Residents of megacities often get tired of the bustle of the city. Wealthy citizens began to give preference to outdoor recreation.

The fashionable trend is the provision of ethnotourism services.

This is a holiday in countryside, which includes not only traditional Russian activities (fishing, hunting, etc.), but also acquaintance with local customs and traditions.

Currently, the demand for such tourist services exceeds the existing supply.

On the Internet, you can find not many companies that specialize in ethno-tourism.

This type of leisure is not yet sufficiently popularized in our country, and this is just a plus for beginners in this business.

Ethnotourism business in 2020

Entrepreneurial villagers with some savings and free time can organize profitable business in this area of ​​activity.

In order to build your business on ethnotourism, it is not necessary even to live in the countryside yourself. It is enough to have acquaintances or relatives who will be ready to participate in such an undertaking for a certain reward.

In this case, the time spent on organizing a business will be minimal, before starting your business on ethno-tourism, conduct market research and.

How to start your business in the field of ethno-tourism in 2020:

First, it is worth developing an entertainment program for future customers. It is advisable to include fishing (without spinning rods, with ordinary rods), hunting, picking berries, preparing firewood for the winter, driving animals to pasture, excursions to a local farm, etc.

It is also desirable to offer horseback riding, evening rest by the fire, etc. to vacationers. So that they can feel the spirit of antiquity, you can offer customers dressing up in national costumes.

In fact, the townspeople will be interested in doing everything that the villagers usually do. For them, this will be an exotic vacation that will help them gain new experience and a lot of positive emotions.

The duration of a holiday in the village can vary from a few days to several weeks (depending on the wishes of the clients). A businessman can develop both group and individual tours.

Ethnotourism business is a promising undertaking, especially for residents of multinational regions of our country.

From it you can get a good profit not only in summer, but also in winter.

In the cold season, vacationers can ride a sleigh, take a steam bath in a Russian bath, etc.

Starting investments in the business of providing ethno-tourism services can range from several tens to several hundred thousand rubles (depending on the scale of activity, the specifics of rural recreation and other factors).

The businessman will need to form a team of employees ready to work in the countryside. Be sure to hire several guides, as well as a driver with personal transport.

In order to find clients, it makes sense to form partnerships with local travel agencies.

In addition, funds should be invested in the promotion of such tourist services on the Internet.

Ethnotourism is quite an expensive pleasure. Some wealthy residents of megacities pay 1,000 rubles per hour for such a vacation.

Rates may be lower in smaller cities. Pricing policy should be formed depending on the solvency of potential customers.

One way or another, the start-up costs for organizing such tourism business can be returned in just 1 season of work.

You can get free business consultations in my VK group "

V.N. Kalutskov, A.Yu. Latysheva

Moscow State University named after M.V. Lomonosov,
Moscow city
[email protected],
[email protected]

Theory and practice of cultural landscape planning: materials of Vseros. scientific-practical. conf., Saransk, Nov. 2010 - Saransk: Publishing House of Mordov. un-ta, 2010, pp. 7-15.

"Ethnovillage", "ethnic village" is a rapidly developing phenomenon in the cultural and tourist space of Russia. The term "ethnic village" itself is not well-established; in relation to such objects, the term "ethnographic", "national" and even "international" is also used.

Currently, there are about fifty, and more than twenty ethnic villages are being designed in different Russian regions - from Smolensk region to Kamchatka. In many ways, the creation of ethnic villages is associated with the development of tourism (ethnic tourism). There are other reasons as well.

The concept of ethnic village can be considered from different positions. From the standpoint of ethnography, an ethnovillage is presented as a settlement that has retained its so-called "ethnic type", with a system of features that characterize the traditional culture of the ethnic group. In the field of tourism, the concept of "ethnovillage" is interpreted as a tourist facility, a specially equipped place (complex) for the development of ethnic tourism, as well as in combination with agro-, ecotourism, etc.

From the standpoint of ethnocultural landscape studies, an ethnovillage is considered as a new type of cultural landscape, a cultural landscape of the 21st century. In principle, the ethno-village is an imitation cultural landscape. Even in those cases when an ethnovillage is created on the basis of a real village, the "ethnovillage cultural landscape" acts as a model, replica, imitation, and sometimes figurative stylization of the traditional village landscape with all its connecting components (Kalutskov, 2000). Obviously, the material components of the cultural landscape lend themselves better to modeling - natural landscape, architecture, village planning, elements of traditional economic activity, agricultural and industrial. However, considerable experience has already been accumulated in the modeling of spiritual culture. On the basis of ethnic villages, folklore festivals, festive ritual actions are held, weddings are held according to ethnic patterns, etc.

Ethnic villages are different in their purpose, functions and specifics. The following goals of creating ethno-villages can be singled out: preservation of valuable, unique and typical architectural structures, traditional for the area; demonstration of planning and spatial-organizational ethnic traditions; demonstration of the main economic and commercial features of the ethnic group; holding traditional folk holidays; organization of ethnocultural tourism.

Among the functions of ethno-villages, the following stand out: the function of protecting ethnographic heritage objects; enlightenment, educational and educational; recreational and tourist.

Consider the origins, formation and state of the art ethnovillages in our country from the position of ethnocultural landscape science as a new type of cultural landscape that is dynamically developing in the context of globalization.

Start. In Russia, the creation of ethnic villages in the form of museums of wooden architecture dates back to the 1960s and 70s. This stage in the development of ethnovillages is characterized by an orientation towards the preservation of traditional village buildings, unique and typical for the region, such as temples, residential buildings, and outbuildings. Protective and educational functions prevailed in the activities of the museum-reserves themselves. Museums are typical for this period. open sky- Arkhangelsk "Small Korely" and Novgorod "Vitoslavitsy". In the organization and functioning of these museum-reserves, the most important principles of their activity are visible:

Regionality (orientation to the full territorial coverage of the regional-regional cultural tradition in all its sub-regional and ethnic manifestations),

Accounting for the cultural diversity of the region (sectoral organization of the field exposition in sectors corresponding to the local cultural traditions of the region),

Landscape (the desire to present not only individual buildings, but their "natural" environment, economic lands and tracts, an adequate natural landscape, landscape planning of the museum territory)

Landscape (modeling of the original landscape situation, the desire to convey the harmony of the traditional cultural landscape, its aesthetic reading).

Implementation of these principles in a planned situation state support gave its results. Already by the 1980s. in many regions, full-fledged cultural and landscape complexes were created that well reflect the architectural, planning, decorative and other features of the regional cultural tradition.

A crisis. On the one hand, the crisis of the 1990s suspended the systematic activities of museums of wooden architecture for a long time. For this reason, for example, in the Arkhangelsk Museum of Wooden Architecture "Small Korely" there is still no sector of Pomor culture - a "nuclear" culture for this regional tradition ("We did not have time!"). But, on the other hand, there are also positive aspects. Already in the 1980-90s. the revival of the architectural landscape of the reserve museums is due to the support of traditional crafts with the organization of fairs on their territory, and subsequently master classes, the revival of traditional holidays with the invitation of folklore groups, folk artists, musicians, singers, folklore festivals and competitions. Museum-reserves are becoming centers of regional cultural life, are beginning to work more actively with external tourist flows.

The current situation. In the 2000s in the situation with ethnic villages, new directions of development emerged. The active movement to create more and more new ethnic villages turned out to be connected not only with the requirements of the tourism sector, but also with global processes, with the national policy of the Subjects of the Federation, with the processes of developing regional and local identity. New types of ethnovillages, new subtypes of "ethnovillage cultural landscapes" are emerging - national villages, regional ethnovillages of national republics, local ethnovillages, including ethnovillages of the small peoples of Russia, as well as world (global) ethnovillages.

Rice. 1. Ethnic villages in modern Russia

1. In the new situation, the regional principle of organizing ethnic villages received a new content. This is manifested in the creation, on the initiative of regional administrations, of the so-called national villages(for example, the national villages of the peoples of the Saratov and Orenburg regions). Their creation of an administration is considered as an element of national policy in a multinational region. architectural authenticity in this case no longer matters much. Buildings in such ethno-villages are figurative stylizations of different ethno-architectural styles. On the basis of such ethnic villages, ethnographic expositions, museums, ethnic clubs, folklore groups are created. Thus, different ethno-cultural identities are supported in the regions.
2. "Regional ethnic villages" of national republics, reflecting the traditional ethnic cultural landscape of the republic, in their spatial organization and principles of activity are close to museums of wooden architecture. The most interesting ethnic villages of this type are located in Chuvashia, the Ibresinsky open-air ethnographic museum, Buryatia. Ethnographic Museum of the Peoples of Transbaikalia in Verkhnyaya Berezovka, in the Republic of Mari El, Ethnographic Open Air Museum in Kozmodemyansk (Museums of Russia, http://www.museum.ru).
3. Local ethnic villages, or ethnic villages of local cultural tradition and small peoples of Russia, are created on the initiative of local communities and municipalities. They mimic the landscapes of local cultural groups. These, for example, include Pomorskaya Tonya Tetrina, an ecological ethnographic complex in the Murmansk region, which is a museum-fitted fishing camp. Its creators constantly live on the camp, they are engaged in traditional Pomeranian crafts, in which an ethnotourist can also take part. The "museum exhibits" at the camp (ancient scales, a samovar, cast-iron pots, cauldrons, a gramophone) are themselves objects of modern use. This is an example of a living cultural landscape, a full-fledged landscape imitation, getting used to a bygone, but historically attractive cultural tradition.

Activities on the basis of ethno-villages of the small peoples of Russia have a pronounced ecological, cultural, and protective character. In this regard, children's ethno-health centers in Khanty-Mansiysk Autonomous Okrug are of interest, for example, the Man Uskve ethnic camp, created specifically for children of the indigenous peoples of this territory in order to preserve their culture, worldview, language and ways of housekeeping, as well as to improve children's health. The activities of other ethnic villages of small peoples are focused on promoting spiritual culture, familiarizing with the elements of material culture, ideological aspects of relationships with nature (the Bakaldyn, Us Khatyn and other complexes in Yakutia; Itelmenskaya village, Menedek in the Kamchatka Territory; ethnographic complex in the village of Gornoknyazevsk, YaNAO).

1. World (global) ethnic villages are a tourist product designed for entertainment services with an ethnic connotation. Local cultural traditions in their creation, as a rule, are not taken into account. "Ethnomir", located in the vicinity of the city of Borovsk, Kaluga region, is a vivid example of a commercially large-scale tourism project. About 100 ethnoyards are supposed to be located on its territory, imitating the life and way of life of the peoples of about 270 countries. Russia, as a multinational country, will be represented by 12 ethnic courtyards (the peoples of the Caucasus, the Volga region, the Urals, the Far East, and Siberia). The houses will house workshops, shops, hotels ("ethnic dwellings" with all amenities) and restaurants serving national cuisines ("Ethnomir", http://ethnomir.ru).

