A decisive role in the cultural life of Kuban in the 1920-1930s. played by the Bolshevik Party and Soviet authorities. Party building in Kuban covered wide circles of the population. The number of party members grew steadily. In 1922 alone, 2,028 people became communists. Bolsheviks and communists of Kuban actively participated in the public life of the country. 30 delegates from the Kuban-Black Sea region and 5 from the Adygea Autonomous Region took part in the work of the 1st Congress of Soviets of the USSR. Among them: A.I. Mikoyan - Secretary of the South-Eastern Bureau of the Central Committee of the RCP (b), A.K. Abolin - Secretary of the Kuban-Black Sea Regional Committee, V.N. Tolmachev - Chairman of the Regional Executive Committee, D.P. Redneck is a hero Civil War, Sh.U. Hakurate - Chairman of the Executive Committee of the Adygea Regional Council, A.I. Meleshchenko is a typesetter, A.V. Lebedeva-Repina is a paramedic-obstetrician, etc. Among those elected to the USSR Central Executive Committee were Kuban residents: Ya.V. Poluyan, A.K. Abolin, V.N. Tolmachev, Sh.U. Hakurate. The regional committee of the Central Committee of the RCP (b) sent R.S. to the party apparatus. A fellow countryman, a veteran of the revolutionary movement, A. Bulygu-Fadeev, an active party worker in the Far East. In the summer of 1924, he was elected first secretary of the Krasnodar city party committee.
The Bolsheviks actively involved young people in social and political life. On March 28, 1920, a meeting of proletarian youth took place in the summer theater of the city garden of Ekaterinodar. The leaders of the city's party organization and political workers of the garrison spoke about the goals and objectives of the Union of Proletarian Youth. Cells of the Youth Union in the same year arose in Armavir, Novorossiysk, Sochi, Yeisk, in the Caucasian and Timashevsky departments. In mid-April, the formation of organizations in Novorossiysk began. On August 1, the First Kuban-Black Sea Regional Congress of the Komsomol took place. By this time, the Komsomol organization had grown to almost 10 thousand people. The Kuban Children's Pioneer Organization arose in 1923.
From among the first leaders of communist youth, major party workers, military leaders, and cultural figures subsequently grew up. A. Chudnov became an employee of the CPSU Central Committee, secretary of the Volgograd Regional Committee, and was chairman of the defense of the hero city during the days of the Battle of Stalingrad. P. Lomako, who received a Komsomol card in 1920, was a minister and Deputy Chairman of the Council of Ministers of the USSR for many years. P. Ponomarenko, the leader of the Koronov Komsomol members, was in government and party work for many years, during the Great Patriotic War served as chief of staff of the country's partisan movement. L. Ilyichev, a worker at the Kubanol plant, was the editor of the Pravda newspaper for many years. G. Fish, organizer of Komsomol cells in Novorossiysk, became famous writer. In Armavir, the appearance of the first cells is associated with the name N,I. Podvoisky, one of the leaders of the October armed uprising in Petrograd.
The Soviet government attached great importance to the development of public education. Immediately after the Civil War, work began to eliminate illiteracy (“educational program”). In 1920-1921 began construction of a new secondary school. The First Congress of Soviets of the Kuban-Black Sea Region decided to “recognize the tasks of public education as important.” The created emergency commissions opened schools and centers for teaching the illiterates. In the interests of the campaign for the development of public education, book warehouses and stores were nationalized, books were confiscated from private individuals for the needs of new schools, and premises were freed up for new schools. The educational process has undergone major changes. By decree of the Kuban-Black Sea Revolutionary Committee, the teaching of religious doctrines in all state and public, as well as private educational institutions, was stopped.
The results of the Soviet government's policy to eliminate illiteracy are amazing. In Kuban in 1920, 468,766 school-age children did not know how to read and write. And in 1937 there were already 2,498 schools in which all children were educated.
In 1924, the first school for peasant youth arose in the village of Slavyanskaya, which taught agricultural work. Education for adults was carried out at an equally rapid pace. The society “Down with Illiteracy” was active. Already in 1931, 85% of the population had mastered literacy.
There were some kinks. Thus, it should be noted the forced Ukrainization of Kuban in the 1920s, which affected all spheres of public life, including schools. In 1932, a decision was made to stop the Ukrainization of Kuban, the publication of 20 Ukrainian newspapers and magazines was banned, radio broadcasting in the Ukrainian language stopped, several schools were closed, and “Ukrainian” institutions were abolished. Books in Ukrainian were confiscated. In 1933, many writers, professors, students of the pedagogical institute and the Ukrainian branch of the workers' faculty were repressed, including writers V. Potapenko, G. Dobroskok, S. Grushevsky. Some emigrated later, including in the 1940s (V. Ocheret, N. Shcherbina, etc.).
