Traditional Russian clothes in the Urals. Ural folk costume from a dry log Residents of the Urals in national costumes

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Traditional Russian clothing in the Urals*

Woman suit

The main type of women's clothing in the Urals was a complex with a sundress. The complex of clothes with a sundress included a shirt, a belt, sometimes a zapon (apron) or a shower warmer, a headdress - a shamshura, a kokoshnik or a magpie. Sundresses, identical in cut, could be sewn from various fabrics: sitnik (from chintz), cashmere, shawl, kitaynik, kumachnik, vyboychatnik (from Bukhara paper fabric). Different types of sarafans successively replaced each other or existed simultaneously among different groups of the population. On the basis of the cut, four types of sundresses are distinguished: tunic-shaped, oblique, straight cut and a sundress on a yoke.

Deaf tunic sundress sewn from a cloth folded along the shoulder line, in which a cutout was made for the head and side wedges. This type of sundress was considered the most ancient. For a long time, a tunic-shaped sarafan was preserved as ritual clothing by some groups of Old Believers.

Wedge sundress oar with a fastener or a seam passing in front, consisted of two front panels, one rear panel and side oblique wedges. A sundress of this type was made of canvas, woolen, paper or silk fabric. With such a sundress, they wore a white or colored (pink, yellow) silk or muslin shirt. In most cases, these are shirtless shirts that did not have shoulder inserts and the sleeves were sewn directly to the collar.

Straight sundress began to come into use in the Perm region at the beginning of the 19th century. In the middle of the XIX century. older women still continued to wear skew-wedge sundresses, while young people preferred more fashionable straight sundresses. Straight everyday sundresses were sewn from homespun dyed canvas, and festive ones - from purchased silk, cotton, woolen fabrics of factory production. In contrast to the skew-wedge, a straight sundress was made from several panels, gathered at the top in folds or assemblies, on narrow straps. The ways of decorating straight sundresses were varied. Sundresses could be trimmed along the upper edge and the edges of the straps with a narrow sheathing of fabric in a contrasting color. Old-timers of the Sverdlovsk region report decorating the chest of a sundress with embroidery and beads.

Until the end of the 19th century, the most common underwear worn with a sundress was poli shirt, which was cut with attached parts - poliks - located in the shoulder area. It could be sewn entirely from one material (single-machine) or consisted of upper and lower parts (half-station). The upper part of the composite shirt (sleeves, prefix) was sewn from thinner canvas, motley, chintz, and the lower part (stand, stanushka, machine tool) - from coarser canvas. The collar of most polik shirts tightly covers the throat, the fabric around the neck is gathered into small gatherings. The sleeve could be wide along the entire length, then it was folded along the edge and sheathed, or narrowed, then the edge of the sleeve could be decorated with lace. An interesting feature of the Ural women's costume is the existence of a complex in which a dark polik shirt is combined with a light sundress.

Polikovy shirt

At the end of the 19th century, under the influence of fashion, a new type of shirt appeared in the traditional women's costume - a shirt with a yoke (pelerine). The shirt had a detachable part - a yoke, along the perimeter of which the front and back panel and sleeves were sewn. Such shirts were sewn from white canvas, motley, chintz. The sleeve could be narrowed or wide, with a frill or cuff, a stand-up collar, a slit on the chest was made out with a strap (flap) and fastened with buttons. A shirt on a yoke was worn with a straight sundress or skirt.

A sundress with a detachable detail - a yoke (bodice, lintel) - is the latest, its appearance is associated with the influence of urban fashion on the folk costume. Sundress on a yoke sewn from factory-made dark cotton or woolen fabric. The upper part of the sundress - a yoke - had a button closure, the lower part - a skirt consisting of 3-7 strips of fabric - was laid in small folds or assembled into an assembly. A sundress on a yoke was worn with a white or colored shirt. A set of clothes with a sundress could include soul-warming- short swing clothes with straps. A shower warmer was made from purchased cotton, silk or brocade fabric. Often dushegrei were sewn quilted on wadding, tows, sometimes embroidered with gold.

Shugay was also a traditional garment. According to the testimony of old-timers and researchers of the folk clothes of the Urals, shugai (shugai) could be called both outerwear and indoor clothing worn with a sundress or skirt.

Apron- zapon - was an accessory of both women's and men's costumes. Men's aprons were usually sewn with a breastplate, women's - without a breastplate.

