Photos of the Shabelsky collection from the collection of the Russian Ethnographic Museum. Photos of the Shabelsky collection

04.03.2020

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1 UDC ETHNOGRAPHIC COLLECTIONS OF SIBERIAN TATARS IN MUSEUMS OF ST. PETERSBURG Akhunova E.R. Omsk branch of the Federal State budgetary institution Science Institute of Archeology and Ethnography of the Siberian Branch of the Russian Academy of Sciences, Omsk, Russia (644024, Omsk, Marx Ave., 15), e-mail: The article discusses the history of the formation of ethnographic collections on the Siberian Tatars in the Peter the Great Museum of Anthropology and Ethnography (Kunstkamera ) RAS and the Russian Ethnographic Museum. Data is provided on Siberian expeditions starting from the 18th century and on the collectors of these collections. The article also examines in detail the quantitative and qualitative composition of the ethnographic collections of the Siberian Tatars. This data is published for the first time. Almost all the large and small peoples of Siberia are represented in the museums of St. Petersburg, but there are practically no major studies on the Siberian peoples, there are only a small number of scientific articles. The ethnographic collections of the Siberian Tatars located in these museums have not been sufficiently studied. The article makes an attempt to provide an overview of the existing ethnographic collections on the Siberian Tatars. Key words: Siberian Tatars, ethnographic collections of Tatars, museums, museum funds, ethnographic expeditions to the Siberian Tatars. ETHNOGRAPHIC COLLECTIONS IN THE SIBERIAN TATARS MUSEUM IN ST. PETERSBURG Akhunova E.R. Omsk Branch of Federal State Institution of Science Institute of Archeology and Ethnography of the Siberian Branch of the Russian Academy of Sciences, Omsk, Russia (644024, Omsk, Marx Ave, 15), The article examines the history of the formation of the ethnographic collections at the Siberian Tatars in the Museum of Anthropology and Ethnography named after Peter the Great (Kunstkamera) and the Russian Museum of Ethnography. The data on the Siberian expeditions from the XVIII century. and collectors of data collections. Also, the article discusses in detail the quantitative and qualitative composition of the ethnographic collections of the Siberian Tatars. These data are published for the first time. In the museums of St. Petersburg are almost all large and small peoples of Siberia, but the Siberian peoples virtually no large studies, there are only a small number of scientific articles. Ethnographic collections in Siberian Tatars who are in these museums are not well understood. The article is an attempt to tell an overview of the available ethnographic collections in the Siberian Tatars. Keywords: Siberian Tatars, Tatars ethnographic collections, museums, museum collections, ethnographic expedition to the Siberian Tatars. In St. Petersburg there are two world-famous ethnographic museums: the Peter the Great Museum of Anthropology and Ethnography (MAE) of the Russian Academy of Sciences (Kunstkamera) and the Russian Ethnographic Museum (REM). These museums contain extensive ethnographic collections on the peoples of the world, and a significant place among them is occupied by the collection of the peoples of Siberia. This article will examine the history of the formation of ethnographic collections of Siberian Tatars in the above-mentioned museums, their composition and quantitative characteristics. The Museum of Anthropology and Ethnography was created in 1879, on its basis in 1933 the Institute of Ethnography of the USSR Academy of Sciences was created, and in 1992 this institute and museum was transformed into the Museum of Anthropology and Ethnography named after. Peter the Great (Kunstkamera) RAS. 1

2 At the MAE, collections on the indigenous peoples of Siberia are considered one of the best collections of traditional culture in the world. In his report at the scientific conference dedicated to the 285th anniversary of the Kunstkamera, C.M. Taxami writes that “currently the main fund of the Department of Siberia includes 747 collections with a total number of items of more than 27 thousand units.” The beginning of the formation of Siberian collections dates back to the founding of the St. Petersburg Kunstkamera in 1714. Already in the first collections of the Kunstkamera there were things brought from Siberia, but the work of collecting ethnographic materials, in particular in Siberia, took on a systematic nature only when special expeditions began to be sent to Siberia. In 1725, a large number of items on the culture of the peoples of Siberia and Mongolia came from D.G. Messerschmidt, who explored these areas on instructions from the Academy of Sciences, and from 1733 to 1743 the Great Northern Expedition took place, which also brought rich ethnographic material about the peoples inhabiting Siberia and the Far East. The collected scientific materials were partially lost in those years. A fire caused great damage to the Kunstkamera in 1747, destroying a significant part of the books and museum collections, but, despite these unfavorable factors, throughout the 18th century. The Academy of Sciences sent expeditions for a comprehensive study of Russia, its natural resources and the peoples who inhabited it, primarily to Siberia. The loss of ethnographic collections began to be replenished in the Kunstkamera already in 1748, after G.F. returned from the expedition. Miller. By 1768, the Siberian collections of the Kunstkamera had increased significantly due to the Decree of the Senate and the requirement of the Academy of Sciences to acquire collections for the museum. The objects collected at this time, most of them consisting of fur clothing, were unfortunately lost; part of the collection that survived, due to poor documentation of museum objects, could be included in the so-called “old collections of the Kunstkamera” and determine exactly which of them It is not possible to which peoples they belonged to. Traveling around the world in the 19th century. opened a new page in the history of Russian ethnography. During this period, the museum received collections on the culture of the peoples of Kamchatka, Chukotka and the Pacific coast of Russia. At this time, M.A. collected ethnographic collections on the culture of the Khanty, Mansi, and Selkups. Castren, collections on the Yakuts were collected by A.F. Middendorf during an expedition to Eastern Siberia (gg.). In the first years of the 20th century, in connection with the beginning of the formation of the Department of Ethnography of Siberia, the museum sharply increased its collecting work among the indigenous population of North Asia. Among the brilliant scientists who carried out this work, one can name the names of V.K. Arsenyeva, 2

3 V.I. Anuchina, V.G. Bogoraza, V.N. Vasilyeva, V.I. Jochelson, D.A. Clemenza, B.E. Petri, F.V. Radlova, S.M. Shirokogorova, L.Ya. Strenberg and others. In the years. XX century A.A. begins collecting work. Danilin, A.A. Popov, G.N. Prokofiev, V.N. Chernetsov and others. And in e years. ethnographic collections in Siberia were replenished by such scientists as E.A. Alekseenko, I.S. Vdovin, V.P. Dyakonova, V.A. Kisel, L.R. Pavlinskaya, Ch.M. Taxami, L.V. Khomich and others. According to Ch.M. Taxami, it was “during these years that the staff of the Department of Siberia created fundamental works: “Historical-ethnographic atlas of Siberia” and the volume “Peoples of Siberia. Ethnographic essays". During this period, MAE scientists published classic works on ethnography, such as monographs by S.V. Ivanov “Ornament of the peoples of Siberia as a historical and ethnographic source”, A.A. Popov “Nganasany”, G.M. Vasilevich “Evenki. Historical and ethnographic essays”, L.P. Potapov “Essays on the history and ethnography of the Altaians” and others. At the end of the 20th beginning of the 21st century. The intensity of replenishment of ethnographic collections of the MAE has decreased. This is due, first of all, to the economic situation of the country during this period, the gradual disappearance of objects of traditional culture and the development of local local history and ethnographic museums that conduct active research and collecting activities in their regions. The main task facing the Department of Siberia at the MAE was the collection of field ethnographic materials on all the peoples of Siberia, the study of traditional cultures of the region, the preparation and publication of monographs. The materials collected by MAE scientists are currently stored in the MAE archive; their materials are striking in their high scientific level and breadth of coverage of the culture being studied. The number of collections is presented unevenly. Despite the considerable number of Siberian Tatars (according to the 2002 census, there were 9.6 thousand people), the ethnographic collection of Siberian Tatars in the MAE is represented by only 40 items. Perhaps due to the loss or inaccurate documentation of the pre-revolutionary period, some of the collected ethnographic collections of the Siberian Tatars were assigned to the collections of other Siberian peoples or were included in the so-called “Old collections of the Kunstkamera”. The collection of an ethnographic collection on the Siberian Tatars at the MAE began in 1948 with the expedition of MAE employee V.V. Temple in the Tyumen region, Tobolsk district in the Laitamak village council. The expedition was organized to the Tatars living in Zabolotye. Examined V.V. The temple group of Tobolsk Tatars belongs to the so-called “marsh Tatars”. As V.V. herself noted. Khramova: “The Tatars have been very poorly studied ethnographically, and the “marsh people” have not been studied at all. It's isolated and 3

4, an ethnographically isolated group of Tatars is of interest, first of all, due to their economic uniqueness: they are mainly fishermen, which makes them sharply different from other groups of Siberian Tatars. The “swamp” Tatars are of particular interest for elucidating the ethnogenesis of the Siberian Tatars in general.” V.V. Khramova describes in detail the settlements of the “marsh Tatars”, the difficult and long haul through the swamps from one settlement to another on a small and light dugout boat. The life, traditional activities and crafts of the Tatars are described in detail. V.V. Khramova concludes that the “marsh Tatars” belong to the Turkic group of peoples, but the history of these Tatars will need to be studied using archaeological finds in these places, because she believes that “the ceramic finds apparently belong not to the Tatars, but to some other people who lived here at the beginning of our era.” In the toponymy of rivers, urmans and lakes there are many Khanty words. During this expedition, 35 items from the ethnographic collection of the “Marsh Tatars” were collected. The largest collection was made of Siberian Tatar jewelry (15 items) and children's toys (10 items). Among the jewelry are 9 silver blown buttons with patterns, a hand bracelet made of silver coins, a pair of metal plaques for sewing onto ribbons woven into girls' braids, a cowrie shell, a metal bib for children's clothing and a pair of women's metal blown earrings with pendants. The toy section consists of six rag dolls ranging in size from 6 to 8 cm, two wooden arrows and bones for playing. Hunting and fishing items are represented by 5 items: a wooden arrow with a metal tip (length 67 cm), a truncated, flat spear tip with a sleeve (35.5 cm), a piece of bast rope, a brick sinker with a round hole with a diameter of 3 cm and a fishing hook "spoon" 21 cm long. The clothing is represented by a women's headband "Zarautz" made of dark brown velvet, embroidered with gold threads 48.5 cm long and 12 cm high. The utensils are also represented by a single copy - "chuman" birch bark utensils made of birch bark, 8 cm high see V.V. Khramova notes the widespread use of birch bark utensils by the “marsh Tatars”; “they eat, drink from it, wash in it, store water, etc. Previously, no utensils other than birch bark were known here.” She explains the presence of carved frames on the windows by the fact that previously the houses of the swamp Tatars were built by newcomers, who made the frames. Thus, we see that the collected material is different in quantity and composition. Most of the items collected are in the toys and jewelry section; clothing and utensils are single items. This ethnographic collection of the “marsh Tatars” of 1948 4

5 under 4221 is kept in the collections of the Museum of Anthropology and Ethnography. Peter the Great (Kunstkamera) RAS. The next expedition of V.V. Khramova committed in 1953 to the village of Karbana, Tyumen region. She collected a collection of jewelry consisting of 5 items. Of these, 3 metal breast decorations in the form of buttons, a children's bracelet made of white metal, 13.5 cm in diameter, and a sample of wool embroidery on a piece of red fabric. The patterns are embroidered in the form of leaves. This collection of 6066 for 1953 is also kept in the MAE funds. Another one of the largest ethnographic museums in the world is located in St. Petersburg, this is the Russian Ethnographic Museum. The museum was founded in 1895 by decree of Emperor Nicholas II and was called the Ethnographic Department of the Russian Museum of Emperor Alexander III. In 1934, the department received the status of an independent museum and a new name, the State Museum of Ethnography, and in 1992, the Government of the Russian Federation decided on its new name, the Russian Ethnographic Museum. The Russian Ethnographic Museum stores more than half a million exhibits characterizing the traditional everyday culture of 150 peoples of the world. As well as the Museum of Anthropology and Ethnography. Peter the Great RAS and the Russian Ethnographic Museum have a huge collection dedicated to the peoples of Siberia and the Far East. A significant part of the collection on Siberian peoples was collected at the beginning of the twentieth century. The receipts of these collections are associated both with ethnographic expeditions of museum staff and with the collecting activities of teachers, military men, merchants, exiled settlers, etc. Let's name just a few bright names and personalities of collectors: V.K. Arsenyev, V.N. Vasiliev, D.A. Clements, F.Ya. Kohn, A.A. Makarenko, E.K. Pekarsky, S.I. Rudenko and others. The very first exhibits of the Siberian Tatars were donated to the Russian Ethnographic Museum from the Paris World Exhibition of 1900. These are a women's headdress “Zarautz” made of crimson velvet with embroidery, a hat with a fur lining, a velvet bib, embroidered with gold thread, shoes made of leather and beads. All items belong to the Tobolsk Tatars, are made using handicraft methods and date back to the end of the 19th century. (7 ave.). Later, exhibits on the Siberian Tatars appeared in the museum in the years. As noted in the catalog “Traditional Culture of the Tatars of the 19th and 20th Centuries”, published in 2012 and dedicated to all groups of Tatars, including Siberian ones, that “first of all, these are the collections of the museum correspondent, local historian and publicist Yulian Osipovich Gorbatovsky. In 1904, he acquired cultural monuments of the Tobolsk Tatars dating back to the end of the 18th and beginning of the 19th centuries. These are the clothes of the rich Tatar servicemen, their silk and brocade, 5

6 silver jewelry and some items related to the practice of Muslim worship." The REM archive contains “Correspondence with the settler Yu.O. Gorbatovsky about the collection of ethnographic materials in the Tara district of the Tobolsk province in 1904.” In a letter to D.A. Gorbatovsky writes to Clemenza, “I have already outlined what could be interesting for your department in Tara. There are original very ancient costumes, coins and metal objects of the peoples of the east, the Sarts, Tatars and Bukharians." For 1904 Yu.O. Gorbatovsky acquired 10 items from the Tatar ethnographic collection from the Tobolsk Tatars of the Tara district of the Tobolsk province. These are two headdresses: a festive Tatar cap and another headdress (men's or women's are not specified), four women's clothing items, two dresses, a women's sleeveless vest and a women's festive caftan. Yu.O. The Gorbatovskys also bought four copper utensils: a jug, a kumgan and two vessels. The items date back to the first half of the 18th century. Another collector of objects on the culture of the Siberian Tatars is the famous ethnographer, folklorist, former political exile A.A. Makarenko, in addition to collections on the Evenks, collected 14 items from the Tomsk Tatars during an ethnographic excursion to the Yenisei and Tomsk provinces in 1906. Almost all the items are handmade and date back to the 19th and early 20th centuries. These are mainly items of women's costume (6 items), jewelry (4 items) and handicraft items (4 items). In the costume section you can see a woman's bib "tastar" lychnik, to cover a woman's face, a woman's kalfak and skullcap, as well as two "hasite" bags embroidered with beads, which were worn under the armpit of a woman's left hand. Women's jewelry is represented by silver earrings, a bracelet, a personalized signet ring and an ornament for a girl's braid (“cholpa”). The handicraft section includes linen napkins, a towel, and two embroidered decorations for towels. In the 1920s The collection of funds of the Ethnographic Department for the Culture of the Peoples of the Far North, Siberia and the Far East continued. Several expeditions to Siberia were organized. In the years The museum was given new tasks. Along with ethnographic materials, newspapers, posters, and statistical data were required to be collected. Expedition fees were sharply reduced, and until the 1950s. The main activity of the department was focused on restoration work. Since the mid-1950s. The collection of exhibits for the Siberian Department was resumed. It can be noted that from 1920 to the end of the 1950s. Materials were collected mainly on the peoples of the North and the Far East, and expeditions were not sent to the Siberian Tatars. 6

