National Cultural Center manual directions of work. Cultural Center. Problems of development of small towns

informal youth subculture

Cultural center (cf. English Cultural Center) is a widely used designation for organizations, as well as buildings or their complexes, designed to concentrate, enhance and promote the life of the surrounding society - certain values, traditions and practices that lie in sphere of culture and art. Cultural centers can exist both within the framework of public artistic associations and as private initiatives; as well as with state (government) patronage, or by activists.

At the same time, the modern use of the term “cultural center” can in practice indicate that such an object belongs to one of two semantic categories (or both at the same time):

A large multifunctional complex, cultural, entertainment and other public activities on the basis of which cover several types of art or cultural spheres at once (this distinguishes it from more highly specialized objects and institutions serving only one of traditional cultures functions, be it museum and exhibition, library, concert and theater, educational, amateur, club, etc.);

A cultural institution that has a national, religious, social or other group orientation or affiliation (sometimes at embassies or other representative offices of countries religious organizations, public associations), moreover, in most cases, setting itself the task of not only serving the internal interests of this group or diaspora (as opposed to a club), but also introducing the surrounding society to this characteristic culture, creating conditions for its preservation , understanding and further development in this society.

The boundaries of this term are thus quite conditional: in particular, on the one hand, it is close to the traditional institution of “houses (palaces) of culture and folk clubs” for socialist and some other countries; on the other hand, to such types of public centers as art centers, as national public associations; and partly to exhibition, library or concert organizations"broad profile". As a rule, a cultural center of any type is still characterized by the primacy of non-profit, educational and, to some extent, propaganda activities (in the field of culture), as well as its multilateral and complex nature.

From the term “cultural center” in the specified meaning of “institution, organization or architectural structure"- the phrase “cultural center” should be distinguished in its arbitrary lexical sense, consisting of the spectrum of meanings of these two words separately (as a rule: “territory that concentrates or controls ..." - in relation to phenomena or objects of “culture” ). For example: “Moscow is a large cultural and industrial center,” etc.

The “urban planning” use of the same phrase can also be considered as a “borderline case”. In the traditions of a number of countries (especially typical, for example, for Australia, and in some cases for the USA, etc.) - a “cultural center” can be called special zone or an urban area where, according to the plan of city planners (or historically), buildings and structures of cultural significance (theatres, museums, cinemas) are concentrated concert halls, libraries, sometimes stadiums or even parks, etc.). The combination “cultural center” can in such cases play a role or be an integral part of a stable name for such an area. When deciding in each individual case whether it can be attributed to the use of the term “cultural center” in the first meaning, one should probably focus on whether all institutions in this urban planning zone also form a certain administrative and organizational integrity, whether they coordinate their activities within the framework of its belonging to a single complex phenomenon in local culture.

In the summer of 2008, the Public Council for Cultural Centers was created in Moscow, which named the protection of the building of the Central House of Artists as its immediate task; The council included fifty people (architects, museum workers, journalists, artists, writers).

Let's look at some examples of cultural centers (in particular, informal ones):

A community center (English Social Center, Italian Centro Sociale, etc.), in some cases also referred to in English interpretations as a “Community Center” or “Community Center” (English Community Center) is an organized space for activities communities. Generally, this is a building or premises used for any of a wide range of public activity purposes that must be classified as charitable or non-profit.

First of all, this is a Western European socio-cultural phenomenon of the last third of the 20th century, which received additional development in Italy and a number of other countries, and by now it is also known in other countries of Eastern Europe.

An art center (art center, or art center) is different from an art gallery or art museum.

In the West, an arts center is a functional community center with a specific area of ​​competence, designed to encourage the practice of the arts and provide various services. The Arts Center provides space for exhibitions and/or work by artists, workshops, educational services, provides technical equipment, etc.

In Russia, art centers often promote private interests, while the role of a public center involves the interests of society as a guideline for activities. Thus, the Moscow Winzavod was created as a “private art center.” The creation of private art centers often fits into the strategy of gentrification of commercially unattractive urban spaces by attracting public attention to them. An example of such a strategy is the Strelka art center.

A self-governing community center (Italian: Centro Sociale Autogestito, English: Selfmanaged Social Center, etc.) is a type of “community” (English: Community Centre), or rather, “public center” (English: Social Center, Italian: Centro Sociale), which received particular development in the youth counter-culture of Italy in the 70s. XX century, and then further spread. Unlike “classical” public centers, established and managed by organizations, communities, parties, local bodies, etc. in the interests of various “users,” a self-governing public center does not at all provide for a division into “organizers” and “clients” acquires a much less formal character, at the same time with a specific ethics for making collective decisions - as a rule, with a preference for “consensus” (the agreement of all) rather than the “will of the majority.”

Squatting, or squatting, is the act of unauthorized occupation of an abandoned or unoccupied place or building by persons (squatters or squatters) who are not its legal owners or tenants, and who do not have other permission to use it. Squat is an illegally occupied premises.

Sometimes the term is not entirely accurately applied to the unauthorized use of abandoned buildings and premises, for example, when organizing free shops and flea markets, without living in them.

A club (from the English clob or club through the German club) is a meeting place for people with common interests (business, educational, developmental, entertainment, collecting, etc.), often officially united in a community, organization or association. Usually it occupies a certain room and serves for regular meetings and communication of its participants. There are also virtual clubs.

Anticafe - (also time cafe, time club) is a new format of socially oriented establishments, rapidly gaining popularity in Russia and the CIS countries.

The word anti-cafe has come into use relatively recently. It is known that the prefix “anti-” is used to denote opposition, denial, French word The cafe is also known to everyone. This results in a kind of establishment that denies the principle of it as a catering outlet. Writer Ivan Mitin came up with and implemented the concept of establishments of this class, opening the Tsiferblat establishment in September 2011. There was a lot of discussion about what to call this format of establishments. Ivan Mitin chose the term “free space”. With the light hand of journalists in the media, this format of establishments began to be called “anti-cafe”, and Ivan Mitin is categorically against this term in relation to the “Tsiferblat” project. The very concept of “anti-cafe” includes: a meeting place not in a cafe, but in an establishment where, however, you can also drink hot tea or coffee. Essentially, this is a place where minutes are sold. An anti-cafe is a room for communication, not for food.

• Specialty of the Higher Attestation Commission of the Russian Federation24.00.01
• Number of pages 153

CHAPTER 1. ETHNOS AND ETHNIC CULTURES AS A SUBJECT OF PHILOSOPHICAL AND CULTUROLOGICAL REFLECTION

1.1. ethnicity in the formation and development of national culture

1.2. Ethnic culture: concept and principles of study

1.3. Intercultural dialogue of different ethnic groups

CHAPTER 2. ACTIVITIES OF NATIONAL CULTURAL INSTRUMENTS

CENTERS IN BURYATIA

2.1. Legal prerequisites for the creation of national cultural centers

2.2. Value guidelines for the activities of national cultural centers and communities

2.3. Prospects for the activities of national cultural centers of Buryatia

Introduction of the dissertation (part of the abstract) on the topic “National-cultural centers as a factor in the stability of intercultural relations in a multi-ethnic society”

Relevance of the research topic. The leading principle of state cultural policy in modern Russia is the recognition of the equal dignity of the cultures of all peoples of Russia, as well as strengthening the integrity of Russian culture through the creation different conditions for their preservation and development. This made it possible to transfer part of the functions of ethnic and cultural self-determination of peoples into the hands of the nationalities and ethnic groups themselves. However, the migration processes of recent decades, the increasing multi-ethnicity of the population, both in megacities and in national subjects of the Russian Federation, as well as new character international contacts led to isolation ethnic cultures.

National cultural centers (NCCs) and communities play an important role in optimizing national relations. The main goal of these national associations was the development of ethnic cultures, the preservation of their native language, customs, traditions, forms of leisure, the historical memory of their people, and the consolidation of ethnic communities.

The relevance of studying the activities of national cultural centers and communities of Buryatia is due, firstly, to the multinational composition of the population of the republic, where, according to statistical data, Buryats, Russians, Evenks, Ukrainians, Tatars, Belarusians, Armenians, Germans, Azerbaijanis, Chuvash, Kazakhs, Jews and representatives of other nationalities.

Secondly, thanks to the activities of the NCC, socialization and ethnic identification occur younger generation. Thirdly, NCCs perform the functions of leisure institutions.

And fourthly, the problems of intercultural dialogue cannot be solved without studying the specifics of ethnic cultures from the perspective of cultural discourse.

Based on this, research into the activities of national cultural centers is undoubtedly an urgent problem at both the theoretical and practical levels. This problem becomes even more urgent if we take into account the fact that the NCC is consolidated by people not only of different nationalities, but also of different faiths: Catholics and Orthodox, Buddhists and Muslims. It was these circumstances that predetermined the topic of this study.

The degree of development of the problem. Great importance for this study have classical and modern works foreign and domestic scientists devoted to cultural exchange, problems of relations between nations and the state, ethnic groups. In the global dialogue of cultures, the authors of the structural-functional school, the cultural-historical school and cultural anthropology stand out.

Currently representatives national history, ethnography, sociology and cultural studies, a huge amount of scientific material has been accumulated, reflecting the study of various aspects of national and ethnic cultures [159, 38, 169, 148, 165, 44, 68, 138, 39, 127].

The social and philosophical aspects of the problem under study are one way or another touched upon in the works of philosophers I.G. Balkhanov, V.I. Zateeva, I.I. Osinsky

Yu.A. Serebryakova and others. Factors in the formation of ethnic morality were analyzed by S.D. Nasaraev and R.D. Sanzhaeva.

Issues of Russian state cultural policy found their expression in the works of G.M. Birzhenyuk, G.E. Borsieva, Mamedova E.V. and etc .

Development of methodology and techniques for the formation of the ethnoculture of the population as an integral condition for the consolidation of the nation on modern stage and the problem of interethnic communication and dialogue as a cultural dominant are devoted to the dissertation research of G.M. Mirzoeva, V.N. Motkina, A.B. Krivoshapkina, A.P. Markova, D.N. Latypova et al.

First approaches scientific research the activities of national cultural centers on the territory of Buryatia are presented in the joint work of A.M. Gershtein and Yu.A. Serebryakova “National Cultural Center: concept, organization and practice”. This work provides complete information about the structure, specifics and activities of the NCC.

In 1995, the work of E.P. appeared. Narkhinova and E.A. Golubev “Germans in Buryatia”, which reflected the activities of the German Cultural Center. Three collections published under the editorship of E.A. testify to the life and activities of Poles on the territory of Buryatia in general and the Society of Polish Culture. Golubeva and V.V. Sokolovsky.

The presence of a corpus of scientific literature on certain areas of activity of the NCC allowed the author to carry out this dissertation research, the object of which was national cultural centers and communities as public associations.

The subject of the study is the activities of the NCC of Buryatia, aimed at the formation and maintenance of intracultural and intercultural communication cultures in a multinational republic.