Around the middle of the 19th century, the term couple, couple appears. Initially, a shirt and a sundress were called a pair, sewn from the same material or matched to the tone of the fabrics. In Siberia, for example, 22 pairs, complemented by belts and shawls, were considered a good dowry. For a long time, couples were a festive costume for young women and girls. Later, they turned into the clothes of betrothed girls. The bride had to wear a couple when, according to custom, she lamented at a bachelorette party. Thus, the couple is a festive attire. This is also explained by the fact that, according to tradition, elegant clothes were treated very carefully, worn for a long time, worn infrequently, more often on holidays, and tried to be inherited. For the Orthodox, couples very quickly become wedding clothes. “The bride was wearing a pink couple…” (Sverdlovsk region, Alapaevsky district). “They took care of the wedding couple for the funeral ...” (Sverdlovsk region, Kamyshlovskiy district, village of B. Pulnikovo). The cut of such couples from a shirt and a sundress inherited traditional forms (skew-wedge sundress, straight sundress, shirts with poliks, tunic-shaped, etc.). Later, the traditional sundress complex gives way to a skirt complex. Couples of this type (skirt - jacket) appeared in the Russian village in the last third of the 19th century, having become widespread by the beginning of the 20th century throughout Russia. They existed in many villages until the 20s of the twentieth century. In the Urals, couples, having become widespread, very quickly turn from the category of festive clothes into everyday clothes. “There was a separate jacket for each sundress - it was called a couple; and there were skirts with a jacket - they were also called a couple ... ”(Neelova Valentina Grigoryevna, born in 1938, Sverdlovsk region, Tavdinsky district, village of Koshuki).

Couple - skirt with jacket

Despite the fact that the complex of a couple is a very late version of the traditional Russian costume, its preservation as a complex presents a certain difficulty. The surviving exhibits most often represent only jackets from couples, i.e. half of the complex. Due to the great exploitation, skirts wore out faster, or were subjected to alteration by later generations.

A jacket from a couple - from the personal belongings of Natalya Pavlovna Bezrodnykh - a resident of the village of Kvashninskoye, Kamyshlov region. (Photo by the author, 2009)

The history of the costume is the history of changes in its forms throughout the existence of clothing. A variety of forms of jackets - couples allows us to conclude that there is a certain fashion in the history of this costume. However, despite all the innovations as a result of the influence of urban culture, in the villages until the 30s of the twentieth century there was a word of mouth complex, strictly in accordance with tradition. Couples remained festive, weekend, wedding clothes. New "fashionable" types of clothing were distributed primarily among the wealthy peasantry. The religious affiliation of the peasants played an important role in the preservation of archaic forms of clothing. So, the Orthodox have always been inclined to borrow new types of clothing, and the Old Believers - to preserve the old types. Therefore, among the Old Believers, archaic forms (oaks, belts, etc.) have survived to this day.

Women's hats

Hairstyles and headdresses for girls and married women were strictly regulated. Girls braided their hair in one braid and wore a headdress - a ribbon that did not completely cover their hair. One or a whole “bouquet” of ribbons of different colors was woven into the braid. Married women braided their hair in two braids and put them around their heads, women's headdresses completely covered their hair. Festive headdresses were sewn from silk, velvet and richly decorated with braid, gold embroidery, and pearls. Casual headdresses were sewn from simpler fabrics. Girl's headdress - ribbon(bandage) - was a decorated strip of fabric ending in ties or a wide blade.

At the beginning of the 19th century, high ribbons made of braid or silk fabrics with gold embroidery were worn by bourgeois women and merchants, peasant girls imitated them.

The ribbon could be a piece of brocade embroidered with small pearls and seated with fake pebbles of bright colors; it was complemented by “garlands” of pearls hanging over the forehead. Blades of silk fabric were sewn to the ends of the ribbon, which were tied at the back of the head.

The most ancient women's headdresses were kokoshniks. A kokoshnik is a headdress, the front part of which - an ochelie - has a solid base, the back part is soft. The front part of the kokoshnik was decorated with embroidery, beads, a strip of braid or lace. At the beginning of the 20th century, the kokoshnik fell out of everyday use and was preserved as a wedding headdress.

Kokoshnik

Simultaneously with the kokoshnik there was shamshura- a headdress with a hard flat quilted bottom and a narrow soft band. Along the perimeter of the day, the shamshurs sewed a tourniquet filled with tows; The bottom of the festive shamshura was decorated. On the territory of the Middle Urals, there are several variants of the name of the headdress: shamshura, shashmura, samshura. Shamshur was widely used in the Urals in the costume of the factory and rural population.