7 And only in the summer of 1959 P.I. Karalkin, at that time the head of the Siberian department of the State Museum of Ethnography of the Peoples of the USSR, dealing with the culture of the peoples of Southern Siberia, conducted an expedition among the Siberian Tatars in the villages of the Tyumen and Tobolsk districts of the Tyumen region. He purchased 36 items of clothing, shoes and household utensils, and also took about 150 photographs of the city of Tobolsk, dwellings in Tatar yurts, household items, etc. There are 15 items of men's and women's costume in this collection. Of these, 3 are women's dresses, 1 is a women's camisole. , 3 women's hats, men's pants and a hat. The footwear is represented by two pairs of women's boots "ade" made of leather and women's shoes made of sheepskin "kesi". Women's jewelry in the collection includes stone beads and two braided “beckoning” cords with coins to decorate a girl’s braid. Among the collected items there are items of religious worship: rosaries made of glass and wooden beads, as well as two shamails made of paper with sayings from the Koran. Shamaili was hung indoors as a talisman for housing and household members. Household utensils are represented by 4 items: a copper basin, a small bowl, a scraper for tanning leather and a birch bark box for carrying live fish. Most of the items date from the end of the 19th to the middle of the 20th century, and they were created using handicraft methods. One of the last additions to the collection of Siberian Tatars was in 1978. The purchasing committee bought a pair of women's Chitek boots. P.I. Karalkin noted that “the completeness of information on the ethnography of a given people often depends on the completeness of the contents of collections on a particular people and on the thoroughness of their study.” In addition, the ethnographic collections of the museum are widely used as a source in resolving issues related to its ethnic history, traditional culture, customs and beliefs. Using ethnographic collections, one can trace the transformation of the culture of the people, note the traditional features of culture and life, and also note the innovations that occurred over a certain period of time. The value of ethnographic funds is also determined by the fact that certain categories of objects, in some cases, most preserve the ethnic characteristics of the people, and only in museum collections can one see things that have long gone out of use. Thus, we see that the ethnographic collection of Siberian Tatars in the Peter the Great Museum of Anthropology and Ethnography (Kunstkamera) of the Russian Academy of Sciences and the Russian Ethnographic Museum is presented unevenly. Collections on Siberian Tatars were collected mainly from the mid-19th to the mid-20th centuries. In the last quarter of the twentieth century. and to this day practically no one is engaged in scientific research of the Siberian Tatars in these museums. In the Russian Ethnographic Museum, objects on the Siberian Tatars are represented by a larger number and variety of objects than in the Museum of Anthropology 7

8 and ethnography of the Russian Academy of Sciences. The MAE has virtually no materials on clothing, utensils, tools, etc. A small amount of jewelry and children's toys are presented in a fairly uniform manner. In the REM, the collection of Siberian Tatars is more widely represented: there are items of traditional men's and women's costume, jewelry, religious items and household utensils. There are almost no exhibits on tools, home interiors, or children's things. According to the information of the custodian of the fund and the scientific staff of the Siberian Department of the MAE and REM, we found out that in the second half of the 20th century museum staff practically did not conduct expeditions with the Siberian Tatars; unfortunately, there are also few archival materials, so it is impossible to study the culture of the Siberian Tatars by It is not easy for the materials available in these museums. References 1. Karalkin P.I., Kryukova T.A., Predtechenskaya Z.B. Using the ethnographic collection as a source in research work (from the experience of the State Museum of Ethnography of the Peoples of the USSR). M.: Science, p. 2. Catalog of the exhibition “Traditional culture of the Tatars of the 19th and 20th centuries”. Kazan, s. 3. Correspondence with settler Yu.O. Gorbatovsky on the collection of ethnographic materials in the Tara district of the Tobolsk province for 1904 // Scientific archive of the Russian Academy of Sciences. Fund 1. Inventory l. 4. Taxami Ch.M. The first academic museum at a new stage of development // 285 years of the St. Petersburg Kunstkamera. SPb.: Nauka, T. XLVIII. From Khramov V.V. Swamp Tatars // News of the All-Union Geographical Society. M., S. Reviewers: Tomilov N.A., Doctor of Historical Sciences, Professor, Director of the Omsk branch of the Institute of Archeology and Ethnography SB RAS, Omsk. Smirnova T.B., Doctor of History, Professor of the Department of Ethnology, Anthropology, Archeology and Museology, Omsk State University. F.M. Dostoevsky, Omsk. 8

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MINISTRY OF EDUCATION AND SCIENCE OF THE RUSSIAN FEDERATION Federal State Autonomous Institution of Higher Professional Education "Kazan (Volga Region) Federal University" Department

1 2 APPENDIX. COLLECTION OF ILLUSTRATIONS 3 Figure 1. Costume complex. Body jewelry. Signet rings. 1.2 Tara (excavations by S. F. Tataurov, 2009 2012); 3 5 Tobolsk (according to: Alieva, 2014); 6 Berezov

State budgetary educational institution of the city of Moscow "School 1311" Crockery of medieval Moscow of the XII-XVII centuries. Koval Vladislava 4 “B” class Scientific supervisor Tulchinskaya Marianna Semenovna

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Russian folk costume Clothes in Rus'. Clothes in Rus' were loose, long and unusually beautiful. Clothes made of red fabric were considered the most elegant. Festive and everyday clothes. Festive and everyday

MUNICIPAL BUDGETARY EDUCATIONAL INSTITUTION GYMNASIUM 1 DANKOVA Art, local history Variety of museums. Local Lore Museum of Dankova WORK ABSTRACT Ulyana K. Vassa U. 2nd grade Poniatovskaya

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三三三七三他三三乙伶他 n 他 “PETERSBURG ORIENTAL STUDIES” ORIENTALIA RUSSIAN ACADEMY OF SCIENCES Peter The Great Museum of Anthropology and Ethnography I. A. ALIMOV THE GARDEN OF THE MARVELOUS A Concise

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Current directions of research of book monuments in the Scientific Library named after. N.I. Lobachevsky KFU Amerkhanova Elmira Iskhakovna, Ph.D., Head. ORRK NBL KFU, certified expert of the Ministry of Culture of the Russian Federation for the Volga region

1 Omsk branch of the Federal State Budgetary Institution of Science Institute of Archeology and Ethnography of the Siberian Branch of the Russian Academy of Sciences

The article examines the history of the formation of ethnographic collections on the Siberian Tatars in the Peter the Great Museum of Anthropology and Ethnography (Kunstkamera) of the Russian Academy of Sciences and the Russian Ethnographic Museum. Data is provided on Siberian expeditions starting from the 18th century and on the collectors of these collections. The article also examines in detail the quantitative and qualitative composition of the ethnographic collections of the Siberian Tatars. This data is published for the first time. Almost all the large and small peoples of Siberia are represented in the museums of St. Petersburg, but there are practically no major studies on the Siberian peoples, there are only a small number of scientific articles. The ethnographic collections of the Siberian Tatars located in these museums have not been sufficiently studied. The article makes an attempt to provide an overview of the existing ethnographic collections on the Siberian Tatars.

ethnographic expeditions to the Siberian Tatars.

museum funds

ethnographic collections of the Tatars

Siberian Tatars

1. Karalkin P.I., Kryukova T.A., Predtechenskaya Z.B. Using the ethnographic collection as a source in research work (from the experience of the State Museum of Ethnography of the Peoples of the USSR). – M.: Nauka, 1964. – 9 p.

2. Catalog of the exhibition “Traditional culture of the Tatars of the 19th–20th centuries.” – Kazan, 2012. – 157 p.

3. Correspondence with settler Yu.O. Gorbatovsky on the collection of ethnographic materials in the Tara district of the Tobolsk province for 1904 // Scientific archive of the Russian Academy of Sciences. – Fund 1. – Inventory 2. – 17 sheets.

4. Taxami Ch.M. The first academic museum at a new stage of development // 285 years of the St. Petersburg Kunstkamera. – St. Petersburg: Nauka, 2000. – T. XLVIII. – P. 5–15.

5. Khramova V.V. Swamp Tatars // News of the All-Union Geographical Society. – M., 1950. – No. 2. – P. 174–183.

In St. Petersburg there are two world-famous ethnographic museums - the Peter the Great Museum of Anthropology and Ethnography (MAE) of the Russian Academy of Sciences (Kunstkamera) and the Russian Ethnographic Museum (REM). These museums contain extensive ethnographic collections on the peoples of the world, and a significant place among them is occupied by the collection of the peoples of Siberia. This article will examine the history of the formation of ethnographic collections of Siberian Tatars in the above-mentioned museums, their composition and quantitative characteristics.

The Museum of Anthropology and Ethnography was created in 1879, on its basis in 1933 the Institute of Ethnography of the USSR Academy of Sciences was created, and in 1992 this institute and museum was transformed into the Museum of Anthropology and Ethnography named after. Peter the Great (Kunstkamera) RAS.

At the MAE, collections on the indigenous peoples of Siberia are considered one of the best collections of traditional culture in the world. In his report at the scientific conference dedicated to the 285th anniversary of the Kunstkamera, C.M. Taxami writes that “currently the main fund of the Department of Siberia includes 747 collections with a total number of items of more than 27 thousand units.” The beginning of the formation of Siberian collections dates back to the founding of the St. Petersburg Kunstkamera in 1714. Already in the first collections of the Kunstkamera there were things brought from Siberia, but the work of collecting ethnographic materials, in particular in Siberia, took on a systematic nature only when special expeditions began to be sent to Siberia. In 1725, a large number of items on the culture of the peoples of Siberia and Mongolia came from D.G. Messerschmidt, who explored these areas on instructions from the Academy of Sciences, and from 1733 to 1743 the Great Northern Expedition took place, which also brought rich ethnographic material about the peoples inhabiting Siberia and the Far East. The collected scientific materials were partially lost in those years. A fire caused great damage to the Kunstkamera in 1747, destroying a significant part of the books and museum collections, but, despite these unfavorable factors, throughout the 18th century. The Academy of Sciences sent expeditions for a comprehensive study of Russia, its natural resources and the peoples who inhabited it, primarily to Siberia.

The loss of ethnographic collections began to be replenished in the Kunstkamera already in 1748, after G.F. returned from the expedition. Miller. By 1768, the Siberian collections of the Kunstkamera had increased significantly due to the Decree of the Senate and the requirement of the Academy of Sciences to acquire collections for the museum. The objects collected at this time, most of them consisting of fur clothing, were unfortunately lost; part of the collection that survived, due to poor documentation of museum objects, could be included in the so-called “old collections of the Kunstkamera” and determine exactly which of them It is not possible to which peoples they belonged to.

Traveling around the world in the 19th century. opened a new page in the history of Russian ethnography. During this period, the museum received collections on the culture of the peoples of Kamchatka, Chukotka and the Pacific coast of Russia. At this time, M.A. collected ethnographic collections on the culture of the Khanty, Mansi, and Selkups. Castren, collections on the Yakuts were collected by A.F. Middendorf during an expedition to Eastern Siberia (1844-1844).

In the first years of the 20th century, in connection with the beginning of the formation of the Department of Ethnography of Siberia, the museum sharply increased its collecting work among the indigenous population of North Asia. Among the brilliant scientists who carried out this work, one can name the names of V.K. Arsenyeva, V.I. Anuchina, V.G. Bogoraza, V.N. Vasilyeva, V.I. Jochelson, D.A. Clemenza, B.E. Petri, F.V. Radlova, S.M. Shirokogorova, L.Ya. Strenberg and others.

In 20-30 years. XX century A.A. begins collecting work. Danilin, A.A. Popov, G.N. Prokofiev, V.N. Chernetsov and others. And in the 50-80s. ethnographic collections in Siberia were replenished by such scientists as E.A. Alekseenko, I.S. Vdovin, V.P. Dyakonova, V.A. Kisel, L.R. Pavlinskaya, Ch.M. Taxami, L.V. Khomich and others. According to Ch.M. Taxami, it was “during these years that the staff of the Department of Siberia created fundamental works: “Historical and Ethnographic Atlas of Siberia” and the volume “Peoples of Siberia. Ethnographic essays". During this period, MAE scientists published classic works on ethnography, such as monographs by S.V. Ivanov “Ornament of the peoples of Siberia as a historical and ethnographic source”, A.A. Popov “Nganasany”, G.M. Vasilevich “Evenki. Historical and ethnographic essays”, L.P. Potapov “Essays on the history and ethnography of the Altaians” and others.

At the end of the 20th - beginning of the 21st century. The intensity of replenishment of ethnographic collections of the MAE has decreased. This is due, first of all, to the economic situation of the country during this period, the gradual disappearance of objects of traditional culture and the development of local local history and ethnographic museums that conduct active research and collecting activities in their regions.

The main task facing the Department of Siberia at the MAE was the collection of field ethnographic materials on all the peoples of Siberia, the study of traditional cultures of the region, the preparation and publication of monographs was completed. The materials collected by MAE scientists are currently stored in the MAE archive; their materials are striking in their high scientific level and breadth of coverage of the culture being studied. The number of collections is presented unevenly. Despite the considerable number of Siberian Tatars (according to the 2002 census, there were 9.6 thousand people), the ethnographic collection of Siberian Tatars in the MAE is represented by only 40 items.

Perhaps due to the loss or inaccurate documentation of the pre-revolutionary period, some of the collected ethnographic collections of the Siberian Tatars were assigned to the collections of other Siberian peoples or were included in the so-called “Old collections of the Kunstkamera”.

The collection of an ethnographic collection on the Siberian Tatars at the MAE began in 1948 with the expedition of MAE employee V.V. Temple in the Tyumen region, Tobolsk district in the Laitamak village council. The expedition was organized to the Tatars living in Zabolotye. Examined V.V. The temple group of Tobolsk Tatars belongs to the so-called “marsh Tatars”. As V.V. herself noted. Khramova: “The Tatars have been very poorly studied ethnographically, and the “marsh people” have not been studied at all. This isolated and ethnographically isolated group of Tatars is of interest, first of all, due to their economic uniqueness: they are mainly fishermen, which makes them sharply different from other groups of Siberian Tatars... “Swamp” Tatars are of particular interest for elucidating the ethnogenesis of Siberian Tatars in general.” V.V. Khramova describes in detail the settlements of the “marsh Tatars”, the difficult and long journey through the swamps from one settlement to another on a small and light dugout boat. The life, traditional activities and crafts of the Tatars are described in detail. V.V. Khramova concludes that the “marsh Tatars” belong to the Turkic group of peoples, but the history of these Tatars will need to be studied using archaeological finds in these places, because she believes that “the ceramic finds apparently belong not to the Tatars, but to some other people who lived here at the beginning of our era.” In the toponymy of rivers, urmans and lakes there are many Khanty words.

