Project. Topic: “Manturovo Temple as a monument to the history and culture of the native land
Cultivating love for the native land, for the native culture, for the native village or city, for the native speech is a task of paramount importance, and there is no need to prove it. But how to cultivate this love?
It starts small - with love for your family, for your home, for your school. Gradually expanding, this love for one’s native turns into love for one’s country - for its history, its past and present, and then for all of humanity, for human culture.
True patriotism is the first step to effective internationalism. When I want to imagine true internationalism, I imagine myself looking at our Earth from world space. The tiny planet on which we all live, infinitely dear to us and so lonely among galaxies separated from each other by millions of light years!
A person lives in a certain environment. Environmental pollution makes him sick, threatens his life, and threatens the death of humanity. Everyone knows the gigantic efforts that are being made by our state, individual countries, scientists, and public figures to save air, reservoirs, seas, rivers, and forests from pollution, to protect the fauna of our planet, to save the camps of migratory birds, and the rookeries of marine animals. Humanity spends billions and billions not only to avoid suffocation and death, but also to preserve the nature around us, which gives people the opportunity for aesthetic and moral relaxation. The healing power of nature is well known. The science that deals with conservation and restoration; environment is called ecology and is already beginning to be taught as a discipline in universities.
But ecology cannot be limited only to the tasks of preserving the natural biological environment. No less important for a person’s life is the environment created by the culture of his ancestors and by himself. Preserving the cultural environment is a task no less significant than preserving the surrounding nature. If nature is necessary for a person for his biological life, then the cultural environment is just as necessary for his spiritual, moral life, for his “spiritual settledness,” for his attachment to his native places, for his moral self-discipline and sociality. Meanwhile, the question of moral ecology is not only not studied, it is not even raised by our science as something whole and vitally important for man. Individual types of culture and remnants of the cultural past, issues of restoration of monuments and their preservation are studied, but the moral significance and influence on a person of the entire cultural environment in all its interrelations is not studied, although the very fact of the educational influence of his environment on a person does not raise the slightest doubt in anyone .
For example, after the war, as is known, not all of the pre-war population returned to Leningrad; nevertheless, the newcomers quickly acquired those special “Leningrad” behavioral traits that Leningraders are rightfully proud of. A person is brought up in a certain cultural environment that has developed over many centuries, imperceptibly absorbing not only modernity, but also the past of his ancestors. History opens a window to the world for him, and not only a window, but also doors, even gates. To live where revolutionaries, poets and prose writers of great Russian literature lived, to live where great critics and philosophers lived, to daily absorb impressions that were somehow reflected in the great works of Russian literature, to visit apartment museums means to be enriched spiritually.
Streets, squares, canals, houses, parks - they remind, they remind, they remind... Unobtrusively and unpersistently, the creations of the past, into which the talent and love of generations have been invested, enter into a person, becoming the measure of beauty. He learns respect for his ancestors, a sense of duty to his descendants. And then the past and the future become inseparable for him, because each generation is, as it were, a connecting link in time. A person who loves his homeland cannot help but feel moral responsibility to the people of the future, whose spiritual needs will continue to multiply and increase.
If a person does not like to at least occasionally look at old photographs of his parents, does not appreciate the memory of them left in the garden that they cultivated, in the things that belonged to them, then he does not love them. If a person does not love old streets, old houses, even poor ones, then he has no love for his city. If a person is indifferent to the historical monuments of his country, he is, as a rule, indifferent to his country.
So, in ecology there are two sections: biological ecology and cultural or moral ecology. Failure to comply with the laws of biological ecology can kill a person biologically; failure to comply with the laws of cultural ecology can kill a person morally. And there is no gap between them, just as there is no clearly defined boundary between nature and culture. Didn’t the presence of human labor influence Central Russian nature? The peasant worked for centuries, affectionately stroking the hills and valleys with a plow and a plow, a harrow and a scythe, which is why Central Russian, and especially the Moscow region, nature is so dear. caressed. The peasant left the forests and copses untouched, went around them with a plow, and therefore they grew in even clumps, as if placed in a vase. The village architect placed huts and churches as gifts to Russian nature, on a hill above a river or lake, so that they could admire their reflection. Wooden walls retained the warmth of the hands of their builders for a long time. The golden dome not only shone from a distance like a decoration, but also served as a landmark for the traveler. It was not the building itself that was needed by a person, but a building placed in a certain place, decorating it, serving as a harmonious completion of the landscape. Therefore, the monument and the landscape should be stored together, and not separately. Together, in their harmonious combination, they enter the human soul, enriching his ideas of beauty.
Man is a morally sedentary being, even he. who was a nomad, for him there was also a “settled life” in the vastness of his free nomads. Only an immoral person does not have a settled way of life and is capable of killing the settled way of life in others.
Everything I have said does not mean that it is necessary to suspend the construction of new buildings in old cities, to keep them “under a glass cover” - this is how some overly zealous supporters of redevelopment and urban planning “improvements” want to distort the position of defenders of historical monuments.