Magpie in the Middle Urals, they called a soft headdress of a simple design: a headband is sewn to a piece of fabric with rounded edges in the upper part, which passes into ties that are tied on the head over the tail. They sewed a magpie from canvas or silk fabrics.

D.N. Mamin-Sibiryak, describing a women's everyday costume, mentions a magpie, which "was made of the same fabric as a sundress and had a bandage embroidered with pearls in front."

In the second half of the 19th century, the headscarf became the ubiquitous headdress for girls and women. On weekdays, women wore calico, and on holidays, various woolen and silk scarves. They were tied back with ends or under the chin. Woolen, silk and cotton shawls and large shawls were also widely used. At the beginning of the 20th century, the scarf became the main headdress.

At the end of the 19th - beginning of the 20th century, under the influence of urban fashion, lace scarves and scarves - fashions - from black or colored silk or cotton threads became widespread. They wore them over a headdress - tattoos, a warrior - or as an independent headdress. Faishonka was a festive headdress, it was worn

Men's clothing

Men's clothing for a long time remained less diverse than women's, and consisted mainly of a shirt and ports.

The oldest type of clothing is tunic shirt. It was sewn from a cloth folded along the shoulder line, canvas, side inserts with straight sleeves and gussets under the sleeves. In the shoulder area, shirts were duplicated with an underlay (underarm, lining). Everyday shirts were sewn from white canvas and variegated in a small cage, festive ones - from variegated, calico, chintz, satin.

Festive canvas men's shirts could be distinguished by the color of the fabric: cherries made of cherry, red canvas, white and pink homespun and pink threads were considered elegant. Blue shirts - blues - were considered everyday.

On Ural blouses, the incision is usually located on the left side of the chest, which is typical for Russian shirts. However, in a number of cases, the cut is found on the right side, as well as on the shirts of the Finno-Ugric peoples. The neck of the shirt was decorated with a lining, which is a stand-up collar - a collar. Such a collar was fastened with buttons and fit snugly around the neck. In some places before the beginning of the twentieth century. the ancient tradition of sewing shirts without a collar was preserved - half-turned.

Festive men's shirts, like women's, were decorated with embroidery. At the end of the 19th century, the fashion for the so-called Brocard patterns spread - floral motifs made with cross-stitch embroidery. Brocard's patterns gained wide popularity due to the entrepreneurial spirit of the owner of the perfumery company G. Brocard, who placed patterns on the wrappers of inexpensive soap, readily bought by rural residents.

For a long time, men's shirts remained unchanged. Only towards the end of the 19th century, under the influence of urban fashion, does yoke shirt(perelinka, tagle), which differs from the tunic-shaped cut. It has a detachable detail - a yoke with a straight cut on the chest.

At the beginning of the 20th century, in connection with the transition to the use of factory-made fabric, the cut of shirts changed: instead of tunic-shaped shirts, they sewed shirts with a shoulder seam, a rounded armhole and rounded sleeves. Such shirts in the old fashioned way could have a slanting collar; according to tradition, they were decorated with embroidery.

Worn with a tunic shirt ports, sewn from straight narrow, one-width canvases, trousers and two triangular or trapezoidal wedges. The upper edge of the ports was tucked up, forming a drawstring (edge), into which the damper was pulled. Later, ports began to be sewn on a belt with a button. For the manufacture of ports, they used white canvas, variegated pants with longitudinal stripes, thick striped linen fabric - kezhovina, woven in several threads.

At the beginning of the 19th century, merchants and townspeople, factory and rural residents wore ports made of canvas or motley. With the advent of pants made from factory fabrics, canvas ports are retained as work wear. In some places of the Sverdlovsk region and at the beginning of the 20th century, kezha ports were used as festive clothes. Interestingly, for elegance, they could be decorated with embroidery along the edge of the pocket.

In the second half of the 19th century, the use includes trousers- wide trousers made of plush (cotton velvet). As fashionable holiday clothes, plush trousers were used in many areas of the Sverdlovsk region.

Samples of festive clothing, which are the cultural heritage of the Russian people, testify to the high aesthetic taste and bright creative gift of the Ural residents.

