The material culture of the peoples of the North and Siberia and their life. It is famous for its wealth Our Siberian Earth

17.04.2019

Governess arrival merchant house Description

Boris Field, "Tale of this man": Analysis of the work of Sholokhov Tale of a real person

Writing: Description Painting in

The most famous paintings of all times 100 famous people painting

Introduction

2. Clothing and material culture

3. Construction

3.1 Houses

3.2 Churches and Cathedrals

Conclusion

List of used literature

Introduction

Siberia region in the northern part of Asia, limited from the West of the Ural Mountains, from the East and North Oceans (quiet and northern ice, respectively). Divided into Western Siberia, Eastern Siberia. Sometimes southern Siberia also distinguish. The origin of the word Siberia is not fully established. According to Z. Ya. Boyarshinova, this term comes from the name of the ethnic group of the Sipir, whose language belonging is controversial. Later, it began to relate to the Turkic-speaking group, living by r. Irtysh in the area of \u200b\u200bmodern Tobolsk.

One of the glorious cases, which should be proud of every Russian, and even more so we are with you, is the development of Siberia in the feudal period. To better imagine the life of the Russians at this time in a huge region, you need to know what houses they had, as dressed up, what was fed. Analysis of the material culture of Russian peasants of the Western Siberia of the feudal period is important in connection with the discussion of Siberia's accession to Russia in the context of the development of new territories. In this work, the peculiarities of the development of the material culture of the West Siberian peasants for one and a half century are considered on the example of residential, economic and cultural buildings, clothing, utensils of all categories of the Russian peasantry of various climatic zones of the region, taking into account the influence of socio-economic processes, migrations, authorities' policies, Contacts with the aboriginal population of the region.

1. Colonization and lands

The hike Ermak and the defeat of the Kuchum led the Siberian Khanate to the collapse. The fight against Kuchum continued until the end of the 1590s, the Russian administration erected supporting points (Tyumen 1586; Tobolsk 1587; Pelon 1593; Birchov 1593; Surgut 1594, etc.). Siberia's entry into the composition of the Russian state took place for decades as the development of Russian immigrants. Government, based on the supporting points in Siberia, which were then cities with a trade and craft population, attracted new-section agriculties with various benefits. Such reference points turned out by villages, and then by Slobodami, which in turn became the centers uniting the rural population. Such agricultural areas were gradually merged and formed larger areas of Russian settlement. The first of these areas in Western Siberia was Verkhneur-Tobolsky, which established in the 1630s in Western Siberia in the river basin of the Tours and her southern tributaries. Self-support for Siberia Bread as a result of economic activities of the immigrants became possible since the 1680s. By the end of the 17th century, the main resident of Siberia was the four West Siberian County Tobolsky, Verkhotur, Tyumen and Turinsky. The more east of the agricultural development of Russian migrants of Western Siberia was the territory between Tomsk and Kuznetsky, based on 1604 and 1618, respectively.

Main cities, Ostrot and wintering Siberia in the XVII century

The penetration of Russian commercialists in Eastern Siberia began in the 17th century. As the Yenisei basin is mastered, on average, the second to the mouth of the hangary began to create a second largest bipper, which extended to those based in 1628 Krasnoyarsk. South until the end of the 17th century, the Mongolian state of Altyn-Khanov, Kyrgyz and Oyratsky pledged, prevented an agricultural development of the land. Further commercial development of East Siberia began to cover Yakutia and Baikalia. In the headwaters of Lena and Ilima created a bumpering area. On the largest rivers of Indigir, Kolyma, Yane, Olekeuk, and especially at the mouth of the Lena, part of the industrialists began to settle for permanent residence, and there were local groups of permanent old-timing Russian population.

Traditionally, the colonization of Siberia is classified in two directions: on government and free-part. The purpose of the Migration Policy of the Government was to provide a serving of the population with bread content through the use of natural resources of the attached territory. In the XVIII century, it was planned to create an agricultural district in Siberia, which not only ensured the needs of the region, but also covered the increasing needs of the center in bread. Realizing the prospects for the development of Siberia, the state could not and was not intended to reduce control over the course of economic development. Passage peasants The government moved to Siberia to the instrument and by order. Those who wish to move to Siberia to Sovereign arable land were given benefits for two, for three years and more, tamper and loan different sizes. The device of the peasants carried out an area in the form of a service. In total, it was not dependent on the sources of the formation of the peasant class by the main groups of Siberian farmers in the XVII century there were fatty and rural peasants. They performed feudal subsidies in favor of the state owner of the state.

For the processing of sovereign Pashnya, peasant hands and peasant farms were needed, agricultural equipment. By decree, the transfers were sent to the local administration in the protein vehicles were sent with families, horses, other cattle, agricultural inventory,

1. Lodge and culture of Siberia: in the XVII century

The progress of the population with its culture, the current lifestyle fell into a new sociocultural space. It was necessary to adapt to new conditions, assimilate local traditions, to adopt the originality of the material and spiritual culture of the indigenous people of Siberia. In turn, the eligible influenced by the life and social life of the Aboriginal. Thus, in Siberia there were certain socio-economic public relations, which presented the result of broadcasting a Russian lifestyle into local soil; Special Siberian People's Film began to form

culture as a variant of nationwide Russian culture, which was the unity of general and special. The formation of Siberian culture occurred on the basis of feudal socio-economic relations in the huge region. The results of this process in turn influenced the appearance and the level of development of the Siberian society. The process of cultural adaptation had and common features For all Siberians and was specially manifested for each social layer.

Intercultural interaction touched the instruments of labor. The emergency population borrowed a lot from the natives from the tools of hunting and fisheries, and the natives in turn began to use the tools of agricultural labor. Borrowing from the other side to different degrees were manifested in the construction of housing, in economic buildings, in the subjects of life and clothing. For example, in the lower reaches of Irtysh and Obov Russian residents borrowed from the Nenets and Khanty Malitsa, parks, shoes from deer fur and much more. Mutual influence different cultures There was also a spiritual sphere, to a lesser extent, in the early stages of the development of Siberia, significantly greater - since the XVIII century. It is, in particular, about the assimilation of some phenomena of the religiosity of the indigenous population by the visible people, on the one hand, and the Christianization of the Aborigines - on the other.

There is a great similarity of the Cossack life with the life of the indigenous population. And domestic relationships very close to the Cossacks with Aboriginal, in particular, with Yakuts. Cossacks and Yakuts trusted and helped each other. Yakuts willingly completed the Cossacks their kayaks, helped them in hunting and fisheries. When the Cossacks for the Affairs had to be removed for a long time, they were transferred to Yakut's neighbors to maintain their livestock. Many local residentsThe Christianity, who themselves became servilative people themselves, had common interests with Russian immigrants, a close way of life was formed.

The mixed marriages of the came with naughty, both baptized and remaining in paganism, acquired a massive character. It should be borne in mind that the Church referred to this practice with great disapproval. In the first half of the XVII century, the spiritual authorities expressed concern that the Russian people "with Tatar and the Ostsyky and Vogulian brandy wives are mixed up ... And others live with Tatars with unresolved as it is with their wives and children are suitable."