The purpose of this dissertation is to analyze the activities of the NCC as a mechanism of the national-cultural policy of Buryatia.

The set goal involves solving the following tasks: determining the status of the ethnic group in the formation of national culture;

Identify the principles of studying ethnic culture;

Analyze the forms of intercultural dialogue of different cultures; identify legislative framework the emergence and functioning of national cultural centers on the territory of Buryatia;

Consider the axiological basis for the activities of national cultural centers; determine the prospects for the development of the activities of national cultural centers.

The territorial and chronological boundaries of the study are determined by the territory of Buryatia as a multinational republic and 1991 (the date of the emergence of the first NCC) to the present.

The empirical basis of the study was various documentation related to the activities of 11 national cultural centers and communities located on the territory of Buryatia, namely: the Jewish Community Center, the Center for German Culture, the Society of Polish Culture “Nadzeya”, the Armenian Cultural Center, the Korean National Cultural Center, Azerbaijani community “Vatan”, Tatar National Cultural Center, Evenki Culture Center “Arun”, All-Buryat Center for Cultural Development, Russian Community and Russian Ethnocultural Center. Among them are legislative acts of the Russian Federation and the Republic of Buryatia; charters, plans, reports and programs of the NCC. As well as the results of the author's tests and observations.

Methodological basis dissertations compiled philosophical, ethnographic and cultural concepts of domestic and foreign researchers who identified general patterns of the genesis and development of ethnic groups (S.M. Shirokogorov, L.N. Gumilyov, Yu.V. Bromley, etc.); the views of anthropologists, historians and cultural scientists who consider ethnic culture as an expression of universal human values ​​and the historical experience of the people.

The analysis of the activities of national cultural centers is based on the theoretical achievements of representatives of the activity school (M.S. Kagan, E.S. Markaryan, etc.); axiological approach and sociocultural design (A.P. Markova, G.M. Birzhenyuk, etc.) in domestic cultural studies.

The specifics of the research object and the stated goal necessitated the use of the following methods: sociological (interviewing and observation); axiological and forecasting method.

The scientific novelty of this research work is:

1. in determining the status of an ethnic group in the formation of national culture;

2. in identifying the principles of studying ethnic culture;

3. in the analysis of forms of intercultural dialogue of different ethnic cultures;

4. in identifying the legal basis for the activities of national cultural centers on the territory of Buryatia (laws of the Russian Federation and the Republic of Belarus, the concept and regulations of the Republic of Belarus);

5. in determining the main value priorities of the activities of national cultural centers;

6. in substantiating the basic culture-creating elements of the translation of ethnic cultures during the period of globalization.

Practical significance of dissertation research. The materials obtained during the study can be used in the development of special lecture courses for students receiving the specialty of ethnoculturalist, ethnosociologist and ethnopedagogist. The conclusions reached by the author of the dissertation can help in the development of social and cultural programs conducted by national cultural centers and communities.

Approbation of work. The results of the study were reflected in reports at the City scientific and practical conferences “Urban family: modernity, problems, prospects” (December 2001, Ulan-Ude) and “The future of Buryatia through the eyes of the young” (April 2002, Ulan-Ude); Interregional round table“Research and forecasting of the development of staffing in institutions of the socio-cultural sphere of Eastern Siberia” (November

2001", Mukhorshibir village); International scientific and practical conference "Cultural space of Eastern Siberia and Mongolia" (May 2002, Ulan-Ude); "Leisure. Creativity. Culture" (December 2002, Omsk). The main provisions of the dissertation work are presented in 7 publications. The research materials were used when delivering lectures in the course “Cultural Studies” for students of the Faculty of Business and Administration of Social and Cultural Activities of the East Siberian State Academy of Culture and Arts.

The structure of the dissertation includes an introduction, two chapters of three paragraphs each, a conclusion and bibliography.

Similar dissertations in the specialty "Theory and History of Culture", 24.00.01 code VAK

• Buryat ethnocultural processes in the conditions of transformation of Russian society: 1990s - 2000s. 2009, Doctor of Historical Sciences Amogolonova, Darima Dashievna

• Social and pedagogical conditions for preserving the ethnic culture of Russian Germans: Using the example of the Altai Territory 2005, candidate of pedagogical sciences Sukhova, Oksana Viktorovna

• Social and pedagogical foundations for the formation of ethnoculture of youth: Based on materials from the Republic of Tajikistan 2001, Doctor of Pedagogical Sciences Latypov, Dilovar Nazrishoevich

• Ethnocultural identity as a socio-philosophical problem 2001, Candidate of Philosophical Sciences Balykova, Aryuuna Anatolyevna

• System of professional training of specialists in ethnocultural activities 2007, Doctor of Pedagogical Sciences Solodukhin, Vladimir Iosifovich

Conclusion of the dissertation on the topic “Theory and history of culture”, Gapeeva, Antonina Vladimirovna

CONCLUSION

In this dissertation, we analyzed the activities of the NCC as a mechanism of the national-cultural policy of Buryatia. The analysis allowed us to come to the following conclusions.

“Ethnic” is considered as a factor that plays a structure-forming role for the nation. Understanding “ethnic” as the “external form” (“outer shell”) of a nation would be a clear simplification of the problem. Ethnicity represents an integral system and exists in the presence of internal connections in which tradition and language perform integrative and protective functions. And from this point of view, the origins of any national culture are rooted in a pre-existing ethnic group.

The dissertation research proves that ethnic characteristics form the main national characteristics; the ethnic is interpreted as a fundamental structure-forming factor, since it is from the ethnic group that the entire national culture grows. Ethnicity is the core of national culture.

A more precise study of the concept of ethnicity is impossible without clarifying the so-called “local types of cultures.” The local type of culture is characterized to a greater extent by the presence of linguistic and cultural (information) connections that lead to an awareness of the unity of a given community.

Awareness by any people of their national culture begins with the correlation of the subject with a certain ethnic group, which ensures its cultural integration. Social-normative culture is formed on the basis of moral and legal norms, which are developed by peoples throughout their history.

The concept of “national” is used, firstly, in the meaning of “state” (national income, national armed forces, etc.); secondly, as a derivative of the term “nation”; thirdly, in a narrow sense, implying nationally specific properties of both historical communities (nation, people) and individuals (nationality). Such multi-layered nature of this concept means that it may not always be used adequately.

In our understanding, the specificity of the national and the essential feature of the national are expressed by the concept of national culture. In any national culture, ethnic components play a significant role. Unlike ethnic culture, membership of which is determined by common origin and directly carried out joint activities, national culture unites people living over very large areas and deprived of direct and even indirect family ties. The boundaries of national culture are set by the strength, the power of this culture itself as a result of its ability to spread beyond the boundaries of tribal, communal, and directly personal ties and formations.

Today, national culture is studied primarily by that area of ​​humanities, which, unlike ethnography, deals with the collection and research written monuments- philology. Perhaps on this basis we judge the emergence of a national culture primarily by the fact of the birth of national literature.

So, nations arise as a result of the “atomization” of an ethnically homogeneous mass, its “splitting” into many individuals connected not by consanguinity, not by communal-patriarchal, but by social relations. A nation grows out of an ethnos, transforming it through the isolation of individuals, their liberation from those “natural connections” of origin. If in an ethnos the general awareness of “we” prevails, the formation of rigid internal connections, then in a nation the importance of the personal, individual principle is already increasing, but together with the awareness of “we”.

The activity approach to the study of ethnic culture makes it possible to structure ethnic culture and explore the parts of ethnic culture that make up its system. The traditional culture of ethnic groups, due to its most important characteristics, has enduring universal significance. In the conditions of Buryatia, it consolidated the most significant material and spiritual achievements of the peoples, acted as the guardian of their spiritual and moral experience, their historical memory.

In ethnic culture, traditional values ​​contain thoughts, knowledge, and understanding of life in unity with folk experience, attitude, and goal aspirations. A distinctive feature of ethnic culture as a mechanism that carries out the process of accumulation and reproduction of universal human values ​​is that it is based not on the force of law, but on public opinion, mass habits, and generally accepted taste. .

The ethnic culture of Buryatia is diverse both in essence and content, and in forms of manifestation. For many centuries, peoples accumulated and passed on to subsequent generations the necessary moral, labor, artistic, political and other values. Traditional culture has absorbed such important norms of universal morality as humanity and dignity, honor and conscience, duty and justice, honor and respect, mercy and compassion, friendship and peacefulness, etc.

Ethnic culture makes it possible to introduce everyone to values ​​and achievements that are of an enduring nature. It contributes to the formation of the spiritual and moral image of the individual, the development of his value orientations and life position. It nourishes a person like a spring.

Ethnic characteristics form the main national characteristics. Ethnicity is an integral system and exists only in the presence of a rigid internal connection, in which ethnic tradition and language perform an integrative function. The origins of any national culture are rooted in the historical conditions of the formation of the ethnic group. Without ethnic identity The development of national self-awareness is also impossible.

The dissertation work emphasizes the connection between the national and the universal, since the national without universal human content has only local significance, which ultimately leads to the isolation of the nation and the fall of its national culture. The role of the personal principle in national culture is determined not only by the familiarization of each person with the total sum of national knowledge, but also by the value orientation of the individual and the nature of his activities in society. National culture cannot but include elements universal human culture, since this is what ensures the possibility of the exchange of spiritual and material values ​​between different cultures and their real contribution to the global culture of the entire human race.

Ethnic culture makes it possible to introduce everyone to values ​​and achievements that are of an enduring nature. It contributes to the formation of the spiritual and moral image of the individual, the development of his value orientations and life position.

National cultural centers belong to a type of community based on common interests. It is characterized by a significant degree of unity based on the common interests of its members. NCCs arise after people realize such a community of interests in the course of collective actions to protect and implement them. The community performs such important functions as socialization - transferring knowledge, social values ​​and norms of behavior to people through family and school; social control - a way to influence the behavior of community members; social participation - joint activities of community members in family, youth and other community organizations; mutual assistance - material and psychological support for those in need.

The activities of national cultural centers are based on the task of reviving and maintaining national cultures. The activities of national cultural centers of the period under study can be called traditional, within the framework of which predominantly educational, recreational and communicative tasks are carried out.

Having a large number of NCCs, today the Assembly of Peoples of the Republic of Buryatia does not fulfill any of the assigned practical tasks.

National cultural centers in the 21st century will be able to carry out their activities subject to expansion from simple revival and preservation to the search for adaptive means in a multi-ethnic society. National cultural centers have a great future for the foreseeable period, but this future can only exist under certain conditions. The main condition for achieving the goals outlined by national cultural centers is the will for national consolidation and spiritual revival on the part of all representatives of a given people, all its ethnic and socio-professional groups living in Buryatia.