Folk costume Chelyabinsk region

primary school teacher, secondary school No. 2, Yuryuzan

Folk costume Chelyabinsk region

• Representatives of more than 120 nationalities currently live on the territory of the Chelyabinsk region. The majority of the population is Russian - 82.31%, the rest - 17.69% form the following ethnic groups: Tatars - 5.69%, Bashkirs - 4.62%, Ukrainians - 2.14%, Kazakhs - 1.01%, Belarusians - 0.56%, Mordovians - 0.50%, 3.67 % - representatives of other nationalities.

Women's Russian folk costume

1. Crown

2. Goose

3. Shirt

4. Soul warmer

5. Sundress

Festive girlish suit

Apron

(“zapon”, “curtain”, “bib.”) - clothing that protects the front of the dress from pollution

Married suit women

Tip - outer shoulder clothing, usually from homespun woolen fabric, sewn like a shortened shirt

North Russian female suit

Sundress - women's peasant clothing, a type of sleeveless dress worn over a long-sleeved shirt

Summer girl's suit

soul-warming ("epanechka", "koroteny") - a short women's warm jacket with straps, usually sleeveless, looks like a small sarafan with gathers at the waist

Telogreya - old Russian women's swing, outerwear, long, usually with folding sleeves

male peasant suit

Ports - trousers

Kosovorotka - men's shirt with a standing collar, fastened on the side

Traditional winter clothes

Short fur coat - short, knee-length sheepskin coat

Sheepskin coat - a long-brimmed fur coat, the floors of which go one after another, tied up with a bright belt

• The women's shirt was more decorated. Outerwear was oar with a solid fitted back. It included a camisole, sleeveless or with a short sleeve, the female one was richly decorated, over the camisole the men wore a long spacious robe, plain or striped, it was girded with a sash. In cold weather, they wore quilted or fur beshmets, fur coats. On the road, they put on a straight-backed fur coat with a sash or a chekmen of the same cut, but cloth.

• The Mordovian national women's costume also comes from a shirt (panar). Erzya panar was sewn from two panels of canvas, folded in half and sewn along a longitudinal thread. The seams were located in the middle of the chest, back and sides. The Moksha panar consisted of one panel folded across and two shorter ones, hemmed from the sides along the longitudinal thread. The embroidery was located at the seams. It was dominated by red, black, blue tones interspersed with green and yellow.

• The culture of the Mordovian people is rich and unique. Part of this multifaceted culture is embroidery, which has become widespread among the Mordovians. It is embroidery that gives folk clothes a unique color and colorfulness.

Kazakh costume

Headwear is an obligatory and integral part of the Kazakh national costume, which are distinguished by different types, originality and originality.

Any headgear was a kind of measure of the security of their owners.

The Kazakhs of our region use shawls - zhaulyk - as a headdress.

Kazakhs of different clans tie zhaulyk in different ways, although it can be observed that Kazakhs of different clans living in the same territory can tie scarves in the same way.

Bashkir costume»

Since the Bashkirs were pastoralists - nomads, the main material for clothing was fur, sheepskin, leather, home-made cloth, fabrics from plant fibers. Like the nomads, they loved silk and velvet. Great attention was paid to the decoration of clothes. These are embroidery, weaving with a pattern, appliqué. Preference was given to red in combination with green, yellow

• In Bashkiria and the Chelyabinsk region, both men and women wear white, red, black sityk with a bright ornament on top for the holidays. Fur women's and men's hats belong to everyday and festive clothes, which women could decorate with coins (cap).

A woman should be dressed: stockings, black sitik, dress (kulmek) to the toes with long sleeves and a closed neck. A camisole embroidered with coins is always green; on top of the camisole is a bib embroidered with coins.

On the head is a scarf (yaulyk), covering the forehead and hair, or a cap in the form of a cap. Above is a scarf dressed like a stole. The top two corners are tied at the chin. Grandmothers (ebilar) can wear a second scarf kushyalyk (a large scarf with large flowers like a shawl). Some grandmothers wear an embroidered skullcap, and on top of it is a scarf tied like a stole.

Another integral part of the traditional Ukrainian costume (both women's and men's) is the belt. The belt in the mythological consciousness of the Eastern Slavs played the role of a talisman, protection of the human body.

A distinctive feature of the Ukrainian women's shirt is rich embroidery not only on the chest and sleeves, but also on the hem.