Local culture, as already mentioned, undoubtedly influenced the culture of Russians. But the influence of Russian culture on the native was much stronger. And this is quite natural: the transition of a number of indigenous ethnic groups from hunting, fisheries and other primitive crafts to farming meant not only an increase in the level of technological equipment, but also promotion to a more developed culture.

Of course, the process of mutualing cultures was complicated. The royal regime for its colonial policy was to a certain extent held back the cultural development of the Siberian population, both the supplied and aboriginal. But in Siberia Features of the social device: the lack of landlord land ownership, the restriction of monastic claims for the operation of the peasantry, the influx of political exemplary, the population of the region enterprising people - stimulated his cultural development. The culture of the Aboriginal was enriched at the expense of Russian nationwide culture. The literacy of the population increased, albeit with great difficulties. In the XVII century, the spiritual title was mostly competent in Siberia. However, competent and among the Cossacks, commercialists, merchants and even peasants came acrite. For all the limited cultural development in Siberia, the foundation for further spiritual enrichment of its inhabitants was laid, which was fuller than the next XVIII century.

2. Lodge and culture of Siberia: in the XVIII century

It is known that the life and culture of the population of one or another region are determined by many factors: natural-climatic, economic, social. For Siberia, an important circumstance was that the settlements that occurred often as temporary, with mainly protective function, gradually acquired a constant nature, began to perform an increasingly wide range of functions - both socio-economic and spiritual and cultural. The progress of the population was still stronger on the mastered lands, increasingly adapting to the local conditions, borrowing elements of material and spiritual culture among aborigines and in turn affecting their culture and lifestyle.

By studying agriculture, in different parts of Siberia, the peasants changed the traditional Russian agrotechnik, given the state of soil, climate, local traditions, accumulated experience of developing nature. Somewhere was used wooden coaches, and there were its district varieties, in other cases the improvements were made in the hust, it was approaching a plow, and a plow, as you know, a more productive gun, rather than soha. Especially local agricultural instruments were used.

The same can be said about the dwelling: built in Western and Eastern Siberia, in the northern and southern regions. On the outskirts of Siberia, in the Far East and especially in the lower reaches of Kolyma, the temporary dwellings of Russians on the borrowings did not differ from the horses of the Aborigines.

As the progressive population is rooted, a street layout appeared, designed for a long, and maybe a permanent life in them. The construction equipment "logging" of houses was worked out. The type of dwelling was functionally determined: it was "Svetlitsy" (Tornynia) and "Straight" (Cook), connected by genes. Initially, this type of dwelling appears in Western Siberia, and then spreads to the East and North. F.P. Wrangel, for example, described the two-chamber dwelling. In these houses in the summer, the windows were tightened with a fish bubble, and in the winter closed with ice floes. In the arrangement, elements were used in the natives: Yakut chum instead of a Russian oven, deer skins.

In construction, all available trees breed were used, the preference, if it was possible, was given to the Condo Forest (pine or firing). The windows were covered mainly by mica. Glass began to be made in Siberia since the 60s of the XVIII century, and also imported from the pre-rally. Housing construction technique borrowed from experience accumulated in European Russia. The houses chuckled, as a rule, from two "centers" interconnected. At first, the dwellings were built without decorations, and then began to decorate platbands, eaves, wickets, gates and other elements of the house. Over time, the dwelling became more harmonious, convenient to stay. In different areas of Siberia, there were indoor courtyards, which was very convenient for the owners. In the houses of Siberian Starokilov, cleanliness was maintained and order, which indicates a sufficiently high household culture of this category of settlers.

Many migrants wore both traditionally Russian upper clothes and local, for example, National Buryat "Ergach". At the Kolyma of the immigrants, the lower and outerwear made of deer fur was very popular.

Russian people adopted aboriginal and successfully used elements of local culture of fishing, hunting, cattle breeding. In turn, the influence of household stereotypes of Russians on the life of the natives was great. There are evidence that the Lowerob Khanty bought from the Russian flour, canvas, fur coats, colored cloth, iron axes, knives, spears, arrows, cappos for catching animals, lightning, copper and iron boilers, hemp, red leather.

By the end of the XVIII century, the Russian lifestyle was awarded Manci, they began to speak Russian. Evenks and Avenes Yasak paid mainly by money, and the Christianization policy stipulated that the newcomers from the natives for three years are exempt from; Payments for Yasak and other taxes.

F.P. Wrangel noted that Yukagira "from continuous interchange with Russians" adopted their lifestyle, type of clothing and devices of huts. Yukagirov's houses are built from logs, in them, as a rule, one spacious room. Yukagir clothing is absolutely similar to the clothing of Russian living here. Most of them use Russian. "Foreigns" of the Vogulian tribe live mixed with Russian peasants and, because of this, in the image of their lives and everyday life differ from them. They are all more

are engaged in agriculture and go to a settling life. Yurts U.

many of them are not inferior to the houses of medium

state peasants with whom they communicate. Aleuta also began to use borrowed from the Russian tools of labor, firearms, began to build log houses, etc. But at the same time, they retained traditional dwellings, famous leather boats (kayaks), fishing clothing.

Under the influence of Russians began to change and social relations: began to collapse the generic community.

In the time consideration, it was weaker that the influence of Russian culture on the aborigues of the southern part of the Far East, on Nivkhov Sakhalin. And although the relationship among Russian people with aborigines was friendly, existed. Defined isolation, protective mechanisms were operating, which contributed to the preservation of the features of primitive community relations. The influence of Russian culture will come here, but for this it will be necessary for some time.

The royal regime constrained the cultural development of Siberia. But at the same time, there were factors conducive to the cultural growth of the Russian and aboriginal population. Among them, there was an important meaning of political exile. Government policy should be added to the education of the population, and the activities of many enterprising and patriotic people.

Until the early XVIII century, Siberia did not have schools, children and juveniles were taught private teachers. But there were few them, the sphere of their influence is limited. Some wisdom of education have been comprehended by "Self-Sport", such as Semyon Ulyanovich Remezov. This man remained in the memory of Siberians as an outstanding cultural figure. He owns labor on the history of Siberia - Remezovsky chronicle. Feature of this chronicles - use of elements scientific approach. Remezov also compiled a "drawing book of Siberia" - geographical atlas of 23 cards.

According to the royal decree of January 9, 1701, Tobolsk was sent to the "ordress man and deac" in the Sofia Metropolitan House of the nobleman Andrei Ivanovich Gorodetsky. He was ordered "to approve and expand the words of God in the Sofia yard, or where it is decent, building a school", teach children of the servants of the Church "Letter, and then verbal tutorial and protect the Slovenian language books."

Since 1702, the new Metropolitan Filofee Leshchinsky arrives in Tobolsk. His concerns and effort built the building of the spiritual school to teach the details in it. But many more difficulties, no books needed to study. In February 1703, the head of the Siberian order A.A. Vinius ordered to buy 300 Azbuk on the printed courtyard, 100 perceptions, 50 psalties of "teacher" and send to School in Verkhoturier for sale with a profit "From the ordinary huts of the Verkhneurous people to people to teach children." It is noteworthy that in the year the estimate of the Verkho-Turke school indicated a significant demand for alphabets: people stretched to the light of knowledge.

Children of churches taught initial literacy, i.e. Read, write and sing church services. At the beginning of the XVIII century, in about 1705, a joyful event takes place in Siberia: the first church theater is created in Tobolsk. The merit in its creation belongs to Metropolitan Leschinsky.