An analysis of the documents showed that the need to adopt the law “On National-Cultural Associations in the Republic of Buryatia” is determined by the implementation of the Concept of State Ethnic Policy in the Republic of Belarus. The Concept also provides for the development and implementation of special programs in all areas of national relations and in the field of culture. The ethnocultural policy of Buryatia bears the stamp of Russian cultural policy, hence the problems of determining the status, functioning of national cultural centers as a cultural institution, and developing intercultural programs for interaction.

List of references for dissertation research candidate of cultural studies Sciences Gapeeva, Antonina Vladimirovna, 2002

1. Abdeev R.F. Philosophy of information civilization. - M., 1994. - 234 p.

2. Anthropology and cultural history. M., 1993.327 p.

3. Arnoldov A.I. Culture and modernity. Dialectics of the process of cultural consolidation of socialist countries. M., 1983. - 159 p.

4. Artanovsky S.N. Some problems of theoretical culture. L., 1987. - 257 p.

5. Arutyunov S.A. Peoples and cultures: Development and interaction / Responsible. ed. S. W. Bromley; Academy of Sciences of the USSR, Institute of Ethnography named after. H.H. Miklouho-Maclay. M., 1994. - P. 243-450.

6. Arutyunov S.A. Processes and patterns of innovation entering the culture of an ethnic group //Soviet ethnography. 1982. - No. 1. - P. 37-56.

7. Arutyunyan Yu.V., Drobizheva L.M. The diversity of the cultural life of the peoples of the USSR. M.D987. - 250 s.

8. Arutyunyan Yu.V., Drobizheva L.M., Kondratyev V.S., Susokolov A.A. Ethnosociology: goals, methods and some research results. M., 1984. - 270 s.

9. Yu. Afanasyev V. G. Systematicity and society. -M., 1980. 167 p.

10. Afanasyev V.F. Ethnopedagogy of non-Russian peoples of Siberia and the Far East. Yakutsk, 1989. - 120 p.

11. Baller E.A. Culture. Creation. Human. -M., 1980. 200 p.13. Balkhanov G.I. Communist propaganda in the system of political education (Dialectics of political propaganda). Ulan-Ude, 1987. - 245 p.

12. Balkhanov I.G. Socialization and bilingualism. Ulan-Ude, 2000. 250 p. 15. Bayburin A.K., Levinton G.A. Folklore and ethnography. On the problem of ethnographic origins folklore stories and images. /Sat. scientific works Ed. B.N. Putilova. L., 1984. - pp. 45-67.

13. Baller E.A. Continuity in the development of culture. M., 1989. - 234 p.

14. Barta A. Historicism in modern ethnic processes // Traditions in modern society. M., 1990. - pp. 247-265.

15. Barulin B.S. Social life of society. M., 1987. - 295 p.

16. Berdyaev N. About culture // Philosophy of inequality. M., 1990. - 534 p.

17. Berdyaev N. Philosophy of inequality. M., 1990.- 545 p.

18. Bernstein B.M. Tradition and sociocultural structures //Soviet ethnography. 1981. - No. 2. - P. 67-80.

19. Birzhenyuk G.M. Methodology and technology of regional cultural policy: Author's abstract. dis. Dr. Cult. St. Petersburg, 1999. - 40 p.

20. Bogolyubova E.V. Culture as an expression of the specificity of the social form of movement of matter // Society as a holistic education. M., 1989. -S. 45-78.

21. Borsieva G.E. Philosophical foundations of state cultural policy // Science of culture: Results and prospects: Information-analyst. Sat. / RSL NIO Inform-culture. 1998. - Issue. 3. - pp. 145-175.

22. Bromley Yu.V. Science about the peoples of the world // Science and life. M., 198 8. - No. 8. - 390 p.

23. Bromley Yu.V. National processes in the USSR. -M. , 1988. 300 p.

24. Bromley Yu.V. Essays on the theory of ethnicity. -M., 1981.- 250 p.

25. Bromley Yu.V. Modern problems of ethnography: Essays on theory and history. M., 1981. - 390 p.

26. Bromley Yu.V. Ethnographic study of ethnic functions of culture // Traditions in modern society. M., 1990. - 235 p.

27. Bromley Yu.V. Ethnos and ethnography M., 1987. -283 p.33. Bromley S.V. Ethnicity and ethnosocial organism // Bulletin of the USSR Academy of Sciences. 1980. - No. 8. - P. 32-45.34. Brook S.I., Cheboksarov N.N. Meta-ethnic communities // Races and peoples. 1986. - Issue. 6. - P. 1426.

28. Burmistrova G.Yu. Sociology of national relations // Sociological studies. 1994. - No. 5.- P. 57-78.

29. Vishnevsky A.G. Population reproduction and society: History and modernity, a look into the future. -M. , 1982. 287 p.

30. Voronov N.G. Old and young peoples and heredity. M., 1988. - 280 s.

31. Gavrilina JI.M. Russian culture: Problems, phenomena, historical typology. Kaliningrad, 1999. - 108 p.

32. Gavrov S.N. National culture and values ​​of science // Time of cultures and cultural space: Sat. abstract report international scientific-practical conf / MGUKI. M., 2000. - pp. 35-56.

33. Gellner E. Nation and nationalism. M., 1991.150 p.

34. Gening V.F. Ethnic process in primitiveness. Experience in studying the patterns of origin and early development ethnicity. - Sverdlovsk, 1990. 127 p.

35. Hegel G.V.F. Essays. T.7. M., 1989.200 p.

36. Gachev E.A. National images of the world. M., 1988. - 500 p.

37. Glebova A.B. National identity and the idea of ​​harmonic //The problem of national identity in the culture and education of Russia and the West: Materials of scientific research. conf. /Voronezh, state. univ. Voronezh, 2000. - P. 100-124.

38. Govorenkova T., Savin D., Chuev A. What promises and what threatens administrative-territorial reform in Russia // Federalism. 1997. - No. 3. - P. 67-87.

39. Grushin B.A. Mass consciousness. Experience of definition and research problems. M., 1987. - 367 p.4 7. Gumilyov JI.I. Ethnogenesis and biosphere, earth. M., 2001. 556 p.4 8. Gumilyov L.N. From Rus' to Russia: essays on ethnic history. M., 1992. - 380 p.

40. Gumilyov L.N. Ethnosphere. M., 1991. - 290 p.

41. Gumilyov L.N. Ivanov K.P. Ethnic processes: two approaches to their study //Socis. 1992. -No. 1. P.78-90.

42. Gurevich A. Ya. Theory of formations and the reality of history // Issues of philosophy. 1990. - No. 11. - P. 4556.52. Davidovich V.S., Zhdanov Yu.A. The essence of culture. Rostov-n/D., 1989. - 300 p.53. Danilevsky N.Ya. Russia and Europe. -M., 1991. -500 s.

43. Dzhioev O.I. The role of traditions in culture. -Tbilisi, 1989. 127 p.

44. Dzhunusov M.S. The nation as a socio-ethnic community // Issues of history. 1976. -No. 4. - P. 37-45.

45. Diligensky G. G. In search of meaning and purpose: Problems of mass consciousness of modern capitalist society. M., 1986. - 196 p.

46. ​​Dorzhieva I.E. Folk traditions of labor education among the Buryats. Novosibirsk, 1980. - 160 p.

47. Doronchenko A.I. Interethnic relations and national politics in Russia: current problems of theory, history and modern practice. Ethnopolitical essay. St. Petersburg, 1995. - 250 p.

48. Dreev O.I. Role national customs and traditions in social regulation of behavior. JI., 1982. -200 p.

49. Drobizheva JI.M. Historical identity as part of the national identity of peoples // Traditions in modern society. M., 1990. - pp. 56-63.

50. Law of the RSFSR “On the rehabilitation of repressed peoples” (April 1991).62. Law of the Republic of Buryatia “On the rehabilitation of the peoples of Buryatia” (June 1993).63. Law of the Russian Federation “On Public Associations” (1993).

51. Zateev V.I. Some questions of methodology for studying national relations // Questions of methodology and dialectics of scientific knowledge. Irkutsk, 1984. - P. 30-45 .65.3lobin N.S. Culture and social progress. - M., 1980. 150 p.

52. Ivanov V. Interethnic relations // Dialogue - 1990. No. 18. - P. 48-55.

53. Iovchuk M.T., Kogan J.I.H. Soviet socialist culture: Historical experience and modern problems. M., 198 9. - 2 95 p.68. Islamov F. Mordovian-Tatar cultural and pedagogical connections // Finno-Ugric studies. 2000. - No. 1. - P. 32-45.

54. Kagan M.S. Human activity. Experience in systems analysis. M., 198 4. - 328 pp. 7 0. Kaltakhchyan S. T. Leninism about the essence of the nation and the path to the formation of an international community of people. M., 1980. 461 p.

55. Kaltakhchyan S.T. Marxist-Leninist theory of the nation and modernity. M, 1983. - 400 p.

56. Kant I. Works. In 6 vols. T. 4, 4.2. -M. , 1990. - 478 p.

57. Karanashvili G.V. Ethnic identity and traditions. Tbilisi., 1984. - 250 p.

58. Karnyshev A.D. Interethnic interaction in Buryatia: social Psychology, history, politics. Ulan-Ude, 1997. 245 p.

59. Kogan L.N., Vishnevsky Yu.R. Essays on the theory of socialist culture. Sverdlovsk, 1972. - 200 p.

60. Kozing A. Nation in history and modernity: Studies in connection with historical materialism. theory of the nation. Per. with him. /General ed. and will enter, article by S.T. Kaltakhchyan. M., 1988. - 291 p.

61. Kozlov V.I. On the concept of ethnic community. -M. , 1989. 245 p.

62. Kozlov V.I. Problems of ethnic identity and its place in the theory of ethnicity. M., 1984. - 190 p.

63. Korshunov A.M., Mantatov V.V. Dialectics of social cognition. M., 1998. - 190 p.

64. Kostyuk A.G., Popov B.V. Historical forms of ethnic self-awareness and structural levels of involvement in the modern artistic process // Traditions in modern society. M., 1990. - pp. 34-54.

65. Concept of state national policy of the Republic of Buryatia (October 1996).

67. Kulichenko M.I. The flourishing and rapprochement of the nation in the USSR: The problem of theory and methodology. M., 1981. -190 p.

68. Culture, creativity, people. M., 1990. -300 p.

69. Culture of man - philosophy: to the problem of integration and development. Article one // Issues of philosophy. - 1982. - No. 1 - P. 23-45.

70. Cultural activities: Experience sociologist, research. /B.JI Barsuk, V.I.Volkova, L.I.Ivanko and others/. -M. , 1981. 240 S.

71. Kurguzov V.JI. Humanitarian culture. Ulan-Ude, 2001. - 500 p.

72. Kushner P.I. Ethnic territories and ethnic boundaries. M., 1951. - 277 S.

73. Larmin O.V. The place of demography in the system of sciences. M., 1985. - 150 p.

74. Larmin O.V. Methodological problems of studying population. - M., 1994. 240 p.

75. Larmin O. V. Art and youth. Aesthetic essays. M., 1980. - 200 p.93. Latypov D.N. Social and pedagogical foundations for the formation of ethnoculture of youth (Based on materials from the Republic of Tajikistan): Author's abstract. dis. Dr. ped. Sci. -SPb., 2001. 41 p.