And this only means that urban planning should be based on the study of the history of the development of cities and on identifying in this history everything that is alive and worthy of continuing to exist, on the study of the roots on which it grows. And new things should also be studied from this point of view. Another architect may think that he is discovering something new, while he is only destroying the valuable old, creating only some “cultural imaginaries.”
Not everything that is being built in cities today is new in essence. A truly new cultural value arises in an old cultural environment. The new is new only in relation to the old, like a child in relation to its parents. The new in itself, as a self-sufficient phenomenon, does not exist.
It should also be precisely said that simple imitation of the old is not following tradition. Creative adherence to tradition presupposes a search for the living in the old, its continuation, and not a mechanical imitation of the sometimes dead.
Let's take, say, such an ancient and well-known Russian city as Novgorod. Using his example it will be easiest for me to show my thoughts.
In ancient Novgorod, not everything, of course, was strictly thought out, although there was a high degree of “thought out” in the construction of ancient Russian cities. There were random buildings, there were accidents in the layout that disturbed the appearance of the city, but there was also its ideal image, as it was presented to its builders over the centuries. The task of the history of urban planning is to identify this “idea of the city” in order to continue it creatively in modern practice, and not to suppress it with new development that contradicts the old, and therefore for the most part dead and deadening.
Novgorod was built along both low banks of the Volkhov, at its deepest sources. This is what distinguishes it from most other ancient Russian cities that stood on steep river banks. Those cities were crowded, but from them one could always see water meadows, so beloved wide open spaces in Ancient Rus'. This feeling of wide space around one’s dwellings was also characteristic of ancient Novgorod, although it did not stand on a steep bank. The Volkhov River flowed out of Lake Ilmen in a powerful and wide channel, which was clearly visible from the city center.
In the Novgorod story of the 16th century. “The Vision of Sexton Tarasy” describes how Tarasy, having climbed onto the roof of the Khutyn Cathedral, sees from there a lake, as if standing above the city, ready to spill and flood Novgorod. Before the Great Patriotic War, while the cathedral was still intact, I tested this feeling: it was indeed very acute and could lead to the creation of a legend that Ilmen threatened to drown the city.
But Lake Ilmen was visible not only from the roof of the Khutyn Cathedral, but directly from the Detinets gate overlooking the Volkhov.
In the epic about Sadko, it is sung how Sadko stands in Novgorod “under the passing tower,” bows to Ilmen and conveys a bow from the Volga River to the “glorious Ilmen Lake.”
The view of Ilmen from Detinets, it turns out, was not only noticed by the ancient Novgorodians, but also appreciated. He was sung in the epic...
Candidate of Architecture G.V. Alferova in her work “Organization of city construction in the Russian state in the 16th-17th centuries” draws attention to the “City Law”, known in Rus' since at least the 13th century. It goes back to ancient town planning legislation, which contained four articles: “On the view of the area, which is presented from the house”, “Concerning views of the gardens”, “Regarding public monuments”, “On the view of the mountains and the sea”. “According to this law,” writes G. V. Alferova, “every resident in the city can prevent construction on a neighboring site if the new house disrupts the relationship of existing residential buildings with nature, the sea, gardens, public buildings and monuments. The Byzantine law of apopsia (“the view opening from the building” - D.L.) was clearly reflected in the Russian architectural legislation of the Helmsman’s Books...”
When analyzing the 38th facet of the 49th chapter of the “City Law” that was in force in Rus', it is easy to identify the urban planning aspects considered in this chapter. First of all, the law focuses on the relationship of city buildings with each other and with nature. In other words, the law of apopsia was given utmost importance not only in Byzantine town planning legislation, but also in Russian.
Russian legislation begins with a philosophical argument that every new house in the city affects the appearance of the city as a whole. “Someone creates a new thing when he wants to either destroy or change the previous form.” Therefore, new construction or reconstruction of existing dilapidated houses must be carried out with the permission of local city authorities and agreed with neighbors: § 4 of the law prohibits a person renovating an old, dilapidated yard from changing its original appearance, since if the old house is built on or expanded, then it can take away the light and deprive the neighbors of their view.
Particular attention in Russian urban planning legislation is paid to the views of meadows, copses, sea (lake), and river that open from houses and the city.
The connection between Novgorod and the surrounding nature was not limited to views. She was alive and real. The ends of Novgorod, its districts, subjugated the surrounding area administratively. Directly from the five ends (districts) of Novgorod, the Novgorod “Pyatiny” regions, subordinate to Novgorod, fanned out over a huge space. The city was surrounded on all sides by fields; along the horizon around Novgorod there was a “round dance of churches”, some of which are still preserved today. One of the most valuable monuments of ancient Russian town-planning art is the Krasnoye (i.e. “beautiful”) field, which still exists today and is adjacent to the Trade side of the city. Along the horizon of this field, like a necklace, church buildings were visible at equal distances from each other - St. George's Cathedral of the Yuriev Monastery, the Church of the Annunciation on Gorodets, Nereditsa, Andrei on Sitka, the Kirillov Monastery, Kovalevo, Volotovo, Khutyn. Not a single building, not a single tree prevented one from seeing this majestic crown with which Novgorod surrounded itself along the horizon, creating an unforgettable image of a developed, settled country - space and comfort at the same time.