In the 20s of the XVIII century, the spiritual school in Tobolsk has already been actively actively worked. In 1727, 57 students studied at school under the bishop house and 14 - with the Znamensky monastery, which was not very small for that time! In the 40s, this school was transformed into a seminary. In Tobolsk, the classes of the Tatar language and iconography were also functioned. They took ten-year teenagers and learning lasted until they reach 20 years. Humanitarian education was combined with the introduction of young people to spiritual art.

In 1725, a spiritual school was created in Irkutsk at the Ascension Monastery, and in 1780 the second in Siberia seminary was opened in this city.

Spiritual schools prepared personnel and civilian institutions. At schools there were libraries with books, including rare, manuscripts and other wealth of spiritual culture. In the spread of culture important role Played missionary activities of the church. For such activities, there was a corresponding legal basis - the Decree of Metropolitan Philof Sea, published in 1715. Missionaries were prepared from Khanty and Mansi children. In the future, dozens of other missions created similar schools in which hundreds of people were trained. The church thereby to some extent achieved the achievement of the enlightened goals. But these schools were not very viable, many of them, having existed quite short, closed.

Secular school educational institutions appeared mainly later spiritual, although there were exceptions: the tsifir school in Tobolsk opened in the first quarter of the XVII century. It was about 200 students.

Garrison schools were organized, in which diploma, military case and crafts were trained. Preparing translators and Tolmachi: first - for written, and seconds - for oral translation from the Russian language and Russian. Vocational schools were also discovered, among them are factory, naval, geodesic. The Mountain School created in Barnaul has already been stated in this chapter. Medical schools appeared. From the end of the XVIII century, folk schools open in Siberia. In Irkutsk and Tobolsky schools, along with other subjects, a number of languages \u200b\u200bwere studied. In Irkutsk School, it was Mongolian, Chinese and Manchurian, and in Tobolsky - also Tatar.

An important role in learning the literacy of the peasants was played by Old Believers, who had significant cultural potential.

Libraries were created, among which were educational, public and private. The library of the Tobolsk yammer of Ivan Leontievich Cherepanov has numbered 400 books - in those times it was very solid. Spiritual literature prevailed in the book storage facilities, secular was presented weakly.

TO cultural achievements The opening of the first guild of Vasily Dmitrievich Kororniyev Tykiography should also be attributed to that time in Tobolsk. Books and magazine "Irtysh" were printed in it.

Speaking about promoting in the sphere of culture of Siberian Russians and Aboriginal, it is impossible at the same time not to note that significant flaws were in the field of health. Tekhoma, tuberculosis, qing remained by beach. And aborigines, and Russians periodically suffered from epidemics of Siberian ulcers.

3. life and culture of Siberia in the XIX century

In the XIX century, the influence of Russian culture on the lifestyle of Siberian aborigines continued. True, this influence on the Far Southeast and the North-East was much weaker than in Western Siberia, which was determined not only by large distances, but also the formal nature of influence. This applies, in particular, the spread of Christianity. The result of missionary activity was not very often monoraium, but a dual man. Christianity is bizarrely combined with paganism. So, Buryats, taking Christianity, retained their shamanic beliefs and rites. Difficulties in the admission of aborigine to christian vera They were associated with the fact that the natives themselves opposed this, and the missionaries treated their task normally.

S. S. Shashkov in the work of "Siberian foreigners" wrote: "It is necessary to dispel the objection objaceous foreigners, freeing them from different disgusting defects, from dirt of nomadic life, and all this can be achieved only through education. Russian civilization has a huge and difficult task here not to change the external culture of foreigners, but also reform them public life, enjoy their public and family morals. "

In the development of education among the peoples of Siberia in the XIX century, certain results were achieved. Thus, the Altaians found writing, in 1868 a letter was published, and then the grammar of the Altai language was published. Prerequisites for the formation of Altai literature.

A positive impact on the education system in Siberia had a school reform conducted in 1803-1804. In accordance with its installations, Russia was divided into six training districts, Siberia became part of the Kazan district, the intellectual center of which was Kazan University. At the same time, educational institutions were delivered under the supervision of general governors to prevent freedomity. And in those days, as well as now, the financing of education was carried out but the "residual principle." On the national education of Siberia in 1831, 0.7 percent of the expenditure part of the budgets of elite WASHIBIR gymnasium was allocated, and by 1851 this share reached 1.7 percent, but it was quite a bit. The situation with the development of education in indigenous peoples was especially ill, and first of all the residents of the Far North. The need for education was huge, but the possibility of obtaining it was limited, the policy of education is ill-conceived. Better than other Aboriginal, there were cases with education at Buryat: Back in 1804, the Balagan Buryat Male People's School was created. But his fate was severe, soon it closed. Approximately the same situation was observed on other native territories. Lack of prepared teacher personnel.

However, in Siberia there was a unique source of replenishment of these personnel: teachers were among exile, especially political. The Decembrists exiled to this stern edge showed greater care for the education of the population of Siberia. Among them - G.S. Bat'nkov, N.A. and MA Bestuzhevy, M.S. Lunin, V.F. Raevsky and many others. They advocated the creation of the so-called Lancaster schools, i.e. Schools of mutual learning, developed software requirements aimed at developing culture and education in Siberia. Among these requirements are the creation of a wide network of primary schools due to voluntary donations of the local population, providing exile legal rights to teach children, an increase in the number of secondary educational institutions, government content in educational institutions of the capital of graduates of Siberian gymnasiums, creating a special classroom in the Irkutsk gymnasium to prepare for service In Siberia, the opening of the university in Siberia. This last requirement was supported by the progressive instructors of Russia and Siberia, including entrepreneurs. But the creation of the university was the case of the future, it was opened in Tomsk in the 1980s of the XIX century.

Many ideas of the patriots of Siberia gradually embodied. In 1817, there were four city parish schools in Western Siberia, in 1830 they became seven, in 1840 - nine, in 1855 - fifteen. In the same period, seminary acted in Tobolsk and Irkutsk, in 1858 the seminary was created in Tomsk.

Decembrists, and among them a native of Tobolsk G.S. Bat'nkov, in its publications of the 40-50s, advocated "secondary accession" of Siberia as "the equal and integral companion of the Russian people." G.S. Bat'nkov wrote to his friends: "The attachment to the country where, it seems, the Nature itself throws only the crumbs of the immense of its wealth, where they live in execution for the crime and the name of which, like whistle Beach, is frightened; The attachment to this country is not clear to you ... But ... the birthplace forms our habits, inclinations and the image of thoughts. Look for happiness, they say; I, but happiness on someone else's land - not your happiness. "

Efforts to cultural flowering of Siberia gave positive results. Historian PA Sloves (1767-1843), | The author of the fundamental labor "Historical Review of Siberia", noted that "three centuries of the joint life of the Russian people and | Aboriginal population allowed Siberia to engage in the overall world history and in the development of world culture."

A major entrepreneur and merchant M. Sidorov proposed a state to a device in Siberia University. In it all service list A lot of good deeds in terms of helping science, education, he promoted the construction of a school at the Turukhan monastery, defended the aborigines from the arbitrariness of local authorities, etc.