• The originality of the traditional costume of the Belarusians was most clearly expressed in women's clothing, consisting of a skillfully decorated shirt and skirt. A women's costume could include a garset (vest), richly decorated with numerous embroideries and decorative stripes. In the women's clothing complex, the belt had the same meaning as in the men's. The costume was complemented by postols, bast shoes or black chrome charaviks (boots). Women's headdresses, which determined the marital status and age of the person, are distinguished by special originality and diversity. The girls have a variety of wreaths, bandages. For women, this is an ancient nametka - one of the most characteristic details of the costume for Belarusian women, as well as scarves, koptur (bonnet) and horned headdresses.

Two people died and three more were injured as a result of a traffic accident on the 15th km of the highway Pyshma village - Talitsa.

According to the head of the press service of the Main Directorate of the Ministry of Internal Affairs for the Sverdlovsk Region, Valery Gorelykh, the driver, born in 1999, who was driving the Opel Astra, lost control at night and ran into a metal bridge. As a result, the car overturned and caught fire.

As a result of the incident, two passengers born in 1996 and 2001 died before the ambulance arrived. Three more - young people born in 1993 and 1995 and a girl born in 2001 were taken to the Pyshma district hospital with injuries of varying severity.

The driver was not injured in the accident. In relation to him, a medical examination was organized, a blood sample was taken for a chemical-toxicological study.

Photo: press service of the Main Directorate of the Ministry of Internal Affairs of Russia for the Sverdlovsk Region

In the absence of employment opportunities, Russians of pre-retirement age can retire early.

According to Rossiyskaya Gazeta, in order to retire two years before the due age, taking into account the transition period, it is necessary to obtain appropriate confirmation from the employment center.

As of July 1, 2019, 23.5 thousand Russians who could not find work received payments.

The PFR noted that 4.4 billion rubles were allocated for these purposes next year. In 2021, it is planned to spend 5.6 billion, and in 2022 - 6.4 billion.

According to the Ministry of Labor of the Russian Federation, the number of unemployed among pensioners in January-June of this year was 92 thousand people, at the end of June - 122.6 thousand people.

Qantas' Boeing 787-9 passenger aircraft set the record for the longest non-stop flight in history. For the first time, a direct flight was made on the route New York - Sydney.

According to TASS, the total time of the experimental training flight was 19 hours and 14 minutes, 49 passengers and crew members took part in it. The aircraft covered 16,309 kilometers and landed 37 minutes late.

During the flight, a series of experiments were conducted to assess the well-being of people on board - the pilots' brain activity and reaction speed were measured, and the passengers had to perform a series of physical exercises.

It is noted that in the future this will help to compile a list of candidates for crew members and develop standards for customer service on ultra-long flights.

It is planned that by December the airline will be able to accurately calculate the economic feasibility of routes and make a final decision on the launch of ultra-long-haul flights to Australian cities.

Let's add that previously the longest non-stop flight was considered to be a flight from Newark to Singapore, the duration of which was 18 hours 50 minutes, and the distance traveled was 15,345 kilometers.

Photo: Ivan Kostin, Agenda News Agency

The Government of the Russian Federation has prepared a draft law on the identification of bank customers by phone number.

As Izvestia, with reference to the head of the State Duma Committee on the financial market Anatoly Aksakov, the Cabinet wants to oblige banks to check customer phone numbers to verify passport data. To do this, a unified information system for verifying subscriber information (UIS) will be created, which will become a link between credit institutions and telecom operators.

Initially, they wanted to lay the costs on telecom operators, but in the end it is planned that the creation of the UIS will be financed by credit organizations.

“Some proposals require discussion. Banks that do not actively work with citizens do not see the point in participating in such an audit. Not all credit organizations are ready to spend money on this system,” Aksakov is quoted as saying.

It is expected that the initiative will save the Russians from the calls of collectors and help prevent the theft of money when an attacker calls the bank under the guise of a client and calls his passport data. In this case, even if the fraudster changes the number, his real phone number will be displayed in the UIS.

It is noted that the bill will be considered in the second reading in November.

On the territory of the Kuraginsky district of the Krasnoyarsk Territory, where a dam broke through and 15 people died, an emergency mode was introduced.

As a result, two workers' dormitories of a temporary type were flooded in the workers' settlement. 15 people were killed, 13 more were missing.

About 300 people, 6 MI-8 helicopters of the Ministry of Emergency Situations of the Russian Federation and several small size vessels of the GIMS were involved in the liquidation of emergency situations and the search for the missing

Photo: press service of the Governor of the Krasnoyarsk Territory

In the first half of this year, the flow of tourists to the Sverdlovsk region increased by 15% compared to the same period last year.