Much work has been done to develop education in mountainous areas. In Adygea, in 1922, writing (based on the Cyrillic alphabet) was introduced, which made it possible to begin education in their native language, and in 1931, illiteracy was already eliminated among the Adygs.
After the establishment of Soviet power, the organization of higher and middle vocational education. In 1920, the first university in Kuban was opened. After the reorganization, medical, pedagogical and agricultural institutes arose on its basis. By 1937, classes were conducted in 11 technical schools and colleges, 4 institutes. The number of Kuban students was 4196.
Well-known scientists in the country gave lectures at 3 universities. The first rector of Kubansky state university was N.A. Marx, a prominent paleographer. The organizer of the agricultural institute was A.A. Yarilov. Lecturers and teachers were famous scientists S.A. Zakharov, M.V. Klochkov, M.N. Kovalensky, N.A. Marks, N.F. Melnikov-Razvedenkov, P.E. Nikishin, I.G. Savchenko, S.V. Ochapovsky, V.S. Pustovoit, B.L. Rosing. It should be noted that in the 1930s. The pre-revolutionary professors were persecuted for political reasons, but it was the professional cadres of the “pre-revolutionary origin” who played a decisive role in the initial stage of the formation and development of the Soviet intelligentsia. Already in 1932, the scientific potential of Kuban made it possible to open the All-Union Research Institute of Oilseeds, which soon became world famous.
In the 1920s, the Caucasian State Reserve was created - one of the largest and most famous in the world.
In the 1920s Artistic groups from among the creative intelligentsia who arrived in Kuban during the Civil War continued to work. Its representatives became organizers of Soviet art and headed departments of public education: musicians M. Erdenko, S. Bogatyrev, G. Kontsevich; artists S. Voinov, A. Junger, P. Krasnov; writers S. Marshak, E. Vasilyeva, B. Leman. The arts department of Novorossiysk was headed by director V. Meyerhold, and poet A. Rostislavtsev also worked there.
On May 1, 1920, the “First Soviet theater" The theater business was led by the future famous artist and director V.E. Meyerhold. S.Ya. Marshak organized children's theater, whose work was warmly approved by A.V. Lunacharsky. In 1937, performances were staged in the region in 11 theaters, about 800 film installations operated, 71 cultural centers, and more than 1,600 clubs functioned. On October 1, 1920, the Kuban State Conservatory opened.
During the NEP years, government funding cultural institutions decreased. About a third of art workers were unemployed. The orchestra of the Kuban Cossack Army (state since 1920) collapsed. Educational establishments were withdrawn from the state budget. Salaries were not paid. By the mid-1920s. many who came to Kuban creative people left the region.
The situation changed during the years of collectivization and Stalinist modernization. At the end of the 1930s. 154 newspapers were published in the region with a total circulation of 350 thousand copies. Among the central press, the most popular were “Znamya Truda”, “Red Banner”, “Izvestia”, “Pravda”, “Rabochaya Gazeta”, “Voice of the Worker”, magazines “Krasnaya Derevnya”, “Bezbozhnik”, “Crocodile”, “Red” Niva", "Peasant Woman", "Communist".
The radio broadcasting network developed. 58 districts of the region were radio-equipped with 218 radio points. Regional broadcasting editorial offices were created in 39 districts, releasing the latest news 10-15 times a month. For every 66 people there was a radio point.
At the end of the 1930s. There were 1,157 libraries in Kuban, each with an average book collection of 1-2.5 thousand books. When compiling the library collection, serious attention was paid to socio-political literature - the works of K. Marx, F. Engels, V.I. Lenina, I.V. Stalin.
Special meaning in the initial period of the development of Soviet culture, mass propaganda art and monumental sculpture. The art of decorating revolutionary holidays, focused on performing a propaganda function in the 1920s, in the 1930s. develops into glorification of the achievements of Soviet power. The art of sculpture in Kuban before the revolution was not widespread, but in the first decade after the revolution, standard gypsum concrete sculptures and monuments in honor of the revolution and its leaders were installed everywhere in the cities of Kuban.