A less ambitious project is the ethnographic complex "Tram" in the Krasnodar Territory (village Fadeevo). Various cultures are eclectically represented in it: elements of European medieval culture (Scandinavian castle, English tower, European windmill), Circassian buildings, yurts, and the entrance gate is completely made in Chinese style. In addition, the complex has a zoo, which is stylized as a livestock farm, and also contains a stable.

Some conclusions. ethnic village refers to globalization cultural landscapes, representing one of the new types of cultural landscapes of the 21st century - an imitation cultural landscape. At the same time, some ethno-village cultural landscapes are immediately projected as imitation global (“world village”), while others reflect the originality of the local cultural tradition, sometimes acting as the last stronghold of local identity.

Ethnicity in ethno-villages can be set both as a museum exhibit and as a living cultural tradition in its various manifestations - from folklore to national cuisine.

The emerging system of ethnic villages in Russia can be regarded as the infrastructure of a new type of tourism for the country - ethnocultural tourism (Butuzov, 2009). Tourism, the purpose of which is to join the ethno-cultural heritage, is promising for Russia. The country has a rich and diverse ethno-cultural heritage, a unique combination of various ethno-cultural complexes.

Along with cultivating a tolerant, respectful attitude towards the “other”, towards another culture, which is especially important in the situation of a multi-ethnic Russia, ethnic villages contribute to the preservation of diverse cultural traditions, an increase in ethnic self-awareness, as well as the formation of an image of the regions that can attract tourists both from Russia and from abroad.

List of used literature

1. Butuzov A.G. Status and prospects for the development of ethnocultural tourism in Russian Federation, 2009.
2. Kalutskov V.N. Fundamentals of ethnocultural landscape science: Tutorial. – M.: Publishing House of Moscow State University. 2000.
3. Registry investment projects tourist complexes and investment sites, 2008.
4. Register of objects of rural tourism of the Russian Federation, 2008.
5. Register of tourist routes in the subjects of the Russian Federation, 2008.
6. http://www.museum.ru (Museums of Russia).
7. http://ethnomir.ru ("Ethnomir", "ethnovillage of the world", Kaluga region).
   

Application. Code of ethnic villages of Russia

Existing ethnic villages

World ethnic villages:

1. Ethnomir, ethnovillage of the world (Kaluga region, 80 km from Moscow, near Borovsk, Petrovo village)
2. Tram, Ethnographic Complex (Krasnodar Territory, village Fadeevo)

Regional museums of wooden architecture:

1. Angarsk village, architectural and ethnographic museum (Irkutsk region, Bratsk)
2. Architectural and Ethnographic Museum of Wooden Architecture in Vasilevo (Torzhok, Tver region)
3. Vitoslavlitsy, Novgorod Museum of Folk Wooden Architecture (Novgorod Region, Veliky Novgorod)
4. Vladimir-Suzdalsky M.D.Z. and peasant life (Vladimir region, Suzdal)
5. Friendship, Lena Historical and Architectural Museum-Reserve (Yakutia, Ust-Aldansky ulus, Sottintsy village; right bank of the Lena River, 70 kilometers from Yakutsk)
6. Ibresinsky open-air ethnographic museum, a branch of the Chuvash National Museum (Chuvashia, Ibresinsky district, Ibresi village, 114 km from Cheboksary)
7. Kizhi, Museum of Wooden Architecture (Karelia, Petrozavodsk, Museum-Reserve "Kizhi") State Historical-Architectural and Ethnographic Museum-Reserve KIzhi

10. "Kolomenskoye", Museum of Wooden Architecture (ethnographic center on the territory of MGOMZ Kolomenskoye) (Moscow)

11. "Kostroma Sloboda", architectural, ethnographic and landscape museum-reserve (Kostroma region, Kostroma, next to the Ipatiev Monastery)

12. Ludorvay, Architectural and Ethnographic Museum-Reserve (Republic of Udmurtia, Izhevsk)

13. "Small Korely", a museum of wooden architecture (Arkhangelsk region, 25 km from Arkhangelsk, near the village of Malye Karely)

14. Museum of Wooden Architecture (Vologda region, Semenkovo ​​village)

15. Nizhny Novgorod Ethnographic Museum on Shchelokovsky Farm - Museum of Architecture and Life of the Peoples of the Nizhny Novgorod Volga Region (Nizhny Novgorod Region, Nizhny Novgorod, Shchelkovsky Farm Forest Park)

16. Nizhne-Sinyachikhinsky Museum-Reserve of Wooden Architecture and Folk Art ( Sverdlovsk region, Alapaevsky district, with. Lower Sinyachikha)

17. Razdorsky Ethnographic Museum-Reserve (Rostov region, Ust-Donetsk region, Razdorskaya station, Pukhlyakovsky and Kanygin farms)

18. "Old Surgut", Historical and ethnographic complex (KhMAO, Surgut)

19. Taltsy, Irkutsk Architectural and Ethnographic Museum (Irkutsk region, Irkutsk)

20. "Tomsk Pisanitsa": Architectural and ethnographic complexes "Shorsky Ulus Kezek" and "Russian Siberian Village" (Kemerovo region, Kemerovo, territory of the Historical, Cultural and Natural Museum-Reserve "Tomskaya Pisanitsa")

21. "Khokhlovka", Architectural and Ethnographic Museum of Wooden Architecture (Perm Territory, Perm District, Khokhlovka village, 45 km from Perm)

22. Ethnographic Museum of the Peoples of Transbaikalia, an open-air museum complex (Republic of Buryatia, Verkhnyaya Berezovka, 8 km from Ulan-Ude)

23. Ethnographic open-air museum (Krasnoyarsk Territory, Shushenskoye settlement)

24. Open Air Ethnographic Museum (Republic of Mari El, Kozmodemyansk)

New regional ethnic villages:

25. Ataman, ethnic village (Krasnodar Territory, Taman station)

26. Another world, ethnic village (Yaroslavl region, Yaroslavl)

27. Mandrogi, tourist village (Leningrad region, Podporozhsky district, Upper Mandrogi village)

28. "National village of the peoples of the Saratov region." (Saratov region, Saratov)

29. "National village of the peoples of the Orenburg region." (Orenburg region, Orenburg)

30. "Russian Village", architectural and landscape ensemble (St. Petersburg, Peterhof highway)

Local ethnic villages:

31. "Altyn-Sus", eco-ethnic village (Khakassia, Abakan)

32. "Bakaldyn", ethnographic complex (Sakha, 45 km from Yakutsk)

33. "Village in the mountains", agrotour in the village of Irgizly (Bashkortostan, NP "Bashkiria", Nugush village)

34. Itelmen village, tourist village of the Itelmen community "Pimchakh" (Kamchatka Territory, village of Sosnovka, Elizovsky municipal district)

35. "Man Uskve", ethnic camp - children's ethno-health center (KhMAO, Yasunt village, Berezovsky district)

36. "Honey farm", museum estate-farm (Pskov region, Pechora district, Dubrovka village)

37. "Menedek", Even camp, ethno-cultural complex (Kamchatka Territory, Bystrinsky district, village of Anavgay)

38. "Petroglyphs of Sikachi-Alyan", ethno-cultural tourist complex (Khabarovsk Territory, 50-75 km from Khabarovsk, Sikachi-Alyan village)

39. Pomorskaya Tonya Tetrina, Ecological ethnographic complex (ecological village) (Murmansk region, village Tonya Tetrina)

40. Svengard, medieval estate (Leningrad region, Vyborg)

41. Old Umba, Pomeranian ethno-cultural village (Murmansk region, village Umba)

42. "Tek kurt", children's language village - ethno-health center (Khanty-Mansiysk Autonomous Okrug, Tegi village, Berezovsky district)

43. "Ulchi village", an open-air museum (Khabarovsk Territory, village of Dzhari, Nanai district)

44. "Us Khatyn", ethnographic ritual complex (Yakutia, Namsky tract)

45. Cherkekh Historical and Ethnographic Complex (Yakutia, Cherkekh village)

46. ​​"Chochur Myran (Muran)", ethnographic complex (Yakutia, within the city of Yakutsk, along the Vilyui tract)

47. "Chuaneli", children's ethno-health center - school of labor and recreation (Khanty-Mansiysk Autonomous Okrug, Chuaneli village (tract) of the Berezovsky district or the village of Vanzetur)

48. "Ytyk-Khaya", Ethnographic Complex Tourist Center (Yakutia, 6 kilometers from Yakutsk, along the Vilyuisky tract)

49. Ethnographic village, Settlement of the Nanai family of the late 19th - early 20th century (Khabarovsk Territory, Bolognsky Reserve, Dzhuen village)

50. Ethnographic complex (settlement Gornoknyazevsk, Priuralsky district, YNAO, 12 km from Salekhard)

51. "Coachman's Compound", cultural and ethnographic complex (Yakutia, village of Elanka, Khangalassky ulus)

Projected ethnic villages

52. "Altai", an ethnic village within the SEZ TRT "Altai Valley" (Republic of Altai, Maiminsky district, 25 km from Gorno-Altaisk)

53. Far Eastern International Ethnographic Park "Dialogue of Peoples" Renaissance "(Primorsky Territory, Nakhodka)

54. Old Valda ethnographic tourist village on the territory of the SEZ "Valdai" (Novgorod region, Valdai village)

55. International Village, Ethnographic Municipal Unitary Enterprise (Voronezh region, Voronezh)

56. "Kamchatsky Tablets", tourist and ethnographic center (Kamchatsky Krai, Petropavlovsk-Kamchatsky)

57. "Mesopotamia", ethnic village (Cossack hut), open-air museum (Krasnodar Territory, Slavyansk-on-Kuban)

58. MZD (Krasnoyarsk Territory, Yeniseysk)

59. MZD (Republic of Bashkortostan, Ufa)

60. "Lenin Hills", national village (formerly - a cultural complex-museum) (Ulyanovsk region, Ulyanovsk)

61. "Native Village", historical and ethnographic complex (Bashkortostan, NP "Bashkiria", Nugush village)

62. "Russian village", ethnographic village - tourist complex(Kostroma region, village Igorevo, Galich district)

63. "Russian World", National Cultural and Ethnographic Park, Cultural, ethnographic, handicraft, trade, educational and social project(Moscow region, Sergiev Posad)

64. "Siberian Compound", tourist center (Tyumen region, Tobolsk district, Abalak village)

65. "Old Fortress" Cherkasy Ostrog ", museum and tourist complex (Penza region, Penza)

66. Central Asian farmstead, "Ethnic village of artisans of the Urals" (Sverdlovsk region, outskirts of Yekaterinburg)

67. "Yb", an open-air museum and ethnographic complex of wooden architecture (Komi Republic, the southern part of the Syktyvdinsky district, 49 kilometers from the regional center of the village of Vylgort and 55 kilometers from the city of Syktyvkar, the village of Yb)

68. Ethnographic and ecological village on the territory of the tourist SEZ (Kaluga region, Tarussky district)

69. Ethnographic village of Old Believers (Krasnodar Territory, Primorsko-Akhtarsky District, Novopokrovsky village)

70. Ethnographic village (Republic of Mordovia, Saransk)

71. Ethnographic village (Adygea, 10 km from Maykop)

72. Ecological-ethnic villages and tourist route "around the world historical journey" (Krasnodar Territory, Sochi)

73. Ethnographic complex (ethnopark) "Three epochs" as part of the Megapark "Kutkha Land" (Kamchatsky Krai, Petropavlovsk-Kamchatsky)

74. Ethnographic Museum of the Orochs in the open air (Khabarovsk Territory, Vaninsky District)

 JOURNAL OF THE HERITAGE INSTITUTE

2016/4(7) 1 Q) Online scientific peer-reviewed publication ISSN 2411-0582 THE HERITAGE INSTITUTE JOURNAL

Museum business

Sviridova O.Yu.