As reported in the Department of Information Policy with reference to the Minister of Investment and Development of the Region Victoria Kazakov, during the reporting period, 785.7 thousand tourists (including foreign ones) made trips to the Middle Urals.

In the National Tourist Rating, the region now occupies a place in the top 10 among the subjects of the Russian Federation. According to Kazakova, for the development of the tourism industry in the region, tourist and recreational clusters are being formed, subsidies are provided from the regional budget to municipal administrations for the improvement and repair of tourist facilities.

In addition, financial support is provided for event events and socially oriented projects in the field of tourism.

In Nizhny Tagil, as part of the celebration of the 75th anniversary of the Museum of Fine Arts, a park of sculptures of the Soviet period was opened. The opening ceremony was attended by the Minister of Investment and Development of the Sverdlovsk Region Victoria Kazakova, Mayor Vladislav Pinaev and director of the Museum of Fine Arts Marina Ageeva.

A new point of attraction was created as part of the state program "Improving the investment attractiveness of the Sverdlovsk region until 2024". At the first stage, the landscaping and landscaping of the territory in the area of ​​the museum took place, and at the second stage - the arrangement of the park, the preparation of pedestals for sculptures, the installation of lighting and fences. The total value of the contract was 4.37 million rubles.

The sculpture park of the Soviet period will become part of the city's historical zone - the art quarter and will be included in the historical and tourist cluster "Old Town". Objects for it were collected throughout the Middle Urals - these are sculptures of a teacher and a student, a miner, a pioneer and a pioneer, as well as busts of Soviet leaders.

According to Victoria Kazakova, the park will become a point of attraction not only for Tagil residents, but also for guests of the city.

Photo: press service of the administration of Nizhny Tagil

Culturologists and public figures who are members of the Yekaterinburg Expert Club spoke about what topics, personalities and objects of the Ural cultural heritage deserve their own museums. As experts emphasize, museums can not only store exhibits and expositions, but also be a point of attraction for tourists and citizens, and therefore need active development.

One of the unique objects of the historical and cultural heritage of the Urals is the Shigir idol, an 11,000-year-old artifact known as the oldest wooden sculpture in the world. Expert of the Civil Society Development Foundation, culturologist and publicist Sergey Novopashin I am sure that this exhibit deserves its own museum, where other artifacts of this era will also be presented.

“Given the uniqueness of the Shigir idol, it needs a separate museum. There is a practice of such museums, which are created for the sake of one exhibit. Here, the Shigir idol and its surroundings in the form of an exposition of related artifacts of a smaller level can become the key element of the museum. What they are is certain. It is necessary to prescribe it in the concept and position it in the necessary way,” the expert believes.

A culturologist, candidate of philosophical sciences agrees with him Georgy Tseplakov, who emphasized that the primitive layer of the Ural culture is little known to the general public, despite the presence of numerous monuments from this period: dolmens, rock paintings and, of course, the Shigir idol.

“This is a field that experts talk about, but the general public knows much less. This layer would be very interesting, especially since we have something to brag about here. We have unique monuments that are not found anywhere else, this is not "Europe - Asia", which is in dozens of cities only on the territory of the Russian Federation," Georgy Tseplakov believes.

The leader is in the same position. "Expert Club of Yekaterinburg", doctor of philosophical science Anatoly Gagarin, who noted the need to "introduce the historical heritage of the Ancient Urals into cultural circulation", which will consolidate Yekaterinburg as a center of intellectual, spiritual and cultural activity.

The cultural heritage of Yekaterinburg, however, is not limited to ancient monuments. Poet and literary critic Konstantin Komarov, in particular, came up with the idea of ​​creating museums Boris Ryzhy and Ilya Kormiltsev.

“We need the museums of Boris Ryzhy and Ilya Kormiltsev, because they are key figures for the city and they largely represent our city in the all-Russian culture. I think that this should not be just a museum, where there will be some things (although this should also be), but there should be a living, functioning platform where poets, musicians will gather, some evenings will be held, ”the poet suggested .

Other modern Ural writers also deserve their museums, he noted: the “master” of the Ural poetic school Maya Nikulina, poets Alexey Reshetov, Yuri Kazarin, Evgeny Kasimov and Arkady Zastyrets.