To a large extent, thanks to the concerns of Siberian merchants in Tomsk in 1880, it was laid in 1880, and in 1888 the first in Siberia was opened in Siberia, and today, the remaining pride of Sibiryakov. The emergence of the University of Tomsk was preceded by a deign of the king on the establishment of the Institution of the Imperial Siberian University in Mountains. Tomsk. " On the first, the main, the University's building was watered Portrait of Ermak. Building tab and an outstanding feat of Ermak were separated from each other in three centuries, and these were two great milestones in the development of Siberia.

For the first time, the idea of \u200b\u200bthe need to create a Siberian University was expressed in 1803 in the "Preliminary Rules of Folk Enlightenment" developed at the Ministry of Folk Enlightenment. Then it was assumed to build it in Tobolsk. From the very beginning, this idea found a response from the Siberian intelligentsia and entrepreneurs. About the attitude to this issue of the Decembrists has already been said. For the creation of the university persistently performed historian P.A. Sloves. PN Demidov whose interests were connected with the Altai, made a major amount for its construction. Tomsk gold miner "Z.M. Tsibulsky sent a message to the Minister of Enlightenment in 1856 demanding to return to the idea of \u200b\u200bSiberian University. In one of his articles, he wrote:" Our undertakings concern whether they concern science and upbringing, urban economy or industry, almost always turned out to be Durable due to lack of knowledge; We wish to explore Siberia for yourself, and meanwhile Naruncheldy, Borms, representatives of other people's interests come to us. The inexhaustible natural wealth of Siberia is intact, waiting for skillful hands for their development. "

The idea of \u200b\u200bSiberian University received support in the speeches of N.M. Yadrintseva, G., Potanina, S.S. Shashkov and other Siberian scientists. It was supported by the development of secondary education in Siberian cities. The cities themselves, indicating the rooting of culture and civilization, continuously grew, the population increased them, there were qualitative changes in the worldview of people and in their expectations. In the mid-1960s, Omsk population was 26.7 thousand people, and by 1897 it increased to 37.4 thousand. In Tomsk, during this period, the number of residents increased from 19.8 thousand to 52.2 thousand, in Irkutsk - from 25.2 to 51.5, in Chita - from 4 to 11.5, in Krasnoyarsk - from 8.8 to 26 , 7, in Barnaul - from 12.9 thousand to 21.1 thousand people. A new city appeared, who had a big future, Novonikolaevsk. His population in 1897 was 7.8 thousand people.

In 1875, the Governor General of Western Siberia P.G. Casseta again raised the issue of building the university. Seven cities of Siberia claimed the right to become the university center. Preference was given to Tomsk. The structure of the university was determined: it was assumed that it would be historical and philological, physico-mathematical, legal and medical faculties. But when in 1888, Tomsk University opened, there was only one faculty - medical, which was taken by 72 student. The first issue took place in 1893. In 1898, the Faculty of Law was organized. An outstanding scientists worked at the university, the material and technical base was quite a high level by that time.

A technological institute was built next to the University of Tomsk (now this Tomsk State Technical University), which began work since the autumn of 1900 and preparing engineers for Siberia. The need for engineering personnel has become particularly large in connection with the construction and exploitation of the Trans-Siberian highway. Prepared specialists also went to other industries, science, education, in the field of entrepreneurship and maintenance.

In the cultural development of Siberia, not only Siberian and Russian enthusiasts have contributed their contribution, but also representatives of other countries who have seen great opportunities for a huge edge. Among the German Dr. F.V. The background Gebler, who in 1808 offered his services to Russia and has worked selflessly in the Mountain Office in the Kolano-Voskresensky district throughout life. In 1820, Geblera appointed the main inspector of all hospitals and pharmacies of the Kolyvan-Resurrection District. In addition to their direct duties, he with great benefit was engaged in natural science, made a number of discoveries in the field of entomology. In 1837, Geborla published "Overview of Katun Range, the highest peak Altai Gor.", Validated by the Demidov Prize. In 1823, with the assistance of the mountain chief and civilian governor PK Frolova He organized the Barnaul Museum.

Certain successes were achieved in the field of health and medicine: hospitals and ambulatory were built, Tomsk University prepared doctors. But the doctors still lacked, the hospitals were poor, because of the difficult conditions of life, people have a lot of the root and the sedimentary population. Terrible disease was a leprosy - "lazy death", as her Yakuts called. Often flared the epidemics of plague, cholera, typhus. And in the fact that many patients were cured under difficult conditions of Siberia, there was an undoubted merit of doctors and other medical personnel, who worked on the Nive of Health.

It should be emphasized once again that in the XIX century, as in previous times, the process of civilization development of Siberia was very difficult and contradictory. The fusion of different streams continued russian culture and the culture of aborigine. The natural wealth of the region, relative freedom of labor, favorable conditions for the implementation of enterprise, creative progressive intelligentsia, high level Education and cultures in political exemplary, their freedomity caused the originality of the spiritual and cultural development of residents of Siberia. High rates of culture spread, large literacy of the Siberian population compared to the population of the central part of Russia, the desire of Sibiryakov to promote the prosperity of their edge. All this was reflected in the originality of Siberian literature, theater, journalism, music, amateur and professional art.

4. life and culture of Siberia at the end of the XIX - early XX century

Contemporaries noted that the literacy of the population in the Amur and seaside regions and on Sakhalin was higher than in many European provinces of Russia, including those developed as Kaluga and Nizhny Novgorod. This was due to special circumstances: the case was not in a well-developed education system, but in the fact that Siberia had a lot of progress and temporary population - military, merchants, officials. Were in Siberia and territory where the constant Russian population was

fully illiterate, this is the area of \u200b\u200bthe hangars and some others.

But it should be noted that the education system has developed and acquired more and more complex forms. In the time consideration, in Siberia, educational institutions that gave secondary education were created and strengthened. These include 10 male gymnasiums and 15 female. State educational institutions prevailed, but two women's gymnasiums were kept at the expense of private funds. There were seventh schools in Tobolsk and the Institute for Noble Maiden in Irkutsk, there were six real schools. In Irkutsk, the secondary industrial school functioned. There were also six spiritual and six teacher seminaries in the Trans-Urals. Conductors of education and cultural traders were preparing the teacher's institute and a secondary commercial school. In many Siberian cities there were three-, four class women's deflection.

Patriotic intelligentsia, Siberian entrepreneurs were looking for ways and means of recruiting the population to culture. Society were created focused on improving the literacy of Sibiryakov, the acquisition of them to the values \u200b\u200bof spiritual culture. One of them was a society of care about folk education, created in 1880 by the famous Tomsky educator P.I. Makushin. The result of its activities was the opening of six schools for children from poor families, a number of professional schools and classes, free libraries and a museum. In Barnaul, Kolyvani, Kainsk, Omsk and other cities, similar structures began to be created. In 1897 an attempt was made to create such a society and in Novonikolaevsk, but it was not easy to break the administrative obstacles, and it gained citizenship rights only by 1909. By this time, there were already several educational institutions in Novonikolaevsk. However, all of them, with the exception of the women's gymnasium, gave their pets only primary education. In October 1906, a private educational institution was opened with a program of a real school, in which preference was given to the disciplines of the natural-scientific cycle. Three from a small year, it was transformed into a government sixth class, and then a seventh-class real school. The school was in the cramped financial situation, the Novonicolaevskaya treasury could alloculate very modest means, and nevertheless the number of students grew. If, on January 1, 1910, 172 Realist was listed in it, on January 1, 1913 - it was 240. In the anniversary of 1913, when the 300th anniversary of the house of Romanovs was noted, the school was not forgotten. In February 1913, Nikolai II assigned the name of the house of Romanovs to novonicolayev real school. Since 1910, the building has begun to build a building, which by the fall of 1912 was commissioned.