During this expedition, 35 items from the ethnographic collection of the “Marsh Tatars” were collected. The largest collection was made of Siberian Tatar jewelry (15 items) and children's toys (10 items). Among the jewelry are 9 silver blown buttons with patterns, a hand bracelet made of silver coins, a pair of metal plaques for sewing onto ribbons woven into girls' braids, a cowrie shell, a metal bib for children's clothing and a pair of women's metal blown earrings with pendants.

The toy section consists of six rag dolls ranging in size from 6 to 8 cm, two wooden arrows and bones for playing. Hunting and fishing items are represented by 5 items - a wooden arrow with a metal tip (length 67 cm), a truncated, flat spear tip with a sleeve (35.5 cm), a piece of bast rope, a brick sinker with a round hole 3 cm in diameter and fishing hook - "spoon" 21 cm long. The clothing is represented by a women's headband "Zarautz" made of dark brown velvet, embroidered with gold threads 48.5 cm long and 12 cm high. The utensils are also represented by a single copy - this is "chuman" - birch bark utensils made of birch bark, 8 cm high. V.V. Khramova notes the widespread use of birch bark utensils by the “marsh Tatars”; “they eat, drink from it, wash in it, store water, etc. Previously, no utensils other than birch bark were known here.” She explains the presence of carved frames on the windows by the fact that previously the houses of the swamp Tatars were built by newcomers, who made the frames.

Thus, we see that the collected material is different in quantity and composition. Most of the items collected are in the toys and jewelry section; clothing and utensils are single items. This ethnographic collection of the “marsh Tatars” of 1948, No. 4221, is kept in the collections of the Museum of Anthropology and Ethnography named after. Peter the Great (Kunstkamera) RAS.

The next expedition of V.V. Khramova committed in 1953 to the village of Karbana, Tyumen region. She collected a collection of jewelry consisting of 5 items. Of these, 3 metal breast decorations in the form of buttons, a children's bracelet made of white metal, 13.5 cm in diameter, and a sample of wool embroidery on a piece of red fabric. The patterns are embroidered in the form of leaves. This collection, No. 6066 for 1953, is also kept in the MAE collections.

Another one of the largest ethnographic museums in the world is located in St. Petersburg - this is the Russian Ethnographic Museum. The museum was founded in 1895 by decree of Emperor Nicholas II and was called the Ethnographic Department of the Russian Museum of Emperor Alexander III. In 1934, the department received the status of an independent museum and a new name - the State Museum of Ethnography, and in 1992 the Government of the Russian Federation decided on its new name - the Russian Ethnographic Museum.

The Russian Ethnographic Museum stores more than half a million exhibits characterizing the traditional everyday culture of 150 peoples of the world. As well as the Museum of Anthropology and Ethnography. Peter the Great RAS and the Russian Ethnographic Museum have a huge collection dedicated to the peoples of Siberia and the Far East.

A significant part of the collection on Siberian peoples was collected at the beginning of the twentieth century. The receipts of these collections are associated both with ethnographic expeditions of museum staff and with the collecting activities of teachers, military men, merchants, exiled settlers, etc. Let's name just a few bright names and personalities of collectors - this is V.K. Arsenyev, V.N. Vasiliev, D.A. Clements, F.Ya. Kohn, A.A. Makarenko, E.K. Pekarsky, S.I. Rudenko and others.

The very first exhibits of the Siberian Tatars were donated to the Russian Ethnographic Museum from the Paris World Exhibition of 1900 - this is a female headdress “Zarautz” made of crimson velvet with embroidery, a fur-lined hat, a velvet bib embroidered with gold thread, leather shoes and beads All items belong to the Tobolsk Tatars, are made using handicraft methods and date back to the end of the 19th century. (7 ave.).

Later, exhibits on the Siberian Tatars appeared in the museum in 1904-1909. As noted in the catalog “Traditional Culture of the Tatars of the 19th-20th Centuries”, published in 2012 and dedicated to all groups of Tatars, including Siberian ones, that “first of all, these are the collections of the museum correspondent, local historian and publicist Yulian Osipovich Gorbatovsky. In 1904, he acquired cultural monuments of the Tobolsk Tatars dating back to the late 18th - early 19th centuries. These are the clothes of rich Tatar servicemen, their silk and brocade, silver jewelry and some items related to the practice of Muslim worship."

The REM archive contains “Correspondence with the settler Yu.O. Gorbatovsky about the collection of ethnographic materials in the Tara district of the Tobolsk province in 1904.” In a letter to D.A. Gorbatovsky writes to Clemenza, “I have already outlined what could be interesting for your department in Tara. There are original very ancient costumes, coins and metal objects of the peoples of the east - Sarts, Tatars and Bukharans." For 1904 Yu.O. Gorbatovsky acquired 10 items from the Tatar ethnographic collection from the Tobolsk Tatars of the Tara district of the Tobolsk province. These are two headdresses - a festive Tatar cap and another headdress (men's or women's are not specified), four women's items of clothing - two dresses, a women's sleeveless vest and a women's festive caftan. Yu.O. The Gorbatovskys also bought four copper utensils - a jug, a kumgan and two vessels. The items date back to the first half of the 18th century.

Another collector of objects on the culture of the Siberian Tatars is the famous ethnographer, folklorist, former political exile A.A. Makarenko, in addition to collections on the Evenks, collected 14 items from the Tomsk Tatars during an ethnographic excursion to the Yenisei and Tomsk provinces in 1906. Almost all the items are handmade and date back to the 19th and early 20th centuries. These are mainly items of women's costume (6 items), jewelry (4 items) and handicraft items (4 items). In the costume section you can see a woman’s bib “tastar” - a lychnik, to cover a woman’s face, a woman’s kalfak and skullcap, as well as two “hasite” - bags embroidered with beads, which were worn under the armpit of a woman’s left hand. Women's jewelry is represented by silver earrings, a bracelet, a personalized signet ring and an ornament for a girl's braid (“cholpa”). The handicraft section includes linen napkins, a towel, and two embroidered decorations for towels.

In the 1920s The collection of funds of the Ethnographic Department for the Culture of the Peoples of the Far North, Siberia and the Far East continued. Several expeditions to Siberia were organized. In the 1930-1940s. The museum was given new tasks. Along with ethnographic materials, newspapers, posters, and statistical data were required to be collected. Expedition fees were sharply reduced, and until the 1950s. The main activity of the department was focused on restoration work.

Since the mid-1950s. The collection of exhibits for the Siberian Department was resumed. It can be noted that from 1920 to the end of the 1950s. Materials were collected mainly on the peoples of the North and the Far East, and expeditions were not sent to the Siberian Tatars.

And only in the summer of 1959 P.I. Karalkin, at that time the head of the Siberian department of the State Museum of Ethnography of the Peoples of the USSR, dealing with the culture of the peoples of Southern Siberia, conducted an expedition among the Siberian Tatars in the villages of the Tyumen and Tobolsk districts of the Tyumen region. He purchased 36 items of clothing, shoes and household utensils, and also took about 150 photographs of the city of Tobolsk, dwellings in Tatar yurts, household items, etc. There are 15 items of men's and women's costume in this collection. Of these, 3 are women's dresses, 1 is a women's camisole. , 3 women's hats, men's pants and a hat. The footwear is represented by two pairs of women's boots "ade" made of leather and women's shoes made of sheepskin "kesi". Women's jewelry in the collection includes stone beads and two “manit” braids - cords with coins for decorating a girl’s braid. Among the collected items there are items of religious worship - a rosary made of glass and wooden beads, as well as two shamails made of paper with sayings from the Koran. Shamaili was hung indoors as a talisman for housing and household members. Household utensils are represented by 4 items - a copper basin, a small bowl, a scraper for tanning leather and a birch bark box for carrying live fish. Most of the items date back to the end of the 19th - mid-20th centuries, and they were created using handicraft methods.

One of the last additions to the collection of Siberian Tatars was in 1978 - the purchasing commission bought a pair of women's Chitek boots.

P.I. Karalkin noted that “the completeness of information on the ethnography of a given people often depends on the completeness of the contents of collections on a particular people and on the thoroughness of their study.” In addition, the ethnographic collections of the museum are widely used as a source in resolving issues related to its ethnic history, traditional culture, customs and beliefs. Using ethnographic collections, one can trace the transformation of the culture of the people, note the traditional features of culture and life, and also note the innovations that occurred over a certain period of time. The value of ethnographic funds is also determined by the fact that certain categories of objects, in some cases, most preserve the ethnic characteristics of the people, and only in museum collections can one see things that have long gone out of use.

Thus, we see that the ethnographic collection of Siberian Tatars in the Peter the Great Museum of Anthropology and Ethnography (Kunstkamera) of the Russian Academy of Sciences and the Russian Ethnographic Museum is presented unevenly. Collections on Siberian Tatars were collected mainly from the mid-19th to the mid-20th centuries. In the last quarter of the twentieth century. and to this day practically no one is engaged in scientific research of the Siberian Tatars in these museums. In the Russian Ethnographic Museum, objects on the Siberian Tatars are represented by a larger number and variety of objects than in the Museum of Anthropology and Ethnography of the Russian Academy of Sciences. The MAE has virtually no materials on clothing, utensils, tools, etc. A small amount of jewelry and children's toys are presented in a fairly uniform manner. In the REM, the collection of Siberian Tatars is more widely represented: there are items of traditional men's and women's costume, jewelry, religious items and household utensils. There are almost no exhibits on tools, home interiors, or children's things. According to the information of the custodian of the fund and the scientific staff of the Siberian Department of the MAE and REM, we found out that in the second half of the 20th century museum staff practically did not conduct expeditions with the Siberian Tatars; unfortunately, there are also few archival materials, so it is impossible to study the culture of the Siberian Tatars by It is not easy for the materials available in these museums.

Reviewers:

Tomilov N.A., Doctor of History, Professor, Director of the Omsk branch of the Institute of Archeology and Ethnography SB RAS, Omsk.

Smirnova T.B., Doctor of History, Professor of the Department of Ethnology, Anthropology, Archeology and Museology, Omsk State University. F.M. Dostoevsky, Omsk.

Bibliographic link

Akhunova E.R. ETHNOGRAPHIC COLLECTIONS OF SIBERIAN TATARS IN MUSEUMS OF ST. PETERSBURG // Modern problems of science and education. – 2013. – No. 6.;
URL: http://science-education.ru/ru/article/view?id=10884 (access date: 02/01/2020). We bring to your attention magazines published by the publishing house "Academy of Natural Sciences"

CHAPTER 1. GENESIS OF ECOMUSEOLOGY

1.1. The place of ecomuseums in the system of preservation and use of ethnocultural heritage 16

1.2. Ecomuseums of Europe, America, Africa and Overseas Asia

1.2.1. Ecomuseums of Europe 32

1.2.2. Ecomuseums of America 45

1.2.3. Ecomuseums of Foreign Asia and Africa and 50

1.3. Ecomuseums of Russia

1.3.1. The formation of ecomuseology in Russia 52

1.3.2. Ecomuseums of Pritomye 75

CHAPTER 2. ETHNOCULTURAL ZONING OF PRITOMYE

2.1. Ethnic composition aborigines of Pritomye

2.1.1. Ethnic composition of the Shors 84

2.1.2. Ethnic composition of Teleuts 95

2.1.3. Ethnic composition of Tomsk Tatars 105

2.1.4. Ethnic composition of Tulbers 113

2.2. Ethnocultural interaction of aborigines with Russians

2.2.1. Change in the administrative structure of Pritomye 117

2.2.2. Centers for ethnocultural interactions 132

2.3. Ethnocultural areas

2.3.1. Shor area 158

2.3.2. Teleut-Tulber area 195

2.3.3. Tatar-Kalmaty area 210

2.3.4. Chaldon area 224

CHAPTER 3. SCIENTIFIC CONCEPT OF PRITOMYE ECOMUSEUMS

3.1. Principles for creating eco-museums

3.1.1. Comprehensive program for organizing eco-museums 248

3.1.2. Project of protection zones 251

3.2. Stages of formation of the planning structure of settlements

3.2.1. Shorsky village of Ust-Anzas, Tashtagol district 256

3.2.2. Teleut settlements of the river valley Bachat Belovsky district 263

3.2.3. Kalmatsky village Yurty-Konstantinovy Yashkinsky district 267

3.2.4. Tyulbersky settlement Gorodok, Kemerovo district 272

3.2.5. Near the tract Ishim, Yaisky district 275

3.2.6. Pritraktovoye Krasnoe Leninsk-Kuznetsk district 279

3.3. Architectonics of e-museum exhibitions

3.3.1. Ecomuseum "Tazgol" 288

3.3.2. Ecomuseum "Cholkoy" 297

3.3.3. Ecomuseum "Kalmaki" 302

3.3.4. Ecomuseum-reserve "Tulber town" 312

3.3.5. Ecomuseum “Ishim Village” of the Tomsk-Irkutsk Highway” 332

3.3.6. Ecomuseum “Village Bryukhanovo” Tomsko-Kuznetsky tract 337

CHAPTER 4. FUNCTIONS OF ECOMUSEUMS

4.1. National-cultural and educational-scientific center 343

4.2. Cultural, educational and exhibition activities 348

4.3. Ecological and recreational activities 359

4.4. Economic activities 388

Recommended list of dissertations

Museumification of specially protected areas of historical and cultural significance in the Republics of Southern Siberia: the end of the 20th - the beginning of the 21st century 2010, candidate of historical sciences Eremin, Leonid Valentinovich
Museum park as a form of presentation of archaeological heritage 2011, candidate of cultural studies Drobyshev, Andrey Nikolaevich
Museumification of literary and memorial estate complexes 2005, candidate of cultural studies Nikitina, Nina Alekseevna
Museumification of the historical and cultural heritage of the Shors 2018, candidate of cultural studies Rodionov, Semyon Grigorievich
Features of museumification of architectural and ethnographic complexes of Prebaikalia 2004, candidate of cultural studies Tikhonov, Vladimir Viktorovich

Introduction of the dissertation (part of the abstract) on the topic “Ecomuseums of Pritomye and the preservation of ethnocultural heritage: genesis, architectonics, functions”

Relevance of the research topic. The newest trend in modern museology is the search for new forms of museumification of the ethnocultural and natural environment as a single whole. This trend consists in the emergence of a new direction in scansenology - ecomuseology, aimed at the most complete display of examples of the original traditional culture of the local population, organically connected with the natural environment. Since the end of the 20th century. In European countries, the ideas of “new museology”, “ecomuseum”, “integrated museum”, “community museum”, “environmental museum”, “folk museum”, “rural ethnomuseum” are actively developing. A new type of museum is considered as a sociocultural institution that goes significantly beyond the traditional framework of heritage interpretation and cultural and educational activities, which allows it to be more fully integrated into the environment and guarantee the preservation of the disappearing ethnocultural characteristics of the population in places of their compact residence.