Location and some features of existing and planned ethnographic museums, parks of ethnographic reconstruction and ethnic villages on the territory of the Russian Federation

Annotation. The article discusses the features of the work of such objects as ethnographic museums, ethnic villages, open-air museums and parks of ethnographic reconstruction. Ethnocultural heritage in various federal districts on the territory of the Russian Federation. The emerging system of ethnic villages and museums of national life in Russia as an infrastructure for a type of tourism that is developing in the country - ethnocultural tourism.

Keywords: ethnographic park, ethnic traditions, architectural structures, security measures, ethnographic reconstruction, ethnocultural tourism, historical heritage, cultural tradition.

In world practice, ethnographic parks and open-air museums arose from the need to preserve, conserve and study monuments of folk architecture and life in order to deeply understand the way of life of previous generations. Protective measures, while organized, made it possible to preserve and restore many objects of folk architecture. Open (or partially open) public access to such objects became possible, increased interest in them, and in history in general. These objects reflect the identity of local cultural traditions, acting as a stronghold of local identity. Ethnic villages are essentially a new type of cultural landscape. Also, these objects are called "ethnographic villages", "national", "ecological-ethnic villages".

When creating ethnic villages, the following goals are pursued:

Preservation of valuable, unique and typical architectural structures, traditional for the area;

Demonstration of internal and external planning solutions;

Introduction to local culture, ethnic traditions;

Demonstration of the main economic, commercial and household features of the reconstructed settlement;

Holding traditional folk holidays and concerts;

Organization of ethnocultural tourism and cultural leisure.

The functions of such complexes are different - the protection of objects of ethnographic heritage, enlightenment, educational and educational, tourist. AT cultural space this phenomenon is developing rapidly, since the concept of an ethnographic village is inextricably linked with the concept of ethnic tourism. In world practice and across our country, ethnic and ethnographic tourism is becoming more widespread. It is one of the successfully implemented forms of cultural leisure, one of the varieties of cultural and educational tourism. In ethnographic tourism, two subspecies are also distinguished - ethnic and aboriginal. Ethnic tourism as a whole is based on interest in the life of peoples living in a particular territory. Aboriginal tourism involves getting to know the indigenous people, originally and still living in this territory.

In conditions modern level the development of society and the expansion of the influence of the urban environment, there is an increasing interest in such objects. In megacities and cities, national and cultural traditions and customs have been largely lost. The interethnic features of people living in cities have been erased by globalization and urbanization; in these conditions, ethnic tourism is becoming especially relevant and popular. It helps not only to touch the origins of one's own national culture, but also to escape from the familiar environment and the bustle of the city.

In modern Russian conditions, there is an increase in the number of ethnic villages and ethnographic museums. Characteristically, they appear in large numbers in multinational regions. To date, ethnic villages are functioning and being built in almost all federal districts. Depending on the geographical location of the districts and their national composition, the number of ethnic villages differs.

Given the multinationality of our country (more than 190 peoples live on its territory, which also include indigenous small and autochthonous peoples), this direction can be considered very promising. Along with the already existing open-air ethnographic museums and private commercial ethnoparks, a number of new large-scale projects are planned to be built in the country.

Quantitative ratio of existing and projected facilities in the Federal Districts of the Russian Federation

Central f.o. Southern f.o. Northwestern f.o. Far Eastern f.o. Siberian f.o. Ural f.o. Privolzhsky f.o. North Caucasian Crimean f.o. Sevastopol

O 5 10 15 20 25 30

In Russia, the largest number of such facilities is located in the Far Eastern and Volga Federal Districts, followed by the Central and Siberian, followed by the North-Western, then the Urals, Southern and North Caucasian districts. On the last place the Crimean district is on the list. In it, the processes of creating such objects are now in the development stage. This is due to the fact that for more than 20 years the peninsula was under the influence of another state, which left an imprint (mostly negative) on all the processes that took place there. There are several ethnic village projects in the Crimea and the federal city of Sevastopol.

Currently, there are more than ninety, and more than forty ethnic villages and ethnographic farmsteads are being designed in various Russian regions.

The Far Eastern Federal District has the largest number of facilities, including those under design. Most of them are in the Republic of Sakha (Yakutia), in the Kamchatka and Khabarovsk Territories.

Of the working objects in Kamchatka, the Itelmen village "Pimchakh", the ethno-cultural complex "Kaynyran", the Evenki camps "Nyulten" and "Manedek" are interesting to visit. They are localized in the southern part of the Territory, at a relatively short distance from each other, in particular, the Kainyran complex and the Itelmen village of Pimchakh are located nearby. On the territory of the latter, the Alkhalalalai holiday is held every year - a rite of thanksgiving to nature, which completes the summer fishing season.

Ethnocultural complex "Manedek"

Evenki stoibshtse /--

Tribal community of the Evenki "Nyulten" Evenk camp /-

Ethnocultural complex "Kaynyran" village in ethnic style

Ethnocultural complex "Pimchakh" ethnic camp

Location of existing ethno-cultural complexes on the territory of the Kamchatka Territory

In Kamchatka, the original culture of the indigenous peoples of the North: Itelmens, Koryaks, Evens and Aleuts has been preserved, which is an excellent resource for ethnographic tourism. Today, Kamchatka has the largest number of planned ethnic farmsteads. These are ethnographic villages (Koryak ethnic village), ethnographic complexes, tourist and ethnographic centers. An important factor is the presence of large free land plots up to several thousand hectares. These areas are sufficient for the implementation of almost any tourism projects. According to the strategy for the development of tourism in the Kamchatka Territory, it is necessary to create conditions for the development of tourism as a priority sector of the economy of the Territory in the long term, to increase the contribution of the tourism industry to the development of the region, to preserve and rationally use the natural, recreational and cultural and historical potential.

In the Volga Federal District, ethnographic villages are located in almost all subjects - but most of them in the Perm Territory and the Nizhny Novgorod Region. The architectural and ethnographic museum "Khokhlovka" is an example of a long and successful functioning of the object. This is the first open-air museum of wooden architecture in the Urals. The museum began to be created in 1969 and was opened in September 1980. It includes 23 monuments of wooden architecture of the late 17th - second half of the 20th centuries, which represent the best samples traditional and religious architecture of the peoples of the Kama region. Mass events that have become traditional are held here every year - holidays of the folk calendar, folklore musical holidays, military-historical and art festivals.

In this regard, the Central District is characterized by the presence of projects that are different in concept and execution. Present as large

multinational objects, such as "Ethnomir" in the Kaluga region, as well as small objects that popularize the culture and heritage of individual ethnic groups - for example, the culture of Chukotka - the ethno-cultural complex "Husky Land" in the Moscow region. The Moscow region is also characterized by a large number of ethnographic villages being designed.

In the Northwestern Federal District, a large number of existing and planned facilities are also located in a large and developed entity - in the Leningrad Region. Ethnographic complexes are also located on the territory of the Murmansk and Novgorod regions. On the territory of the latter there is the Vitoslavlitsy Museum of Folk Wooden Architecture and the Slavic Village of the 10th Century in the village of Lyubytino. The museum "Vitoslavlitsy" contains the best examples of folk wooden architecture of the 13th - early 20th centuries that have survived to this day, and the "Slavic Village" introduces the history, culture, customs and beliefs of the ancient Slavs.

The Ural district is characterized by the presence of a variety of cultural traditions. In Khanty-Mansiysk autonomous region there are a large number of ethnographic villages and camps. This is "Chuaneli" - a children's ethno-health center - a school of labor and recreation. It is located in the Berezovsky district, in the village of Chuaneli. Another unusual object is the ethnic camp - the children's ethno-health center "Man Uskve", located in the Berezovsky district, in the village of Yasunt. It is organized for children from the Mansi people. In fact, this is a children's camp, only the children in it live in tents and learn different folk crafts and languages. Objects in the Yamalo-Nenets Autonomous Okrug are very original. For example, the natural-ethnographic complex in the village of Gornoknyazevsk. This is an open-air ethnographic complex located in the Priuralsky district, 12 km from Salekhard. The museum has been functioning since 2001 and introduces the history and traditions of local residents - Khanty, Nenets and Komi. The traditional settlement of northern peoples is reproduced. Seven tents were built, as well as wooden buildings. The exposition contains more than 400 exhibits - household items of reindeer herders, hunters, fishermen of the North. Visitors have the opportunity to ride reindeer, taste the national cuisine (adapted accordingly), order a tour of the complex with rituals.

In the Southern Federal District, functioning ethnographic parks are consolidated mainly in the Krasnodar Territory. There are also plans to implement a large number of projects. In the Rostov region there is a unique object - the Starocherkassk Historical and Architectural Museum-Reserve, located in Stanitsa Starocherkasskaya. The museum includes a reserved

Ethno-cultural complex "Husky Land" in the Leninsky district of the Moscow region. Folk group performance

the territory of the former city of Cherkassk (the center of the village) with an area of ​​62.88 hectares with more than 100 monuments of civil and religious architecture. The museum funds include about 50,000 exhibits. The village is known as the capital of the Don Cossacks and the birthplace of General Matvey Platov and many Don heroes. Holidays, exhibitions and cultural and educational events are held, a folklore ensemble performs. The museum was founded on December 30, 1970 on the initiative of M. A. Sholokhov on the basis of historical and architectural monuments of the village, leading its history from 1570. It is located on a historical site. On the former farmstead of the atamans Efremovs, architectural monuments of the 18th-19th centuries are concentrated. Of interest is the Ataman's Palace, built on the model of the capital's aristocratic houses. In its final form, the palace has 21 rooms, and its total area is more than 1000 m2. Visiting and exchange exhibitions are held on the territory of the museum, including a project dedicated to the history of the Nekrasov Cossacks - “Nekrasov Cossacks. Newfound Homeland. These are the descendants of the participants in the uprising Kondraty Bulavin, they got their name from the ataman Ignat Nekrasov, who, after the suppression of the uprising, took several thousand Cossacks to the Kuban, who then moved to Turkey. Living in a foreign land in a peculiar Cossack way of life, the Nekrasovites retained their national identity, language, customs, folklore, the main elements of Cossack clothing that existed on the Don in the 17th - early 18th centuries.