Soviet literature developed intensively. Large people lived and worked in Kuban Soviet writers. V. Vishnevsky began to study literature in Novorossiysk. The events of the Civil War were reflected in the works of A. Serafimovich and D. Furmanov. A. Fadeev wrote the first chapters of the book “Destruction” in Krasnodar. The author of the books “How the Steel Was Tempered” and “Born of the Storm” N. Ostrovsky lived and worked in Novorossiysk and Sochi. The life and work of A. Gaidar, V. Mayakovsky, A. Perventsev, the satirist writer L. Lench, Ts. Teuchezh were connected with Kuban.
In Kuban, the tasks of the cultural revolution were successfully solved: the elimination of illiteracy, the construction of a new Soviet school, the training of specialists from workers and peasants. The life of the population of Kuban changed significantly. Many settlements received new names in the spirit of the times, streets were renamed. For example, in the village of Krymskaya on May 1, 1921, the executive committee decided to rename the streets: Nikolaevskaya - to them. Lenin, Getmanovskaya - to Sovetskaya, Evdokimovskaya - to them. K. Liebknecht, Bagrationovskaya - to the Communist, etc. In the villages, local creative groups stage revolutionary plays, and cinema is developing.
Anti-religious propaganda played a large place in the cultural policy of the Bolsheviks, since atheism became state policy. The Soviet decree “On freedom of conscience, church and religious societies,” adopted on January 23 (February 5), 1918, deprived the church of the right of a legal entity, the opportunity to engage in charitable and educational activities, and teach religious doctrine at school. In February 1922, the All-Russian Central Executive Committee adopted a resolution on the confiscation of church valuables to combat hunger. From 1918 to 1928 in the Kuban region the number of churches decreased from 667 to 510, all 3 monasteries were closed.
By January 1926, 201 anti-Soviet protests on religious grounds were recorded in the Kuban and Black Sea regions
-- [ Page 1 ] --
To order delivery of a dissertation, enter its title in the search form onwebsite
http://mydisser.com/ru/search.html?srchwhat= .
As a manuscript
CHURSINA
Valentina Ivanovna
SPIRITUAL LIFE OF THE POPULATION OF KUBAN AT THE END OF THE XVIII–
XX century: DYNAMICS AND TRADITIONS OF FOLK CULTURE
Specialty 07.00.02– National history
Dissertation for an academic degree
Doctor of Historical Sciences
INTRODUCTION........................................................ ........................... 3-26
CHAPTER I. ORTHODOXY AND POPULAR CULTURE AS
BASIC ELEMENTS OF SPIRITUAL LIFE
EAST SLAVIC POPULATION OF 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 folk art............……...74-94
CHAPTER II. TRADITIONS AND DYNAMICS OF THE 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 LIFE (FAMILY
CUSTOMS AND RITES OF THE RESIDENTS OF KUBAN)
3.1. 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-household and extra-ritual folklore…………….... 172-182
CHAPTER IV. PROCESSES OF TRANSFORMATION IN VO
NON-RITUAL FOLK ART FORMS
CULTURES
4.1. Folk culture in the context of change
performing genres…………..……………………182-234
4.2. Oral folk art as a catalyst
transformation of spiritual life…………………………235-258
4.3. Traditions and innovations in gaming folk culture....258-269
4.4. Cultural evolution of visual and
arts and crafts….………………………… 269-287
CONCLUSION................................................. .................... 292-301
NOTES………………………………………………………………
LIST OF SOURCES AND REFERENCES…………302-332
APPENDIX……………………………………………………..333-344
INTRODUCTION
Relevance of the problem. In the era of globalization, cultural
symbols, forms of behavior rapidly move from one
society to another. Electronicization of communications media
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 and markets leads to the leveling of ethical cultures. Feeling
threat to its cultural identity, humanity is increasingly
feels the need to preserve national and regional
specifics. In this regard, the problems of local
history of culture, its evolution and traditions.
IN modern conditions is becoming more and more noticeable
a contradiction expressed, on the one hand, by a statement in
public consciousness of certain general cultural norms and values, and with
the other is in people’s awareness of their ethnocultural affiliation. This
the trend was revealed by the 2002 All-Russian Population Census: the idea
The creation of a single nation “Soviet people” turned out to be untenable.
The survey showed that there is a strong desire for national identity in society
and identity. Such self-determination options as “Cossack” appeared,
“Pomor”, “Pecheneg”, “Polovtsian”. Unity and spiritual enrichment of Russians
is 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 negative
moods. Loss of socio-cultural reference points, discrepancy
value systems and living standards create a feeling of catastrophe
existence, cause feelings of inferiority and aggression. All this is inevitable
leads to social, religious and ethnic tension. The decision
The problem is hampered by the lack of scientifically 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.