Unlike the usual architectural and ethnographic museum under open air- Skansen, which mainly displays monuments removed from the natural living environment, the eco-museum is dedicated primarily to the local population in its ethnocultural and natural environment, and heritage monuments are restored to their original location. Based on this, the main task of the eco-museum is the preservation and optimal development of the natural and ethnocultural environment as interconnected parts of a single whole, maintaining ecological balance between people, the natural environment and monuments, preserving the national identity of the local population, and creating a system of self-regulation of social relations. In its activities, the ecomuseum and the local population are able to act as active partners.

The relevance of the activities of the modern eco-museum lies in the ethnocultural development of space, in the creation of non-traditional forms of interpretation of ethnographic sources. The ecomuseum functions as a laboratory, providing material to illustrate the past and present of the territory; functions of the school, involving residents in activities to preserve traditions, creatively re-evaluate the present and predict their future, and also trains specialists in the preservation of local ethnocultural and natural heritage [Rivier, 1985. - P. 3].

An ecomuseum as a living ethno-organism of modern society can become an important means for local residents to identify their cultural traditions and values of the natural environment, and a means of maintaining a lost sense of community solidarity.

The need to develop and implement eco-museum projects in Russia is determined by the consequences of the global process of mass destruction of monuments of the ethnocultural heritage of the population, profound man-made changes in the natural environment in industrialized regions, such as, for example, the Khanty-Mansiysk Okrug and Kuzbass. The harmful impact of industrial, and in the past, agricultural development of territories has already led to a crisis in the system of traditional environmental management; in some areas there is a threat of an environmental crisis, aggravation of social and interethnic relations.

The degree of development of the problem. The history of the creation and study of eco-museums includes several chronological stages.

The first stage is associated with the movement to create eco-museums and their theoretical justification. The concept of “ecomuseum” appeared in the early 1970s. in France to designate open-air museums, the main goal of which was the optimal preservation and development of the sociocultural and natural environment, taking into account environmental problems and ethnocultural characteristics of the region. The ethnoecological approach required the integration of disciplines to identify and characterize the relationships between natural conditions, technical, economic and cultural development territories. The first French eco-museums were of a regional nature: supported by the authorities, they were created by specialists for local residents with their direct participation [Hubert, 1985. - P. 6].

The founder of the movement to create eco-museums is considered to be the French ethnographer Georges Henri Riviere. In his understanding, an eco-museum is a kind of laboratory for developing methods for improving the relationship between a person and his environment; a reserve that promotes the conservation of natural and cultural heritage; a kind of school that involves local residents in its activities and conducts cultural and educational activities among them [Rivier, 1985. - P. 2].

The further development of ecomuseology is associated with the name of the French researcher Hugues de Varin, who in 1971 proposed calling some of the open-air museums being created ecomuseums (from the Greek “eISOB” - “house”, “dwelling”, “habitat”). They gained recognition in Europe, becoming an ideal triune model of a museum of time, a museum of space, and a museum of human activity. In 1979, Pierre Meyrand, director of the Canadian eco-museum Haute-Beauce, outlined three main principles of the eco-museum concept: conservation, cooperation and demonstration of material evidence [Meyrand, 1985. - P. 20; Rivard, 1985. - P. 22].

In the development of the theory of the ecomuseum, an important role was played by the First International Seminar “Ecomuseum and New Museology” held in Quebec in 1984, where the Quebec Declaration was adopted, containing the main provisions of the Movement for new type a museum institution characterized by a clearly expressed social mission. The declaration reflected the ideas of the first creators and theorists of eco-museums. The significance of the social mission of the eco-museum was determined in reflecting the sphere of human habitation and his activities as an integral creative process of development, in comparison with the traditional functions of the museum - storage, exhibition of collections and excursion work [Meiran, 1985. - P. 20; Rivard, 1985. - P. 22].

In 1983, the first Eco-Museum Day was celebrated in Montreal, and at the Second International Seminar in Lisbon in 1985, the International Federation in Support of the New Museology was created. In October 1988, an international conference “Museum and Development” was held on the Greek island of Halkha, the main goal of which was the development of a new museological theory, according to which museums should have more actively contributed to the sociocultural and economic characteristics of the population of the area and the development of interdisciplinary connections.

In November 1998, in the Italian city of Furine, at the next international conference, ideas were expressed for creating national and international networks of eco-museums - a system that would ensure effective exchange of information and cooperation between eco-museums of different countries. The issue of clarifying the definitions of an ecomuseum and its types was considered: to separate the museum-skansen, which brings together exhibits from different places, from the ecomuseum, which exhibits “places” as history has created them; to separate the ecocomium from the museum-reserve [Meiran, 1985. - P. 20; The goal of eco-museums, 1999].

The emergence of a new movement was a protest against the conservative approach of most museum institutions to addressing issues of ethnocultural, social and political development, with their insufficient activity and difficult communication, the inconsistency of the reforms put forward by museologists, the refusal of any experiments and participation in social life surroundings.

The second stage is associated with the preparation of methodological developments and scientific research on the problems of creating both ordinary scansen and eco-museums in particular. In articles and monographs about such museums as “Kizhi”, “Kolomenskoye”, “Malye Korely”, “Vitoslavlitsy”, “Taltsy”, “Shushenskoye”, “Tomsk Pisanitsa”, etc., sections on the methods of scansenology and ecomuseology as independent branches of museology [Morozov, 1960. - P. 102; Makovetsky, 1963. - P. 7; 1972. - P. 123; 1976. - P. 42; Opolovnikov, 1965. - P. 22, 1968. - P. 12; Shurgin, 1975. - P. 114, 1990. - P. 16; 1999. - P. 150; Vilkov, 1980. - P. 40; Galkina, 1982. - P. 45, 1989. - P. 87; Gnedovsky, 1981. - P. 73, 1983. - P. 5, 19876. - P. 12, 1994. - P. 7, 2002. - 5;

Shmelev, 1983. - P. 15; Photius et al., 1985. - P. 8; Davydov, 1983. - P. 9, 1985. - P. 36, 1989. - P. 9; Tchaikovsky, 1991. - P. 15; 1984. - S. 11; Bychkov et al., 1999. - P. 5; Martynova et al., 2001. - P. 54; Nikishin, 1987. - P. 64; 2001. -S. 293; Tikhonov, 20036. - P. 60]. A special issue of the MUSEUM magazine, which included articles by theorists and practitioners of eco-zeology, played a great role in establishing the ecomuseum as a special type of open-air museum. Works on the theory of preserving the historical, cultural and natural heritage of Russia also highlight the problems of museumification of the anthropogenic landscape and ethnocultural monuments as part of the heritage [Bernstam, 1992. - P. 165; Bobrov, 1996. - P. 100; Vedenin et al., 2001. - P. 7; Shulgin, 2002. - P. 20; Kulemzin, 2006a. - P. 30; Ivanovskaya, 2001. - P. 394; Kuchmaeva, 1987. - P. 10].

In the 1980-90s. ethnographer A.N. Davydov, an active participant in the movement for new museology, proposed projects for several eco-museums as part of the Kenozersky National Park and the Kolguev Island ethno-ecological park in the Russian North. This approach, according to the researcher, helps solve the problems of sustainable development of indigenous peoples, taking into account the environmental features of the territory [Davydov, 1983. - P. 134; 1989a. -WITH. 10; 19896; 2006. - P. 35]. In 1990, the architect O. Sevan published a manual based on personal experience of creating a museum in a rural environment in the village of Verkola, Arkhangelsk Region [Sevan, 1989. - P. 36, 1990. - P. 13].

The author of this work together with the Moscow architect A.G. Afanasyev published a methodological manual “Ecomuseology. National Ecomuseums of Kuzbass" and the monograph "Ecomuseums of Pritomye", which presented projects of protection zones and master plans for six emerging ecomuseums of Pritomye: Shor "Tazgol", Teleut "Cholkoy", Tatar "Kalmaki", the population of the Middle Tomsk region "Tulbersky town", Russian Siberians “Ishim” and “Bryukhanovo” [Kimeev, Afanasyev, 1996; Kimeev, 2008]. The projects of other Russian eco-museums are original, but have not yet been implemented: “Pomeranian Tonya” by P.A. Eagle owl in the Russian North,

Museum of the Wolf" by T. Vedehina in Tambov, "Museum of the Village of Zirekly" in Tatarstan [Filin, 1999. - P. 93]. Siberian eco-museums can be supplemented by: the Buryat village of Ust-Orda; Pikhtinsky and Yordynsky complexes-reserves in the Irkutsk region; the villages of Talmenka, Zudelovo and Srostki in the Altai Territory; settlements along the Chuisky tract in the Altai Republic; villages of Russian old-timers - Yarki and Polovinka (ecomuseum "Uchinya") in the Khanty-Mansiysk Okrug, the villages of Tura in the Evenki Okrug and Verkhnyaya Gutara of the Republic of Tyva. According to the eco-museum scheme, the archaeological museum-reserve "Ancient Emder" near the city of Nyagan, Khanty-Mansiysk Okrug, with an authentic settlement - the former center of the principality of the Ob Ugrians, the historical, cultural and landscape museum-reserve "Naivan" in Chukotka, the museum-reserve "Ushki" can be developed "in Kamchatka, the Tunkinskaya Valley museum in Buryatia [Shagzhina, 1996. - P. 140; Shulgin, 2002. - P. 40; Tikhonov, 20036. and others].

At the beginning of the 21st century. Irkutsk museologist V.V. Tikhonov, in his monograph on scansenology, for the first time attempted to analyze the theory of ecomuseology, based on well-known works [Tikhonov, 20036. - pp. 90-94].

The problem of the study is that, on the one hand, there is extensive empirical and theoretical material on ecomuseology in general, on the other hand, it does not sufficiently represent the characteristics of Pritomye eco-museums related to the preservation of the ethnocultural heritage of the aboriginal population in the natural environment through its museumization -cation, as well as in the conceptual justification of the essence, architectonics and functions of e-museums as national-cultural centers for the preservation of ethnocultural material and intangible heritage.

The object of the study is: the ethnocultural heritage of the Pritomye aborigines in the conditions of interethnic interactions with Russians and the forms of its museumification for the purpose of revival national traditions, organization of museum-scientific, cultural-educational, environmental, recreational activities as part of an ecomuseum as a special type of open-air museum.

The subject of the research is the methods of reconstruction and museumization of the heritage of the Pritomye aborigines in their natural habitat based on the identification of ethnocultural features and their changes under the influence of Russians in the composition of the selected areas, as well as the determination of the architectural and planning organization of territories for the created eco-museums, the architectonics of exhibitions, the analysis of scientific concepts and functions of Pritomye eco-museums against the backdrop of world experience.

The purpose of the dissertation is to study the prerequisites, process and consequences of ecomuseification as a factor in preserving the ethnocultural heritage of the Pritomye aborigines in a natural, ethno-changing environment, taking into account the theory and practice of ecomuseology.

The stated goal involves solving the following problems:

Summarize foreign and Russian experience the creation of eco-museums as a type of open-air museums and other socio-cultural institutions for preserving the heritage of the local population; to identify changes in the ethnic composition and ethnocultural characteristics of the natives of Pritomye under the influence of Russian colonization in the 17th - 20th centuries. to highlight ethnocultural areas as a conceptual basis for constructing the exhibition space of e-museums;

To develop a conceptual basis for the system of eco-museums in Pritomye, to determine the stages and principles of creation, the architectonics of exhibitions; show the functions of eco-museums as national-cultural, scientific-educational and natural-recreational centers for preserving the heritage of the local population.

Methodological and theoretical basis of the study. Scientific developments of Russian and foreign scientists in the field of cultural genesis and ethnocultural heritage, ethnography, museology, architecture, scansenology and ecomuseology, articles and monographs on world experience in creating open-air museums and, in particular, eco-museums were used as a theoretical basis.

When analyzing the phenomena of modern ecomuseology, the institutional concept of the museum is used, which interprets museology as a set of specialized activities with the help of which the museum business realizes its social functions. The experimental materials obtained in ethno-ecological expeditionary research and during the implementation of e-museum projects were processed using a set of methods, including systemic, complex, comparative-historical and retrospective, involving the study of the process of museumification of the ethnocultural and natural environment. The functional method made it possible to adequately reflect the role of ecomuseums as a type of open-air museum in the social life of the population, in the preservation of historical and cultural heritage and the revival of national traditions.

The source base of the study is based on a representative combination of a set of sources. The work uses archaeological-ethnographic, historical-local history, statistical, geographical, museological, architectural, scansenological material to reveal the content and functional essence of the research object.

Archaeological and ethnographic sources used in the work are represented by field materials collected by the author in 1976 - 2008. as the head of expeditions of the Leningrad and Kemerovo State Universities, director of the Tomsk Pisanitsa museum-reserve and the Tyulbersky Town eco-museum-reserve in places where the natives lived compactly: Shors, Teleuts, Siberian Tatar-Kalmaks, Tyulbers and Russians.

The main set of field materials includes descriptions, sketches, architectural measurements and plans of objects of direct observation: immovable monuments and plans of settlements, photographs, film and video footage of traditional life and rituals, texts of oral reports of informants, ethnographic collections transferred to the Tazgol eco-museum, Museum ethnography and nature of Mountain Shoria, the Tomsk Writer Museum-Reserve, the Kem State University Museum "Archaeology, Ethnography and Ecology of Siberia", the Tyulbersky Town eco-reserve in the Kemerovo region.

Museum collections (scientific passports, photographs and drawings) of objects of traditional everyday culture of the aborigines and Russian old-timers of Pritomye, stored in the funds of: Museum of Anthropology and Ethnography named after. Peter the Great (Kunstkamera) RAS; Russian Ethnographic Museum (REM); Museum of Archeology and Ethnography of Tomsk State University (MAET-SU); Tomsk Regional Museum of Local Lore (TOKM); Omsk State United Historical and literary museum(GOILM); Museum of Archaeology and Ethnography of Omsk State University (OSU), Museum of Archaeology, Ethnography and Ecology of Siberia of KemSU (KMAEE); Museum-Reserve “Tomsk Pisanitsa” (MZTP); Museum of Ethnography and Nature of Mountain Shoria in Tashtagol (MEP); Historical and Ethnographic Eco-Museum “Cholkoy” Belovsky District (IEEC); Museum of History peasant life With. Krasnoe Leninsk-Kuznetsk district (MIKB); Novokuznetsk Museum of Local Lore (NKM); eco-museum-reserve "Tulber town" Kemerovo district (EMZTG). The illustrated appendix to the dissertation contains drawings and photographs of the most characteristic types of the subject complex of the traditional everyday culture of the Pritom region aborigines.

Architectural and planning sources are represented by projects of protection zones and master plans of six eco-museums, developed by the author of this study in 1990 - 2006. as part of the author's teams of the architectural and restoration workshop of the Ministry of Culture of the Russian Federation and the Tomsk Institute "Sibspetsproektrestavratsiya" (V.N. Kesler, A.G. Afanasyev, V.R. Novikov, V.N. Usoltsev). Field materials include architectural reference plans for each of the settlements selected for eco-museum design; topographic maps of the surrounding landscape with recording of monuments of historical and cultural heritage; photographs and measuring drawings of preserved architectural and ethnographic objects, made during field architectural and ethnographic expeditions.