Back in the XIX century, the formation of higher education began in Siberia. University and Technological Institute were opened in Tomsk, then the time of the Eastern Institute in Vladivostok (in connection with the beginning russian-Japanese war The latter is temporarily transferred to Verkhneudinsk). An outstanding Russian scientist D.I. played a major role in the development of Siberian higher education. Mendeleev. He was part of the Commission on the organization of the University of Tomsk as a full-fledged university not only had a humanitarian profile, but also included the physico-mathematical faculty and engineering department. However, the assumptions of D.I. Mendeleev then was not implemented. Later, he was part of the Commission on the establishment of the Tomsk Technological Institute, which was supposed to include two compartments: mechanical and chemical-technological. The project on the establishment of the Institutional Institute was approved on March 14, 1896 by the State Council, and in April of the same year, Nikolai P. P.I. was signed. Mendeleev in expanding this institute, in the creation of two other branches in it: the mining and separation of engineering construction.

Merit D.I. Mendeleev in the development of Siberian higher education was highly valued and officially recognized. In 1904, by the decision of the Socked Councils, he was recognized as an honorary member of the Tomsk Technological Institute first, and then Tomsk University. DI. Mendeleev took care of the multifaceted development of both the spiritual and material culture of Siberia. He owned a project for the development of the productive forces of Siberia by using the production of Ural Rud and Kuznetsk coal. This project was implemented after 1917.

The students of Tomsk University initially became predominantly graduates of the spiritual seminary. But there were also people from his students from families of the Chinovna Elite, the allocations, merchants and other sectors of society. The university rendered an increasing ideological and educational influence on a huge edge.

University professorsum paid attention to the study of regional issues. Professor V.V. Sapozhnikov published two interesting and securities about Altai, Professor M.N. Sobolevsky is a series of works on local Siberian economic problems. Scientific expeditions were conducted to study the history of the region and its natural resources. Professor of Tomsk universities read public lectures for the population, conducted work in educational societies, made a lot to increase political culture citizens.

The interests of society became priority for scientists and philosophers of Russia and Siberia. N.F. Fedorov in 1906 prepared the work of the "general business philosophy", in which he also noted: "Science in its inventions (improved communication paths) gives the opportunity and the remote east and the far west to take part in the battle, in mutual destruction ... as a complete application of all knowledge with long-range and rapid weapon, with smokeless powder ... in the battle on earth and water, under the ground and underwater ... The story is the "Eastern Question", the question of the militia of the East to the West, or West to the East, is the struggle between East and West not on the stomach, but to death; The resolution of the Eastern Question will be the reconciliation of the East with the West, the association of them and not to death, but for the resurrection and abdomen ... "The general case, emphasized the philosopher, is not in the disunity of people, but in their cohesion, in creating for all united educational space. But the matter was associated with many difficulties.

In the small Siberian peoples, spiritual culture at the beginning of the 20th century was at the birthption level. In 1913, Chukotka had three elementary schools in which 36 children were studied. His writing, especially written literature, no small ethnic groups had. Some of them, for example, the koryaks were magnificently illiterate. Even in the 20s, as evidenced by the census of 1926-1927, the nomadic populated was completely illiterate.

It should be noted that until 1917, there was no writing on the national outskirts of Russia in 110 peoples. Antayians, tunners, hakas, small peoples of the server and the East were sure. Even such a relatively developed nation, like Buryats, whose representatives have achieved great success in the field and culture and science, as a whole had no reason for pride in this respect. In 1916, only 42 Buryat graduated from the seminary. According to the 1911 census, in primary schools of Irkutsks, 3219, 2,605 boys and 612 girls were trained 3219, which was 5-6 percent of the total number of Buryat children. Illiteracy, economic and cultural backwardness were tangible in everything.

The lag of the Great Power, the presence of conservative traditions in it, raised the police state for many decades ago they aroused anxiety from the best part of society, his intellectual-moral elite. This concern was especially felt in Siberia, and there were all the foundations.

It should be borne in mind that, arguing about spiritual culture, I took only what lies on the surface, and I absolutely do not speak about the fundamental science and its applications, about art, about the development of all forms of public consciousness, about the value system, without which There may be no culture. And if you still have the gift of foresight, understand that industrial civilization - not last step In the development of mankind, that this is only an intermediate station on the way to the information society, which is not and cannot be without a developed, diverse spiritual culture!

Conclusion

For long century historical Development The peoples of Siberia created a rich and peculiar spiritual culture. Forms and content of it were due to the level of development of productive forces in each region, as well as specific historical events and natural conditions.

The concept of culture is very extensive. In the ordinary consciousness "Culture" is understood as a collective image, uniting art, religion, education and science.

There are also the concepts of material and spiritual culture. But the most important signs of human cultures are:

1. Respect for the last, by definition A.S. Pushkin, is the most important feature that distinguishes civilization from wildness.

2. The elementary behavior of a person in society in its attitude towards people, everything surrounding.

In modern conditions when multinational Russia The historical destinies of her peoples intertwined closely, their further movement along the path of progress is possible not in isolation from each other, but in close and durable contact. From a clear understanding of this pattern, it depends on the overcoming of the difficulties of the path in our way, the fruitful combination of traditional and new in national culture.

The purpose of my abstract was to study the development of the culture of the peoples of Siberia at different time stages. In general, the results of the so-called "cultural construction" among the peoples of Siberia are ambiguous. If one events contributed to the rise in the overall development of the aboriginal population, then others - slowed down and violated the traditional way created by centuries, ensuring the sustainability of the life of Siberians.

The average number of peoples - West Siberian Tatars, Khakasi, Altai. The rest of the peoples due to their small number and similar features of fishing life are attributed to the group of "small peoples of the North". Among them are allocated by Nenets, Evenks, Khanty, noticeable by the number and preservation of the traditional Ukchchi, Euren, Nanix, Mansi, Koryaki.

Peoples of Siberia belong to various linguistic families and groups. According to the number of speakers in the first place, the peoples of the Altai language family are in the first place, at least from the turn of our era, which began to spread from the Sayano-Altai and Baikal to the deep areas of Western and Eastern Siberia.

Altai Language Family within Siberia is divided into three branches: Turkic, Mongolian and Tunguskaya. The first branch - Turkic - very extensive. In Siberia, it belongs to it: Altai-Sayan peoples - Altai, Tuvintsy, Khakas, Shorents, Chulymtsy, Karagasi, or Toflara; West Siberian (Tobolsk, Tar, Barabinsk, Tomsk, etc.) Tatars; In the extreme north - Yakuts and Dolgans (the latter live in the east of Taimyr, in the river. Khatanga river. To the Mongolian peoples in Siberia belong only to the Buryats separated by groups in the Western and Eastern Baikal.

