpreting culture involves the description
chronological series of individual phenomena, showing how
elements of culture have become such in the process of their development and their connection with
certain conditions and past events. (87)
By using linguistic method studied the "language" of folklore texts and their role in the functioning of the mechanism for the exchange of cultural information. Textual analysis helped to establish a number of factors that influenced the course of the cultural history of the Kuban.
Semiotic method requires consideration of works of folk art as a result of sign activity: coding of culturally significant information, storage, distribution,
23 reproduction of knowledge and cultural experience, impact on consciousness
iconic means. combination of verbal, musical and
visual sign systems created the prerequisites for a more complete
A flexible combined methodology made it possible to find out the features of cultural objects, their internal and external connections, and the specifics of their functioning. Understanding the logic of the dynamic changes that have occurred in the spiritual culture of the East Slavic population of the Kuban helped to formulate the general patterns of the transformation of old and the emergence of new cultural formations in the course of the historical process.
Scientific novelty of the research consist in explaining the causes of dynamic shifts in folk culture, typical for a particular period of the cultural past of the region. It is proved that changes in the structure of traditional folklore and its interaction with secondary forms (folklorism) are associated with the influence of the external environment and processes occurring within the system. The author's concept of the transformation of folk culture allows us to interpret the history of the origin and development of cultural space in the Kuban in a new way.
The dissertation for the first time formulated a systematic idea of the originality of the East Slavic branch of regional folklore as a basic component of the spiritual life of the Cossacks. The involvement of the scientific data obtained by the author made it possible to critically rethink a number of fundamental issues related to the ideological context of folk culture, the classification of genres and types of folklore of the Eastern Slavs of the Kuban, which does not exist in such a full volume. Scientific novelty is also determined by the fact that
24 for the first time, numerous archival data were introduced into scientific circulation and
folklore sources. With their help, clarified and interpreted
individual facts of the cultural history of the region, especially the Soviet and
post-Soviet periods. This is the first generalizing work that does not have
analogues in national history.
The practical significance of the dissertation due to the possibility of using the ideas and conclusions of the author in the activities of centers of national cultures, departments and scientific and methodological centers of culture and art, in the educational work of amateur and professional groups.
The research materials form the basis of the basic courses "Folk Art Culture" and "Folk Holidays", special courses "Folklore of the Kuban Slavs" and "Modern Festive and Ritual Culture of the Region" at the faculties of traditional culture and arts, socio-cultural activities in the training of teachers of world art culture , managers of social and cultural activities and creative specialists.
Basic provisions for defense.
1. The spiritual life of the Slavs of the Kuban in its origins was determined
Orthodox beliefs and traditions of folk culture, in
in particular, authentic ritual and non-ritual folklore.
2. The specifics of the Kuban East Slavic folklore, the basis
which were the cultural traditions of the Cossacks, developed under
the influence of the military-territorial structure, class affiliation,
historical experience, geographical and natural conditions. Authentic
folklore, reflecting the deep processes in the individual and
collective consciousness, ensured the integration of subjects of cultural
25 life, created the prerequisites for the perception of the past, present and
future, acted as a means of universalization of ideas.
3. As the formation and historical existence of local
communities within the territorial, intercultural and multi-ethnic
spaces in authentic folklore, qualitative
changes. This process was step by step.
4. The beginning of cultural genesis was determined by the needs of the population in
preserving and maintaining the traditions of the metropolitan countries. In the personality type of a Cossack
organically combined inherited religious and cultural forms
ancestors - warriors and farmers. The Energy of Cultural Preservation
heritage was concentrated in traditional beliefs, customs and
rituals, musical, choreographic, verbal, game genres, in
folk arts and crafts. Completion of the first stage
coincided with the end of hostilities in the Trans-Kuban region and meant an offensive
limit in the qualitative restructuring of the nature of authentic folklore.
5. The second half of the 19th century became a time of active dynamic
the development of a subculture that is constantly in need of innovation.
The dominant property of the Slavs-Kubans was liminality -
the need and ability to go beyond cultural traditions.