There is also an increase in projects in the North Caucasus region. In the Karachay-Cherkess Republic, this is the project of the ethnic village "Alan-Shahar" ("Honey Waterfalls"). The village is going to be decorated in the Caucasian style of the 17th-19th centuries; it will represent the culture of not only the Karachai, but also other peoples of the republic. On the basis of the ethnocomplex, it is planned to hold mass cultural events, ethnographic holidays, and festivals. Two active ethnic villages are located in the Chechen Republic. These are the ethnographic village "Shira-kotar" - translated into Russian - "Old Farm" (Vainakh village) and the ethnographic museum "Dondi-Yurt" (open-air museum) in the city of Urus-Martan.

Becomes more and more popular, despite its extremity "Jailoo-tourism" is one of the new types of tourism. This is one of the promising areas of active recreation, an offshoot of ecotourism, in which travel is made to places on the planet that are practically untouched by modern civilization. This type of recreation appeared in the late 1990s, when tour operators offered their clients from developed countries to live for some time with the shepherds of Kyrgyzstan. The lack of the benefits of civilization was fully compensated by clean air, walks in the mountains, immersion in local traditions and culture. The results of this experiment exceeded all expectations, and this type of recreation began to be included in the list of their services by many travel companies peace. Often there is an opportunity to combine such a vacation with sightseeing of interesting natural attractions.

The tours are arranged in remote places inhabited by indigenous peoples, which often lack electricity and mobile connection. Thanks to this, city dwellers have the opportunity to live for some time in medieval or even primitive conditions. This type of tourism finds more and more new directions. Extreme tourists travel in the Siberian taiga, the Arctic tundra, in the deserts, in the mountainous regions of Southeast Asia.

Previously, Europeans lived and worked among the primitive tribes of Africa, Indochina and South America as zoologists, ethnographers and researchers in other fields of science, collecting necessary information for scientific work.

Today, this type of tourism does not require its participants to study and classify local customs, rituals and way of life. They are given the opportunity to immerse themselves in the surrounding reality and feel like members of a primitive society, together with the inhabitants of the tribe to collect edible plants, make primitive weapons, and participate in the hunting process. Part of the cultural program is singing and dancing to the sound of drums along with the whole tribe. In the forests of the Amazon, for example, the tribes still do not know iron and live in a primitive communal system. Tours to the Chernobyl exclusion zone can be considered a kind of this type of tourism. Quite a lot of time has passed since the man-made disaster, the level of radiation has noticeably decreased, and the popularity of tours to the Chernobyl zone is constantly growing.

Fans of ecological tourism visit special villages and settlements intended for living and recreation. They are located on relatively untouched by anthropogenic impact natural areas. At such facilities, a traditional way of life based on subsistence farming has been recreated, it is proposed to eat only environmentally friendly products. During their stay in such settlements, visitors have the opportunity to take part in the traditional activities of the population - gathering, hunting and fishing, and practice horse riding.

In different regions, the features and problems associated with the construction and operation of facilities are different. For example, in the Ethnomir complex, located in the Kaluga region, the emphasis is not on any particular ethnic group, but on the cultures of many countries of the world. A well-developed infrastructure with cafes, restaurants, souvenir shops, sports fields and ethnic-style hotels allows you to immerse yourself in the culture of many nations at the same time. This is due to the scale of the project and its location.

Ethnic villages in the regions - both private and created within the framework of tourism programs, in addition to developing expositions and holding master classes, are forced to be business-oriented - to hold festivals, holidays, organize festivities in order to derive benefits - funds for development. Such a cultural complex in Orenburg, which is a park with 10 different ethnic courtyards in which cafes operate, even favorably influenced the situation in the area. According to some reports, after its opening, real estate prices rose there.

Another feature of the arrangement of such facilities is the leveling of the claims of neighboring states on the territory. For example, in Primorsky Krai, this is the Emerald Valley historical and theme park. They reconstruct the houses of the inhabitants of the Ussuri region of different historical eras - from the Paleolithic to Russian prisons. It seemed necessary to the initiator of the project to establish himself in his native land. The park is in the process of development, and the local population reacted to the project as a whole

Historical and theme park "Emerald Dopina". Main entrance

positively.

According to the same principle, the national park "Russian Arctic" was formed. The tasks of the park are the preservation of the cultural, historical and natural heritage of the Western sector of the Russian Arctic, the development of ecological tourism, as well as measures to preserve biological diversity and maintain the natural state of protected natural complexes. The cultural heritage of the national park is unique: there are places and objects associated with the history of the discovery and development of the Russian Arctic since the 16th century, in particular, those associated with the activities of Russian polar explorers, the sites of the Dutch navigator Willem Barents, who discovered these lands for Western Europeans, and Russian coast-dwellers who had been there long before him.

Large ethnographic complexes are a tourist product designed for entertainment services with an ethnic connotation. Such objects are imitative cultural landscapes, originally designed as a system of developing, educational and entertainment clusters. Local cultural traditions at their creation, as

usually not taken into account.

"Ethnomir", located in the vicinity of the city of Borovsk, Kaluga region, is a vivid example of a commercially large-scale tourism project. Today it is the largest ethnographic park in Russia. Ethnoyards are located on its territory, imitating the life and way of life various peoples. The large exhibition complex is a continuous row of pavilions with a total length of 1.5 kilometers. Each of them is conceived as a reflection of the culture and traditions of different regions of the world: Europe, the East, Asia, Africa, Australia and Oceania and the countries of the New World - North and Latin America.

The so-called "regional" ethnic villages located in the national republics reflect the traditional ethnic cultural landscape. In terms of their spatial organization and principles of activity, they are close to museums of wooden architecture. Most interesting

ethnic villages of this type are located in Chuvashia (Ibresinsky open-air ethnographic museum), Buryatia (ethnographic museum of the peoples of Transbaikalia), in the Republic of Mari El, (open-air ethnographic museum in Kozmodemyansk) and many others.

Ethnic villages of "local cultural tradition" and small peoples of Russia are created on a private initiative or on the initiative of local authorities. They mimic the landscapes of local cultural groups. Such objects, for example, include the Pomeranian "Tonya Tetrina". This is an ecological ethnographic

complex in the Murmansk region, which is

Museum-fitted fishing camp. The museum is organized on the Tersky coast of the White Sea, on the site of a historically existing tonya, and reconstructs the life of the Pomeranian tonya in the 20s of the 20th century. A residential hut, a kitchen, a barn, a bathhouse, a glacier, and hangers for nets have been restored. The museum organizes guided tours. Its creators constantly live on the territory of the complex, they are engaged in traditional Pomeranian crafts, in which an ethnotourist can also take part. Household items - ancient scales, a samovar, cast-iron pots, boilers, a gramophone are museum exhibits in themselves. This is an example of a living cultural landscape, a full-fledged landscape imitation, getting used to a bygone, but historically attractive cultural tradition. And they themselves are very interesting. The very concept of Tonya (in the northern dialects of Tonya) is a place on a river or reservoir where fishing is carried out with a net. The size of the tony is very different, sometimes up to 2 km.

Paintings and lithographs allow you to create a visual representation of the ongoing processes. The visual range is no less important than literary sources for recreating the life and way of life of the complexes.

Some projects are created specifically for representatives of a certain people, their activities are of a pronounced environmental, cultural, protective nature. In places of traditional residence of indigenous peoples, so-called ethnic camps are created. Their main difference from parks is that a museum exhibit or a cultural tradition of one nation usually acts as an ethnic object. The ethnic camp "Man Uskve" functions as a children's camp, where they live in traditional dwellings, learn languages ​​and various folk crafts.

N.A. Sergeev. Tonya on the Dnieper. 1889

Solovki. Island Malaya Muksalma Lit. V.Cherepanova, 1884

In general, the activities of such ethnic villages of small peoples are focused on promoting spiritual culture, familiarizing with the elements of material culture, worldview aspects of relationships with nature. Examples of this are the complexes "Bakaldyn", "Us Khatyn" and others in Yakutia, the Ethnographic complex in the village of Gornoknyazevsk of the Yamalo-Nenets Autonomous Okrug.

It is impossible not to note that there is a problem of the indigenous peoples of the North - this is the loss of traditions and cultural identification. Intensive industrial development natural resources northern territories also significantly reduced the possibility of conducting traditional types of economic activities of small peoples. There is also the problem of interaction between the indigenous population and tourists. Representatives of the Khanty and Mansi peoples voiced their fears that the development of ethno-tourism could have a detrimental effect on their traditional way of life: tourists are engaged in hunting and fishing, picking berries and mushrooms, that is, they violate the ecosystem and compete with the natives living in such a craft. In places specially recreated for visitors, this can not be feared.

The ethnic village is a new type of cultural landscape - an imitation cultural landscape, that is, artificially recreated. It acts as a figurative stylization of the traditional village landscape when creating an ethno-village based on a real settlement. There is a process of modeling material and spiritual components. During the construction of facilities, the material components are modeled - the natural landscape, architecture, the village is planned using elements of traditional economic and commercial activities. On the basis of ethnic villages, folklore festivals, festive ritual actions are held, weddings are celebrated according to ethnic patterns - that is, the process of modeling spiritual culture is taking place.

The emergence of ethnic villages in

multinational regions is a global trend. For example, China is one of the most

multinational states - there are officially 56 ethnic groups, of which 55 are usually called national minorities.

Travelers are attracted not only by bustling cities with the largest

yunnan national village

skyscrapers, but also historical sights, as well as acquaintance with the "true", non-tourist China. Tourists are interested in visiting remote villages of national minorities. Tourism has begun to penetrate into the traditional settlements of ethnic groups; it is not yet widespread, that is, it does not violate the cultural integrity of the local ethnic group. Local residents are to a certain extent interested in attracting tourists, so family hotels with the necessary amenities can be found in peasant houses. Residents in such villages continue to lead a traditional way of life, are engaged in manual labor and folk crafts.