The Tungus branch of Altai peoples includes Evenks (Tungs), who live with multiple groups on an extensive territory from the right tributaries of the top Ob to the Okhotsk coast and from Baikalia to the Arctic Ocean; EVENA (Lamuts), separated in a number of areas of North Yakutia, on the Okhotsk coast and Kamchatka; Also, a number of small nations of the Nizhny Amur - Nanixes (Golden), Ulch, or Olichi, nongeidali; Ussuri Territory - Orochi and Ude (Udagei); Sakhalin - Orcoi.

In Western Siberia from remote times, the ethnic community of the Ural language family was formed. These were thyroid and self-selected tribes of the forest and taiga strip from the Urals to the top acquisition. Currently in the Ob-Irtysh basin dwell ugric peoples - Khanty and Mansi. To the self-dealer (self-name) owned the Selkups on the middle Ob, Enza in the lower reaches of the Yenisei, Nganasans, or Tavgians, on Taimyr, Nenets, inhabiting Festundra and Tundra Eurasia from Taimyr to White Sea. There are no time small self-adhesive people lived in South Siberia, in Altai-Sayan Highlands, but the remains of them are Karagasi, Koybala, Kamasyntse, and others - were turquisited in the XVIII - XIX centuries.

The indigenous peoples of Eastern Siberia and the Far East are Mongoloids on the main features of their anthropological types. The mongoloid type of the population of Siberia genetically could only be born in Central Asia. Archaeologists prove that the Paleotic culture of Siberia developed in the same direction and in similar forms as Paleolith Mongolia. Based on this, archaeologists believe that it was the epoch of the upper paleolithic with its highly developed hunting culture that was the most appropriate historical time for the wide population of Siberia and the Far East "Asian" - the Mongoloid appearance - an ancient person.

The Mongoloid types of the ancient "Baikal" origin are well represented among modern tunga-speaking groups of the population from Yenisei to the Okhotsk coast, also at Kolyma Yukagirov, distant ancestors that were preceded by Eventers and Evenam at a significant space of Eastern Siberia.

Among the considerable part of the altairic population of Siberia - Altaians, Tuvintsev, Yakuts, Buryat, etc. - the most mongoloid central-Asian type is common, which is a complex racial-genetic education, the origins of which are put up to a mixture-mixed mongoloid groups of early time (from deep antiquity Up to late Middle Ages).

Sustainable economic and cultural types of indigenous peoples Siberia:

hiking hunters and fishermen of the taiga zone;
wild deer hunters in subarctic;
sewaged fishermen in lower reaches big rivers (Obi, Amur, as well as in Kamchatka);
taiga Hunters-Reindeering Eastern Siberia;
reindeer tundra from the Northern Urals to Chukotka;
hunters for the marine beast on the Pacific coast and islands;
cattlers and farmers of South and Western Siberia, Baikalia, etc.

Historical and ethnographic areas:

west Siberian (with southern, approximately to the latitude of Tobolsk and the mouth of Chulam on the upper Ob, and the Northern, Taiga and Subarctic, regions);
altai-Sayan (mining and forest-steppe mixed zone);
eastosibirskaya (with the internal differentiation of fishing and agricultural types of tundra, taiga and forest-steppe);
amur (or Amuro-Sakhalin);
northeast (Chukotka-Kamchatka).

Altai language family was formed at first in the medium a very mobile steppe population of Central Asia, outside the southern outskirts of Siberia. The placement of this community on prototurns and protonongols occurred in the territory of Mongolia within 1 millennium BC. In Siberia, the ancient Turks (ancestors of the Sayano-Altai peoples and Yakuts) and ancient Mongols (ancestors of Buryat and Oratov-Kalmykov) were later detained in Siberia. The region of the initiative of the primary tungeon-speaking tribes was also in the eastern Trans-Baikal, from where it began near the turn of our era, the movement of the footer's hunters to the north, in the Yenisei-Lena Meternrech, as well as afterwards to Nizhny Amur.

The Epoch of the Early Metal (2-1 thousand years BC) in Siberia is characterized by many streams of southern cultural influences, accounted for lowering Obi and the Yamal Peninsula, to the Low Eve Yenisei and Lena, to Kamchatka and the Bering Coast of the Chukotka Peninsula. The most significant, accompanied by ethnic inclusions in the Aboriginal Wednesday, these phenomena were in Southern Siberia, Amuria and Primorye of the Far East. At the turn of 2-1 thousand years BC There was penetration into South Siberia, to the Minusinskaya Cup and Tomsk Priobye steppe cattle breeders of the Central Asian origin, who left the monuments of Karasuksko-Irmen culture. At a convincing hypothesis, these were the ancestors of Ketov, which later under pressure from the early Turks moved further on the average Yenisei, and partially mixed with them. These Turks are carriers of Tashtyk culture 1 in. BC. - 5 V. AD - Located in Altai Sayanov, in the Mariinsky-Achinsk and Khakasso-Minusinsk forest-steppe. They were engaged in half-pastoral cattle breeding, they knew agriculture, widely used iron tools, built rectangular log dwellings, had harnessed horses and riding home deer. It is possible that it was through them through their home reindeer herding that began to spread in Northern Siberia. But the time is really widespread the spread of early Turks in the southern strip of Siberia, north of Sayano-Altai and in Western Baikal, is the most limit to all, the VI - X centuries. AD Between the X and XIII centuries. It begins the movement of the Pribaikal Turks on the top and middle flax, which marked the formation ethnic generality The most northern Turks - Yakuts and jacked dolgan.

The Iron Institute, the most developed and expressive in Western and Eastern Siberia, in the Amur region and Primorye in the Far East, was marked by a noticeable rise in productive forces, the growth of population and an increase in the diversity of culture tools not only in coastries of large river communications (Obi, Yenisei, Lena, Amur ), but also in the deep taiga areas. Possession good vehicles (boats, skiing, manual nate, stubborn dogs and deer), metal guns and weapons, fishing gears, solid clothing and portable housing, as well as in perfect ways of doing the economy and workpieces of Food Process, i.e. most important economic and cultural inventions and labor experience Many generations allowed a number of aboriginal groups to widely increase in a hard-to-reach, but rich beast and fish to the Taiga locations of Northern Siberia, master the Festource and go to the coast of the Ice Ocean.

The greatest resettlement with the wide development of the taiga and the assimilative implementation of Eastern Siberia's "Paleoazia-Yukagir", the population of Eastern Siberia was made by Tungi-speaking groups of hiking and deer hunters for moose and wild deer. Moving in various directions between Yenisei and the Okhotsk coast, penetrating from the North Taiga to Cupid and in Primorye, entering into contacts and mixing with the foreign-speaking inhabitants of the local places, these "Tungusky Lockers" ultimately formed numerous groups of Evenks and Evenov and Amuro-Primorsky Nationals . Medieval tungs, mastered homemade deer, contributed to the spread of these useful transport animals among Yukagirov, Koryakov and Chukchi, which had important consequences for the development of their farm, cultural communication and changes in public strictly.