Narrative sources are represented by publications of members of Academic expeditions of the 18th - first half of the 20th centuries, notes of missionaries, travelers, government officials and local historians, as well as archival materials of ethnographers A.B. Anokhina, N.P. Dyrenkova, L.P. Potapova, U.E. Erdnieva, Yu.V. Width, which contains extensive and reliable material about archaeological and ethnographic monuments, which made it possible to significantly supplement the basic sources on the ethnocultural, natural and architectural-historical heritage of the aborigines and Russian old-timers of the Tomsk region. In addition, legislative documents of the second half of the 20th - beginning of the 21st centuries were used. for the preservation of ethnocultural heritage and the organization of museum-reserves to identify common features and the characteristics of eco-museums in comparison with other similar institutions.

The scientific novelty of the dissertation research is obvious and lies in the following:

1. Practical experience in the creation and functioning of ecomuseums is generalized, the stages of the formation of ecomuseology as a branch of ethnographic museology are highlighted. The specifics and prospects for creating eco-museums in Siberia in the natural habitat of aborigines and Russian Siberians are revealed.

2. The ethnocultural areas of the Pritom region aborigines and the centers of their ethnocultural interaction with the Russians are identified; the most significant objects of historical and cultural heritage were identified and examined for the purpose of museumification in order to create eco-museums on their basis.

3. For the first time, the term “architectonics of eco-museum exhibitions” was introduced into the conceptual field of ethnology, ethnographic museology and applied cultural studies - an artistic and aesthetic expression of the structural patterns of ethnocultural and ethnoecological exhibitions in the open air in the natural habitat.

5. The main forms of activity are determined, justified by the cultural, social and recreational functions of the e-museum.

Provisions for defense:

1. In world practice, an eco-museum is the most effective and promising type of open-air museum, which allows one to preserve, reconstruct and transmit to descendants the diversity of the ethnocultural and natural heritage of the local population in the natural living environment. Siberian eco-museums and their theoretical basis are largely at odds with the foreign model of eco-museum; not all eco-museums declared in projects are such in terms of the architectonics of exhibitions and forms of activity.

2. Elements of the historical, cultural and natural environment, when transferring them into the category of a museum-affiliated monument, require the preliminary identification of ethnocultural areas with centers of interethnic interactions, the identification of valuable historical, cultural objects and ethnocultural landscapes as the basis for the architectonics of the eco-museum.

3. When creating expositions of the eco-museum, it is necessary to take into account the following factors: determining the material, spiritual, aesthetic and recreational value of heritage objects as bearers of traditions and a standard of landscape; theoretical justification for the methods and scope of restoration, reconstruction and museumification of these objects; identifying the architectonics of the exhibition space with immovable original monuments, reconstructions, museum objects and elements of theatrical excursions.

4. The eco-museum of Pritomye, designed by the author of the dissertation and being created, in terms of its functions, can become national-cultural and recreational centers with the coincidence of interests of the local population and regional authorities. Reaching a compromise is aimed at preserving heritage in the natural habitat and employment of the population, which increases social significance ecomuseum.

The theoretical significance of the dissertation lies in the emerging opportunity for a more in-depth study of the characteristics and diversity of ethnocultural heritage in the environment, as well as the need to determine the degree of preservation of traditional culture in a specific ethnocultural area in the context of constant interethnic interactions.

The results obtained allow us to more fully reveal the significance of the ecomuseum as a cultural phenomenon, rethink the essence of the theoretical and methodological components of ecomuseology in relation to Siberian specifics, and expand the content of the concept of “museum” as an epistemological category. The development of the concept of “ecomuseum” and its functions allows us to conceptualize the relationship between archaeology, ethnology, ecology, architecture, and local history as a cultural phenomenon, which, in turn, is the most important condition in the process of integrating humanities knowledge.

The practical significance of the study lies in the formation of an assessment of the potential of the preserved ethnocultural and natural heritage of the Pritom region aborigines for its museumification as part of an eco-museum. The development of optimal options for an eco-museum allows for more effective protection, reconstruction and further intergenerational transfer of preserved and reconstructed traditional elements of the living environment of aborigines and Russian Siberians through museumification of heritage sites and the surrounding ethnocultural landscape.

Through the eco-museum, a universal mechanism for self-regulation of social relations, intergenerational transmission of ethnocultural heritage and environmental ethics is created in the natural habitat of ethnic groups with museum-affiliated heritage monuments and modern residential buildings, territories of traditional natural resource management, and protected ethnocultural landscapes. The ecomuseum introduces new forms of museumification of historical and cultural heritage and contributes to the development of regional tourism.

The results of the dissertation research were implemented in the projects of the existing eco-museums “Tazgol” and “Tyulbersky town”, which have already become cultural, educational and ecological and recreational centers of the Tomsk region, and were also used in the exhibitions of the Historical and Ethnographic Museum

Cholkoy" Belovsky District, Museum of Ethnography and Nature of Mountain Shoria in Tashtagol, Museum of KemSU "Archaeology, Ethnography and Ecology of Siberia". Educational and scientific centers have been created in the eco-museum-reserves “Tazgol” and “Tulber Town” to monitor the socio-cultural and natural environment; identification, research and museumification of objects of ethnocultural heritage. Within the boundaries of the ethnocultural landscape of the Kalmaki eco-museum, excavations are underway at the Sosnovsky fort.

The factual material and conclusions of the dissertation have found application in lecture courses on ethnology and ethnographic museology, taught by the author since 1989 at the Department of Archeology of KemSU.

Approbation of research results. The main provisions of the dissertation are reflected in 79 publications of the author, including 7 monographs including an ethno-demographic directory, sections in 7 collective monographs and 2 textbooks, articles in peer-reviewed journals and collections of scientific articles. The results of the study were highlighted at international conferences, all-Russian congresses, regional scientific conferences held in 1980 - 2008. in Moscow, St. Petersburg, Kemerovo, Omsk, Tomsk, Novosibirsk, Krasnoyarsk, Tyumen, Tobolsk, Irkutsk, Barnaul, Kyzyl, Gorno-Altaisk, Abakan, Ufa, Saransk.

As part of the study of the topic, the author of the dissertation was awarded a grant from the Russian Foundation for Basic Research (No. 00-06-85014) in 2000, and in 2002 - 2003. - grant “Universities of Russia” (No. UR. 10.01.024), in 2008-2010. - grant from the Ministry of Education and Science of the Russian Federation “Study of ethnocultural interactions in Central Asia: border regions of Russia and Mongolia from the era of colonization to the present” (UDC 39:572.026 (571.5+517).

The dissertation was discussed at the Department of Archeology of Kemerovo State University; Department of Ethnography and Anthropology, St. Petersburg State University, Department of Siberia, MAE RAS.

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Conclusion of the dissertation on the topic “Ethnography, ethnology and anthropology”, Kimeev, Valery Makarovich

CONCLUSION

The main problem of the ecomuseum is to find its place between the mythical past and the illusory future, becoming part of the present. However, the existing discrepancy between the theory of ecomuseology, presented by French ethnologists, and practice gives Russian museologists and ordinary visitors a distorted idea of ecomuseums as reconstructions of settlements with dwellings, production workshops and outbuildings.

In the current practice of creating eco-museums in Russia, each eco-zeologist derives his theory from his own experience, most often, trying to bring it closer to the “evolutionary definition of an eco-museum,” although Georges Henri Rivière himself gave three versions of this definition (in 1973, 1976, 1980), apparently deliberately leaving a lot of room for experimentation.

The idea of an eco-museum, implemented in places of compact residence of the aborigines of Siberia and, in particular, the Tomsk region, due to a special sense of cultural self-reflection, turned out to be attractive in a critical situation of awareness of the destruction and losses suffered over last century ethnic cultures. Unlike foreign eco-museums, where the main thing is the preservation and development of what is available, in Pritomye the main problem is the reconstruction of the lost heritage. It is more difficult for ecomuseums created in the modern post-industrial society of urbanized areas of Siberia to become part of modern reality, since existing social contradictions are aggravated by differences in the culture and standard of living of the rural and urban population, aborigines and Russian Siberians. In such Siberian eco-museums as, for example, “Torum-Maa”, “Museum of Nature and Man”, “Tulber Town” it is only possible to artificially create the “identity” of a population devoid of traditional roots, whose views are alien to the worldview of the aborigines of the area.

The ethnocultural areas of Pritomye, which formed as a result of Russian colonization by the end of the 19th century, united both the former ethnolocal groups and uluses of the aborigines, and the settlements of Russian Siberians. Around the centers of interethnic interaction, a unique local complex of material and spiritual culture was formed, the unifying principle of which was joint economic activity and the Russian language. The creation of modern eco-museums on the site of such centers of interaction between Aboriginal and Russian Pritomye makes it possible for the local population to preserve their heritage, establish a connection between the past and the future through the present, preserve their ethnic specificity and integrate it into the modern environment, which cannot be achieved through “state and regional revival programs” and conventional means of museumification of heritage.

A comprehensive program for organizing eco-museums in Pritomye is aimed at identifying the potential of the cultural and natural heritage of the area with an analysis of existing immovable archaeological monuments, folk architecture, history and natural landscape. The procedure for recording, preserving, restoring and reconstructing monuments of the modern historical, cultural and natural living environment is experimental, is not fully regulated by regulations and requires special documentation. When museumifying heritage in eco-museums, partial reconstruction with translocation (transfer) of original immovable monuments is used. Completely lost elements of the historical environment and natural landscape are reconstructed with varying degrees of reliability and objectivity in each specific case (depending on the material and professionalism of the creators) on the basis of analogues, historical information, artifacts using the retrospective method and are introduced into a single exhibition ensemble. Immovable monuments with interiors and museum objects form a focused information field in the museum exhibition space (architectonics of the eco-museum) due to preserved or reconstructed elements of traditional culture.

Based on the research, the author of the dissertation believes that only an eco-museum-reserve is capable of restoring the mechanism of self-reproduction of life values and cultural traditions, and preserving the living environment of the Pritomye aborigines. In the ecomuseums of Pritomye, using the method of experiment, it was possible to connect together various theoretical principles of ecomuseology and the practical experience of their creation. Some announced and created eco-museums of Pritomye, such as “Tazgol”, “Cholkoy” and “Kalmaki”, open up wide opportunities for society.

The results of the experiment to create eco-museums in Pritomye showed that the involvement of the local population and specialists makes it possible to develop and implement mutually beneficial projects, to take a non-standard approach to solving the most important issue of our time - the preservation of the ethnocultural heritage of the peoples of a particular rural settlement in the natural living environment. The exhibits in the Tazgol and Cholkoy eco-museums are perceived as more than a museum object and carry a significant semantic and symbolic load, and the complex or collection they form is a kind of historical document of a particular place, its culture, history and environment. Ecomuseums “Cholkoy” and “Tulber Town” actively took responsibility for the intangible heritage of the territory (holidays, rituals, symbols, ceremonies, family traditions, etc.). Interdisciplinary groups of researchers from among the employees of eco-museums and universities of Kuzbass collaborating with them, taking into account the specifics of the region, successfully conduct various events with the participation of the local population (scientific and practical conferences, traditional holidays, specific work to preserve samples of flora and fauna, valuable monuments on their territory natural heritage).

There may be several ecomuseums in one administrative territory, while small ecomuseums, such as Tazgol, may be associated with large ones and not have their own collections in the funds, limiting themselves to temporary exhibitions. Traditional household items can remain with their owners and be used for their original purpose, remaining “living” objects of display, but subject to the mandatory maintenance of documentary records and ensuring their safety by the owner and employees of the eco-museum. Large ecomuseums, like the Tyulber town, have become a connecting link for others

413 eco-museums preserve the sacred places of Prntomya (mounds, burial grounds, prayer sites, ritual settlements, etc.), organize tourist routes, and also play the role of documentation centers on cultural issues, and organize traveling exhibitions.

The architectonics of the expositions of Pritomye eco-museums, in addition to disappearing elements of cultural traditions, reflect the most important aspects of the modern life of the local population and their environment, as well as the social problems of the territory. Thematic photo exhibitions show environmental problems, issues of preserving traditional local technology, which generally contributes to cultural and educational activities and the revival of crafts.

Improving the activities of Pritomye eco-museums through the creation of Boards of Trustees leads to the unification of the efforts of management, patrons, employees and local community leaders as full participants in the development of territories, helps to more effectively use the collective memory and heritage of the population for their unity. Ecomuseums work hard to study the needs of society, to solve problems of acquisition and interaction with visitors. Employees of Pritomye eco-museums, together with municipal educational and cultural authorities, develop and strive to implement long-term cultural and educational programs, take part in the creation of rural national cultural centers, and promote the development of national languages by collecting and using various elements of oral tradition at events. Practice has shown that the creation of an ecomuseum is most effective within the framework of integration projects of authorities, educational institutions and local public organizations of indigenous peoples, when local residents whole families take part in the creation of the eco-museum, both by directly participating in the construction of exhibitions and by providing financial support.

Ecomuseums created by cultural bearers are focused on the need to preserve and reproduce cultural identity, improve the environment, economy, social life, and create new vacancies. sources

1. Archive of the Novokuznetsk Museum of Local Lore (NKM). NF - D. Op. 1. R. 1.

D. 23. L. 21-22; D. 39. L. 7, 17, 21.

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144. Kimeev, V. M. From the history of national construction among the Shors Text. / V. M. Kimeev // Young scientists of Kuzbass: [to the 60th anniversary of the formation of the USSR]: scientific materials. conf. Kemerovo, 1982. - pp. 86-88.

145. Kimeev, V. M. The main stages of the formation of the Shor ethnic group. Text. / V. M. Kimeev // Ethnic history of the Turkic-speaking peoples of Siberia and adjacent territories: abstract. report region scientific conf. according to anthropopol., archaeol. and ethnographer. Omsk, 1984. - P. 102-105.

146. Kimeev, V. M. Historical destinies of the Teleuts Text. / V. M. Kimeev // Social and cultural processes in Soviet Siberia: abstract. report region scientific conf. by ethnocult. processes. Omsk, 1985. - pp. 63-66.

147. Kimeev, V.M. Shor ethnic group. Main stages of formation and ethnic history (XVII-XX centuries) Text. V.M. Kimeev: AKD. L., 1986. - 18 p.

148. Kimeev, V. M. Ethnic composition of the Shors Text. / V. M. Kimeev // Problems of ethnogenesis and ethnic history of the aborigines of Siberia. Kemerovo, 1986. -S. 4-11.

149. Kimeev, V. M. Mountain ranges of Southern Siberia, borders or centers of ethnic territories? Text. / V. M. Kimeev // Problems of archeology of steppe Eurasia: abstract. report conf. Kemerovo, 1987. - pp. 55-56.