The traditional folklore that developed within the boundaries of the Cossack class,
actively absorbed the spiritual values of other ethnic and social
groups. The decisive role in this process was played by new "countercultures" -
youth, women, Cossack elders, intelligentsia. This stage
was marked by the expansion of the genre-species composition due to the parameter
area and quality. Covering various forms of cultural
creativity, folklore was a self-organizing and
a system developing in the historical process, each element of which
occupied a certain place and was in interaction with others
26 elements. A stimulating role in this was played by the initial
education, book and newspaper business, breaking down class barriers,
introduction of new ways of managing, changes in the structure and
first formed, and then emerged from it stage forms
folk art. School institutions became the basis of folklorism,
holiday fairs, public and officer meetings, clubs. IN
mass forms of leisure have turned into folk theatre, choral and
instrumental performance. Replication of handicrafts,
the expansion of urban fashion and the culture of neighboring ethnic groups accelerated the process
transformation of folk traditions. New genres have emerged
forms of creativity: songs of literary origin, everyday dances with
elements of secular and highland dances, theatrical mass
representation. At the same time, the genres of historical and
round dance songs, calendar and family folklore.
The third stage in the development of regional folklore began with the establishment of Bolshevik power in Russia. Already in the first decades, the artistic creativity of the masses was purposefully given an organized character. Stage art was considered by the ideologists of socialism as an effective way to control the mass consciousness. The development of amateur and professional forms of art oriented towards folklore hampered the intervention of state structures in the creative process of the masses and the establishment of uniform criteria for evaluating the activities of amateurs and professionals.
At the fourth stage (60-80s), the evolutionary possibilities of the festive and ritual culture were exhausted, the sphere of existence of non-ritual folklore was reduced. The transformation was accompanied
27 further destruction of the semantic core, weakening of the functions
recreation, reproduction and transmission of authentic folklore.
At the same time, the modernization of rural and urban socio-cultural
environment, shifting the mechanism of transmission of folklore traditions towards
indirect contacts (printed materials, radio, television)
intensified the search for and introduction into everyday life of the lost forms of folk
creativity. Demand turned out to be original handicraft products,
collecting, scenic forms of creative embodiment,
allowing for individuality.
8. The last fifth stage in the dynamics of the system came in the 90s
XX century. Catalysts at the interface of traditional interaction
folklore and the external environment served as the processes of globalization,
urbanization, the influx of migrants and, as a result, the violation of ethnic
balance in the region.
9. The system of authentic folklore strives for maximum
sustainability. The ability to self-reorganize is possible with
condition of non-interference in the mechanisms of its functioning,
providing the bearers of folklore traditions with complete freedom
creativity.
Approbation of work. The main provisions of the dissertation were discussed at regional and university conferences, published in university, central Russian and foreign publications. The results of the study are reflected in the monograph "Folklore of the East Slavic population of Kuban: historical and cultural analysis". Scientific and methodological materials are presented in the book "Stage Forms of the Kuban Folklore", tested in the work of amateur and professional teams working in the Southern Federal District.
28 Structure and scope of work. The dissertation consists of an introduction,
four chapters, 15 paragraphs and a conclusion, with notes,
a list of references and sources of 505 titles and an appendix.
Orthodoxy as the fundamental basis of spiritual culture
The Cossacks, as a specific social group of pre-revolutionary Russia, were distinguished by their special religiosity and adherence to the Orthodox faith. When enlisting in the army, a prerequisite for the Gentiles was the acceptance of the sacrament of Baptism. It was in the Cossacks that patriotic ideas, churching, sacrificial readiness to defend the primordial spiritual traditions were successively preserved.
History gave the Cossacks a leading role in the arrangement and protection of the outlying borders of Russia. So it was in the Kuban, where in September 1792 the first settlers arrived as part of the Black Sea Rowing Flotilla under the command of Savva Bely. On the occasion of a successful landing on Taman, a thanksgiving service was served, in which the entire army took part. The assembled Cossacks were read the text of a letter of commendation from Her Imperial Majesty Catherine II. The ceremony was accompanied by cannon and rifle fire. Bread and salt was distributed among all Cossack kurens. (1)
In the same place on Taman in 1794, the construction of the first parish church of the Holy Intercession began. Researchers believe that it rose on the foundation of an ancient temple built by the Tmutarakan prince Mstislav Udaly in 1022.(2) The church kept ancient monuments found on the Taman Peninsula, ancient books - the Bible and the Liturgion of 1691, which belonged to the first priest of the church, Pavel Demeshko. A particularly revered military shrine was the Holy Cross with a part of the tree from the Holy Life-Giving Cross.
In Yekaterinodar in the 90s of the XVIII century, services were corrected by Hieromonk Anthony in the Holy Trinity Church, donated to the Black Sea Cossack army by Prince G.A. Potemkin. (3) The church was brought disassembled and placed on the Fortress Square. It was sewn from white canvas and stretched over wooden poles. The iconostasis was painted on canvas. The church operated until the construction of the military Resurrection Cathedral, then it was located in the porch of the new church.