Possibilities of forming a new worldview paradigm in
Russian society directly depend on how they are preserved
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. Expansion of the sphere
cultural life can and should occur through 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 original traditions of folk culture and its
evolution.
The dynamics of ethnocultural processes in the regions largely depends on
how certain channels that transmit cultural
information. As a mechanism for transmitting sociocultural experience
there are traditions that allow preserving the spiritual heritage
for quite a long time. A big role in solving this problem
research of folk culture aimed at substantiating the ways
optimization of ethnocultural processes in Russian regions. Absence
large-scale historical works in this area predetermined the choice
Topics - history of the formation and development of spiritual life
East Slavic population of Kuban on the example of folklore of the region in
the unity of its content and dynamic sides.
Spiritual life, folk culture and its manifestations are studied
various scientific disciplines in the humanities– historical
science, philosophy, cultural studies, art history,
folklore, ethnography, aesthetics, etc. Each of them strives
formulate your subject of research. Specific feature
studying this object is that folklore serves as the main
source for identifying the transformation of spiritual life in its basic
component. That is why, as the object of study, we
chose the spiritual life of the East Slavic population of Kuban in
the process of its historical development, from the end of the XVIII to the beginning of the XXI
centuries in its foundation– folk culture.
Subject of research: the relationship between traditions and the dynamics of folk
culture as an integral part of spiritual life and evolution
East Slavic folklore of Kuban.
The chronological scope 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
region, in the spiritual life of the Slavs of Kuban, as well as in Russia in general, occurred
qualitative changes. Once original national culture,
based on the Orthodox faith, formed the foundation of the Russian
states. The ideals of the Russian people were church, family, traditional
values. Refusal 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.
Denial of the religious foundations of culture and folklore traditions
past during the years of Soviet power, imposing 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 in unbreakable connection with restoration
historical memory Russian civilization, revival and strengthening
national conservative worldview.
In the study of the pre-revolutionary state of the problem, we
limited to the geographical boundaries of the Kuban region,
which included the Black Sea province (Chernomoria) from the end
XVIII - until 1917. In Soviet times, administrative-territorial
the division was characterized by extreme instability. First
In the post-revolutionary years, the region was called the Kuban-Black Sea region.
By decision of the Presidium of the All-Russian Central Executive Committee of the RSFSR in 1922, at the expense of part
Krasnodar region and 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, Don, Kuban, Terek and Stavropol provinces, the city
Grozny, which was part of the district, Kabardino-Balkarian, Karachay-
Circassian, Adygei and Chechen autonomous regions united into
South-Eastern region with the center in Rostov-on-Don. In the same year the region
renamed North Caucasian. In 1934 the region was disaggregated. IN
the composition of the Azov-Black Sea with its center in Rostov-on-Don included
some areas of Kuban and Adygea Autonomous Region. Center
The city of Pyatigorsk became the North Caucasus region. In September 1937, Azov-
The Black Sea region was divided into Krasnodar region and Rostov region
region.(1) In 1991, the Adygea Autonomous Republic became
an independent subject 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 were ceded
in Soviet times, the Stavropol Territory and parts of the southern regions,
located within Karachay-Cherkessia.
Historiography of the problem. Problems of formation and development
spiritual culture of the Russian people are reflected in
cultural concepts of Slavophiles K.S. Aksakova, (2) A.S.
Khomyakova, (3) N.Ya. Danilevsky, (4) learning-oriented
Orthodox Church on the interaction of the divine and human in
personality. The idea of a merger was of fundamental importance to us.
community and conciliarity 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 religious
metaphysics, in particular, P.A. Florensky, (5) P.B. Struve, (6) V.S.
Soloviev. (7) The ideas of suprahistoricity and
suprasociality of spiritual principles allowed us to penetrate deeper into the essence
works of folk prose and Christian folklore songs
In the study and description of symbols, cults, universal categories
creativity played a major role in the experience of phenomenological analysis of A.F.
Loseva, (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 fit organically into the new
worldview paradigm.
Great contribution to the study of the history of religion using the methods of hermeneutics
contributed by the French culturologist M. Eliade. (10) Development of theory
Other Western scientists have also studied the cultural genesis of ethnic groups and subethnic groups.