76. Levin M.G., Cheboksarov N.N. General information (races, languages ​​and peoples) // Essays on general ethnography. General information. Australia and Oceania, America, Africa.1. M., 1987. pp. 145-160.

77. Levi-Strauss K. Primitive thinking: Myths and ritual. M., 1999. - 300 p.

78. Levi-Strauss K. Structural anthropology. -M., 1985. 260 p.

79. Leontyev A.A. Cultures and languages ​​of the peoples of Russia, CIS and Baltic countries. M., 1998. - 300 p.

80. Linguistic encyclopedic Dictionary/Ch. ed. V.N. Yartseva, Ed. coll. N.D.Arutyunova et al. - M., 1990. - 682 p.9 9. Logunova L.B. Worldview, knowledge, practice. M., 1989. - 450 p.

81. Mamedova E.V. Cultural policy // Philosophical sciences. 2000. - No. 1. - P. 35-48.

82. Markaryan E.S. Culture as a general theoretical system and historical and methodological aspect // Issues of Philosophy. 198 9. - No. 1. - P. 4 5-67.

83. Markaryan E.S. 0 concepts of local civilizations. Yerevan, 1980. - 190 p.

84. Markaryan E.S. Essays on the theory of culture. Yerevan, 1989. 228 p.

85. Markaryan E.S. Theory of culture and modern science: Logical and methodological analysis. M., 1983. - 284 p. 10 5. Markov A.P. Axiological and anthropological resources of national-cultural identity: Author's abstract. PhD in Cultural Studies. St. Petersburg, - 40 p.

86. Materials of parliamentary hearings on October 31, 1996. The concept of state national policy. Ulan-Ude, 1996. - 50 p.10 7. Mezhuev V.M. Culture and history (Problems of culture in the philosophical and historical theory of Marxism). - M., 1987. 197 p.

87. Mezhuev V.M. Culture and society: issues of history and theory. M., 1988. - 250 p.

88. Melkonyan E.A. Problems of the comparative method in historical knowledge. Yerevan., 1981. - 160 p.

89. Methodological problems in the study of ethnic cultures //Proceedings of the symposium. Yerevan., 1988. - 500 p.

90. Mirzoev G.M. Features of cultural development in a multinational region: Author's abstract. dis cand. cultural studies. Krasnodar, 1999. - 27 p.

91. Mol A. Sociodynamics of culture. M., 1983. - 200 p.

92. Morgan L.G. Ancient society. L., 1984.- 290 p.

93. Motkin V.N. Sustainable development of the Russian ethnic group as a factor of stability of Russian society: Abstract of thesis. Ph.D. sociol. Sci. Saransk, 2000. - 19 p.

94. Namsaraev S.D., Sanzhaeva R.D. Culturological origins of the morality of peoples // Personal activity: Sat. scientific tr. Novosibirsk, 1998. - 154 155 pp.

95. Peoples of Russia. Encyclopedia. M., 1994.- 700 p.

96. Narkhinova E.P., Golubev E.A. Germans in Buryatia. Ulan-Ude, 1995. - 200 p.

97. National cultural center: concept, organization and practice / Gershtein A.M., Serebryakova Yu.A. Ulan-Ude., 1992. - 182 p.

98. National relations: dictionary. M., 1997. - 600 p.12 0. Novikova L.I. Civilization as an idea and as an explanatory principle of the historical process. "Civilization". Vol. 1. - M., 1992. - 160 p.

99. Society as a holistic entity. M., 1989. - 250 p. 122. Osadchaya I. On the civilizational approach to the analysis of capitalism // World economy and international relations. 1991. -No. 5. - P. 28-42.

100. Osinsky I.I. Traditional values ​​in the spiritual culture of the Buryat national intelligentsia // Sociol. research: SOCIS. 2001. - No. 3. - P. 38-49.

101. Orlova E.A. Introduction to social cultural anthropology. M., 1994. - 300 p.

102. Ortega y Gasset Revolt of the masses. M., 2001. - 508 p.

103. Osmakov M. Traditions of dead generations // XX century and the world. 1988. - No. 10. - P.60-75.12 7. Paltsev A.I. Mentality and value orientations ethnic communities (using the example of the Siberian subethnic group). Novosibirsk, 2001. - 258 p.

104. Pechenev V. Do national and regional policies exist in the Russian Federation? //Our contemporary. M., 1994. - No. 11-12. - P. 32-48.12 9. Poles in Buryatia / Comp. Sokolovsky V.V., Golubev E.A. Ulan-Ude, 1996-2000. - Vol. 1-3.- 198 p.

105. Pozdnyakov Z.A. Nation, nationalism, national interests. M., 1994. - 248 p.

106. Pozdnyakov E. Formational and civilizational approaches // World Economy and International Relations. 1990. - No. 5. - P. 19-27.

108. Saltykov G.F. Tradition, the mechanism of its action and some of its features. M., 1982. - 165 p.

109. Sarmatin E.S. The relationship between cultural and natural determinants of ethnic communities as an interdisciplinary problem // Time, culture and cultural space: Sat. abstract report international scientific-practical conf / MGUKI. M., 2000. - pp. 234-256.

110. Satybalov A.A. Methodological issues of classification of types of ethnic (national) communities: Methodological issues of social sciences.1. L., 1981. 234 p.

111. Collection of materials on National policy in the Russian Federation and National-cultural autonomies. Novosibirsk, 1999. - 134 p.

112. Serebryakova Yu.A. Preservation and development of traditional cultures of the peoples of Eastern Siberia // Time of culture and cultural space: Sat. abstract report international scientific-practical conf / MGUKI. M., 2000. - From 5673.

113. Serebryakova Yu.A. Philosophical problems national identity and national culture. -Ulan-Ude., 1996. 300 p.

114. Sertsova A.P. Socialism and development of nations. M., 1982. - 304 p.

115. Sirb V. Culture and personality development // Society and culture. The problem of multiculturalism. M., 1988. - pp. 15-27.

116. Dictionary foreign words. Ed. 13th, stereotypical. M., 1996. - 507 p.

117. Sokolovsky S.B. Russians in the near abroad. M., 1994. - 167 p.

118. Tokarev S. A. Ethnography of the peoples of the USSR. M., 1988.- 235 p.

119. Toffler E. On the threshold of the future. //“American model” with the future in conflict. Under general ed. Shakhnazarova G.Kh.; Comp., trans. and comment. P.V.Gladkova et al. M., 1984. - 256 p.

120. Toshchenko Zh. Post-Soviet space. Sovereignization and integration. M., 1997.- 300 p.

121. Trushkov V.V. City and culture. Sverdlovsk, 1986. - 250 p.

122. Fadin A.B. Conflict, compromise, dialogue. -M., 1996. 296 p.

123. Fainburg Z.I. On the question of the concept of culture and the periodization of its historical development // Social Sciences. 1986. - No. 3. - P. 87-94.

124. Fernandez K. Reality, history and “we” // Society and culture: problems of multiplicity of cultures. Ch. P. M., 1988. - pp. 37-49.

125. Fernandez K. Philosophical determination, ideas of culture // Society and culture: problems of multiplicity of cultures. M., 1988. - pp. 41-54.

126. Fetisova T.A. Problems of development and relationship between Russian and Ukrainian cultures //Culturology of the XX century: Digest: Problem-thematic. Sat./ RAS. INION. -1999. Vol. 2. - 23-34 s.

127. Philosophical encyclopedic dictionary / N.V. Abaev, A.I. Abramov, T.E. Avdeeva and others; Ch. ed.: L.F. Ilyichev et al. M., 1983. - 840 p.

128. Flier A. Ya. Culturology for culturologists. M., 2002. - 460 p.

129. Franz Reichie. Traumzeit //Solothurn Auflage: Solothurner Zeitung langenthaler tagblatt -30 April. 1992, Bern. - 20 c.

130. Khanova O.B. Culture and activity. -Saratov, 1988. 106 p.

131. Harvey D. Scientific explanation in geography. - M., 1984. 160 p.

132. Khairullina N.G. Sociodiagnostics of the ethnocultural situation in the northern region. Tyumen, 2000. - 446 p.

133. Khomyakov P. Man, state, civilization and nation. M., 1998. - 450 p.

134. Civilization and historical process. (L.I. Novikova, N.N. Kozlova, V.G. Fedotova) // Philosophy. 1983. - No. 3. - P. 55-67.

135. Cheboksarov N.H. The problem of the origin of the ancients and modern peoples. M., 1995. - 304 p.

136. Chernyak Ya. S. Ethnicities and confessions in the sociocultural space of the northern city. M., 1999.- 142 p.

137. Cheshkov M. Understanding the integrity of the world: in search of a non-formational paradigm // World Economy and International Relations. 1990. - No. 5. - P. 32-45.

138. Chistov K.B. Ethnic community, ethnic consciousness and some problems of spiritual culture //Soviet ethnography. 1982. - No. 3. - P.43-58.

139. Chistov K.V. Folk tradition and folklore. -M., 1982. 160 p.

140. What you need to know about the peoples of Russia. (Handbook for civil servants) M., 1999. - 507 p.

141. Shendrik A.I. Theory of culture. M., 2002. -408 p.

142. Schweitzer A. Awe. before life: Transl. with him. / Comp. and ate. A.A. Guseinova; General ed. A.A.Guseinova and M.G.Selezneva. M., 1992. - P. 576

143. Shirokogorov S.M. The place of ethnography among sciences and classification of ethnic groups. Vladivostok, 1982.-278 p.

144. Shnirelman V. A. The problem of pre-class and early class ethnicity in foreign ethnography. M., 1982. - 145 p.

145. Spengler 0. Decline of Europe. With a preface A. Deborina. Per. N.F. Garelina. T. 1. M., 1998.- 638 p.

146. Shpet G.G. Essays. M., 1989. - 601 p.

147. Evenks of the Baikal region. Ulan-Ude, 2001.90 p.

148. Ethnic territories and ethnic boundaries. M., 1997. - 167 p.

149. Ethnological science abroad: Problems, searches, solutions. M., 1991. - 187 p. 183. Ethnonational values ​​and socialization of the youth of Buryatia. Ulan-Ude, 2000. - 123 p.

150. Ethnopolitical dictionary. M., 1997.405 p.185 .- M., 1999186.p.

151. Ethnopsychological dictionary /Krysko V.G. 342 pp.

152. Language. Culture. Ethnos. M., 1994 - 305

Please note that the scientific texts presented above are posted for informational purposes only and were obtained through original dissertation text recognition (OCR). In this connection, they may contain errors associated with imperfect recognition algorithms. There are no such errors in the PDF files of dissertations and abstracts that we deliver.