150. Kimeev, V. M. Shortsy. Who are they? Text. / V. M. Kimeev: ethnographic essays. -Kemerovo, 1989. 189 p.

151. Kimeev, V.M. A forgotten page in the history of the Shors Text. / V.M. Kimeev / Research. -Kemerovo: By whom. book publishing house, 1990. Issue. I. S. 21-27

152. Kimeev, V. M. Local open-air museum as a national cultural center Text. / V. M. Kimeev // Ethnic and socio-cultural processes among the peoples of the USSR: abstract. report All-Union scientific conf. - Omsk, 1990.-S. 15-17.

153. Kimeev, V. M. The problem of the indigenous peoples of Kuzbass Text. / V. M. Kimeev // The role of Subpolar universities in the development of culture and education: abstract. international conf. Tyumen, 1991. - P. 42. (in English).

154. Kimeev, V.M. Housing and outbuildings of the Shors Text. / V.M. Kimeev // Dwellings of the peoples of Western Siberia: Collection / ed. M.S. Usmanova. Tomsk: Publishing house Tom. University, 1991. - P. 16-30.

155. Kimeev, V. M. Problems of indigenous peoples of Kuzbass Text. / V.M. Kimeev // Ethnic and ethnocultural processes among the peoples of Siberia: history and modernity. Kemerovo, 1992.-S. 131-141.

156. Kimeev, V. M. Forgotten people. (On the ethnic history of the Tomsk group of Ta-tar-Kalmaks) Text. / V. M. Kimeev // Ethnic history of the peoples of Russia (X-XX centuries): abstract. scientific conf. St. Petersburg, 1993. - pp. 43-44.

157. Kimeev, V. M. Peoples of Kuzbass for 30 years. (Ethnodemographic reference book) Text. / V. M. Kimeev. Kemerovo, 1994. - 100 p.

158. Kimeev, V.M. Ecomuseum “Cholkoy” // Problems of ethnic history and culture of the Turkic-Mongolian peoples of Southern Siberia and adjacent territories. M.: Publishing house IEiA SB RAS, 1994. - P. 7 - 12.

159. Kimeev, V. M. Ecomuseum of Siberia as national cultural centers Text. / V. M. Kimeev // Aborigines of Siberia: Problems of studying endangered languages and cultures: abstract. international scientific conf. Novosibirsk, 1995a. - pp. 125-126.

160. Kimeev, V. M. Ecomuseum “Kalmaki” Text. / V. M. Kimeev // Research: regional history. almanac. Kemerovo, 19956. - Issue. 4.- pp. 87-91.

161. Kimeev, V. M. Problems of national self-determination of the Shors Text. / V. M. Kimeev // Ethnosocial processes in Siberia. Materials of the international seminar. Abakan, 1997. - pp. 12-24.

162. Kimeev, V. M. Experience in the reconstruction of ethnoarchaeological monuments of the eco-museum “Tazgol” Text. / V. M. Kimeev // Integration of archaeological and ethnographic research: materials of the V All-Russian. scientific family Omsk-Ufa, 1997a.-S. 69-71.

163. Kimeev, V. M. Problems of the Ust-Anzas forestry of the Shorsky national natural park Text. / V.M. Kimeev // Problems of conservation of biodiversity of Southern Siberia: materials from interregion, scientific-pr. conf. - Kemerovo, 19976. P. 201-202.

164. Kimeev, V. M. Kasminsky chaldons Text. / V. M. Kimeev. Kemerovo, 1997c. - 250 s.

165. Kimeev, V. M. Problems of national self-determination of the Shors Text. / V. M. Kimeev // Ethnosocial processes in Siberia. Materials of the international seminar. - Abakan, 1997. pp. 12 - 24.

166. Kimeev, V. M. On the ethnic history of the Pritom Tatar-Kalmaks Text. / V. M. Kimeev // Siberian Tatars: materials I Sib. symposium "Cultural heritage of the peoples of Western Siberia." Tobolsk, 1998a. - pp. 82-84.

167. Kimeev, V. M. National eco-museums of Pritomya Text. / V. M. Kimeev // Siberia in the panorama of millennia: materials of the international. Congress / Institute of Archeology and Ethnography SB RAS. Novosibirsk, 19986. - T. 2. - P. 213-223.

168. Kimeev, V. M. Finding a new homeland Text. / V. M. Kimeev // Pritom Kalmaks. Historical and ethnographic essays. - Kemerovo, 1998c. - P. 5-10.

169. Kimeev, V. M. Pritomsky tulbers Text. / V. M. Kimeev // Ethnography of Altai and adjacent territories. Barnaul, 1998 - pp. 34-37.

170. Kimeev, V. M. Ecomuseum “Kalmaki” Text. / V. M. Kimeev // Pritom Kalmaks. Historical and ethnographic essays. - Kemerovo, 1998d. pp. 124-148.

171. Kimeev, V. M. Ecomuseum “Tulber Town” (In the footsteps of the disappeared Tyulber people) Text. / V. M. Kimeev: [by the age of 55. By whom. region]: materials on-uch.-pr. conf. Kemerovo, 1998. - pp. 22-28.

172. Kimeev, V. M. Ecomuseum as a mechanism for self-regulation of social relations and preservation of national traditions Text. / V.M. Kimeev // Ethnosocial processes in Siberia: materials from the region, sem. - Kyzyl, 1998z. - P. 49-52.

173. Kimeev, V. M. From the history of Administrative entities on the territory of the Kemerovo region Text. / V.M. Kimeev // Balibal readings. Kemerovo: Kuzbassvuzizdat, 1998. - P. 37 - 41.

174. Kimeev, V. M. Components of the Shor ethnos Text. / V. M. Kimeev // Readings in Memory of E. F. Chispiyakov: [to the 70th anniversary. from the day of birth]: scientific materials. conf. : (Novokuznetsk, February 8, 2000) / Novokuz. state ped. int. Novokuznetsk, 2000.-H. 1.-S. 33-38.

175. Kimeev, V. M. The problem of reconstruction and museumification of Cossack forts in Siberia Text. / V. M. Kimeev // Ethnography of Altai and adjacent territories. Barnaul, 20016. - pp. 224-226.

176. Kimeev, V. M. Eco-museum-reserve “Tulber town” Text. / V. M. Kimeev // Aborigines and Russian old-timers of Pritomye. Kemerovo, 2002c. -WITH. 14-41.

177. Kimeev, V. M. Ethnoecological Museum-Reserve “Tulber Town” Text. / V. M. Kimeev // Archaeological-ethnographer. Sat. Kemerovo, 2003a. -P.148-157.

178. Kimeev, V. M. Ethnoecological Museum-Reserve “Tulber Town” Text. / V.M. Kimeev // V Congress of Ethnographers and Anthropologists of Russia: abstract. report : (Omsk, June 9-12, 2003) / Institute of Ethnology and Anthropology RAS.-M., 20036.- 172 p.

179. Kimeev, V. M. Ethnic history of the Shors in the 17th-19th centuries. Text. / V. M. Kimeev // Shorsky National Natural Park: nature, people, prospects / Institute of Coal and Coal Chemistry SB RAS. Kemerovo, 2003c. - S. 123127.

180. Kimeev, V. M. Preservation of historical and cultural heritage Text. / V. M. Kimeev // Shorsky National Natural Park: nature, people, prospects / Institute of Coal and Coal Chemistry SB RAS. Kemerovo, 2003 - pp. 231-243.

181. Kimeev, V. M. Eco-museum-reserve “Tulber town” Text. / V. M. Kimeev // Essays on the history of the Kemerovo region. Kemerovo, 2004a. - P. 37-57.

182. Kimeev, V. M. Historical villages of the Kemerovo region Text. / V. M. Ki-meev // Essays on the history of the Kemerovo region. Kemerovo, 20046. - pp. 69-170.

183. Kimeev, V. M. Ethnic composition of the aborigines of the Upper Tomsk region in the 17th and early 18th centuries. Text. / V. M. Kimeev // Ethnicities of Siberia. Past, present, future / Krasnoyarsk Museum of Local Lore. - Krasnoyarsk, 2004c. - Part 2.-S. 14-20.

184. Kimeev, V. M. The first Russians of the Middle Tomsk region Text. / V. M. Kimeev // Ethnography of Altai and adjacent territories: international materials. scientific-pr. conf. Barnaul, 2005a.-Iss. 6.-S. 14-17.

185. Kimeev, V. M. Ecomuseum-reserves as national-cultural, educational-scientific and natural-recreational centers of Kuzbass Text. / V. M. Kimeev // International Forum “Cultural Heritage and Modernity”: materials. Barnaul, 20056. - pp. 41-43.

186. Kimeev, V. M. Funeral structures of the Mrassu valley in Mountain Shoria as an indicator of the processes of cultural genesis Text. / V. M. Kimeev // VI Congress of Ethnographers and Anthropologists of Russia: abstract. report / MAE RAS. St. Petersburg, 2005 century - 188 p.

187. Kimeev, V. M. Participants of the Great Patriotic War Text. / V. M. Kimeev // Essays on the history of the Kemerovo region. Kemerovo region during the Great Patriotic War. Kemerovo, 2005 - Vol. 3. - pp. 72-226.

188. Kimeev, V. M. National-state construction among the Shors Text. / V. M. Kimeev // Archeology of Southern Siberia. Kemerovo, 2005d. - P. 17-25.

189. Kimeev, V. M. Religious beliefs of the Shors Text. / V. M. Kimeev // Kuznetsk antiquity: history of the region. Sat. ; resp. ed. Yu. V. Shirin. Novokuznetsk, 2005. - Vol. 7. - pp. 109-127.

190. Kimeev, V. M. Problems of creating the eco-museum-reserve “Tyulbersky town” Text. / V. M. Kimeev: scientific materials. conf. “Problems of development of ethnographic open-air museums in modern conditions.” Irkutsk, 20066. - pp. 27-35.

191. Kimeev, V. M. Shortsy Text. / V. M. Kimeev // Turkic peoples of Siberia; resp. ed. D. A. Funk, N. A. Tomilov / Institute of Ethnology and Anthropology named after. N. N. Miklouho-Maclay RAS; Omsk branch of the Institute of Archeology and Ethnography SB RAS. M., 2006c. - pp. 236-323.

192. Kimeev, V. M. Ecomuseums of Russia: from dreams to reality Text. / V. M. Ki-meev // VII Congress of Ethnographers and Anthropologists of Russia. Saransk, 20076. -S. 139.

193. Kimeev, V. M. Ecomuseums of Siberia as centers for the preservation of ethnocultural heritage in the natural environment Text. / V.M. Kimeev // Archeology, ethnography and anthropology of Eurasia. Novosibirsk, 2008. -No. 3. - pp. 122-131.

194. Kimeev, V.M. Ecomuseums of Siberia as centers for the preservation and revival of historical, cultural and natural heritage // Ethnographic Review Online. November 2008. pp. 1-16 - Access mode: http://www.iournal.iea.ras.ru/online.

195. Kimeev, V. M. The role of horse breeding in the life of the mountain-taiga Shors of the Ulug-Chol trade route. Text. / V.M. Kimeev // Ancient and medieval nomads of Central Asia. Collection of scientific works. - Barnaul, 2008.-S. 133 136.

196. Kimeev, V. M. Ethnocultural functions of the eco-museum Text. / V.M. Kimeev // Bulletin of St. Petersburg University, 2008. Vol. 4. - pp. 15-34.

197. Kimeev, V. M. Ecomuseology Text. : textbook manual / V. M. Kimeev, A. G. Afanasyev / National eco-museums of Kuzbass. Kemerovo, 1996. - 135 p.

198. Kimeev, V. M. Archaeological and ethnographic complex of protective zones of the Tazgol eco-museum. Text. / V. M. Kimeev, V. V. Bobrov // Integration of archaeological and ethnographic research. Omsk, 1995. - pp. 14-19.

199. Kimeev, V. M. Modern ethnic processes among the Shors of the Mrassu basin Text. / Kimeev V.M., Nosoreva N.V., Turuk S.V. // Young scientists of Kuzbass in the X five-year plan. Collection of scientific works - Kemerovo: Kem-GU Publishing House, 1981.-P. 155-160.

200. Kimeev, V. M. “Abintsy” in Russian historical documents Text. / V.M. Kimeev, D.A. Funk // Young scientists of Kuzbass on the 60th anniversary of the formation of the USSR. (Materials for a scientific conference) - Kemerovo: KemSU Publishing House, 1982.-P. 90-92.

201. Kimeev, V. M. From the history of socialist construction in Mountainous Shoria Text. / V.M. Kimeev, O.V. Dergachev // Young scientists of Kuzbass: [to the 60th anniversary of the formation of the USSR]: scientific materials. conf. Kemerovo, 1982. - pp. 88-90.

202. Kimeev V. M. The Path of Missionaries. Altai spiritual mission in the Kuznetsk region Text. / V.M. Kimeev, V.V. Eroshov / Kemerovo: Kuzbassvuzizdat, 1995.- 130 p.

203. Kimeev, V. M. Clothing, footwear and jewelry of the Shors Text. / V. M. Kimeev, T. I. Kimeeva // Historical, cultural and natural heritage of Mountain Shoria: Shorsky collection. Kemerovo, 1994. - Issue. I. - pp. 200-216.

204. Kimeev, V. M. Stages of the ethnic history of aboriginal ethnic groups of Pritomye Text. / V. M. Kimeev, V. V. Eroshov // III result, session of the Institute of Archeology and Ethnography SB RAS. Novosibirsk: Publishing house of the Institute of Automation and Electrical Engineering SB RAS, 1995. - P. 55 -57.

205. Kimeev, V. M. Transformation of the ethnic identity of the Kalmaks Text. / V. M. Kimeev, V. P. Krivonogov // Ethnographic Review. - 1996. - No. 2.-S. 125-139.

206. Kimeev, V. M. Modern ethnic processes among the Pritom Kalmaks Text. / V. M. Kimeev, V. P. Krivonogov // Pritom Kalmaks. Historical and ethnographic essays. Kemerovo, 1998. - pp. 86-106.

207. Kimeev, V. M. Orthodox churches of Kuzbass Text. / V. M. Kimeev, D. E. Kandrashin, V. N. Usoltsev. Kemerovo, 1996. - 308 p.

208. Kimeev, V. M. Orthodox churches of the Kemerovo and Novokuznetsk diocese Text. / V. M. Kimeev, D. M. Moshkin // Kemerovo and Novokuznetsk diocese of the Russian Orthodox Church. Kemerovo, 2003. - pp. 118-222.

209. Kimeev, V. M. Housing and outbuildings of the Shors Text. / V. M. Kimeev, A. V. Pridchin // Dwellings of the peoples of Western Siberia. - Tomsk, 1991. -S. 16-30.

210. Kimeev, V. M. “Abintsy” in Russian historical documents Text. / V. M. Kimeev, D. A. Funk // Young scientists of Kuzbass: [to the 60th anniversary of the formation of the USSR]: scientific materials. conf. Kemerovo, 1982. - pp. 90-92.