The laying of the Ekaterinodar Cathedral of the Ascension of Christ began in 1800. It was built on the model of the temple that existed in Zaporozhye Kosh, but larger. Construction ended seven years later. The remnants of rich utensils, sacristy, books of old printing, gospels of expensive decoration were inherited by the cathedral from the Mezhyhirya Zaporozhye monastery. . Among the gift items were also a cross purchased at the expense of the ataman Zakhary Chepiga; donated by the military judge Anton Golovaty, the Gospel set in silver and gilding, bells, church utensils and much more.
During military holidays, Cossack regalia were delivered to the parade site. When carrying commemorative symbols, the escort platoon and musicians, bypassing the church on the eastern side, occupied the places indicated by the head of the parade. Here stood the timpani removed from the saddle, calling for the Cossack circle of the still Zaporizhzhya Sich. The banners of the units were attached to the military banners. Together with the letter they were brought to the church. The letter was placed on a specially prepared table, and the banners were installed at the right kliros. After a memorial service for the late Empress Catherine II and the deceased chieftains of the Black Sea Cossack army, a thanksgiving prayer service was performed for the health and long life of the Sovereign, Empress and the Emperor's Heirs. Then the chief of the military headquarters read out the Highest Diploma granted to the Black Sea Army on June 30, 1792, after which the units went through a ceremonial march. (5)
calendar tradition
In order to avoid ambiguity and not complicate the subject of research, let's define scientific concepts, which we will refer to repeatedly below. The fundamental culturological category, born in the depths of the ontological concept of culture, is a cult, representing, according to the representative of the teaching of religious metaphysics P. A. Florensky, a certain first act of life. The cult predetermines and directs the whole set of practical and theoretical actions of a person, acts as the beginning and core of culture. The process of the genesis of culture first takes the form of a cult, then a myth that verbally explains the action and necessity of a cult in the form of concepts, formulas, terms. (254, p.390)
Another basic category - ritual - is a stereotyped form of human behavior, colored with sacred mythological meaning. The behavioral ritual is also characteristic of animals, but for animals it is instinctively given motor skills, while the ritual performed by a person is imbued with spiritual ideas, images, and fantasies. The evolutionary meaning of ritual human behavior is determined by repeated actions, strict rhythm, acceptance of movements, communicative load, symbolism.
A simpler type of cultural regulation is the custom, which is formed on the basis of holistic and habitual patterns of behavior performed on an established occasion at a certain time and in a certain place. (132, p.328-329) The concept of custom includes such behavior that all members of the community adhere to under any circumstances. Violation of a custom may result in sanctions, 120 ranging from disapproval to various forms of punishment. The custom performs the function of a mandatory pattern of behavior and can be both positive and negative.
Customs performed in a certain place and at the right time for one reason or another are called rites. Rites are more formalized than customs and are associated with the performance of certain magical actions. The rite, according to V.Ya. Propp, there is "an imitation of reality, which should bring the depicted reality to life." (201, p.39)
Ethnographic materials of the 19th century indicate that the East Slavic population of the Kuban preserved and supported the calendar customs and rituals that had developed in the metropolises. The year was divided into two periods - summer and winter. The solstices served as the critical points of the year. The time of the winter solstice and the beginning of the year was considered the holiday of Kolyada, which coincided with the Christian Christmas. The holiday of Ivan Kupala was considered the summer frontier. The middle of the solar path in the spring fell on the Annunciation, the winter - on the Exaltation. The boundaries in the diurnal variation were morning and evening dawn, noon and midnight. (245, pp. 17-27)
The ideas of the people of the traditional society about the Universe and the natural elements were contained in folk tales. From the point of view of mythological consciousness, the world moves in endless circles of time from one critical point to another. These points correspond with the solstice, the most dangerous time of the year - chaos, fraught with catastrophes for people. Every moment in the daily, yearly or epochal dimension has sacredness and value. From this comes the idea of bad and good days and hours. The folk tales contained a description of each day and a list of rules necessary for fulfillment: when to start and finish business, when to indulge in rest and entertainment. At critical points of the daily cycle, conspiracies and spells were read, at midnight and before sunrise they risked meeting with evil spirits. The idea of cyclicity and the inevitable cessation of the flow of time (the end of the world) was adopted by Christianity. Eschatological views carried a deep ethical and educational charge.