Often ethnic villages are created in such a way that several cultural trends are combined in them. An example of this is the ethnic village of Lesedi. It is located in South Africa, 40 kilometers from Johannesburg. This village gives unique opportunity get acquainted with the traditional life and way of life of the five indigenous peoples of South Africa: Zulu, Pedi, Xhosa, Ndbele and Basotho. This village originally belonged to the Zulu tribe. In 1993, according to the idea of ​​Kingsley Holgate, a famous explorer of Africa, five tribes were united in the village.

Directly on the spot, visitors "plunge into the era" and the traditions of each nation. Tours are conducted by a local guide, who is also the leader of one of the tribes. Here, tourists have the opportunity to try on the national clothes of Africans, visit the dwellings and see the life of the villagers from the inside. After the tour, they are invited to Boma - a thatched house, where they put on a show with ethnic music and dances of the indigenous tribes of Africa. Guests are offered dinner with local cuisine.

In Russia, the practice of creating such complexes appeared in the Soviet period - in the 1960s and 70s, mainly in the form of museums of wooden architecture. To preserve the unique and traditional village buildings - temples, residential buildings, outbuildings, certain techniques have been developed. Protective and educational functions prevailed in the activities of the museum-reserves themselves. Typical for this period are open-air museums - the Arkhangelsk museum "Small Korely" and the Novgorod "Vitoslavitsy". As a result of this activity, by the 1980s of the XX century, full-fledged cultural and landscape complexes were created in many regions, reflecting the architectural, planning, decorative and other features of the regional cultural tradition. For two decades - in the 1980s and 1990s, museums - reserves were oriented towards supporting traditional crafts, organizing fairs, reviving traditional holidays with the participation of folklore groups. Centers of regional cultural life were consolidated in museums - reserves. The difficult situation in the country in the 1990s somewhat suspended this activity.

Ethnic village Lesedi

In the 2000s, new directions of development appeared in museums, including the development of ethnic villages as independent objects. New types of ethno-villages, new subtypes of "ethno-village cultural landscapes" appear - national villages, regional ethno-villages of national republics, local ethno-villages, including ethno-villages of the small peoples of Russia, and ethno-camping sites. The development of such facilities is associated with the processes of establishing regional and local identity, the development of domestic tourism and global processes taking place in national politics.

Ethnographic parks, which develop on the basis of museums, have the greatest scientific value. An example of this is the Perm Ethnographic Park of the History of the Chusovaya River, founded in 1981. The park contains unique buildings of the 19th century, collected from different villages. Objects such as a forge, a village shop, a fire station, peasant huts, a refectory, and a church were transliterated. The example of the Kostroma Museum of Folk Architecture and Life is also typical. It originated in 1955. Now there are about 30 buildings-exhibits functioning there: these are churches, huts, barns and baths. Such museums conduct excursions and master classes, present game and information programs, organize holidays, “corporate meetings” and weddings in folk traditions.

Often the concept of "ethno-village" is used as a tourist site, specially allocated (equipped) for the development of ethnic tourism, and in some cases it is "linked" to historical places.

An example of the creation of such an ethnographic village is the Cossack village "Ataman", located in the village of Taman, Temryuksky district of the Krasnodar Territory. The exhibition complex was created on the initiative of the Governor of the Krasnodar Territory A. N. Tkachev and is located on the shore of the Taman Bay. On the territory of the complex, the life of the Cossack village was recreated, historical reconstruction was carried out (the complex is tied to a historical place). The farmsteads of the village are a kind of mini-image that each farmstead gives visitors an idea of ​​a topic related to life, material culture, crafts, folklore of the Kuban Cossacks. The huts were built according to modern building technologies, but outwardly stylized as Cossack huts of the late 18th-early 20th centuries. When creating the village, original documents, photographs, tools, and household items of the late 18th-early 20th centuries were used, donated by the inhabitants of the Kuban especially for the opening of the complex.

Part museum expositions complex is dedicated to the history of the Taman Peninsula as a whole. It reflects such themes as the "Valley of the Scythians", the historical park "Germonassa", the path of the Great Silk Road, a copy of the world-famous Tmutarakan stone found by the Cossacks at the end of the 18th century. when dismantling the old fortress in Taman, and currently stored in

Ethnographic complex "Cossack village Ataman";

museums. The complex is designed

State Hermitage. The exhibition complex "Ataman" carries out educational functions, part of the territory is devoted to the organization of leisure and recreation, ethnic folklore festivals are held, and the rites of the Kuban Cossacks are reconstructed.

Ethnic villages popularize the culture of the local ethnic group. Ethnicity is called the properties of an ethnic community, denoting its special differences from other communities. Ethnicity in ethnic villages manifests itself both as a museum exhibit and as a living cultural tradition in its various manifestations - from folklore to national cuisine.

From the position of ethnography, such complexes are objects that have retained their "ethnic type" and have features characteristic of the traditional culture of this ethnic group. Since ethnicity itself is a form of social organization of cultural communities, the existence of a common historical memory is very important. Common elements of culture, the possession of one or more common names, the idea of ​​a common origin leads to a sense of group solidarity. The definition of ethnicity is also built on the basis of the cultural self-identification of an ethnic community in relation to other communities (ethnic, social, political) with which it has fundamental ties.

At the current stage of development of such complexes in Russia, the regional principle of organization has received a new impetus. It manifests itself in the promotion of initiatives of regional administrations in relation to national villages (for example, the national villages of the peoples of the Saratov and Orenburg regions). Their creation is considered as an element of national policy in a multinational region. Buildings in such complexes are figurative stylizations of different ethno-architectural styles, often authenticity is not of great importance. In such complexes, ethnographic expositions, museums, ethnic clubs, traveling exhibitions, folklore groups, contact zoos are created.

The system of ethnic villages and museums of national life that is currently being formed in Russia can be regarded as the infrastructure of a type of tourism that is developing in the country - ethnocultural tourism. Its purpose is to familiarize with the ethno-cultural heritage, and it is very promising for Russia. The country has a rich and diverse ethno-cultural heritage, a unique combination of various ethno-cultural complexes.

Along with cultivating a tolerant, respectful attitude towards the “other”, towards another culture, which is especially important in the situation of a multi-ethnic Russia, ethnic villages contribute to the preservation of diverse cultural traditions, an increase in ethnic self-awareness, as well as the formation of an image of the regions that can attract tourists both from Russia and and from abroad. In general, the trend towards the development of this sphere has a positive trend. It should be noted that in Russia there are quite a lot of private ethno-objects, and the compliance of one's enterprise with the declared theme and ethnographic sources is not regulated, which can lead to a distortion of historical reality. That is, on the one hand, the need to lure tourists may suffer cultural value and historical authenticity, on the other hand, people "on the ground" are interested in preserving their heritage, promoting culture and making a profit.

Of course, it should be noted that the trend in the development of ethno-tourism indicates an increase in the level of cultural and ethnic self-awareness of citizens. Domestic tour operators in search of new types of leisure drew attention to ethnic activists and local historians. It is them Team work affects the development of interest in their ethnic roots, the education of patriotism among the citizens of multinational Russia, but this cannot be done without the adoption of local regional programs.

LITERATURE

Kalutskov V.N. Fundamentals of Ethnocultural Landscape Studies: Textbook. - M.: Publishing House of Moscow State University. 2000.

Butuzov A.G. Status and prospects for the development of ethnocultural tourism in the Russian Federation, 2009.

Register of investment projects of tourist complexes and investment sites, 2008.

Register of objects of rural tourism of the Russian Federation, 2008.

Register of tourist routes in the subjects of the Russian Federation, 2008.

Kalutskov V.N., Latysheva A.Yu. "Ethnic village" - a new type of cultural landscape. Moscow State University named after M.V. Lomonosov, Moscow. Theory and practice of cultural landscape planning: materials of Vseros. scientific-practical. conf., Saransk, Nov. 2010 - URL: Saransk: Publishing House of Mordov. un-ta, 2010, p. 715. - URL: http://regionalstudies.ru/publication/article/198.

Ecological-ethnic villages. - URL: http://www.travel-mne.ru/restoptions/ecological/ethno_eco_villages/.

Museums of Russia. - URL: http://www.museum.ru.

Survey of ethnoparks of Russia. - URL: http://nazaccent.ru/content/9000-nastoyashee-proshloe.html.

Exhibition complex "Ataman". - URL: http://www.atamani.ru.

Ethnomir-ethnographic park-museum. - URL: http://ethnomir.ru.

Ethnoparks of Russia. - URL: httpY/ethnoparks of Russia.rf.

Jailoo-tourism: history and geography. - URL: http://tourlib.net/statti_tourism/djailoo.htm.

National Minority Village, Sanya. URL: economlegko.ru

Ethnic village Lesedi. - URL: https://www.tripadvisor.ru.

The Lesedi ethnic village in Johannesburg (South Africa). - URL: http://stirringtrip.com/yohannesburg/dostoprimechatelnosti/yetnicheskaya_derevnya_lesedi.html.

Ethno-cultural complex "Husky Land". - URL: http://huskyland.ru/index.php.

Strategy for the development of tourism in the Kamchatka Territory until 2025. - URL: https://docviewer.yandex.ru/www.ilovekamchatka.ru.

Tonya. - URL: https://ru.wikipedia.org/wiki.

© Sviridova O.Yu., 2016. The article was received by the editors on 07.12.2016.

Sviridova Olga Yurievna,

older Researcher,

Russian Research Institute

cultural and natural heritage named after D.S. Likhachev (Moscow),

e-mail: olgasvirid [email protected]

The location and some features of the existing and planned ethnographic museums, parks ethnographic reconstruction and ethnic villages on the territory of the Russian Federation

Abstract. The article describes the features of the objects, such as the ethnographic museum, ethnic village, the open-air ethnographic museums and parks reconstruction. Ethnic and cultural heritage in different federal districts of the Russian Federation. The emerging system of ethnic villages and national museum lifes in Russia, as the infrastructure of the developing country type of tourism - ethno-cultural tourism.

Key words: ethnographic park, ethnic traditions, architecture, security measures, the reconstruction of ethnographic, ethno-cultural tourism, historical heritage, cultural tradition.

Sviridova Olga Yurievna,

senior researcher, Russian Scientific Sesearch Institute of cultural and natural heritage named after D. Likhachev (Moscow), e-mail: olgasvirid [email protected]

TOURIST PROJECT "THE ETHNOGRAPHIC VILLAGE OF THE PRESERVED RITES OF BELARUS"

The tourist project "Ethnographic Village of the Preserved Rites of Belarus" is being developed not only for the purpose of tourism - the creation of a national tourist product and the development of cultural and educational tourism in Belarus. It also carries a significant cultural and educational potential: popularization and preservation of the intangible heritage of Belarus, increasing the interest of the Belarusian people in studying their own traditions, educating the younger generation of respect and a sense of prestige of Belarusian culture. It should be noted that this project does not include all preserved Belarusian rituals, but only those that have the greatest tourism potential and are included in the State List of Historical and Cultural Values. At the same time, the possibility of discovering “new” surviving rites of Belarus, which would be interesting from a tourist point of view and could be further included in this ethnographic village, is not ruled out.