Anatoly Gagarin also suggested perpetuating Yekaterinburg contemporaries through the creation of museums. According to political scientist, writer Vladislav Krapivin, which recently celebrated its 80th anniversary, deserves its own museum, which could further popularize his work.

Over the past decades, discussions have arisen from time to time about whether and, if so, how, Yekaterinburg can use the topic of the border between Europe and Asia for its advancement. Sergey Novopashin noted that it is necessary to position the “Eurasianism” of Yekaterinburg based on the theory Halford Mackinder about Heartland.

“It is necessary to position the region using the Europe-Asia brand very competently and skillfully. That is, to point to the connecting function and to Mackinder's concept. The Sverdlovsk region, according to Mackinder, is located in the center of the Heartland, the geographical center of history. Accordingly, we need to keep this axis and position ourselves in this way - not just "the border of Europe and Asia", which lasts for 3,000 km. It is necessary to take into account not only the geopolitical, but also the geocultural aspect,” the expert points out.

The heads of existing cultural institutions shared their views on possible museum sites: Director of the Museum of the History of Yekaterinburg Sergey Kamensky and director of the Sverdlovsk Academic Drama Theater Alexey Badaev. The latter voiced the idea of ​​creating a separate building for the theater of modern choreography "Provincial Dances", and also proposed to create a full-fledged museum of contemporary art on the basis of the National Center for Contemporary Art.

“Museums of contemporary art exist in many cities, they have their own public. Visiting different cities and countries, I note that these are popular venues, and they can be centers of attraction. As early as eight years ago, there were ideas to make a truly full-fledged museum on the site of today's NCCA using federal investments. There were even plans to build a super-new bridge across the Iset,” reminded Aleksey Badaev.

Sergei Kamensky, in turn, especially noted the need to involve people in the cultural life and study of the history of Yekaterinburg. The stories and memories of the residents themselves can "revive" the historical heritage of the capital of the Urals.

“The main capital of Yekaterinburg is people and their stories associated with a particular place, school, street, district, enterprise. This is a network of unique museums created by the residents themselves. This is important in the context of the city's internal reputation, for a better understanding of where we live. We have guidebooks for Paris at home, but not for Yekaterinburg. And we have negative consequences - people leave. We need to work in this direction, everyone has friends around the world - this is a powerful word of mouth. And people who left Yekaterinburg can also be involved in this process,” the head of the Museum of the History of Yekaterinburg is sure.

The second idea, voiced by the expert, is related to the representation of Yekaterinburg in a global context.

“For example, we are proposing to create an E-World park for the Universiade, in which we could show through the stories of real people what Yekaterinburg has given to the world over 300 years, and what the world has given to the city,” he said. “It is necessary to create objects that will show Yekaterinburg in a global, world context.”

Last Sunday, October 13, the townspeople decided the fate of the Cathedral of St. Catherine, thereby untying the Gordian knot, which had haunted both supporters and "opponents" of the temple for almost 10 years. 57.66% of the votes were cast for the site on the site of the former Instrument-Making Plant (Gorky, 17), 39.49% of the townspeople chose the territory behind the Makarovsky bridge, and 2.85% of the ballots were recognized as spoiled. Leading sociologists and political scientists of Yekaterinburg are sure that today the conflict has completely exhausted itself both as a fertile information occasion and as an instrument of political advancement.

“A survey at the construction site of the temple put an end to discussions on the construction of St. Catherine's Cathedral,” said a deputy of the Yekaterinburg City Duma Alexander Kolesnikov. - And this is especially encouraging if you remember that it did not arise yesterday. For several years now, places for its placement have been periodically offered, then these ideas were abandoned.

By apt expression Alexandra Gavrilenko, an Orthodox activist who took a direct part in organizing the poll, there were no losers in it (and there could not be, since the hassle and costs associated with buying a plot from Brusniki if he won, could hardly be called a loss). The demonstration act of democracy was accomplished, its results were recognized by both "pro-church" and opposition observers.

Let us return to the wording "demonstrative act of democracy", which we found it necessary to use above. It does not discredit the poll, its results or organizers at all. On the contrary, she emphasizes the need for this procedure, as public and open as possible. Even the limited number of alternatives (only two) in this poll was useful: it guaranteed that one or another decision of the townspeople would be supported by a sufficiently large percentage of votes and, therefore, exclude the possibility of speculation on this basis.