211. Kimeev, V. M. Ecomuseum “Tazgol” in Mountain Shoria Text. / V. M. Kimeev, N. I. Shatilov // Ethnoecology and tourism in Mountain Shoria: Shorsky collection. - Kemerovo, 1997. Issue. II. - pp. 150-162.

212. Kimeev, V. M. Paleoethnographic research in the Tomsk region Text. / V. M. Kimeev, Yu. V. Shirin // Problems of archeology, ethnography and anthropology of Siberia and adjacent territories / Institute of Archeology and Ethnography SB RAS. Novosibirsk, 1997. - P. 365-369.

213. Kimeev, V. M. Sosnovsky Cossack prison Text. / V. M. Kimeev, Yu. V. Shirin // Pritom Kalmaks. Historical and ethnographic essays. Kemerovo, 1998a.-S. 25-42.

214. Kimeev, V. M. Ecomuseum “Mungatsky prison” Text. / V. M. Kimeev, Yu. V. Shirin: scientific materials. conf. : [by the age of 55. By whom. region]. Kemerovo, 19986. -S. 28-33.

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219. Kimeeva, T. I. Fishing traditions in the Tomsk region Text. / T. I. Kimeeva // Aborigines and Russian old-timers of Pritomye. - Kemerovo, 2002a. pp. 124-133.

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222. Kimeeva, T. I. Hunting tools of the Shors (based on materials from the collections of museums in Russia) Text. / T. I. Kimeeva, V. M. Kimeev // Ethnoecology and tourism in Mountain Shoria: Shorsky collection. Kemerovo, 1997. - Issue. 2 - pp. 180-198.

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1. Northern Russia,
Pskov province

PREFACE

An hour before midnight on October 30, 1900, the Eiffel Tower was illuminated with a crimson-red light and a cannon shot was heard, signaling the closure of the Exhibition. Thus ended the last World Exhibition of the 19th century. The Russian Empire occupied 17 of the 18 Pavilions allocated to all exhibitors at the exhibition, excluding only the Colonial Pavilion. The General Commissioner of the Russian Pavilions was Prince V.N. Tenishev, the creator of the first Ethnographic Bureau in Russia, and the artist was K.A. Korovin.

In one of the Russian Pavilions, Parisians and guests of the French capital could get acquainted with a unique collection of Russian costumes that were brought from the private Moscow “Museum of Antiquities”, built bit by bit by Natalya Shabelskaya.

This stunning collection of peasant and urban costumes from vast Russia was truly a diamond of folk art in the entire collection of the Paris Exhibition.

More than a hundred years later, in March 2009, at the initiative and invitation of Mr. Pierre Berger, at the Yves Saint Laurent Center, the Russian Ethnographic Museum presented an outstanding range of peasant costumes from various Russian provinces from Arkhangelsk to Voronezh and from St. Petersburg to Eastern Siberia. It seems that the success of this deeply thought-out exhibition was akin to the success of the exhibition that was created by Natalya Shabelskaya and her daughters in 1900.

Today, with great warmth, we present the publication of rare photographs from a fairly large collection of lovingly collected Natalia Shabelskaya and stored in the Russian Ethnographic Museum.

The reader, upon opening this collection, will be able to look at the faces of Russian beauties posing in costumes that can rather be called works of art of the last quarter of the 19th century, and not just sartorial skill.

Let me thank everyone who took part in the preparation of this publication, starting with Mr. Pierre Berger, who made possible the visual return to France of priceless Russian exhibits of the famous Paris Exhibition of 1900.

Dr. Vladimir Gusman
Director of the Russian Ethnographic Museum

Photos of the Shabelsky collection

from the collection of the Russian Ethnographic Museum.

2. Northern Russia,
Arkhangelsk province

In the 70-80s. In the 19th century, a keen interest in history and traditional Russian folk art literally stirred the minds of the progressive-minded Russian intelligentsia and became a definite social phenomenon. It was during this period that the traditions of special Russian patronage of the arts were laid, one of the brightest manifestations of which was the truly selfless activity of the Shabelsky family.

The systematic collection of a unique collection was started by Natalya Leonidovna Shabelskaya, née Kroneberg (1841-1904), brilliantly educated, an excellent piano player, and keen on needlework. At the age of 17, she married the largest landowner of the Kharkov province, Pyotr Nikolaevich Shabelsky (retired captain, participant Turkish war 1854). On her estate, the village of Chupakhovka, Lebedinsky district, she set up a kind of workshop, where she took 14 talented embroiderers and skillfully supervised them (1). During one of the summer trips along the Volga, in the late 70s. XIX century, the Shabelsky family visited the famous Nizhny Novgorod fair, which amazed them with its originality, color, and variety of different crafts. It was during this period that the “beauty of native antiquity” finally determined the interest and direction of Natalya Leonidovna’s collecting activity, with which she attracted her daughters, the eldest, Varvara Petrovna (186?-1939?) and the youngest, Natalya Petrovna (1868-1940?), actively who helped and later continued their mother’s work. At a time when there were practically no publications or ready-made material for leadership, interest in society was just awakening, and private collections covered only certain topics, the Shabelskys “had to follow a new, untrodden path, which required a lot of energy, labor and money” ( 2).

3. Northern Russia,
Arkhangelsk province

Over several years of persistent and painstaking work, in the early 90s. XIX century, Natalya Leonidovna Shabelskaya in her Moscow mansion on the corner of Sadovaya and Bronnaya streets, created an unusually rich and varied “Museum of Antiquities”. His unique collections - ancient Russian costumes (peasant, merchant, city, Old Believer) from all provinces of Russia, headdresses, woolen and silk scarves, samples of ancient embroidery, lace, fabric, spinning wheels, gingerbread boards, toys, archaeological objects - amounted to .more than 20,000 items (3). A targeted selection of monuments, a scientific approach to the problem of their origin (description of objects and the obligatory indication of their existence by province, sometimes by district) markedly distinguished Natalya Leonidovna’s collection, which was open to visitors (4). With his active participation in many exhibitions (Moscow, 1890, St. Petersburg, 1892, Chicago, 1893, Antwerp, 1894, Paris, 1900) N.L. Shabelskaya made an outstanding contribution to the popularization of Russian art both in Russia and abroad. The creative approach of a deeply dedicated collector was always a huge success and aroused everyone's surprise. Natalya Leonidovna Shabelskaya and her daughters, who continued her work, laid the fundamental basis not only for the methods of working with exhibits, but also for scientific restoration (5).

4. Northern Russia,
Arkhangelsk province

Since the mid-90s. work began on photographic recording of the collections: in one of his letters to the famous archaeologist and historian I.E. Shabelskaya reported to Zabelin in 1895 that “to this day, 175 photographs of clothing have been taken and, on your advice, each will have patterns for the clothing depicted” (6). It is unknown whether this meant shooting costumes on models or also individual objects. During the life of Natalya Leonidovna, who lived abroad from 1895 to 1904 due to illness, information about her collection was partially published in various publications and catalogues, but, unfortunately, without illustrations (7). After her death, in 1904, the question arose about the fate of the museum. The Shabelsky sisters, who understood the value and rarity of the collection and were concerned about its future fate, proposed to the directorate of the Ethnographic Department in St. Petersburg to purchase the collection, subject to the construction of a hall named after their mother in the museum (8). A unique collection of women's clothing, hats, lace, various objects made of wood and bone, introducing the traditions of gold embroidery, pearl decoration, beading, carving (in total more than 4,000 exhibits) was received in 1906 by the Ethnographic Department from the Shabelsky sisters. Some of the items (1478) were donated, and 2596 were purchased for 40 thousand rubles in gold in installments over 5 years by Emperor Nicholas II and donated to the Ethnographic Department of the Russian Museum (9).

5. Northern Russia,
Novgorod province

The Shabelsky photo collection is a unique source not only for studying the history of Russian costume - it is rare in its artistic and scientific significance. Created primarily for the purpose of recording the costumes of various provinces, which were demonstrated by models, it became an absolutely independent phenomenon in the history of Russian photography. Photographs of models were first published in 1908 in an essay by E.K. Redin, dedicated to the letters of V.V. Stasova to N.L. Shabelskaya (10). Probably, Shabelskaya’s daughters Varvara Petrovna (married Princess Sidamon-Eristova) and Natalya Petrovna, who themselves acted as fashion models, were more involved in photographing the collection. The sisters highlighted their portraits in the English edition of Russian Antiquity by placing colored photographs (12). The Shabelskys took a small part of the photo collection with them to France (at the beginning of 1925, Varvara Petrovna Sidamon-Eristova went to Paris, and in the summer, Natalya Petrovna came to see her, who was seriously ill). A significant part (85 issues), which remained in Russia, entered the collection of the Dashkov Museum in Moscow in the first quarter of the 20th century and is currently stored in the photographic archive of the Russian Ethnographic Museum. Albumen and salted studio photographs are distinguished by their particular expressiveness in conveying the image of a Russian woman; All models are surprisingly organic to the presented costumes.

6. Northern Russia,
Arkhangelsk province

In addition to the Shabelsky sisters (whose portraits can be attributed according to the 1912 edition), embroiderers from Natalya Leonidovna’s workshop probably posed. This edition publishes 16 photographs in which Varvara Petrovna Sidamon-Eristova and Natalya Petrovna Shabelskaya (13) are depicted as models.

7. Southern Russia,
Tula province

The Shabelsky sisters, who, like their mother, died in Nice, in exile, dreamed of a full life for their collections in their homeland and the return to Russia of that part that remained in France (14). Unfortunately, official recognition of their life's work came much later. It is symbolic that the “second” birth of their unique collection is happening today, absolutely confirming the words spoken by Natalya Petrovna Shabelskaya in 1920: “In all the sewing monuments that have survived to this day, ancient, dilapidated and seemingly obsolete, there is a living force, the power of beauty and individual creativity” (15). This unfading beauty undoubtedly distinguishes the photographs, which are published for the first time in such a volume.

1. Stasov V.V. Articles and notes published in newspapers and not included in book publications. .T. 1. M.. 1952. P. 194-198: Molotova L.N. N.L. Shabelskaya and her collections in the State Museum of Ethnography of the Peoples of the USSR // Messages of the State Russian Museum. Vol. X. L, 1976. S. 168-173

2. Kyzlasova I.L. From the history of Russian emigration of the 1920s-1930s: the Shabelsky sisters. Based on materials from the archives of the Institute H.H. Kondakova in Prague // Art of the Christian World. Sat. articles. Vol. 5. M.. 2001

3. Imperial collections in the collection of the Russian Ethnographic Museum: “Tsars to nations - nations to kings” // Exhibition catalogue. M-SPb 1995 P. 46

4. Kyzlasova I.L. Decree. Op.

5. Kyzlasova I.L. Decree. op.; Shabelskaya N.P. Materials and techniques in ancient Russian sewing // Sat art. "Issues of restoration". Vol. 1. M.. 1926. P. 112-119

6. Quote. according to Kabanova M.Yu. Collecting textile objects in the second half of the 19th century using the example of “Collection of Russian Antiquities” by N.L. Shabelskaya // Cathedral of Persons: collection of articles. Edited by M.B. Piotrovsky and A.A. Nikonova. St. Petersburg, 2006. P. 265

7. Shabelskaya N.L. Collection of Russian antiquities. M., 1891: Catalog of the exhibition of the eighth archaeological congress in Moscow in 1890. M., 1890 (Collection of Natalya Leonidovna Shabelskaya); V.P. Sidamon-Eristova and N.P. Shabelskaya. Collection of Russian antiquities, vol. 1. M.. 1910

8. REM archive. F. 1. op.2. L. 707

9. Molotova L.N. Decree op. P. 171

10. Redin E.K. Letters from Stasov to Shabelskaya // Collection of the Kharkov Historical and Philological Society. T. 18. Kharkov. 1909. P. 2-15

11. Israelova S. Wonderful Russian “teremok”. History of Natalia Shabelskaya’s collection // Motherland. - 1998. - N 7. P. 55

12. Ill. 1, 22, 39, 44 in the book. Peasant art in Russia. Edited by Charles Holme // MCM XII, -The Studio» ltd. London, Paris, New York. 1912

13. REM, 5, 14 (Varvara Petrovna Shabelskaya), 1, 2, 3, 4, 6, 8, 18, 21, 24, 26, 29, 32, 52, 65 (Natalia Petrovna Shabelskaya).

14. See for more details: Kyzlasova I.L. Decree. Op.

15. Kyzlasova I.L. Decree. Op.

Karina Solovyova

FOLK COSTUME OF RUSSIAN WOMEN

XIX - EARLY XX CENTURIES

8. Northern Russia,
Arkhangelsk province

Traditional Russian costume in the 19th century. against the backdrop of European culture was a unique phenomenon. Women's traditional clothing was extremely diverse, but the main difference lay in the features of the Northern Russian and Southern Russian types of costumes. These two sets of clothing were the main ones and existed in most territories of Russia.

9. Northern Russia,
Arkhangelsk province

The symbols of the Russian national costume are considered to be the sundress and kokoshnik. This is explained by the fact that the appearance of the sarafan and the formation of the sarafan clothing complex dates back to the period of the formation and development of the Russian centralized state (late 14th - mid-16th centuries), and it was at this time that the ethnic self-identification of Russians took place. A sundress worn over a long shirt, combined with a solid headdress (“kokoshnik” or “kika”) in the 16th century. was in wide use both among the feudal nobility and townspeople, as well as among peasants. The suit with a sundress took hold, first of all, in the northern Russian regions. It also became widespread in central Russia, in the provinces of the Volga region, in the Urals, and in Western Siberia. Since the schism of the Russian Church in the 2nd half of the 17th century. Old Believers, hiding from persecution, brought the complex with a sundress to the Volga region, Eastern Siberia, Altai, Don, Ukraine, and the Baltic states. In the 19th century, it penetrated into the southern provinces of Russia.

10. Northern Russia,
Vologda province

Festive shirts for the sundress complex were made from expensive purchased fabrics: semi-brocade, silk, muslin (15, 22). They were sewn with a wide, long, almost floor-length sleeve, which tapered at the bottom. In most photographs N.L. Shabelskaya, who depicted the clothing of the northern and central provinces of Russia, you can see that such a sleeve was gathered on the arm, and this gave it greater pomp. The wrists over the sleeves were often decorated with applied cuffs made of cardboard, covered with expensive fabric: velvet or silk, embroidered with gold thread, chopped mother-of-pearl, pearls (3, 5, 6). Sometimes a hole was made in the sleeve, in the wrist area, for the hand, and then the end of the sleeve fell to the floor (13, 60, 62). In the Russian North, wedding shirts were made like this: the betrothed girl, lamenting about the passing of her maiden will, walked around the hut and waved her long sleeves. The festive shirts of the Nizhny Novgorod province were original: here they were sewn from thin white cotton fabrics, with a double narrowing on the sleeve, above and below the elbow (19).

11. Central Russia,
Nizhny Novgorod province

Sundresses had several types of cut. From the turn of the XVIII-XIX centuries. The most widespread is the oblique swing sundress (9, 11, 13, 31, 40, 47, 52). It was sewn from two front and one back panels, with slanting wedges on the sides. In front, the floors were fastened from top to bottom with many buttons with air loops. In some local traditions, the panels of the sundress were gathered into vertical folds, forming pleats (3).