For this project, the principle of authenticity is very important, therefore, it was precisely the preserved Belarusian rituals that were taken as a basis: observation and recording of these rituals in the natural environment and direct transmission from their carriers greatly increase the possibility of their authentic reproduction. In addition, one should take into account the fact that before the implementation of this tourism project, a serious scientific work to study the proposed surviving rites of Belarus, ethnographic expeditions should be made to the places where they are held.

Description of the ethnographic village

The ethnographic village of the preserved rites of Belarus includes the following objects (see figure 2.1 below):

1) five Belarusian huts (1-5), in each of which a preserved Belarusian ritual will be shown in a theatrical form;

2) rental point folk costumes(BUT);

3) cafe (B) offering Belarusian national cuisine;

4) shop of Belarusian souvenirs (C);

5) a small hotel for 15-20 people. (D);

6) scientific department for the study of Belarusian ethnography (E).

Thus, this complex should include all the necessary tourist infrastructure (cafe, hotel, souvenir shop).

The following Belarusian rituals will be presented in the ethnographic village:

1) the rite "Kolyady Tsars" in the village of Semezhevo, Kopyl district (Minsk region);

2) “Shchadrets” ceremony in the village of Rog, Soligorsk district (Minsk region);

3) ritual game "Zhanitsba Tsyareshki", Lepel district, Vitebsk region;

4) the rite “Vadzhenne and pakhavanne straly” of the village of Kazatskiye Balsuny, Vetka district (Gomel region);

5) the rite of "Vyaselny loaf" in the village of Motol, Ivanovsky district (Brest region).

Now let's look at each rite separately:

1. Belarusian rite "Carol Tsars"

The rite "Kolyady Tsars" is held on Generous Evening (January 13), on the eve of the Old New Year, and is a distinctive manifestation of the local cultural tradition of the village of Semezhevo, Kopyl district, Minsk region.

In this village at the end of the 18th century there was a garrison of quartered soldiers and officers of the Russian tsarist army. According to legend, before the New Year, the soldiers and officers of this garrison went to the houses of local residents, showed sketches and received gifts for this. After the soldiers were relocated to another place, the tradition was continued by local young people dressing in costumes resembling military uniforms. There are usually seven such mummers, they began to be called "kings", they received the names Tsar Maximilian, Tsar Mamai and others. The costume consists of white pants and a shirt, a belt with a traditional geometric pattern, red belts crossed across the chest, black boots and high paper shako hats with multi-colored ribbons. The kings at the festival are accompanied by the comic characters "grandfather" (performed by a girl in tattered men's clothes) and "women" (performed by a painted guy in women's clothing) .

In the evening, seven slender cavaliers-soldiers with a solemn march, with lit torches, accompanied by drumming and a cheerful crowd, go from house to house. In each house, the "kings" play theatrical scenes based on the folk drama "Tsar Maximilian": a meeting of the kings, a quarrel, a fight. The performance is full of folk humor, cheerful props. The visit of the "kings" and their retinue ends with cheerful songs, dances, good wishes.

At the end of the tour, all participants in the festive procession will be treated to a generous treat: the hosts thank the "kings" for their cheerful congratulations with traditional culinary gifts - village sausage, pies and other sweets.

In 2009, the rite "Kolyady Tsars" was included in the UNESCO Intangible Cultural Heritage List as an object in need of urgent protection. To date, this is the only Belarusian ritual included in the UNESCO List.

2. Belarusian rite "Shchadrets"

The ceremony "Shchadrets", which is held on the Generous Evening, is a vivid manifestation of the cultural tradition of the village of Rog, Soligorsk district, Minsk region. The village is located in the area of ​​the Red Lake - a territory that researchers of traditional culture identify as a place of preservation of exclusively ancient and peculiar phenomena of the calendar-song culture.

In the encyclopedia “Ethnography of Belarus”, the rite “Shchadrets” is defined as a carol game and is described as follows: “The main thing in the game was “Shchadrets”, for the role of which a fat guy was chosen. He was dressed as an old man (with a mask on his face, a hump on his back, clothes hung with bells, colored rags, ribbons, a hat made of shiny paper on his head, from under which hair made of hemp or linen hung) or a soldier in appropriate clothes. "Shchadrets" walked with people dressed as animals - "goat", "mare", "bear" - and generous guys (their round dance consisted of a leader, chants, chanters, pickers, musicians). In the evening, on the eve of the New Year, the crowd went to be generous, which was a theatrical scene with music, singing, dancing, and dialogue. The counselor went into the house to the owner for permission to be generous, and at that time the crowd sang under the windows. Having received consent, the generous people entered the house. To the music in the middle of the hut, "Shchadrets" came out with the guys dressed as animals, they danced, and sang the chants and refrains. Humorous scenes were played out, a comic dialogue took place between “Shchadrats”, generous people and the audience. After the game was over, the participants received treats and put them in pick-up bags.” .

It should be noted that the Shchadrets rite is performed with the participation of traditional masks-characters: both zoomorphic - a goat, a crane, a horse, and anthropomorphic - a grandfather, a woman, a gypsy and a gypsy with a child (doll) in a stroller. The mask of a goat (very ancient, pre-Christian), whose pantomime in the rite is usually accompanied by a carol song associated with it, was considered the main symbol of fertility and vital energy. The most unique character in the gang of generous people in the village of Rog is the grandfather and his birch bark mask, which has no analogues anywhere else in Belarus. The mask was made from a single piece of birch bark, in which holes were cut for the eyes, nose and mouth. They made a mask not in the form of an overlay on the face, which was occasionally found in other places in Belarus, but in the form of a hat in which the birch bark was connected in a special way (“into teeth”). From above it was fixed crosswise with two strips of birch bark.

3. Belarusian ritual game "Zhanitsba Tsyareshki"

The ritual game "Zhanitsba Tsyarashki" is one of the most interesting Christmas customs that has been preserved in the Vitebsk region, especially in the Lepel region. The ceremony is held every year in different villages during the Christmas period. The action takes place in a big house. The youth invites the most respected participants - "father" and "womb". The beginning is an ordinary dance party: polka, krakowiak, get some sleep ... At some point, it is announced: "Wouldn't you like Tsyareshka for us?" "Mother" leads the game, "father" helps, pick up pairs. The symbolic "marriage" of the young is carried out alternately during a special dance-ritual.

Participants must secretly report their likes before the game, otherwise there is a danger of getting an unwanted partner. The “womb” takes the guy by the hand, the “father” takes the girl, singing, they lead the chosen couple into a circle and “twist” them together in a ritual dance. This couple was symbolically “married”, they become “dzyadulkay” and “granny”. Then the next couple is chosen, then the next ... The most emotional and fun part of the custom is the games and trials that the “young” go through (“brook”, “kisses”, etc.). The fun ends with a traditional holiday treat.

In 2009, the ceremony was included in the State List of Historical and Cultural Values ​​of the Republic of Belarus and is one of the contenders for inclusion in the UNESCO Intangible Cultural Heritage List.

4. Belarusian rite "Vadzhenne and pakhavanne straly"

The rite "Vadzhenne and pakhavanne straly" is held in the village of Cossack Balsuny, Vetka district, Gomel region. It is dedicated to the Ascension, which is celebrated on the fortieth day after Easter.

In terms of the variety of songs and round dances, theatricalization of ceremonial rituals as responses to appeasing the most frightening natural element for an ancient person - lightning-arrows - “Vadzhenne and pakhavanne strala” has no equal. Full, and sometimes the most active participants in the ceremony are children. Children during this ceremony with laughter and songs scatter across the field and wallow - gaining health on young winter shoots.

At the heart of ritual actions, songs and round dances is protective magic from lightning. The singers themselves say: "Zastseragchysya hell malanki, dripping yae." But later on this was added to the promotion of the growth of bread: "Let's tack the kalas on the heavens."

The rite "Vajenne and pahavanne Straly" consists of singing spell songs about an arrow, walking in a line through the streets of the village, driving round dances of a magical form - a circle, going to a rye field, swinging through it, burying various objects ("arrows") in the ground. Children were sitting on a rye field, between whom women danced a “snake”, after which they took the children in their arms and threw them up so that the rye grew tall. Burying coins, beads, etc., each participant in the ceremony made a wish with the hope that it would come true. The rite “Vajenne and pahavanne Straly” symbolizes the end of spring and the beginning of summer: after it, it was no longer possible to sing spring songs.

5. Belarusian rite "Vyaselny loaf"

"Vyaselny loaf" is baked in Polesie - in the village of Motol, Ivanovsky district, Brest region. Here, loaf baking is a ritual. From ancient times to the present day, a Polissya wedding begins with baking a loaf, which is a symbol of the wealth and well-being of a young family. Two loaves are baked for each wedding - one for the groom, the second for the bride. Loaves are decorated with the same pattern: both are surrounded by a braid woven from dough, which symbolizes the unification of two families. The loaf rite includes a number of honorable and responsible moments - “chynov”. They are called like this: “raschynenne”, “kneading a loaf”, “gіbanne loaf”, “sadzhanne ў oven”, “kavali” and “buying a loaf”. The rite is accompanied by songs that replace one another. At the end of the ceremony, the loaf is decorated with the so-called "bumps". "Bumps" are branched sticks necessarily from fruit trees (apple, pear), on which the dough is specially wound and baked in the oven. Each “bump” about half a meter high is decorated with flowers and periwinkle branches for songs, and then stuck into a loaf and tied with a symbolic red thread.

The loaf rite exists in various villages and regions of Belarus, but in Polissya it is especially expressive. In the village of Motol, local residents take care of their spiritual culture and rituals and pass them on to new generations. To a large extent, this is facilitated by the Motol Museum of Folk Art. To date, the ceremony "Vyaselny loaf" is a candidate for inclusion in the UNESCO Intangible Cultural Heritage List.

Research work

"This is my village..."

On the topic: "Ethnography of the village"

Gulina Olga Nikolaevna, Kalentieva Yulia Alexandrovna, Murzina Yulia Andreevna

11th grade students

MBOU "Chuvarley secondary school"

Supervisor:

teacher of history and social studies

MBOU "Chuvarley secondary school"

Puchkina Anna Vladimirovna

Address: CR, Alatyrsky district, s. Chuvarley, st. Nikolaev, d. 2.