The experience of K. Lévi-Strauss in the study of cultural structures allowed
present rituals, totems, myths as a special kind of sign systems and
identify the multiplicity of cultural forms. (11) K. Malinovsky believed that
that differences between cultures are manifested in the ways in which they are reinforced
satisfaction and the nature of the transmitted needs. Culture in this
form acts as a collection of artifacts. In the dissertation
used the theoretical approaches he developed to
functional analysis of culture. (12) In the study of stages in development
culture we relied on the philosophical works of G. 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 by V.G. Belinsky (17) and his
like-minded people Chernyshevsky (18) and N.A. Dobrolyubova.(19)
The principles of scientific collection of folklore they developed became
fundamental in pre-revolutionary domestic folklore and
have not lost their meaning to this day.
When comprehending the material on the history of Russian folklore, one cannot go through
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 is for
traditional consciousness is the area of universal ideas and
moral values. Mythology was considered by him as part
historical memory of the people.
Dedicated to an extensive study of myth-making
fundamental work of A.N. Afanasyev “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 connection with thinking. Of course, the contribution should be recognized as valuable
researcher into the systematization and publication of Russian folk tales. His
contemporary Slavic philologist A.A. Potebnya formulated in his own way and
put forward a number of convincing arguments in favor of myth as a way
mental activity of a person.(22) The dissertation also used
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. They 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 diversity of concepts, scientists are unanimous that culture
there is a complex system that is a subsystem of existence. Formulated
priority directions in the study of historical problems
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 devoted to private issues. Among the most
attributed to P.G. Bogatyreva, (37) I.I. Zemtsovsky, (38) Yu.G. Kruglova,(39)
I.A. Morozova, (40) A.F. Nekrylov, N.I. Savushkin, (41) K.V. Chistova.
(42) Their experience made it possible to understand the logic of historical and structural
transformation of folklore.
An important role in the study of the folk culture of the Cossacks played
a society of lovers of studying the Kuban region, created in 1896
(OLIKO), which united historians, writers, and artists.
The archivist took an active part in its activities
Kuban regional administration M.A. Dikarev, Regent of the Military
Cossack army" F.A. Shcherbina. Published in Ekaterinodar in 1910,
1913 work of a historian, contains extensive information about the morals and
interethnic interaction of Kuban residents.(43) The work turned out to be
unfinished, the scientist was forced to leave his homeland and live in
emigration. The main legacy of the society, which existed until 1932
year, printed publications by local authors appeared.
the problem consists of historical and ethnographic materials related
to the second half of Х1Х– the beginning of the twentieth century, in which barely
or not all genres and types of folk art of Kuban. Variety of topics
artistic images, poetic techniques, bright colorful language
characterize this layer of folk artistic culture. Thanks to
Through the efforts of collectors and researchers, thousands were saved from oblivion
monuments - genuine masterpieces of folk art. Work on
In 2016-2017 at the end of the school year in classes of schools in the Krasnodar region from 1 to 11 new section subject "Kuban Studies" - "Spiritual Origins of Kuban". Four hours will be allocated for them in May, as stated in the Methodological Recommendations for educational organizations of the Krasnodar Territory on teaching the subject “Cuban Studies” in the 2016-2017 academic year.
“The implementation of this section involves the involvement of parents, active interaction with representatives of the Russian Orthodox Church and other social institutions,” the document explains.
The “Spiritual Origins of Kuban” program was created in close cooperation with the Russian Orthodox Church, Kuban Minister of Education and Science Tatyana Sinyugina told RBC South.
“We developed these lessons together with our diocese, institutes, teachers of history and Kuban studies. The choice of topics was seriously discussed with Archpriest, head of religious education and catechesis of the Ekaterinodar diocese, Alexander Ignatov. As a result, we selected topics that, on the one hand, are quite interesting and rich from a historical point of view, and on the other hand, convey spiritual and moral traditions. For example, children will be told about the first temples in Kuban or Orthodox traditions Kuban family,” she explained.
Within one academic year, each of the four hours will be allocated to a separate topic. For example, in the first grade it is proposed to talk about obedience to parents, the traditions of the Cossack family, Sunday school and spiritual shrines small Motherland. Second-graders will learn about worship crosses, “spiritual springs of life,” red corners in huts, and the sacred duty of protecting the Motherland. Third grade students will be told about the holy springs of Kuban and architectural features Orthodox churches, patron saints and maternal deeds Holy Mother of God. Then the topics will become more complex and deepen - for example, with high school students they will discuss “the meaning of life as understood by a Christian” and the basics of the social concept of the Russian Orthodox Church.