Modern cultural centers bear little resemblance to the club-type institutions of the Soviet era, when more than thirteen million people alone participated. In addition, houses and palaces of culture existed at the expense of the state, visiting any studios and clubs, any type of amateur performances was free, unlike what happens now. Most often, neither educational nor leisure tasks are faced by institutions of the club plan of the Russian Federation.

Terminology

What does a cultural center mean in the understanding of modern people? Most often, this term is used when one wants to designate an organization or certain buildings where various values ​​of the surrounding society, most often from the field of art or culture, are concentrated, multiplied and promoted. This may be a public artistic association or a private initiative, but most often cultural centers are run by the state.

Use of the term

This term is used in practice when it is necessary to indicate which category an object belongs to. This is either talking about a large multifunctional complex that can simultaneously cover several spheres of culture or art forms, that is, institutions and objects with a narrow specialization cannot be called this term. When the traditional cultural function of an institution is one, it is not a center. For example: library, museum, theater, concert hall and so on.

In the second case, they talk about a cultural institution that has a confessional, national, social orientation. For example, the Russian Cultural Center in the state of Monaco, which was founded not so long ago, through a library, a children's school, language courses and a Russian club, not only supports native Russian-speaking people in nearby areas, but also introduces the native residents of Monaco to the diversity of Russian realities.

Variety of shapes

It turns out that the boundaries within which this term is used are quite blurred. On the one hand, it is close to the traditional form of the institution, which is represented by the People's Club, the Palace or the House of Culture. On the other hand, these are types of public organizations such as national associations or art centers.

These can be exhibition galleries, libraries and concert halls, if all kinds of educational and educational work are carried out there, that is, if these are broad-based organizations where culture and science cooperate.

Character traits

Nevertheless, one important feature of a cultural institution must be present, regardless of its type - this is the non-profit basis of activity. As well as promoting a culture of a multilateral and integrated nature. If they say about a city, for example, that St. Petersburg is an important industrial, transport and cultural center, then this does not mean a separate institution.

You can also talk about the distinctive feature of a certain area, that is, the same term, only in “urban planning” use. For example, there is a place in the city where all the theaters, concert halls, libraries, stadiums and even a zoo are concentrated. This may have happened historically, but it is likely that this was the intention of the “city fathers”.

It must be admitted that many modern cities are built according to this principle: infrastructure - kindergartens, schools, hospitals, public gardens and parks are present in remote neighborhoods, but cultural buildings are moved beyond their boundaries. This area where they are concentrated can easily be called the cultural center of the city. And this will be the next value.

In 2008, the Ministry of Culture developed options for planning cultural centers in order to optimally balance their occupancy and costs. A schedule for the creation of such institutions in small towns of the country has also been drawn up. In Moscow, it was created by fifty people, among whom were journalists, architects, museum workers, writers, and artists. The rich experience of the Soviet era was discussed, when cultural institutions were present even in the smallest villages and were extremely functional.

Each had a variety of children's clubs and studios, choirs, folk theaters, interest clubs, and periodically held all kinds of public events and amateur art shows. When building cultural centers, this experience had to be taken into account. In 2015, about fifty such institutions should have already opened.

Club or House of Culture

In the USSR, every House or Palace of Culture was necessarily a center of educational and cultural work. The classification of such institutions was as follows: territorial clubs and cultural centers under the auspices of the Ministry of Culture; departmental - under the control of a trade union of an enterprise, educational institution, institution, and so on; clubs for the intelligentsia: Teacher's House, Writer's House, Architect's House, Artist's House and others; House of Culture of a separate state farm or collective farm; House of Officers; House of Folk Art; Palace for pioneers and schoolchildren.

Club institutions in other countries

The countries of the former USSR and the Warsaw Pact, like the Russian Federation, are now moving away from the names of the Soviet era. now they call it pompously: Concert Hall or cultural center. However, in many places the old names remain due to tradition. In addition to socialist countries, similar institutions (not in name, but in essence) have existed in many capitalist countries for a long time and have been functioning successfully.

There are a lot of cultural centers in Latin America(they are called Centro cultural), in Spain. Folk art and social activity in Germany, for example, in the House of Culture of the Nations of the World in Berlin, concerts, performances, festivals, exhibitions are held, and all these mass events are prepared with the support of the government, but on a voluntary basis. In France and Canada, club-type institutions are called houses of culture (Maison de la Culture), and their activities are absolutely similar to the clubs in our country during the Soviet era. In Montreal alone there are twelve such cultural centers.

Arkaim

There have always been cultural centers throughout Russia, and now new ones are being created: parks with natural landscape themes, as well as historical and archaeological ones. There are many places in the country where such distant times are studied, about which even folklore no longer remembers anything.

Centers where culture and science interact are becoming very popular, for example, the city of Arkaim (Chelyabinsk region), where two seemingly unremarkable hills were discovered, in which archaeologists became interested. This discovery was sensational.

At first, representatives of all kinds of esoteric groups flocked there, then the study of the area came under the wing of the state, and a reserve was formed. By the way, he is not alone there: the “Country of Cities” of the Southern Urals has twenty-four such places where the cultural center is a city.

The experimental site from which the reserve began to develop gradually revealed a number of ancient dwellings from the seventeenth century BC. First, the reconstruction affected one of them, and this was done without modern instruments, using only those that are made exactly like the Bronze Age examples found during excavations.

This is how a cultural and historical center was born, called the Museum of Ancient Industries. Tourists can not only look at buildings dating from the age of the pyramids, but also take part in experiments, as well as in the construction itself, and in the reconstruction of houses. Only here are more than four hundred interesting places where you can get acquainted with the culture of different eras.

Tatar settlement

Cultural institutions have many types: these are libraries, museums, theaters, cultural centers and palaces. And there are complex, syncretic ones, such as the NOCC on the outskirts of Stavropol. Its base was the Tatar Settlement, the local history museum and the local university. Cultural centers have united to combine scientific, security and museum (exhibition) work with cultural, entertainment and educational activities on the territory of this archaeological paleolandscape park.

This is a very complex, one might say, multi-layered monument that operated in four historical periods: Khazar, Sarmatian, Scythian and Koban. The cultural centers of Russia almost nowhere have such well-preserved fortifications, religious buildings, with systems of roads, burial grounds and many other objects through which one can trace different aspects of the life of our very distant ancestors - from the eighth century BC. These are the ruins of ancient walls, strewn with centuries-old shards of jugs and pots, the ashes of fires and hearths that went out hundreds and hundreds of years ago.

Prospects

The preservation and use of archaeological heritage, as a rule, takes place through the creation of museums under open air such complexes that will combine scientific, educational and many entertainment activities, which is why many cultural centers of historical and cultural orientation are now open and are preparing to open.

In small towns, any community of local historians with the support of the local administration can become the basis for their functioning. Even a cultural center can become a starting point for creating a center for studying the historical heritage of the region. The road can be mastered by those who walk, so we need to help enthusiasts who are starting this path in every possible way. Almost all successful enterprises start small; here you can recall the museum of technology located in the Moscow region. Cultural institutions must enjoy full support from the state.

Problems of development of small towns

The government is interested in creating new educational and entertainment facilities in the form of historical and cultural centers in small towns of Russia. Back in 2013, government materials included language outlining the goals for such work.

The cultural centers of Russia are distributed very unevenly. Most of their concentrations are in big cities. Therefore, there is a disproportion in the quantity, quality and variety of cultural services that citizens receive in the country. The cultural centers of Moscow or St. Petersburg cannot be compared in these parameters with the services offered to residents of remote small settlements. And everyone, without exception, needs to create new opportunities for creativity, self-realization, physical development, and spiritual enrichment.

Many dozens of different nationalities live on the territory of Russia, and cultural centers can promote a full-fledged cultural exchange between neighboring nationalities. Quality of life with good work of unifying multifunctional centers will contribute to improving the quality of life of the population, regardless of place of residence. This path will also help develop the infrastructure of a village or city, and even create new jobs. The outflow of population from small towns will be prevented.

Bilateral cultural exchange is most consistently manifested in the activities of various cultural centers representing the culture of their countries abroad. There are such cultural centers in the UK, Germany, Holland, Italy, France, Scandinavian countries, etc. Such organizations have different names, for example, foreign cultural centers, cultural information centers, cultural educational centers, cultural institutes.

Important to remind

Foreign cultural centers (institutes) are specific organizations with different statuses that carry out work aimed at disseminating and popularizing the culture and language of their country abroad.

Such organizations are united by common goals - the formation of a positive image of the country abroad. In their work, they reflect the diplomatic practice of the state and are part of the cultural mission carried out by the embassy or consulate.

The activities of foreign cultural centers are related to the dissemination of information abroad about culture, education, history and modern life of your country. They strive to develop bilateral relations, organize cultural, educational, information programs, and language courses. Their important task can be called support for compatriots abroad.

The main forms of work of foreign cultural centers are film screenings, festivals, exhibitions, tours, master classes, conferences, holidays related to cultural traditions and memorable dates of your country.

The centers pay great attention to organizing meetings for a wide foreign audience with representatives of culture, science, and public figures.

The official status of these organizations varies. They may be subordinate to the Ministry of Foreign Affairs, partially perform its functions in the field of culture (for example, the French Institute, the British Council) or be public organizations, associations that cooperate with the Ministry of Foreign Affairs, but are not dependent on it (for example, Alliance Française, Dante Society) .

The history of such organizations dates back to the end of the 19th century. The first public organization in the field of culture, Alliance Française, was founded in Paris on July 21, 1883 on the initiative of the famous diplomat P. Cambon with the aim of spreading the French language throughout the world and promoting dialogue between cultures, and already in 1884 its first branch was opened in Barcelona. The emergence of this organization was caused by events of a political nature. France lost in the Franco-Prussian War, and this defeat began to be perceived as the loss of its leading position on the world stage. Then representatives of culture, science and the general public of France noted that the country has another powerful resource - culture, which will allow it to return to its former greatness.

The following year, a branch of the Alliance Française opened in Paris, the administrative council of which included the outstanding French scientist Louis Pasteur, Ernest Renan and the world-famous science fiction writer Jules Verne.

Soon similar organizations began to open in other countries of the world. IN late XIX century, as well as in the 20th and 21st centuries. were created:

• Society of Dante (1889, Italy);
• Institute named after Goethe, or Goethe-Institut (1919, Germany);
• All-Russian Society for Cultural Relations with Foreign Countries (VOKS) (1925, USSR);
• British Council (1934, UK);
• Institute of Sweden (1934, Sweden);
• Japan Foundation (1972, Japan);
• Instituto Cervantes (1991, Spain);
• Institute of Finland (1992, Finland);
• Confucius Institute (2004, China).

The representative offices have the longest and most successful practice and an extensive geographical presence in the world. European countries – France, Great Britain, Germany. Recently, the Confucius Institute, a cultural center, has been playing an increasingly successful role in the development of bilateral cultural cooperation People's Republic of China.