Chuvarley 2013

Introduction……………………………………………………………………………3

I chapter. History of the village……………………………………………………….6

1.1.History of the emergence and development of the village………………………………….6

1.2. Memoirs of Safroncheva Lyubov Ivanovna………………...…8

1.3 An outstanding personality in the history of the village. Koshelev Mikhail Timofeevich - Hero Soviet Union………………………………………………….9

Chapter II . Development of the modern village…………………………………..11

2.1. The nature of our village………………………………………………...11

2.2.Infrastructure………………………………………………………… 11

2.3.Social sphere, a modern village (MBOU "Chuvarleyskaya secondary school, kindergarten" Kolokolchik ", rural house of culture,"Chuvarlei tuberculosis sanatorium")…………………………………….…13

Conclusion……………………………………………………………………...18

List of used literature……………………………………….….…19

Application

Introduction

What does "My Motherland" mean? -

You will ask. I will answer:

First, the path of the earth

Runs towards you.

Then the garden will beckon you

A fragrant branch of each ...

Then the wheat fields

From end to end.

All this is your homeland,

Your native land.

The older you get and the stronger

The more in front of you

She enticing ways

Reveal confidently.

(A. N. Polyakov)

Motherland. For each person this word has a certain meaning. For us, this is, first of all, our country, the village in which we were born and live. A little more time will pass and many events from the life of our village will be irretrievably lost, since there will be no people left who can tell us about the time in which they were born and lived. There are many villages on the map of our homeland, which we now know only from the memories of our grandparents, there is practically no information about them except for their name. The study of the history of the native land and its people is useful and instructive for a person. There is an ancient and wise proverb "He who does not know history will wander, he who does not know kinship will live in misery."

At present, one can note an increased interest in the study of the history of the native land. A small homeland gives a person much more than he is able to realize. Our small homeland is the village of Chuvarley, which is especially dear to us. The native land becomes even closer and more native when you know its history. Acquaintance with the history of the native village allows you to better feel the native land.

Relevance: The radical changes taking place in all spheres of life in Russian society are forcing people to increase a certain interest in the history of their region. They want to know, to comprehend all the changes that are happening, the causes and consequences. In this regard, in recent years, more attention has been paid to the study of their region.

Target of this work to study the history of the development of the village in the past and present.

Research objectives:

1.Trace the history of the formation and development of the village.

2. To develop interest and respect for the history and culture of their area.

3. Raising love for the native land.

Chronological and territorial scope of the study:from the period of formation Chuvarley until now. The territorial framework is limited to the village of Chuvarley.

Work structure. The work consists of an introduction, chapters, conclusion, notes and applications.

Research methods: selection and search for the necessary material; conversations with former teachers, old-timers and heads of organizations; material analysis; summing up the results.

Scientific and practical significance. The materials of my research can be used in history lessons (national-regional component), for extracurricular activities, in local history work.

Rationale for the choice of topic.The topic title speaks for itself. We offer to plunge into the past and look at the present of our village.

The degree of scientific development.There are few works on the history of the village that provide information about the formation and transformation of Chuvarley.

Object of studythe village itself, its educational institutions, organizations, and its inhabitants speak.

I chapter. Village history.

1. The history of the emergence and development of the village

Fatherland, native little side, how beautifully these words sound, evoking in people's memory your village, your native bank of the river, from where you sped into the river with a running start.

Without knowledge of the past, there is no future. Every person loves the place where he was born. Our small homeland is the village of Chuvarley, which is especially dear to us. The native land becomes even closer and more native when you know its history. Acquaintance with the history of the native village allows you to better feel the native land.

The village of Chuvarlei is located on the left bank of the Alatyr River along a sandy slope, gently descending in a southeast direction to the Alatyr floodplain. On the northwest side, along the entire length of six kilometers, Chuvarlei are fenced off from the fields by a magnificent pine forest, on the southeast side, between the village and the river, there are floodplain meadows and pastures - excellent fodder lands for livestock.

Along the outskirts of the floodplain, at the foot of the slope, a chain of lakes stretches along the village - the remains of the old channel of the Alatyr River.

The origin of the name Chuvarley is associated with moksho - the Mordovian words "shuvar" - sand and "ley" - a ravine with a source (river). From the modified Mordovian word "shuvarlei", which means "sandy river", the name Chuvarlei arose.

The village of Chuvarlei laid its foundation at the Chuvarika river emerging from the forest and, constantly expanding, has now come to the village of Yalushevo.

There is a legend that the village was founded by people from the Tambov and Kursk districts.

Chuvarlei is one of the oldest settlements in our region. It already existed at the beginning of the 17th century and was part of the estate of the Alatyr Trinity Monastery. At that time, Chuvarlei was called differently. It had a double name - the village of Troitskaya (Podgornaya). After the exit of the village of Troitskaya (Podgornaya) from the monastery possession in 1764, the modern name of Chuvarlei was finally assigned to it.

By the beginning of the 19th century, the inhabitants of the village of Chuvarlei moved into the category of specific peasants, where they remained until 1861. In 1863, the village of Chuvarlei became part of the Alatyr volost.

The Chuvarley peasants' land was infertile. An indication of the quality of the soil is found in the inventory of the monastic lands in 1763-1764, which says: "the land is mediocre in terms of fertility." In addition to arable farming, the Chuvarley peasants were engaged in crafts, outdoor activities, trade, preparation of yarn for river fishing nets, which were sold to Astrakhan, and cooperage.

Due to the lack of land, the infertility of its peasants were forced to engage in bartering. For example, from collective agreement Russian barge haulers with a shipowner on the delivery of a vessel with cargo from Poretsky to Nizhny Novgorod in 1896, it is known that there were 6 people from Chuvarli in the artel. In 1746, there were 328 male peasants in Chuvarlei, 204 acres of arable land behind them, and 40 acres of hayfields.

During the period of the Pugachev uprising, the inhabitants of Chuvarli took part in the destruction of state-owned distilleries in the villages of Ichiksy and Cemeteries. For the participation of the Chuvarlei people in the Pugachev uprising, in the destruction of distilleries, tools of execution were installed in Chuvarlei to intimidate the population: gallows, wheels and verbs. In 1832, a church was built in Chuvarlei at the expense of the parishioners. For the parable of the church, land was assigned 1.5 tithes of the estate and 33 tithes of arable and hayfields. In 1900, there were 225 households in the village of Chuvarley. The parochial school was opened in Chuvarlei in 188. In 1918, the doctors of the Alatyrsky district A. A. Preobrazhensky, N. I. Suldin, M. F. Nogayevich appealed to the People's Commissariat of Agriculture with a request to allocate a plot of 128.25 acres in a pine forest near the village of Chuvarlei for the construction of an anti-tuberculosis dispensary. The Alatyr branch of the League for the Fight against Tuberculosis received a response to the permission to build a sanatorium, and the health department began to implement the task.

Funds were allocated for the construction of the sanatorium, Construction Materials and confiscated from the landowners at home. An anti-tuberculosis sanatorium with 40 beds was opened in Chuvarlei on May 1, 1919. The management of the sanatorium was entrusted to the doctor G.I. Terpsikhorov.

The collective farm in the village of Chuvarleyakh was established in 1930 and was called "Red Port". In 1935-36 it was renamed into the collective farm "Stakhanovets". In 1957, the collective farm "Stakhanovets" merged with the Yalushevsky collective farm.

1. Memories of Safroncheva Lyubov Ivanovna

During our research work we interviewed a native resident of our village, Lyubov Ivanovna Safroncheva, born in 1926. From her stories, we learned a lot of interesting and new things about our native village. She told us with great desire how the history of our village began. According to her stories, the first inhabitants were wandering monks who settled on the territory of the modern temple."Saint James". A little later, new residents began to move in. All of them lived only on one side of the village. Gradually, the village began to grow and develop, the church of St. James was built, and a parochial school was created under it. In 1918, the Chuvarlei Tuberculosis Sanatorium was built. In this sanatorium, Lyubov Ivanovna worked as a nurse and saved the lives of many wounded soldiers.

During the war, the school had a warehouse military equipment located here military units. Training sessions in this regard, they were held on the basis of the school for the blind. Also on the territory of the village there was a collective farm, in which most of the inhabitants worked.

Obtaining this information has made a great contribution to our research work.

1. Outstanding personality in the history of the village

Koshelev Mikhail Timofeevich - Hero of the Soviet Union

The history of the development of our village is inextricably linked with the name Koshelev Mikhail Timofeevich - Hero of the Soviet Union.

Koshelev Mikhail Timofeevich was born in 1911 in the village of Chuvarley, Simbirsk province. Here he graduated from the parochial school. In 1926 he moved to Tashkent with his parents. Orphaned early, as a fifteen-year-old teenager he left for Central Asia, where he participated in the construction of the Turksib railway. In 1933 he was drafted into the Red Army. In 1942, he was drafted into the army, graduating from the regimental school with the rank of sergeant.

He fought in the infantry, was awarded the Order of the Red Banner. By the fall of 1943, Guards Sergeant Koshelev was the commander of the 310th Guards Rifle Regiment of the 110th Guards Rifle Division. Particularly distinguished himself in the battles on the Dnieper. On October 9, 1943, Guards Sergeant Koshelev with a group of fighters broke into the village of Kutsevolovka (Onufrievsky district, Kirovograd region) from the rear, threw grenades at the bunker, thereby opening the way for the unit. Having quietly approached the dugout, the guards captured the headquarters of the German military unit, capturing an officer with documents, and destroyed several Nazis in the process. Having handed over the prisoners to the command, Koshelev returned to the unit and, as part of the tank assault, participated in the assault on the height of 167.8. He neutralized the enemy bunker with grenades, which prevented progress. He was wounded and shell-shocked. On the way to the medical battalion, already in our rear, I stumbled upon an enemy truck with ammunition. In a short battle, he destroyed 4 soldiers and a car. By decree of the Presidium of the Supreme Soviet of the USSR of February 22, 1944, for the exemplary performance of combat missions of the command on the front of the struggle against the Nazi invaders and the courage and heroism of the Guards, Sergeant Mikhail Timofeevich Koshelev was awarded the title of Hero of the Soviet Union with the award of the Order of Lenin and the Gold Star medal "(No. 3904). He was awarded the Orders of Lenin, the Red Banner of War, and medals. After recovering in the hospital, he was demobilized due to his wound. Returned to Tashkent. Worked at Tashkent railway. Died March 13, 1979. He was buried on the Alley of Heroes of the Military Cemetery in Tashkent.

One of the streets in the village of Chuvarley is named after Koshelev.