Dean of the Faculty of Pedagogy, Psychology and Communication at KubSU Veronika Grebennikova considers the introduction of a course on spiritual origins useful. “Such sections and subjects are needed. Another question is how they will be implemented in practice. When drawing up the program, in particular, it is necessary to take into account the age of the children,” she shared.
The appearance of the course “Spiritual Origins of Kuban” at school is a positive trend, Orthodox activist Roman Plyuta is sure.
“I evaluate this innovation only positively. What could be wrong with our children becoming purer and spiritually richer? Recent studies have shown that schoolchildren now know Russian poorly classic literature. In Soviet times, there was a whole block in which they not only read, but studied the moral problems that the authors raised. And now they are doing it in an abbreviated program, just going through the works. Maybe, at least in this way, schoolchildren will gain additional knowledge,” he says.
According to historian and local historian Vitaly Bondar, there is no need for an additional section.
“I see an ideological background in this project. We already have history, geography and literature within which we can study Kuban from all angles. There are some double standards here. Now Russia is a secular state, and religious education is possible outside of school. This subject is included in the main program and is not an elective. On the other hand, the Krasnodar region is positioned as a multinational and multi-confessional region. And such items do not take into account the views of representatives of other religions or atheists,” he commented.
“It seems to me that the name is also incorrect. What does “Spiritual Origins of Kuban” mean? Black Sea coast has long been distancing itself from Kuban and is even separated geographically. There is a different mentality, a different economic structure, despite the fact that we belong to the same region. If we talk about the spiritual history of the region, then we have a rich layer that existed before Christianity. In particular, indigenous people- These are the Circassians, originally pagans who later converted to Islam. From a historical point of view, it is incorrect to ignore this,” notes Vitaly Bondar.
Let us remember that at the beginning of August 2016. Kuban Governor Veniamin Kondratyev announced that Cossack classes would be created in all educational institutions in the region. At that time, more than 1,700 Cossack classes had already been created in the Krasnodar region, with about 40 thousand children studying.
Modern Russia bears little resemblance to monarchical Rus' at the beginning of the last century; living conditions are different, a different political system, ideology and regime are different. At the same time, the problems facing Russian society today are in many ways consonant with the issues that Russia was grappling with at the beginning of the twentieth century. Today, like a hundred years ago, the spiritual revival of the nation, its consolidation, and the choice of a general course are relevant further development countries. 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 most clearly visible 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 largest religious denomination, on the other hand, as a result of the purposeful centuries-old policy pursued by the monarchical government, Orthodoxy served as a state ideology. It is no coincidence that all political theories in Russia had an Orthodox accent.
The conservative (as a rule, consisted of the indigenous Black Sea clergy, regimental priests, black clergy) advocated maintaining loyalty to the canons of Orthodoxy and the immediate restoration of the patriarchate. He had a negative attitude towards revolutionary events.
Radical (in Kuban it was not numerous, it included mainly the highest ranks of the white clergy and some representatives of the black), largely agreeing with the conservatives, representatives of this movement called for more decisive actions. In their opinion, it is the Orthodox clergy who should lead the fight against the revolutionary movement and assist in the restoration of the monarchy. Many from this environment became members of such organizations as the Society of the Archangel Michael and the Black Hundred.
At the same time, despite all of the above, in comparison with the central provinces of Russia, the positions Orthodox Church in Kuban were still strong, which was largely facilitated by the presence of the Cossack population, most of whom remained deeply religious people. At this time, the only disagreement among the clergy and Cossacks was the material issue. The Cossacks did not really want to support their clergy; dissatisfaction was also caused by the allocation of land to the clergy from the village share. But there were not many confrontations on this basis.
It is no coincidence that, despite the negative consequences of the manifesto on religious tolerance, the position of Orthodoxy here was still strong, although it had undergone some changes.
Summarizing all of 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:
- 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 confidence in it as a religion;
— the passion of the Russian political elite for democratic slogans and values of Western society and their widespread propaganda;
— weakening of the state system of patriotic education.
Bibliographic list.
1. State Archives Stavropol Territory (hereinafter referred to as 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 unofficial.
6. Stavropol Diocesan Gazette 1907. No. 46-47. The department is unofficial.
7. Stavropol Diocesan Gazette. Stavropol, 1917. No. 13-14. The department is unofficial.
M.Yu. CITIZEN
Ph.D., 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 KubSAU. No. 111 (07). 2015. URL: http://ej.kubagro.ru/2015/07/pdf/02.pdf (Date of access: March 18, 2016)