Let us consider the activities of these centers using the example of the work of their Russian branches.

One of the first to appear in Russia French cultural center, better known as French Institute. This is one of the oldest organizations of this kind: back in 1912, in St. Petersburg, it organized the most big exhibition ever carried out outside France - "One Hundred Years French art (1812–1912)".

In 1917, the French Institute ceased to exist as a research and educational institution, but continued publishing journals until 1919. Today he has strong connections and actively collaborates with various organizations, museums, theaters, archives and libraries. Currently there are 138 branches in the largest countries of the world.

Nowadays, French cultural centers operate successfully in many Russian cities. One of the first branches of the organization was opened in St. Petersburg in 1992 on the basis of a bilateral intergovernmental agreement.

Basic goals The French Institute are as follows:

• 1) introduce a wide foreign audience to modern French culture and language;
• 2) promote intellectual and artistic contacts between France and foreign countries;
• 3) increase the prestige of French culture in the world.

The French Institute is headed by a president, the main current work is carried out by the secretariat. The Institute consists of a media library and an information center.

In St. Petersburg alone, the media library of the French Institute contains more than 12 thousand books in French, more than 99 titles of subscription publications (newspapers, magazines), as well as many videos, CDs and audio cassettes, which can be used on site or taken home. The media library often hosts meetings with writers and publishers from Francophonie countries, and shows French television programs received via satellite.

An information center has been created at the media library to provide information to specialists and organizations.

The following events of the organization have now become traditional: international days of Francophonie, which are held with the participation of the French Language Center and the Alliance Française association (see more about it below), French music seasons, a European film festival, a music festival (July 21 of each year), French Ball (July 14th of each year), Reading Festival (October of each year).

Cultural events of the French Institute are held at the following directions:

• theatrical and musical connections - touring practice, organization of master classes and joint Russian-French projects;
• fine arts – exhibition activities, organization of mutual visits and internships of Russian and French artists;
• literature - promoting French books on the Russian market, organizing meetings with French and French-speaking writers and publishers;
• cinematography – organizing weeks and retrospectives of French films, holding meetings with directors and actors from France.

Experts' opinion

The French Institute finally took on the role of a bridge between the scientific and creative institutions of the two countries. To a large extent, thanks to this role, the conditions have developed for the further strengthening of the French cultural presence in St. Petersburg, which is one of the largest metropolises in the country (5 million inhabitants), which still remains the cultural capital of Russia, even if for a long time without having the means for this . St. Petersburg is called upon to remain an important scientific and creative pole of attraction, worthy of its role as a “window to Europe” in a country that has undergone profound changes.

Philip Evreinov, Secretary General of the French Institute

In 1992, in St. Petersburg and Moscow, on the initiative of academician A.D. Sakharov and the French writer Marek Halter, French University College. This organization is an example of the development of bilateral educational relations. Leading teachers from the Sorbonne and other French institutions conduct lectures and seminars at the college. Students have the opportunity to receive a free education in the field of humanities and social sciences - history, literature, philosophy, sociology, and law. Students who speak French can receive a diploma officially recognized in France, as well as a scholarship to continue their studies at one of the French universities with which the college has signed a cooperation agreement. For students who do not speak French, studying at the college provides the opportunity to obtain a diploma in French regional studies. In addition, students have the right to visit the library named after. Philippe Habert, numbering more than 4 thousand French books and 10 titles of French magazines.

Along with the French Institute, a non-profit public organization successfully operates in Russia, representing French culture, – association "Alliance Française"(Alliance Francae.se)(Fig. 8.1) . The main direction of her activity is language training.

The Russian network "Alliance Française" includes 12 associations located in Yekaterinburg, Irkutsk, Kazan, Nizhny Novgorod, Novosibirsk, Perm, Rostov-on-Don, Rybinsk, Samara, Saratov, Tolyatti and Vladivostok.

Important to remember

"Alliance Française"– public organizations registered on the territory of the Russian Federation in accordance with the requirements of Russian legislation. The main purpose of their activities, clearly stated in the charter, is the promotion of the French language and culture.

The Alliance Francaise Foundation, created in 2007, became the historical successor of the Parisian Alliance Francaise, founded in 1883. It unites more than 800 branches located in different countries of the world.

Rice. 8.1. Alliance Française emblem

Language training at Alliance Française is carried out according to a general and specialized program and is designed for nine levels. In addition to French language courses, there are courses in phonetics, grammar, business and legal French, French in the field of tourism, French language and regional studies, French for children, as well as a special program - French through a song.

In addition to organizing courses, Alliance Française conducts tests to determine the level of language proficiency.

Cultural events at Alliance Française are varied and directly related to language training. Thus, musical environments have become traditional, organized jointly with the St. Petersburg House of Journalists and the Conservatory, the program of which includes the performance of works by French composers.

The Alliance Française theater troupe, together with artists from the St. Petersburg theaters - the Bolshoi Drama Theater and the Alexandria Theater - gives charity concerts and performances based on the works of French playwrights. Studios of diction and recitation, as well as literary translation, are actively working.

Another European organization actively promoting the culture of its country abroad is Institute for the Development of the German Language Abroad and International Cultural Cooperation named after. J. W. Goethe, better known as Goethe-Institut (Goethe-Institut) or Institute named after Goethe(Fig. 8.2).

The Goethe-Institut was created in 1919 and was originally the cultural department of the German Foreign Ministry. Soon the German Academy was founded in Munich. Then, within its framework, the Goethe Institute was opened, which trained Germanists from other countries. In 1945, the Allied government abolished the German Academy, accusing it of spreading fascist ideology.

Rice. 8.2.

In 1951 the Goethe-Institut was revived on new democratic principles. Initially, he specialized in training teachers of the German language, and then the scope of his activities expanded significantly. In 1953, the first language courses opened, at the same time the institute set the task of promoting the German language abroad. In 1959–1960 all state federal cultural institutions abroad became part of the Goethe-Institut. In the 1960s an extensive network of its branches began to be created. In 1968, it began its cultural program activities. In 1976, an agreement was signed under which the Goethe-Institut was recognized as the plenipotentiary representative of the German government for cultural relations. This document also regulates its relations with foreign branches. With the fall of the Iron Curtain in 1989, the Institute. Goethe expanded his activities in Eastern Europe, which led to the discovery large number its branches in this region.

In 2004, the information center of the Goethe Institute in Pyongyang was opened. In 2008 and 2009 branches were opened in Dar es Salaam, Novosibirsk and Luanda. In Russia, branches of the Goethe-Institut operate in three cities: Moscow, St. Petersburg and Novosibirsk.

Goals of this organization are the following:

• popularization of German culture and the German language abroad;
• dissemination of up-to-date information about the cultural and scientific life of Germany;
• providing methodological assistance to teachers and educational institutions in the field of studying the German language.

The institute's budget is 200–255 million euros. It consists of government subsidies (3/4) and income from commercial activities (1/4) (courses, exams for a standard diploma).

The institute, its main areas of activity, programs and courses are managed by representatives of the German side.

The structural units are a bureau and an information center with 5 thousand books in German, periodicals, CDs, video and audio cassettes.

The cultural events of the Goethe-Institut cover the following areas of activity: theatrical and musical connections (developed mainly through the organization of touring exchanges), connections in the field visual arts and photography (organization of exhibitions), cinematographic projects (festivals, retrospectives of German film week), scientific connections.

The joint events of the Goethe Institute with the Russian side are also of significant interest.

Another area of ​​its activity is the organization of language courses of varying duration and intensity, as well as testing according to the programs of leading German universities.

Expert opinion

While politicians have decided on sanctions against Russia, the President of the Goethe Institute, Klaus-Dieter Lemani, emphasizes the importance of dialogue between cultures: work with Russia must be strengthened. He clearly spoke out against the cultural boycott of Russia. In an interview with the German radio "Culture" K.-D. Lehmann said that the Goethe-Institut, on the contrary, would try to “keep the doors open on both the left and the right.”

Politicians adhere to a strictly formalized way of acting and are ritual-oriented. Culture, on the contrary, can start a dialogue and destroy clichés - and this is its strength. Therefore, a boycott in the cultural sphere due to the Crimean crisis would be a false step.

“We would rather strengthen our work in Russia and Ukraine than stop or weaken it,” Mr. Lehmann said.

Rice. 8.3.

UK culture is represented abroad by the organization British Council(Fig. 8.3), carrying out activities in the field of culture, education and professional training, being at the same time a diplomatic representation of its country. His target– development of international partnership and mutual understanding between countries. Today, the British Council has offices in more than 230 cities in 110 countries.

The British Council's activities in the field of international cooperation are concentrated in the following areas: art, literature, design; education and training; teaching English; methods of public administration and human rights; training in management, theory and practice of business; scientific, technical and cultural cooperation; exchange of information and knowledge.

Main goals The British Council are as follows:

• inform the world community about the cultural diversity and latest achievements of Great Britain;
• eradicate outdated stereotypes about the country that have developed abroad;
• provide information about various educational opportunities in the UK, including language training at different levels;
• develop cultural and intellectual exchange with European countries.

The British Council operates under the patronage of the Queen of Great Britain and the Prince of Wales.

Important to remember

On the one side. The British Council has diplomatic status, on the other hand, it is an independent cultural and educational organization that provides information and educational services to Russian citizens, including paid ones.

The main body of the British Council is the Board of Directors, which meets once a month to decide the most important issues related to financing and development of activity programs. This body is headed by the Director of the British Council and is assisted by advisory bodies.

Directly in the UK, there are two main offices of the British Council in London and Manchester, and there are also offices in Ireland, Scotland and Wales.

Branches of the British Council consist, as a rule, of the following divisions: libraries; information center; English language center; center for educational projects; examination services department; department of cultural projects; Department of Science and Technology.

The British Council Library provides a wide selection of educational, methodological, and fiction literature in English, a variety of teaching aids, video and audio materials. Classes, seminars, and summer courses are held here on a wide range of issues related to the history and current state of Great Britain and its culture.

The Information Center has information about the UK, including reference materials, manuals from UK educational institutions, and information about events taking place abroad with the support of the British Council.

In addition to information activities, the center holds cultural events: exhibitions, master classes, festivals, etc.

The English Language Center specializes in conducting courses and language programs at various levels. Among them are courses in everyday and business English, courses for military personnel, retired people, representatives of small and medium-sized businesses, creative and scientific workers. In addition, the center provides services for passing exams for English language certificates.

The Projects Department promotes professional training and academic partnerships between universities in Russia and the UK. In particular, the British Council provides foreign specialists with the opportunity to take a postgraduate course at one of the British universities, as well as participate in internship programs for managers at enterprises in the UK. In addition, it facilitates obtaining a scholarship to study at one of the country’s universities and offers internship programs.

The Projects Department provides programs in the following areas: management in commercial companies, management training program, academic partnership programs between universities, environmental programs, programs in the field of financial services and trade, privatization and reconstruction of enterprises and government work.