12. Southern Russia,
Tula province

Swing sundresses were made from a variety of home- and factory-made fabrics. Plain sundresses made of canvas, calico, and Chinese were decorated along the hem and along the flap with cotton or silk braid (45, 60). Sundresses made of semi-brocade, velvet, and various types of silk were decorated with braid or gold lace (2, 6). By the middle of the 19th century. The sundress became popular among Russians everywhere, which was called “straight”, “round” or “Moscow” (5, 10, 14, 15, 17, 29, 43, 56). It was made from several panels of fabric, sewn and gathered at the top into an assembly, which was trimmed in a circle with braid; narrow straps were sewn on the chest and back. Round sundresses, like slanted sundresses, were made from a variety of homemade and purchased fabrics.

13. Central Russia,
Yaroslavl province

A mandatory element of the costume was usually a belt that clasped the sundress around the waist (12, 43, 45, 47), but often, in order to protect expensive fabric from friction and damage, the belt was tied around the shirt under the sundress.

14. Central Russia,
Nizhny Novgorod province

An apron (62) or other breast clothing of various types was worn over the sundress. Swinging single-breasted clothing with narrow or wide straps, which had several types of cut, was called “dushegreya” or “short” (4, 5, 10, 15, 17, 29, 52, 55). This clothing was known back in the 16th and 17th centuries. in the boyar and merchant environment. Soul warmers were made, for the most part, from expensive factory fabrics: velvet, corduroy, brocade, semi-brocade, silk - and decorated with stripes of braid, fringe made of metal thread, fur trim; velvet shower warmers were decorated with gold embroidery. With the sundress complex they also wore swinging single-breasted clothes with long sleeves, known in the urban environment back in the 17th century. and called “shugai” (18, 20, 24, 50, 51, 57, 63, 65). In the 19th century shugai were sewn of different lengths: to the beginning or middle of the thigh, to the knee. Shugai had a wide round collar, often overlaid. Shugai were usually made from brocade or expensive patterned silk fabrics with a complex texture. The edges of the collar, hem and sleeves were decorated with fringe made of metallic threads. Shugai could be lined with cotton wool and, less commonly, fur.

15. Northern Russia,
Arkhangelsk province

For cold weather, there were such types of clothing as “epanechka” - a short cape without sleeves (8); fur coat or caftan (25, 28, 56); fur coat lined (26, 64). Overlays were also used for warmth fur collars(1, 24, 64, 65). A fur hat with a scarf was put on the head (25).

16. Northern Russia,
Olonets province

Girls, in combination with a sundress, wore open-top headdresses such as a headband (15, 21) or a crown (2, 3, 4, 5, 6, 9, 11, 14, 16,17). Such headdresses often had forehead hems made of pearls or chopped mother-of-pearl, and behind them, blades made of expensive materials descended along the back (3). In some areas there were special wedding headdresses, which were maiden in type: such, for example, is the Vologda “koruna” (10). Women, mostly young, wore a hard headdress called a “kokoshnik”. Kokoshniks were very diverse in design, shape and nature of decorations, but they always tightly covered the woman’s head and covered her hair (1, 8, 22, 24,26, 28, 29, 31, 42, 43, 46, 47, 50, 52, 53, 55, 64, 65). A forehead net made of pearls or chopped mother-of-pearl was usually attached to the headband of many kokoshniks. The same materials were used to make temple decorations descending from the headdress (50, 57). The production of kokoshniks was carried out by specialist craftsmen in cities, trading villages, and monasteries. The materials for manufacturing and finishing were expensive fabrics: brocade, velvet, silk - as well as braid, pearls, mother-of-pearl, metal inserts with glass and stones, and foil. Kokoshniks were often decorated using the gold embroidery technique. In some local traditions there were also soft headdresses of the “magpie” type, with a hard base inside “kichka” (56, 57, 60, 62, 63). Girls' and especially women's headdresses were often worn with a scarf, shawl, or head cover made of muslin or silk (16, 18, 21, 27, 28, 44, 52, 53, 63). One or two scarves could be used as a headdress. As a rule, these were scarves made of silk, richly decorated with gold embroidery (20).

17. Northern Russia,
Tver province

In combination with a sundress, leather shoes were most often worn, but in some places bast bast shoes were also used if the costume was made from home-made fabrics (40).

18. Central Russia,
Nizhny Novgorod province

Girls and young women, when dressing up in a festive costume, always used jewelry: earrings (11, 22, 31, 43, 58, 60) and necklaces made of chopped mother-of-pearl (5, 16, 22, 29, 58, etc.), glass beads (1, 39, 40, 45, 60), metal chains (46) and beaded gaitans, sometimes with crosses (12, 30, 62). Specific are such Northern Russian neck and chest decorations as a “collar” on a rigid base (24, 31) and a soft “tongue” like a shirt front (50), decorated with gold embroidery, pearls, and glass inserts. Purely girlish decorations were “braids”, which were woven into the end of the braid. In the northern and central provinces of Russia, they were a solid triangular or heart-shaped pendant made of expensive fabrics, with an internal lining of canvas or cardboard. The surface of the braids was embroidered with gold thread, mother-of-pearl, pearls, metal fringe, and lace (2, 6, 10, 11, 15).

19. Central Russia,
Nizhny Novgorod province

A typical festive accessory for the costumes of girls and young women was a “fly” - a square or rectangular piece of canvas or silk, decorated with embroidery (5, 11, 14, 16, 31, 50, 63).

20. Central Russia,
Nizhny Novgorod province

More archaic than the sundress was the complex of clothing with poneva - belt clothing, which was worn only by married women. Scientists believe that the main elements of this complex - a shirt, a poneva and a headdress combined with them - were part of the women's costume already in the 6th-7th centuries, during the period of the existence of the Old Russian people. In the 19th century a costume of this type existed in the southern provinces of European Russia: Voronezh, Kaluga, Kursk, Oryol, Penza, Ryazan, Tambov, Tula - and partly in the central and western provinces: Moscow, Smolensk.

21. Central Russia,
Nizhny Novgorod province

The poneva complex was, for the most part, characterized by a shirt with oblique “poles” - trapezoidal shoulder inserts that look like triangles at the front and back (36), but there were also shirts with straight stripes, which is more typical of the northern tradition ( 34, 59).

22. Northern Russia,
Novgorod province

Shirts were made from linen or hemp homemade canvas; in the 19th century When sewing, factory fabrics were partially used. Festive shirts were decorated on the shoulders, around the collar, on the sleeves and hem. The decoration, depending on the local tradition, was made using different techniques: embroidery, patterned weaving, sewing on ribbons, appliqué, and also by combining different techniques. The technique of decorating the shirt, its ornamentation and location were a clear marker of each local tradition.

23. Southern Russia,
Ryazan province

Ponyovs were sewn from homemade woolen checkered fabric of simple plain weave. Blue-checkered ponevs predominated, but there were also black and, less frequently, red-checkered ones. The ponevs of almost every village or group of villages had their own distinctive features in the size and shape of the cell, in the combination of colors, and in decor. Less common were also ponevas with horizontal stripes or with other ornaments and plain ones, distinguished by more complex weaving techniques. By design, there were two main types of poneva: a swinging one made of three stitched panels, assembled on a backstrap for fastening at the waist, and with a stitching reminiscent of an ordinary skirt on a backstrap, only in its manufacture, in addition to panels made of checkered fabric, one panel was used from a plain dark fabric colors, most often factory cotton (7, 41). When putting on the poneva, the seam was in front or slightly to the side; usually she was not visible under the apron. Festive ponevas, especially for young women, were brightly decorated along the hem and at the joints of vertical seams (35, 61). Depending on the local tradition, red stripes, silk ribbons, braid, braid, metal lace and sequins, embroidery with multi-colored woolen threads and bugles were used for decoration. The decor of the poneva and its quantity depended on the situation in which the costume was worn. Each woman had sets of clothing for major, major and minor holidays; for several days of a wedding, for different degrees of mourning, for death. In general, when preparing to get married, the girl prepared up to 10 - 15 sets of clothes for the future.

24. Northern Russia,
Novgorod province

In a suit with a poneva, according to local tradition, one, two or several belts were worn. The methods of tying them were different: straight in front or on the side, on the sides, in the back.

25. Northern Russia,
Tver province

Then an apron and/or upper chest garment was put on (34, 35, 41, 49). Aprons were made from homemade canvas or purchased fabric. Festive aprons were richly decorated with embroidery, patterned fabric, stripes made from purchased fabrics, braid, and lace.

26. Northern Russia,
Tver province

South Russian breast clothing, which had its own name in different local traditions (navershnik, breastplate, nasov, shushka, shushpan, shushun), is very ancient in origin (33, 35, 37, 41, 49). More often it was tunic-shaped. In the southern Russian provinces, breast clothing was sewn to the waist, to the hips or to the knees; with long or short sleeves or without them at all; blind or hinged. Typically, home-made materials were used for such outerwear: white or dyed blue canvas; woolen fabric in white, mustard, red-brown or black; white or black cloth. Festive breast clothing was decorated with wedges and stripes made of calico, embroidery, braiding, sequins, fringe, stripes of patterned fabric, and bobbin lace stitching.

27. Central Russia,
Nizhny Novgorod province

The headdresses included in the costume with a poneva consisted of three or more parts and had a wide variety of shapes. The shape of the entire headdress was given by an internal solid base made of quilted canvas, which was called a “kichka”. The earliest origin of the kits had the shape of horns (23, 49), but in the 19th century. Kichkas in the shape of a horse's hoof, a shovel, a saddle, a bowler hat, an oval, etc. were also common. The actual headdress, which was a cover shaped like a base, was put on top of the kichka. It was most often called “magpie” and was made from canvas decorated with embroidery or purchased fabrics: calico, velvet, silk, wool. When the side parts of the magpie were connected, the headdress took the form of a closed cap (32, 40, 48, 49, 59). The magpie's headband was decorated with embroidery (36, 40, 45), gold embroidery (23, 48, 49, 59), sequins, and silk ribbons (7). At the back, covering the back of the head and neck, was attached a piece called the “back of the head” (33). It was made from fabric or from a multi-colored beaded mesh on a fabric base. Often the headdress included a strip of fabric decorated with braids, gold embroidery or beads. This strip was applied to the forehead, its upper edge went under the magpie; it was called a “forehead” (7, 32, 59). Temporal decorations made of beads, silk or woolen threads, long or not very long, were attached to the back of the head or forehead (23, 40, 59). Until the middle of the 19th century. the headdress was complemented by a canvas towel decorated with embroidery (23, 40). Later, instead of towels, they began to use scarves and head coverings (48).

28. Northern Russia,
Tver province

With the pony complex they wore leather shoes, with woolen stockings knitted to the knee, or bast shoes woven from bast with onuchas (33,35).

29. Northern Russia,
Tver province

Girls and women complemented their festive costume with various decorations. Earrings were worn in the ears; Exclusively South Russian ear decorations are “guns” made of goose down, which were attached to the ears or to the headdress (23, 36, 37, 49). Neck and chest decorations were made mainly from beads (12, 37), ribbons (7, 48); Beads were also popular, which were worn low and often together with other types of jewelry (36, 40).

30. Central Russia,
Kostroma province

In the areas where the penny complex existed, girls wore only a shirt and outer clothing before marriage; in some places, a sundress became widespread as girls' clothing, and the headdress, like everywhere else among Russians, was open (12, 37).

31. Northern Russia,
Olonets province

Against the background of the two main types of Russian costume, with a sundress and a poneva, there were other complexes of women’s clothing that had a narrow local distribution. One of these is an outfit with a striped skirt (38, 42, 54).

32. Southern Russia,
Ryazan province

This set of women's clothing included a shirt, a striped woolen skirt, an apron, a belt, a chest piece, and a kokoshnik-type headdress. Such a costume in the 19th - early 20th centuries. worn by women in those villages of Voronezh, Kaluga, Kursk, Oryol, Smolensk, Tambov, Tula provinces, where the descendants of one-household people lived - service people sent in the 16th - 17th centuries. to protect the southern borders of the Russian state. The complex with a striped skirt was brought to all these places from the Western Russian regions bordering Belarus, Poland and Lithuania, from where service people were recruited.

33. Southern Russia,
Ryazan province

A distinctive feature of single-yard shirts was a wide turn-down collar, wide sleeves, gathered at the wrist, with sewn or overlaid cuffs in the form of a long frill made of silk ribbons and purchased wide lace. Shirts were made from white finely patterned homemade fabric or purchased red calico.

34. Southern Russia,
Ryazan province

The skirt was made from five to seven panels of homemade woolen fabric with bright stripes: red, white, green, blue. In some places it was decorated with applique of black corduroy and embroidery with large stitches using woolen threads.

35. Southern Russia,
Ryazan province

A wide, up to 30-40 cm, homemade belt made of woolen threads was tied over the skirt along the waist. The belts were usually striped or with an abra pattern and in bright colors. Less common were plain belts, richly embroidered with multi-colored woolen threads (54).

36. Southern Russia,
Ryazan province

The breasted clothing combined with a striped skirt was a vest type and was called a “corset”. It was sewn from black corduroy or other expensive factory fabric. On the front or back, the corset was decorated with embroidery made of multi-colored threads or an ornament of bright braid was laid out on the background of the fabric.

37. Southern Russia,
Tula province

The headdress was a solid kokoshnik made of braid in a shape approaching cylindrical (38, 54). In the Smolensk region a towel was used as a headdress (42).

In the single-court costume, there is obviously a combination of elements from different sets of clothing: Western (skirt, shirt, chest clothes), Southern (wide woven belt, chest decorations made of beads, ribbons and ear “guns” made of goose down), Northern (hard headdress).

There are many nationalities living in Russia, of course I can’t believe that they all wear national costumes, nevertheless, the museum presents national costumes and attributes of the life of the peoples of Russia. Today we are going to the ethnographic museum.

The Russian Ethnographic Museum is located in St. Petersburg on Inzhenernaya Street, 4/1

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1. Women's winter suit. Mid-19th century, Nenets.

2. Hunter costume. Mid-19th century, Kazakhs.

5. Fur mosaic.

6. Reindeer herder in the tent. Knowledgeable people say that these reindeer herders are always dead drunk.

7. Patterned shoe production process. Tatars.

8. Chuvash.

9. Izba. Mordva.

10. House layout. South Caucasus.

11. Workshop of a coppersmith and chaser. Uzbeks.

12. In front of this exhibition is written “People of the Sea”.
These mannequins don’t look much like the peoples of Russia, but rather like some Norwegians.

14. Side light. Left.

15. Puppet theater.

16. And his actors.

17. Carvings that decorated the huts.

18. Decoration of the Russian hut.

Photos of the Shabelsky collection from the collection of the Russian Ethnographic Museum. Photos of the Shabelsky collection

Transcript

Bibliographic link

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FOLK COSTUME OF RUSSIAN WOMEN