The system of traditional family folklore
The Zaporozhye Sich were a brotherhood free from family ties. The familyless "orphan" was in the lower layer of the community, and in the top command. There were many of them among the settlers who rushed to the Kuban. Military prowess, democracy, commitment to the freemen were considered the priority values of "chivalry".
In the first decades of colonization of the region, the number of men in the mass of immigrants prevailed. To ensure population growth, the military administration was forced to take drastic measures: it was forbidden to give brides and widows "to the side." There were also economic incentives. Thus, the size of land allotments directly depended on the number of men in the family.
Relations in Cossack families were determined by the specifics of the border region and class traditions. In addition to military service, the main occupations of the male population were agriculture and cattle breeding. Only a few farms worked part-time by seasonal fishing. A characteristic manifestation of the isolation of the Cossack life is marriages, concluded mainly in their own environment. It was considered shameful to enter into kinship with non-residents. Mixed marriages with representatives of other social and ethnic groups became common only in the Soviet years.
Patriarchal families, for the most part, consisted of 3-4 generations. Such a picture was observed, first of all, in the linear villages. The impetus for the formation of a large family was the unwillingness to split up possessions and property. The undivided family, which consisted of parents, married sons and their children, retained the specific features of the age-old way of life: a common economy, collective property, a common fund, collective labor and consumption. The older man supervised the household work, represented the interests of the family at the meeting, managed the family budget. The survival of the family depended entirely on him. The younger members of the family meekly obeyed the elders.
According to the provision on military service, men from 20 to 45 years old were required to serve “in a hundred” for one year, and to be on benefits for the other. The establishment had its pros and cons. The Cossacks who left for the service, who did not have a father and brothers, left the household in the care of their wife. Without a man, the economy fell into decay. The current situation was beneficial for those who lived in a large family. The two brothers were never commissioned at the same time. While one was in the service, the other worked for the benefit of all.
In the 70s of the XIX century, this order was abolished. Now the Cossack, who had reached the age of twenty, was obliged to serve five years in the border service, in order to then go on benefits. In this situation, there was no holding power in preserving the family. After the service, and sometimes even before it, the brothers began to divide the property. The power of the father was also shaken. If earlier he could punish his son by not allocating anything from the common household, now the sons, relying on the force of law, shared with their father on an equal footing. After the division, the youngest son remained in the father's house. Older brothers chose new estates for themselves or divided their father's yard. All this gradually led to a violation of the way of life. (179, pp. 37-82)
Events of family significance - weddings, homelands, christenings, funeral and memorial rites, "entrances" (housewarming), seeing off for service, took place in accordance with established customs, brought revival to the monotonous rhythm of working life. In the wedding ceremonies of Russian and Ukrainian groups living in the surveyed area, as well as in many other elements of folk culture, much in common is found. This is explained by the fact that in the Kuban tradition many features that are characteristic of all Eastern Slavs have been preserved.
Marriage ties tied the spouses throughout their lives, divorces were practically not known. For girls, the age of marriage began at sixteen and ended at twenty-two or twenty-three. The guys got married from the age of seventeen - eighteen. During this period, young people were called brides and grooms. When choosing a couple, the financial situation, physical health, and only then the appearance were decisive. The unwillingness to create a family was perceived by the community as an attack on the foundations of life and was condemned by public opinion.
For the traditional wedding ritual, the unrecognizability of liminal beings is obligatory - the transition of newlyweds from one social group to another. The idea of the newlyweds as chthonic beings and their "impurity" at the turning points of life was expressed in dressing in new clothes, and for the bride also in isolation from others. By the beginning of the 20th century, the moment of isolation acted in the form of hiding the face, which can be considered as protection from hostile forces and, at the same time, as a temporary stay in the other world.
There are episodes in the Kuban wedding ceremony that require a special talent for improvisation. One of them is matchmaking, the results of which were not always known in advance. Going to the bride's house, the matchmakers were not sure that they would receive the consent of the girl and her parents. To achieve a favorable outcome of the case, it was necessary to be able to manage an impromptu performance, set the pace for the action, correct the mistakes of the performers, and introduce the collective game into the mainstream of tradition. The art of wishful thinking gave rise, in all likelihood, to the saying - "breshet like a matchmaker." The dialogue was descriptive. Retreated only after the third refusal. The return of the brought bread served as a sign (in the Black Sea villages there is also a pumpkin). Mutual consent was sealed with a handshake.