One of the promising areas of activity of the department is ecology. The British Council is the coordinator of the small projects program in this area.

The British Government's Department for International Development finances the know-how fund, manages its work and provides technical support, transferring knowledge and experience to the countries of Central and Eastern Europe. The purpose of the fund is to support transition processes in this region, ensure its effective development and involve all levels of society in these processes.

Projects supported under this program may include study tours, training courses or short-term internships in the UK, seminars in Russia and the UK, consultations and the development of partnerships between similar organizations in both countries.

The events prepared by the cultural department of the British Council are of great interest. Organizers of cultural programs rely mainly on modernity, novelty, and quality.

The cultural events of the British Council reflect the main goals and objectives of this organization; they strive to introduce Russians to the full diversity of British culture, its history and current state, new forms and types of avant-garde art.

An annual project of the British Council in St. Petersburg has become the British Film Festival, held in the spring of each year.

There were different periods in the history of the presence of the British Council in Russia. In the 90s XX century – beginning of XXI V. The organization has consistently increased its volume of activities and expanded its geographic presence. However, due to the political confrontation between Russia and Great Britain and the unsettled legal framework for the organization’s activities in Russia, the British Council has significantly reduced its projects. Branches were closed in Samara (2007), Irkutsk (2008), Petrozavodsk (2008), Tomsk (2006), Krasnoyarsk (2007), Nizhny Novgorod (2007), Yekaterinburg (2008), St. Petersburg (2008). Currently, the organization's branch operates only in Moscow.

Assessing the activities of the British Council, we can conclude that the organization certainly presented interesting projects in Russia and demonstrated original approaches to organizing bilateral cultural exchange. However, its politicization and difficult political conditions for bilateral cooperation played a negative role in the development of cultural cooperation between Russia and Great Britain. Unfortunately, the potential of bilateral interaction between the two countries, which played a significant role in world culture, has not been used.

European cultural centers are the oldest organizations in the field of bilateral cultural cooperation. However, today an increasingly significant role in in this direction played by cultural centers of China, known in the world as the Confucius Institute (Confucius Institute)(Fig. 8.4). The name of the outstanding thinker, philosopher, and ancient teacher Confucius was given to a network of institutes similar to the Spanish Cervantes Institute and the German Institute named after. Goethe.

Confucius Institutes are part of a global network of international cultural and educational centers created by the State Office for the Propagation of the Chinese Language Abroad. The single global network also includes Confucius classes that perform similar functions. On the Chinese side, Hanban Headquarters coordinates the work and provides funding for cultural and educational organizations.

The first Confucius Institute was opened on November 21, 2004 in the capital of the Republic of Korea, Seoul, but already in 2012, the VII World Congress of Confucius Institutes in Beijing gathered delegates from 335 institutes and more than 500 Confucius classes from around the world.

Some Confucius Institutes have a specialization, for example, the Afiya Institute specializes in business, the London Institute specializes in the presentation of Chinese medicine.

Today in the Russian Federation there are 17 Confucius Institutes in 14 cities: Moscow, St. Petersburg, Ryazan, Kazan, Elista, Blagoveshchensk, Novosibirsk, Tomsk, Komsomolsk-on-Amur, Nizhny Novgorod, Ulan-Ude, Irkutsk, Yekaterinburg, Volgograd .

Each of the institutes provides language training, organizes cultural events, and introduces the audience to the traditions of the Middle Kingdom. An interesting example of the organization’s activities can be the projects of the Confucius Institute at St. Petersburg State University. This organization was opened on the basis of the Eastern Faculty of St. Petersburg State University, which is a recognized educational and scientific center. The faculty has been teaching Chinese for more than 150 years. That is why, in the educational programs of the Confucius Institute of St. Petersburg State University, there is a real opportunity to combine advanced domestic experience with the latest teaching technologies and educational materials developed in the PRC. The agreement on the establishment of the Confucius Institute at St. Petersburg State University was signed in July 2005, and its activities began in February 2007. The Capital Normal University (Beijing, China) became a partner of St. Petersburg State University in the creation of the Confucius Institute (Beijing, China) - one of the most active and modern centers for teaching Chinese to foreigners language. The purpose of the Confucius Institute at St. Petersburg State University was to strengthen friendship and mutual understanding between China and Russia by disseminating information about the culture, language, economy and social life of China. Important areas of the institute's activities are organizing courses in Chinese language and culture, conducting Chinese language testing, organizing internships in China, organizing competitions, and promoting sinological research.

The Confucius Institute in St. Petersburg actively participates in cultural and educational events in the city related to China. Closely

Rice. 8.4.

cooperates with schools and public cultural organizations that teach Chinese in order to exchange experiences, hold joint concerts and celebrations. As a center for the dissemination of culture, the Institute organizes creative meetings, competitions, exhibitions, Chinese holidays and celebrations of tolerance at the university and government institutions.

Cultural events include artistic exhibitions, such as photo exhibitions about China, book fairs, film festivals, music lessons, calligraphy exhibitions, Chinese classical and folk dance; special classes and master classes are organized, for example " World Heritage in China”, “Teaching Tai Chi”, “Culture of the national Chinese costume”, “Chinese food products”, “Confucius and Confucianism”, etc. Traditional holidays exist and are celebrated - the Spring Festival, the Lantern Festival, the Mid-Autumn Festival, National Day China, etc.

The Institute's most interesting language event is the student competition "Chinese Language Bridge", which has been held since 2002 by the Chinese State Committee for Teaching Chinese Abroad.

In December 2010, at a congress in Beijing, the Confucius Institute at St. Petersburg State University was awarded the title of “Advanced Confucius Institute”.

In 2014, the Confucius Institute at St. Petersburg State University, together with the Consulate General of the People's Republic of China, held a student competition for knowledge of the Chinese language, which is part of the global competition "Chinese Language Bridge".

In general, the activities of the Confucius Institute are diverse. The projects cover many areas of cooperation and are designed for a fairly wide audience. The Confucius Institute plays an important role in the development of bilateral cultural cooperation and uses various original approaches to this end.

Expert opinion

The Confucius Institute has existed since 2004, it is a cultural response to the German Institute. Goethe (founded in 1951), the British Council (existing since 1934) and the Alliance Française (founded in 1883, but operating on a slightly different model). The success of Confucius Institutes lies in simple numbers: today more than 350 institutes have been opened around the world - a hundred more than the British Councils or the Institutes. Goethe.

While the world market is already oversaturated with British and German culture. there is still room for China. Hanban aims to increase the number of Confucius Institutes to 1,000.

Thorsten Pattberg is a German writer, linguist and cultural scientist. Author of the books "East-West Dichotomy", and Shenzhen"

Bilateral exchange through cultural centers has a number of features that are associated primarily with the promotion of one’s own culture and the creation of a positive image of the country abroad. To solve these problems, such areas of bilateral cooperation as culture and education are traditionally chosen. Let us note that the main emphasis is on the achievements of modern culture, knowledge about which, due to political reasons, until recently was inaccessible to residents of Russia. These tasks are most effectively solved on the basis of such established forms of cultural exchange as tours, exhibitions, educational grants, scholarships, and internships.

When developing strategies and specific programs, foreign cultural centers take into account both the national specifics of their partners and their own interests. Only a harmonious combination of these factors can ensure the success of their activities.

The importance of creating favorable conditions for the work of foreign cultural centers in our country is noted in the Concept foreign policy Russian Federation (approved by the President of the Russian Federation V.V. Putin on February 12, 2013). At the same time, the creation of centers of Russian culture abroad should also become one of the main tasks of the state’s cultural policy at the present stage. Analyzing the activities of foreign cultural centers, it should be noted that many of their projects have outgrown the framework of bilateral contacts and can be considered as an example of multilateral exchange. Such, for example, is the project “Choose the Best Writer”, organized by the Central City Public Library. V.V. Mayakovsky in St. Petersburg, which is carried out by foreign cultural centers and consulates. This trend reflects the realities of modern international relations in the context of globalization.

Noting the positive aspects in bilateral cooperation through foreign cultural centers, it should be noted that the issues of the official status of such organizations are not fully resolved, as noted in the Federal Law on Public Associations of May 19, 1995 No. 82-FZ (as amended on 03/08/2015 ) . In addition, such organizations are instruments of the “soft power” of their country, which determines the choice of priorities in their activities.

As an example of bilateral cultural relations, one can also name projects of international content with different implementation periods and financing, carried out both at the state and non-state level.

• Evreinov F. The rebirth of the French Institute in St. Petersburg // Alliance Française and the French Institute. URL: af.spb.ru/afl0/if2_ru.htm (access date: 01/16/2016); In St. Petersburg: a collection of historical essays. URL: af.spb.ru/afl0/if2_ru.htm (access date: 01/16/2016): Rzheutsky V. S. Alliance Française in St. Petersburg (1907–1919) // Alliance Française and the French Institute in St. Petersburg. Collection of historical essays. URL: af.spb.ru/afl0/if2_ru.htm (access date: 01/16/2016); For K. Recreating the Alliance Française in St. Petersburg (1991–2001) // Alliance Française and the French Institute in St. Petersburg. Collection of historical essays. URL: af.spb.ru/afl0/if2_ru.htm (access date: 01/16/2016).
• Francophonie(fr. La Francophonie) – international organization cooperation between French-speaking countries of the world.
• Alliance Française and the French Institute in St. Petersburg. Collection of historical essays. URL: af.spb.ru. Dialogue with Russia: “Keep the doors open on both the left and the right.” President of the Goethe-Institut is against boycott in the cultural sector. URL origin-goethe.de/ins/ru/mos/ uun/ru 12531382.htm (access date: 10/21/2015).
• URL: east-west-ichotomy.com/%D0%Bl%Dl%83%D0%B4%Dl%83%D 1%89%DO%B5%DO%B5-%D1%85%DO%BO%DO %BD%D1%8C%DO%B1%DO%BO%DO% BD%D1%8C-%D0%B8-%D0%B8%D0%BD%D1%81%D1%82%D0%B8%D1 %82%D1%83- %D1%82%D0%BE%D0%B2-%D0%BA%D0%BE%D0%BD%D1%84%D1%83%D1%86/ (date of access: 16.01 .2016).
• URL: archive.mid.ru/brp_4.nsf/0/6D84DDEDEDBF7DA644257B160051BF7F (access date: 12/28/2015).
• Theses "Foreign cultural policy of Russia - year 2000". pp. 74–86.
• URL: docs.cntd.ru/document/9011562 (date of access: 08.11.2015).

Dmitrieva I.V., Ph.D.

The article makes an attempt to compare the national cultural organizations currently existing in Moscow with their prototypes that operated in the first decades of the twentieth century, describes the main functions and some achievements that they have achieved during their activities.

Key words: cultural center, Moscow House of Nationalities, national minorities, tolerance.

Moscow has preserved and continued the city's centuries-old traditions of intercultural interaction, which has created a unique Moscow cultural environment and an atmosphere of interethnic trust.