Development of socio-economic relations

By the time of the arrival of the Russians in Siberia, indigenous peoples are not only a forest-steppe strip, but also taiga and tundra were not at all at that stage of social and historical development, which could be considered deeply primitive. Socio-economic relations in the leading sector of the conditions and forms of public life, many nations of Siberia have reached a fairly high level of development already in the XVII-XVIII centuries. Ethnographic materials of the XIX century. The predominance of the peoples of the Siberia relations of the patriarchal-communal system associated with the natural economy, the simplest forms of neighboring cooperation, community tradition of ownership, the organization of internal affairs and relations with the outside world with a sufficiently strict accounting for "blood" genealogical ties in marriage and family and Household (most advantage of religious and direct communication) spheres. The main social and production (including all parties and processes of production and reproduction of human life), the socially significant unit of social structure among the peoples of Siberia was the territorial-neighboring community, within which they were reproduced, were transmitted from generation to generation and accumulated all necessary for the existence and Industrial communication Materials and skills, public and ideological relations and properties. As a territorial and economic association, it could be a separate settling settlement, a group of interrelated fishing cereals, a local community of democrebers.

But ethnographers are right and in the fact that in the household sphere of the peoples of Siberia, in their genealogical ideas and connections for a long time the living remains of the previous relations of the patriarchal-generic system continued. Such resistant phenomena should include generic exogamy, common on a rather wide range of relatives in several generations. There were many traditions that emphasize the holiness and irregularity of the generic principle in the public self-determination of the individual, his behavior and the attitude towards others. Higher virtue was considered a kindred mutual assistance and solidarity even to the detriment of personal interests and cases. The head of this generic ideology was the resulting father's family and its side patronymic lines. The wider range of relatives of the father's "root", or "bones", if, of course, they were known. Based on this, the ethnographers believe that in the history of the peoples of Siberia, the paternal generic system was an independent, very long stage of the development of primitive community relations.

Production and household relations between men and women in the family and the local community were based on the division of labor on the floor and age. A significant role of a woman in the household was reflected in the ideology of many Siberian peoples in the form of a cult of mythological "hostess of the focus" and associated with the usual "storage of fire" with a real mistress of the house.

The Siberian material used by ethnographers along with Archaica shows the obvious signs of an ancient decline and decomposition of generic relations. Even in those local societies, where the socio-class bundle did not receive any noticeable development, traits overcoming generic equality and democracy were found, namely: individualization of methods for the assignment of material goods, private property for products of fishery and exchange objects, property inequality between families , Patriarchal slavery and boalant, allocation and elevation of the ruling generic nobility, etc. These phenomena in certain varieties are noted by documents of the XVII-XVIII centuries. Obzhni and Nenets, Sayano-Altai peoples and Evenks.

The Turkic-speaking peoples of Southern Siberia, Buryats and Yakutam at the specified time, a specific ulus-tribal organization, combining orders and the usual right of patriarchal (neighbor-related) community with the dominant institutions of the military-hierarchical system and the despotic authorities of tribal nobility, was peculiar. The royal government could not fail to be considered such a complex socio-political situation, and, recognizing the influence and strength of a local ulusny nobility, practically inflicted her fiscal police officer ordinary mass of informatives.

It is necessary to take into account that the Russian tsarism was not limited to the collection of Dani - from the indigenous population of Siberia. If so was the case in the XVII century, then in subsequent centuries the state-feudal system sought to maximize the productive forces of this population, imposing all major payments and natural subsidies on him and depriving him of the rights of supreme ownership of all lands, land and wealth of the subsoil. An integral part of the economic policy of autocracy in Siberia was to encourage trade and industrial activities of Russian capitalism and treasury. In the varying period, the flow of agrarian relocation to Siberia peasants from European Russia increased. Along the most important transport highways, the foci of the economically active fat population began to be quickly developed, which entered into versatile economic and cultural contacts with the indigenous inhabitants of the re-mastered locality of Siberia. Naturally, under this progressive overall impact of the peoples of Siberia lost their patriarchal identity ("the identity of backwardness") and joined the new living conditions, although it took place in contradictory and unsubuited forms.

Economic and cultural types

In indigenous peoples, significantly more agriculture has been developed for the arrival of Russian cattle breeding. But from the XVIII century. Agricultural economy is becoming an increasing place at the West Siberian Tatars, it also applies to the traditional cattle breeders of the Southern Altai, Tuva and Buryatia. Accordingly, material and domestic forms were changed: strong sedentary settlements have arisen, the nomadic yurts and the villains were replaced by log houses. However, in the Altaians, Buryats and Yakuts, the polygonal concentations with a conical roof were long ago, appearance imitating the felt yurt of nomads.

The traditional clothing of the cattle-breeding population of Siberia was similar to Central Asian (for example, Mongolian) and belonged to the type of swing (fur and intricate bathrobe). The characteristic clothing of Southaltai cattle breeders was a long sheepskin fur coat. Married woman altalka (like boring) on \u200b\u200btop of the fur coat worn a kind of long sleeveless with incision in front - "Chegece".

For the lower rivers, as well as a number of small rivers Northeast Siberia are characterized by a set of sedentary fishermen. In the extensive taiga zone of Siberia on the basis of an ancient hunting embodiment, a specialized economic and cultural complex of reindeer hunters was formed, to which Evenks, Even, Yukagira, Orcohols were treated, non-trees. The fishery of these peoples was to extract wild moose and deer, small hoofs and fur animals. Fisherman almost everywhere was an auxiliary occupation. Unlike sedentary fishermen, taiga-reindeer hunters led a nomadic lifestyle. Taiga transport reindeer herding is exclusively a truck.

The material culture of hunting nations Taiga was fully adapted to constant movements. A characteristic example of this - Evenka. The housing served as a conical chum, covered with deer skins and the selected leather ("Rumpuga"), also stitched into broad bands scored in boilish boiling water. With frequent swinging, these tires were transported in Blades on home deers. For movement along the Evenka Rivers, they used birch boats, so easy that one person could easily be transferred on his back. Excellent Evenki Ski: Wide, Long, But Extreme Light, Scrolling with Emboss Legs. The vintage clothing of Evenkov was adapted to frequent walking on skis and riding on a deer. This clothing made of thin, but warm deer skins - swing, with outside floors, chest and stomach closed a peculiar fur bib.

The total course of the historical process in various districts of Siberia sharply changed the events of the XVI-XVII centuries. Associated with the appearance of Russian landlords and the inclusion in the end of the whole Siberia to Russian state. The lively Russian trade and the progressive influence of Russian settlers made significant changes in the farm and the life of not only the cattle-agricultural, but also the fishing indigenous population of Siberia. Already by the end of the XVIII century. Evenks, EVENA, Yukagira and other fishing groups of the North began to use firearms widely. This facilitated and quantitatively multiplied by the production of large animals (wild deer, moose) and fur animals, especially proteins - the main object of the fishery of the XVIII-early XX centuries. New classes began to be added to the original classes - more developed reindeer herding, the use of horse force of horses, agricultural experiments, safety of crafts on the local raw material base, etc. As a result, the material and consumer culture of the indigenous people of Siberia changed.

Spiritual life

Less than everything was a progressive cultural impact of the area of \u200b\u200breligious and mythological representations and various religious cults. The most common form of beliefs among the peoples of Siberia was.