The survey is indicative because it demonstrated the ability of Yekaterinburg's civil society, though not perfect, but rather mature and diplomatic, to resolve incidental conflict situations. Although the President of the Russian Federation Vladimir Putin prompted the authorities of the Ural capital to conduct a survey, its format and organization were the result of the joint efforts of the Orthodox community, the administration of Yekaterinburg and activists who opposed the construction of the cathedral. This speaks of our ability to conduct a constructive dialogue and compromise.

“After going “through the thorns” of mutual accusations, society understands that, although it consists of people of different beliefs, it is united by such a capacious word as townspeople. Further it will be easier, and we will learn to understand each other - our position, the position of the other, the position of the authorities, perhaps without any polls, ”says the political scientist, director of the Center for Eurasian Studies Andrey Rusakov.

With the last point at the meeting "Expert Club of Yekaterinburg", where political scientists and sociologists discussed the results of the survey, did not quite agree Anatoly Gagarin, Director of the Institute for Systemic Political Studies and Humanitarian Projects. In his opinion, polls should become an integral part of the life of the city and a necessary condition for making decisions concerning the majority of its inhabitants.

“We cannot always feel the internal processes taking place in society, which can explode. We need a sequence of polls of various calibers that will help to preventively understand public opinion, how it is configured. Unfortunately, we have now lost the practice of sociological surveys that allow us to understand what the people want in general,” the political scientist stated.

He was supported Alexander Belousov, Senior Researcher, Institute of Philosophy and Law, Ural Branch of the Russian Academy of Sciences. As the political scientist noted, the city needs a project of open sociology, extremely transparent and allowing any city dweller, in case of interest, to check the profiles. His colleague, expert of the Civil Society Development Fund Sergey Novopashin He added that such surveys are part of everyday life in Western European countries, while in Russia this mechanism is at the implementation stage.

“This is a new experience for us. And that's great. In this regard, I would like to thank those of our citizens who grew up within the framework of the White Ribbon, and then the protests in the square, those who were against it. They prompted precisely such a solution to this protracted conflict,” the political scientist said.

Time will tell which polling format is most suitable for identifying public opinion: a variant of "elections" held under strict public control and using polling stations, or an online poll format, like the VTsIOM surveys. However, the key point remains unchanged: the procedure for public hearings on particularly sensitive issues needs to be improved or revised. This is evidenced not only by the need to take into account all opinions, but also by the question of the townspeople's trust in the results of the hearings.

Photo: video screenshot. Text: Maxim Nachinov.

Nomadic peoples who for several centuries passed through Ural, left a serious mark on our culture. This was reflected not only in rituals, recipes, but also in folk costume. A very special outfit was formed in Sukholozhskaya Sloboda- modern Dry Log.

For example, the festive costume of a prosperous peasant woman was distinguished by an abundance of various decorations, jewelry made from expensive fabrics, since the ideal of female beauty was compared with the image of mother earth, fertility, and the continuation of life. Men's costumes, on the contrary, were distinguished by stinginess and a lack of color in the fabric, which corresponded to the characteristics of the ideal image of a man endowed with physical and spiritual strength, courage and diligence.

Men's clothing consisted of a shirt, ports and belts, which were worn by many classes: merchants, philistines, factory and rural residents. Ancient festive men's shirts were decorated with embroidery. Geometric patterns were made with red threads on a white canvas.

It is worth noting that embroidery has always been extremely important in clothing. Craftswomen put a special meaning into the ornamental motifs. For example, geometric patterns symbolized fertility, plant patterns - the tree of life, birds - love, warmth, light.

At the beginning of the 20th century, when shirts were already mass-produced in factories, they were produced without embroidery, but at the same time in bright colors - red, crimson, burgundy. Despite the fact that today men and women have replaced traditional Russian costumes with dresses, jeans, skinny trousers and other fashionable clothes, interest in folk clothes is constantly growing.

AT Dry Log both adults and children are happy to dress up during folklore holidays and mass folk festivals in traditional costumes, sewn by local craftsmen according to old patterns. Moreover, in 2014 international tourism exhibition "Big Ural" Ambassador of Brazil to Russia Jose Antonio Wallim Guerreiro I was so imbued with Sukhoi Log costumes that I bought several things for my relatives.

Sverdlovsk regional public movement "Center of traditional folk culture of the city district" Sukhoi Log " aims to restore and preserve the best cultural, historical, folklore and ritual traditions of the population Middle Ural.

Sverdlovsk region, Sukhoi Log, st. Victory 13, [email protected]