One of the types of service activities among representatives of various nationalities living on the territory of the Russian Federation, and in particular in Moscow and the Moscow region, remains the organization of voluntary societies aimed at preserving and developing the culture of various peoples, familiarizing representatives of foreign nationalities with their culture, facilitating the process of acculturation and integration, etc.

With the collapse Soviet Union and the strengthening of the role of ethnocultural self-determination in Moscow, a large number of different societies, organizations, centers, communities, etc. appeared, the purpose of which was to promote the culture of individual peoples. Currently, there are more than 40 such societies. Let us dwell on the example of individual organizations that were formed in the 1990s and, delving into history, we will trace the history of the existence of their prototypes in Moscow and the region in the first third of the twentieth century.

For many years, the Moscow House of Nationalities (MDN) has been successfully operating in Moscow. The idea of ​​creating the Moscow House of Nationalities belongs to Mayor Yuri Luzhkov. At the end of the 1990s, it was decided to give the mansion of the Kurakin princes, located on Novaya Basmannaya Street, 4, to the Moscow House of Nationalities.

At the MDN, representatives of national communities and organizations operating in Moscow freely realize their ethnocultural interests. More than 100 accredited national public organizations are represented here, which have expressed a desire to work under the auspices of the Moscow government. The work carried out at the MDN is aimed at interethnic harmony, maintaining stability, and cultivating a sense of tolerance. Organization and holding of international and national festivals and competitions is one of the most important activities of the House.

Almost all societies and organizations set themselves the following goals and objectives: promoting the development of national culture; studying the history and mastering the cultural heritage of the peoples of Russia; restoration and preservation of monuments of historical significance; preservation of national languages ​​and customs; mutual assistance; defending human rights and interests in government and public organizations; promoting improvement in interethnic relations in Moscow; establishing relationships with other public organizations; creative, cultural connections, education. In addition, work is underway to familiarize Russians with the achievements of national cultures in various areas of material and spiritual life and to promote the development of friendly ties between peoples and the expansion of comprehensive economic and cultural cooperation between countries.

Thus, the “Moscow Society of Greeks” was formed in 1989 for the three and a half thousand residents of Greek nationality registered in the 1989 population census in Moscow, who rank 20th among Muscovites in number. Within the framework of the society there are a musical and choreographic children's and youth group "Ennosi" and a children's choir. The native language is studied in secondary school No. 551 with a Greek ethnocultural component, as well as in the Sunday school at the Church of All Saints in Kuliki.

It is interesting that the Hellenic Cultural and Educational Society of Greek citizens living in Moscow and the Moscow province was supposed to be organized back in 1923. A corresponding statement from Greek citizens and a draft charter of the society were sent to the administration of the Moscow Council. However, on February 7, 1923, the subsection of the Balkan countries of the Western Department of the NKID refused the initiators to implement their project “due to the lack of sufficient grounds and not recognizing the activities of the society as useful from the political side.” Obviously, the number of representatives of the Greek diaspora and the focus on activating exclusively political, or more precisely, communist organizations, served as the main reason for such an attitude of the authorities towards civic initiative.

Let's look at another example. The regional public organization “Community of the Crimean Tatars” was registered by the Ministry of Justice of the Russian Federation in 1998. A census of Crimean Tatars, conducted specifically for them by the USSR State Statistics Committee in January 1991, showed that at that time there were 397 people living in Moscow who identified themselves as Crimean Tatars.

All Moscow Crimean Tatars were notified about the organization of the society. Therefore, everyone who wanted to came to thematic meetings held by his board. In addition to meetings, the community organized mass events dedicated either to national day mourning on May 18, or for national holidays (for example, Kurban Bayram), where, with the help of sponsors, treats and concerts are organized, to which artists from Crimea are invited. The society has its own printed organ - “Bulletin of the Community of the Crimean Tatars”, which is published, although irregularly, but whenever possible, covering inner life Moscow diaspora of Crimean Tatars.

As you know, the Tatars are the second largest people in the Russian Federation after the Russians. Tatar culture has a rich cultural heritage, and the Tatar intelligentsia has always been distinguished by an active civic position. It is significant that at the beginning of the twentieth century, the Tatars constituted the largest ethnocultural minority living in Moscow and its periphery. Numerous clubs and red corners for the Tatars were located in Podolsk, Kasimov ( Tver? - probably this is a listing, because Kasimov is now in the Ryazan region. and was not Tver), Mytishchi and, of course, in Moscow. Their situation in most cases was unsatisfactory - lack or complete absence of premises, insufficient funding, limited number of personnel. All this limited the capabilities of national clubs, although in those years they had the same functions as similar societies at the end of the twentieth century: they included educational programs and national classes, numerous clubs, libraries, and represented the interests of representatives of national minorities in production.

On August 28, 1924, on the initiative of the subdivision of national minorities of the MK RCP (b) and MONO, the Moscow Provincial Central Tatar Workers' Club named after. Yamasheva. During the first year of its operation, the club spread its activities throughout the province and established contacts with the districts, traveling there both for performances and with reports and consultations with the leadership. The club's members included 582 people from 18 to 35 years old. The work was mainly of a propaganda and demonstrative nature, which explains the most intensive work of art circles and the frequent organization of performances and concerts. Among them are drama, choral, fine arts, music and physical education, literary, scientific, technical and natural sciences, as well as literacy and political clubs. In addition, women's and children's clubs were organized. In the first year of activity, the club was able to cover a third of the Tatars living in the Moscow province with cultural and educational work, which amounted to about 2 thousand people, but reports indicate insufficient coverage of the working Tatars of Moscow and the Moscow province with such work.

Another center of work among the Tatars of Moscow was the Tatar House of Education, which existed in the 1930s. In addition to the literacy center and the library, he worked with kindergarten. The drama club of the House of Education covered factories and factories in the region with its work. However, the premises of the House of Education were often used for other purposes (for example, for housing workers and employees). Among the shortcomings, the supervisory authorities, designed to direct any public structures to solve pressing socio-economic problems and ideologize any activity, noted the lack of shock movement and methods of socialist competition, which made it possible to give an unsatisfactory assessment of the work of the House.

There is very scanty information about cultural and educational work among the Gypsies at the beginning of the century, relating mainly to Moscow. There was a gypsy club with clubs functioning there (choral, cutting and sewing, drama, educational and political). Attendance at the circles was very low, perhaps due to poor facilities.

In 1931, a gypsy studio-theater “Romen” was organized in Moscow under the People's Commissariat for Education. It consisted mainly of “young gypsies”; many of the studio members were former nomads. The gypsy studio was not provided with premises and worked in the premises of the Latvian Club. Subsequently, “Romen” received the status of the State Gypsy Theater and operated as a cultural center, leading amateur circles on the periphery. The Roman Theater continues to operate successfully to this day.

In the early 1990s. The Romano Kher Gypsy cultural and educational society was organized in Moscow. Children's ensembles "Gilori", "Luludi", "Yagori", and the vocal and choreographic group "Gypsies of Russia" were organized under it. In children's ensembles, in addition to choreographic and vocal lessons The language, history and culture of the Roma are studied.

The ensemble “Gilori” (“Song”) is a qualified group consisting of 20 children aged from 6 to 15 years, who have achieved a fairly high level of performance in the field of national vocal and choreographic art. This is evidenced by the title of laureate of the international festival of gypsy art in Poland in 1992.

The Jewish community of the capital was also quite active. Since March 1918, the “Temporary Organized Bureau of Gekhover” functioned in Moscow. The Gekhover organization was a union of Zionist student youth (founded in 1912, existed until it merged in 1924 with a similar organization into a single All-Russian Society of Zionist Youth), was engaged in cultural and self-educational work and had organized cells in many cities of Russia. The society published an information sheet “News of the Temporary Organized Bureau of Gekhover,” supplied local circles with literature on Zionist and general Jewish issues, and sent out instructors to organize new centers. The office was located at: Chistye Prudy, no. 13, apt. eleven. .

Currently, the Regional Jewish National-Cultural Autonomy of Moscow “MENKA” operates in Moscow. She considers her functions to be “culture, education and intercultural dialogue.”

Many national societies in the capital of the Russian Federation dream of opening their own national schools and kindergartens. This work has been especially active since 1990. Thus, in the premises of school No. 1241 of the Central District of Moscow (Ulitsa 1905 Goda metro station) there is an experimental multinational school with 20 departments.

With the transition of the school to a full five-day school, the so-called national knowledge cycle was introduced. It includes the native language, folklore, folk epic, native literature, history, culture of the people, national songs, dances, music, fine, decorative and applied arts, folk crafts and crafts, sewing, embroidery, cooking national dishes, folk customs and rituals, national etiquette, national games and sports. As can be seen from the above, the school covers almost the entire spectrum of components of national culture.

The considered national organizations are only a small part of that large network of national societies that are active and fruitful in the territory of the Russian Federation, and in particular in Moscow and the Moscow region. All their work is aimed at interethnic harmony, maintaining stability, and cultivating a sense of tolerance. The main, and most often the only source of financial income for societies is membership fees. Meanwhile, each company is a legal entity and has the opportunity to open its own bank account.

The main tasks of the Moscow ethnocultural organizations is to preserve interethnic peace and harmony in the city. Unfortunately, in last years Newspapers and television programs often appear in which irresponsible journalists fuel interethnic tensions and ethnic and religious intolerance. From the very beginning of its activities, the Moscow House of Nationalities, together with other public organizations, draws the attention of the city authorities to the inadmissibility similar cases, helps to counter the destabilization of public order. Thanks to the principled position of the Moscow Government and national cultural associations, it is possible to maintain peace and harmony in the city. The historical experience of ethnocultural public organizations shows that the targeted use of enormous cultural potential and skills of tolerant behavior forms an important basis for the social policy of authorities in large cities such as Moscow.

Sources and literature

1. Bekmakhanova N.E. Kazakh cultural-national autonomy of Moscow in the 1990s. // National diasporas in Russia and abroad in the XIX-XX centuries. Digest of articles. M.: RAS. Institute Russian History, 2001.

2. Bril M. Working Gypsies in the ranks of the builders of socialism // Revolution and Nationality. 1932. July. No. 7(28).

3. GA RF. F. 10121. Op. 1. D. 128.

4. GA RF. F. 1235. Op. 123. D. 94.

5. GA RF. F. 1235. Op. 131. D. 6.

6. GA RF. F. 1318. Op. 1. D. 1268.

7. GA RF. F. 3316. Op. 13. D. 27.

8. Popova E., Bril M. Gypsies in the USSR // Soviet construction. 1932. February. No. 2(67).

9. TsGAMO. F. 966. Op. 3. D. 334.

11. URL: http://www.mdn.r u/

12. URL: http://www.mdn.r u/information/se ctions/Evrei1/. Date of access: 12/12/2009.

13. URL: http://www.mdn.r u/information/se ctions/Greki1/. Date of access: 12/12/2009.