Distinctive feature Shamanism is the faith in the fact that certain people are shamans - have the ability to bring themselves to an inflated state, to immediately communicate with spirits - patrons and assistants of Shaman in the fight against diseases, hunger, losses and other misfortunes. Shaman was obliged to take care of the success of the fishery, the successful birth of a child, etc. Shamanism had several varieties corresponding to various stages public Development Siberian peoples themselves. In the most backward peoples, for example, by the ITELEN, everything could shaman, and especially old women. Resellers of such a "crowd" shamanism have been preserved in other nations.

In some nations, Shaman's functions have already made a special specialty, but the shamans themselves served a generic cult in which all adult members of the genius took part. Such a "family shamanism" was noted at Yukagirov, Khantov and Mansi, Evenks and Buryat.

Professional shamanism blooms during the breakdown period of the patriarchal-generic system. Shaman becomes a special person in the community, opposing himself to uninitiated relatives, lives with income from his profession, which becomes hereditary. It is this form of shamanism that has been observed in the recent past in many nations of Siberia, especially in Evenks and the Tungus-Public Population of Amur, Nentes, Selkups, Yakuts.

Buryats acquired complicated forms under the influence, and from the end of the XVII century. Generally began to replace this religion.

The royal government, starting from the XVIII century, diligently supported missionary activities in Siberia of the Orthodox Church, and Christianization was often compulsory measures. By the end of the XIX century. Most Siberian peoples were formally baptized, but their own beliefs did not disappear and continued to have a considerable impact on the worldview and behavior of the indigenous population.

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Literature

Ethnography: textbook / ed. Yu.V. Bromleus, G.E. Markova. - M.: Higher School, 1982. - P. 320. Chapter 10. "Peoples of Siberia".

Life and culture of Siberia 17-20Vek.

Life and culture of Siberia in the 17th century

The formation of Siberian culture occurred on the basis of feudal socio-economic relations in the huge region. The results of this process in turn influenced the appearance and the level of development of the Siberian society. The cultural adaptation process had a feature for all Siberians and manifested itself for each social layer.

Intercultural interaction touched the instruments of labor. The emergency population borrowed a lot from the natives from the tools of hunting and fisheries, and the natives in turn began to use the tools of agricultural labor. Borrowing from the other side to different degrees were manifested in the construction of housing, in economic buildings, in the subjects of life and clothing. For example, in the lower reaches of Irtysh and Obov Russian residents borrowed from the Nenets and Khanty Malitsa, parks, shoes from deer fur and much more. The mutual influence of different cultures took place in the spiritual sphere, to a lesser extent - in the early stages of the development of Siberia, significantly greater - since the 17th century. It is, in particular, about the assimilation of some phenomena of the religiosity of the indigenous population by the visible people, on the one hand, and the Christianization of the Aborigines - on the other.

There is a great similarity of the Cossack life with the life of the indigenous population. And domestic relationships very close to the Cossacks with Aboriginal, in particular, with Yakuts. Cossacks and Yakuts trusted and helped each other. Yakuts willingly completed the Cossacks their kayaks, helped them in hunting and fisheries. When the Cossacks for the Affairs had to be removed for a long time, they were transferred to Yakut's neighbors to maintain their livestock. Many local residents who have taken Christianity themselves became servilative people, they had common interests with Russian immigrants, a close lifestyle was formed.

Of course, the process of mutualing cultures was complicated. The royal regime for its colonial policy was to a certain extent held back the cultural development of the Siberian population, both the supplied and aboriginal. But in Siberia, the features of the social device: the lack of landlord land ownership, the restriction of monastic claims for the operation of the peasantry, the influx of political exaltations, the settlement of the region by enterprising people - stimulated its cultural development. The culture of the Aboriginal was enriched at the expense of Russian nationwide culture. The literacy of the population increased, albeit with great difficulties. In the 17th century, people in Siberia were mostly spiritual title. However, competent and among the Cossacks, commercialists, merchants and even peasants came acrite. For all the limited cultural development in Siberia, the foundation was laid for further spiritual enrichment of its inhabitants, which became fully manifested from the next 18th century.

Life and culture of Siberia: in the 18th century

The houses chuckled, as a rule, from two "centers" interconnected. At first, the dwellings were built without decorations, and then began to decorate platbands, eaves, wickets, gates and other elements of the house. Over time, the dwelling became more harmonious, convenient to stay. In different areas of Siberia, there were indoor courtyards, which was very convenient for the owners. In the houses of Siberian Starokilov, cleanliness was maintained and order, which indicates a sufficiently high household culture of this category of settlers.

By the end of the 18th century, the Russian lifestyle was assisted by Manci, they began to speak Russian. Evenks and Avenes Yasak paid mainly by money, and the Christianization policy stipulated that the newcomers from the natives for three years are exempt from; Payments for Yasak and other taxes.

are engaged in agriculture and go to a settling life. Yurts U.

many of them are not inferior to the houses of medium

state peasants with whom they communicate. Aleuts also began to use borrowed to ruffles of labor, firearms, began to build log houses, etc. But at the same time, they retained traditional dwellings, famous leather boats (kayaks), fishing clothing.

Social relations began to change under the influence of Russians: the generic community began to collapse.

Until the early 18th century, Siberia did not have schools, children and juveniles were taught private teachers. But there were few them, the sphere of their influence is limited. Some wisdom of education have been comprehended by "Self-Sport", such as Semyon Ulyanovich Remezov. This man remained in the memory of Siberians as an outstanding cultural figure. He owns labor on the history of Siberia - Remezovsky chronicle. The feature of this chronicles is the use of the elements of the scientific approach. Remezov also compiled a "drawing book of Siberia" - geographical atlas of 23 cards.

Children of churches taught initial literacy, i.e. Read, write and sing church services. At the beginning of the 18th century, in about 1705, a joyful event is happening in Siberia: the first church theater is created in Tobolsk. The merit in its creation belongs to Metropolitan Leschinsky.

In the 20s of 18V, the spiritual school in Tobolsk has already been active enough. In 1725, a spiritual school was created in Irkutsk at the Ascension Monastery, and in 1780 the second in Siberia seminary was opened in this city.

Spiritual schools prepared personnel and civilian institutions. At schools there were libraries with books, including rare, manuscripts and other wealth of spiritual culture. In the spread of culture, the missionary activity of the Church played an important role. For such activities, there was a corresponding legal basis - the Decree of Metropolitan Philof Sea, published in 1715. Missionaries were prepared from Khanty and Mansi children. In the future, dozens of other missions created similar schools in which hundreds of people were trained. The church thereby to some extent achieved the achievement of the enlightened goals. But these schools were not very viable, many of them, having existed quite short, closed.

Secular school educational institutions appeared mostly later than spiritual, although there were exceptions: the tsifir school in Tobolsk opened in the first quarter of the 17th century. It was about 200 students.

Garrison schools were organized, in which diploma, military case and crafts were trained. Preparing translators and Tolmachi: first - for written, and seconds - for oral translation from the Russian language and Russian. Vocational schools were also discovered, among them are factory, naval, geodesic. Medical schools appeared. Since the end of the 18th century, folk schools open in Siberia. In Irkutsk and Tobolsky schools, along with other subjects, a number of languages \u200b\u200bwere studied. In Irkutsk School, it was Mongolian, Chinese and Manchurian, and in Tobolsky - also Tatar.