II chapter. Modern village development

2.1 The nature of our village

The village of Chuvarlei is located on the left bank of the Alatyr River along a sandy slope, gently descending in a southeast direction to the Alatyr floodplain. On the northwest side, along the entire length of six kilometers, Chuvarlei are fenced off from the fields by a magnificent pine forest, on the southeast side, between the village and the river, there are floodplain meadows and pastures - excellent fodder lands for livestock.

Ponds and beaches	Lakes: A chain of lakes stretches along the village - the remains of the old channel of the Alatyr River
	Rivers: Alatyr
	favorable period for swimming:Between May and August
Climate	temperate continental
Flora and fauna	animals: Elk, bear, deer, wild boar, wolf, roe deer, beaver, otter, lynx, badger, marten, mink, fox, raccoon dog, polecat, squirrel, muskrat, hare
	birds: Goose, goose, capercaillie, hazel grouse, black grouse, duck, partridge, shepherdess, sandpiper, quail, pigeon
	vegetation: In the forest stand pine, spruce, linden, ash, maple, oak

2.2.Infrastructure

The main attraction is the natural environment - forests, rivers and lakes with rich flora and fauna.
- Chuvarleisky pine forest is a miracle, amazing harmony of pines, symmetry of their growth.
Pine forest is very beautiful. Rest in it is a real pleasure. Dry, saturated with the smell of pine needles, pine forest is the best medicine for many diseases. That is why the republican children's anti-tuberculosis sanatorium "Chuvarleysky Bor" is located here, government agency health care "Chuvarley anti-tuberculosis sanatorium", children's health Camp"Amber".
Chuvarleisky pine forest covers an area of ​​684 hectares, its length is 6 km 250 m. This is the only unique remnant of the ancient forest in Zasurye. It plays a water and soil protection role.
Based on the Resolution of the Cabinet of Ministers No. 140 dated July 17, 2000, Chuvarleysky Bor is a natural monument.
The source of the holy noble princes Boris and Gleb. More than 170 years ago, a few kilometers from the village of Chuvarlei, in a dry ravine on Kireyeva Gora, in a spring gushing from the ground, an icon of the holy noble princes Boris and Gleb was found. In 1932, a temple was built in the village and one of the aisles was consecrated in honor of these saints. After the revolution, the temple was destroyed, and the source was forgotten. In the common people, the source began to be called Studeny. On August 6, 2009, with the blessing of Metropolitan Varnava, the spring was consecrated by Father Andrei Savenkov. The fact that the source is holy is evidenced by two oaks that grew from the same root, as well as the fact that two springs beat at once in one of the found log cabins. The source does not freeze even in severe frost.
An architectural monument in the village is the stone church of St. James, built by parishioners in 1832. It has three thrones.

The main one is in the name of the Holy Apostle Jacob Alfeev, in honor of the introduction of the Most Holy Theotokos into the temple and in the name of the holy noble princes Boris and Gleb.
Church land 1.5 tithes of the estate and 33 tithes of arable and hayfields.
The parish patronage has existed since 1893. The parish consisted of a priest and a psalmist.
After the revolution, the government that came to power began to fight against religion, which resulted in the widespread closure and destruction of churches. The same fate befell our church of St. James.
In 1930 the church ceased to function, the bells were removed. In 1938, a store was opened in the church building, then a bakery. In July 1972, the church was on fire, then for 22 years it was in a dilapidated state.
In 1994, the restoration of the church building began by the parishioners. It has been an active church since 1997. On August 4, 1996, the church was consecrated by Metropolitan Varnava of Cheboksary and Chuvash.

2.3 Social sphere, modern village

Chuvarley secondary school

In 1886, in the village of Chuvarley, near the church, a two-story wooden building was built, which housed the parochial school. Children were admitted to school from the age of seven and taught for four years.

Along with school disciplines, the priest taught the Law of God and the Gospel.

The school had stove heating. There were tables and benches in the classrooms, icons and lamps hung. The students wrote on the boards, the ink was made from soot and paint.

In 1927, the ShKM (School of Peasant Youth) was opened with a seven-year education.

In 1940, the NSS (incomplete secondary school) was opened. Managed to release only 1 class. The Great Patriotic War began and the school began to work again as a seven-year school. During the war, the school was a warehouse of military equipment located here military units. In this regard, training sessions were held on the basis of the School for the Blind.

In 1959, the first graduation of the secondary school took place, which still functions to this day.

On April 22, 2002, the school was transformed into the Chuvarley Secondary School

From 2005 - 2006 academic year - the basic school of the district for specialized education. The main profile is information technology.

In 2011 - a municipal budgetary institution.

Kindergarten "Bell"

Municipal Preschool educational institution“Chuvarlei kindergarten “Kolokolchik” has been functioning since 1971.

Head - Shibleva Daria Mikhailovna.

Two groups are open:

I senior group "Kolobok" (children 5-6 years old)

II junior group "Sun" (children 3-4 years old).

DOW operates under two programs:

1. Social and personal development

Enrichment social experience child;

Promoting inter-age communication;

Development of communication skills of preschoolers;

Harmonization of socialization, awareness of one's social "I";

2. "Healthy"

Protection and strengthening of the psychophysical health of pupils;

Development of hygiene skills.

Achievements of pupils of the preschool educational institution:

2008 - I place in the district competition "Malyshiada"

2009 - I place in the district drawing competition "Country of Health"

House of Culture

The work of the Chuvarlei KFOR is aimed at developing amateur art, organizing leisure activities for the population, organizing various hobby groups and clubs; on the patriotic education youth; to promote a healthy lifestyle.

There are three dance circles, two choral circles (junior, middle and senior group), one circle of solo singing, club "Hostess" (younger and middle group) and a chess and checkers circle.

Collective circles participate not only in the activities of the settlement, but also in the district.

Club formations:

Choreographic circle ml. gr. (14 people from 7-8 years old) - thin. Head Prokhorova Ksenia Alexandrovna

Choreographic circle cf. gr. (16 people from 10-12 years old) - thin. head Prokhorova Ksenia Alexandrovna

Choreographic circle Art. gr. (14 people from 13-14 years old) - thin. head Prokhorova Ksenia Alexandrovna

Circle "Solo singing" (6 people from 8-16 years old) - leader Bakanova Olga Nikolaevna

Club "Khozyayushka" (10 people from 18-30 years old) - head Chumakova Nadezhda Gennadievna

Chess and checkers circle (10 people from 13-20 years old) - head Chumakova Nadezhda Gennadievna

Plans for the future: providing services of a socio-cultural, educational and entertainment nature, accessible to the general population; development modern forms organization of cultural leisure, taking into account the needs of various social and age groups of the population, advanced training of creative workers of the institution; training in paid circles, studios.

"Chuvarlei tuberculosis sanatorium"

In 1918, doctors from the Alatyr district A.A. Preobrazhensky, N.I. Suldin and M.F. Nagovich turned to the People's Commissariat of Agriculture with a request to take him to a pine forest near the village. Chuvarley plot with an area of ​​128.25 acres for the construction of an anti-tuberculosis sanatorium. Since that time, the biography of the health resort in a pine forest has been recorded.

Chuvarley anti-tuberculosis sanatorium is a medical and preventive institution, which organizes complex treatment of patients with pulmonary tuberculosis and other localizations, with the help of drug and climatotherapy in combination with physical methods of treatment.

At the end of the 19th - beginning of the 20th centuries, a league to combat tuberculosis was actively operating in the city of Alatyr. In 1918, she proposed to the Alatyrka uyezd zemstvo council to organize a sanatorium for the active treatment of tuberculosis patients in the uyezd and indicated the place of the future institution - a pine forest near the village. Chuvarley.

In the same year, they started harvesting timber, and in 1918, the construction of medical buildings and outbuildings. However, the opening of the sanatorium was delayed due to revolutionary events and the beginning of the civil war. However, the work continued. The first building with 20 beds, an outpatient clinic with a laboratory, a bathhouse, a disinfection chamber, an apartment for doctors and paramedics were commissioned.

In 1925, the sanatorium operated with 40 beds.

In Alatyrsky and neighboring areas there was a high incidence of tuberculosis among the population. This prompted to increase the capacity of the sanatorium and for this purpose new medical buildings were built in 1928-1930. As a result, in 1930 the number of beds was increased to 65, by 1935 to 100, and by 1941 to 150 beds.

Since 1930, the sanatorium has become an institution of republican subordination. Patients from all over the Volga-Vyatka region were treated and rested here.

To the Great Patriotic War on the basis of the Chuvarleysky sanatorium there was an evacuation hospital No. 3060 of a therapeutic profile for tuberculosis patients. In the post-war period, the Chuvarleysky sanatorium was further developed.

Old medical buildings were replaced by new buildings, new economic facilities were built.

The Chuvarlei tuberculosis sanatorium had 200 beds in 1945, 205 beds in 1950, and 250 beds in 1960. As the incidence of tuberculosis decreased, the number of beds also decreased, and from 1980 to the present, the sanatorium has been designed for 125 beds

Many generations of doctors have made a worthy contribution to the development of our institution.

For more than forty years since 1939, the Honored Doctor of the Chuvash Republic O.N. Vereshchagin. For thirty years she worked as the chief physician, her contribution to strengthening material base, improving treatment methods, creating a workable team. A good trace in the life of the sanatorium of different times was left by the chief doctors E.V. Grinshpung, T.G. Okhilkov, A.E. Skvortsov, I.V. Sidnev, Yu.V. Abramova, G.M. Shchegelskaya, and many medical workers and service personnel.

Conclusion

A little more time will pass and many events from the life of our village will be irretrievably lost, since there will be no people left who can tell us about the time in which they were born and lived. There are many villages on the map of our homeland, which we now know only from the memories of our grandparents, there is no information about them in documents other than their name. We do not want the same thing to happen to our village. Even if each of us collects material about one person, about one family living or living in our village, this will already be a great contribution to preserving the history of our village, because the history of people's lives is the history of the village as a whole.

Thus, we learned that Chuvarley is an ancient village, the beginning of which was laid at the beginning of the 17th century. The village and its people have seen many troubles and hardships. All survived our people. I hope it continues in the future as well. But the village is alive as long as we are alive. While there is someone to remember and know the history of their native village.

And we definitely need to know and remember the history of the village, so that the past does not disappear without a trace, so that our younger generation knows their culture, traditions, customs, their native language. The people who do not remember, do not appreciate and do not love their history are bad. And I will hope for a bright and progressive future for our small Motherland - the Chuvarleys.

List of used literature

1. Alatyr antiquity: Collection of local lore / Comp. N.P. Golvchenko. Alatyr: "Alatyr Publishing House", 2002-80 p.

2. Alatyrsky district - past and present. Alatyr, 2001.

3. Alatyr region in the XX century. Toponymic dictionary. Cheboksary - 2002.

4. Alatyr. Brief historical essay. Cheboksary. Kochetkov V.D. 1987.

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