The duty of modern city planners to Russian culture is not to destroy this ideal system, but to support it and creatively develop it.
However, what is happening? The view of Ilmen from the center of Novgorod is systematically narrowed and blocked. Instead of demolishing the ridiculous 19th-century house that spoils the view of Ilmen on the Trade Side, a new hotel was built behind it, further blocking the view of Ilmen. “Pushed” between the Kremlin and Ilmen is an unsuccessful monument to the liberation of Novgorod, the main components of which are a tower that “competes” with the towers of the Kremlin, and a very poorly made horse, which, if you only mentally imagine it in motion, will inevitably break its legs on the Nazi swastika.
It is planned to build a pedestrian bridge from the Kremlin to the Trade Side, which will not only turn the Kremlin with its complex of unique museums into a “passage yard”, but will also completely block the view of Ilmen from all viewpoints of the city located behind the bridge.
A little further from the Kremlin, towards Ilmen, in the Myachinskie Lakes area - between the Church of the Annunciation on Myachin, Arkazhi and Voskresenskaya Sloboda - construction of a tourist complex has begun. Its plan was developed by the Giprogor Design Institute. The designers chose a beautiful location for the complex, apparently not thinking that with their construction they would completely ruin both it and the view from the city center to Ilmen. In the same area, the construction of a rather large water canal has begun, with high stands along it. To do this, the Myachinsky lakes are straightened and deepened, bringing them to a “regular form”. All this was done to organize international competitions. However, it turned out that the dimensions of the structure would be smaller than those required by the standards and would only be suitable for training and local competitions. Thus, the beautiful outskirts of Novgorod, which for centuries were its organic part, are being destroyed by these developments, carried out ostensibly in connection with urban “improvement”.
According to projects along the old Moscow road through the Red Field, it is planned to build standard houses.
The entrance to Novgorod along the filled-up bed of the ancient Fedorovsky Stream (now Gagarin Avenue) has already been spoiled - closed by five-story buildings. Other urban planning hazards arise from time to time. Either parts of the roundabout earthen rampart (the only complete defensive structure preserved in our country) are being demolished for the construction of a department store, then they are designing the construction of a ring highway along the ditch of the same rampart, then projects are emerging for the construction of high-rise buildings in the area of the ancient Kozhevniki and the former Dukhov and Zverin monasteries .
Meanwhile, it is worth remembering the proposal of Academician B.D. Grekov, expressed by him at the end of the war after the liberation of Novgorod: “The new city should be built slightly downstream of the Volkhov in the area of the Derevyanitsky monastery, and a park reserve should be built on the site of ancient Novgorod. Downstream the Volkhov, the territory is higher, and construction will be cheaper: there will be no need to disturb the multi-meter cultural layer of ancient Novgorod with expensive, deep foundations of houses.”
This proposal should be taken into account when designing new developments in many old cities. After all, new construction is easier to carry out everywhere if it does not crash into the old. New centers of ancient cities must be built outside the old ones, and the old ones must be maintained in their most valuable urban principles. Architects building in long-established cities must know their history and carefully preserve their beauty.
But how do you build, if necessary, next to old buildings? A single method cannot be proposed, one thing is certain: new buildings should not obscure historical monuments, as happened in Novgorod and Pskov (the Church of St. Sergius from Zaluzhye opposite the October Hotel in the city center or a huge cinema building located close to the Kremlin). No stylization is also possible. By stylizing, we kill old monuments, vulgarize, and sometimes unwittingly parody genuine beauty.
Let me give you an example. One of the architects of Leningrad considered the spire to be the most characteristic feature of the city. There really are spiers in Leningrad, the main three: Peter and Paul Castle, Admiralty Castle and the Engineering (Mikhailovsky) Castle. But when a new, rather tall, but random spire on an ordinary residential building appeared on Moskovsky Prospekt, the semantic significance of the spire, which marked the main buildings in the city, was erased.
Placed out of necessity among old houses, the new house must be “social”, have the appearance of a modern building, but not compete with the previous buildings either in height or in its other architectural modules. The same rhythm of the windows must be maintained, the coloring must be harmonious.
But there are sometimes cases where it is necessary to “complete” ensembles. In my opinion, the construction of Rossi on Arts Square in Leningrad has been successfully completed with a house on Inzhenernaya Street, designed in the same architectural forms as the entire square. This is not stylization, because the house exactly matches the other houses in the area. It makes sense in Leningrad to also harmoniously complete another square, begun but not completed by Russia - Lomonosov Square: an apartment building of the 19th century is “embedded” into Rossi’s houses on Lomonosov Square.
In general, it should be said that Leningrad houses of the second half of the 19th century, which are usually criticized for lack of taste, have the peculiarity that they do not compete so sharply with the houses of great architects. Architecture of the second half of the 19th century. for all its shortcomings, it is “social”. Take a look at Nevsky Prospekt: the houses of this period of time do not spoil it very much, although there are a lot of them in the area from Fontanka to Moskovsky Station. But try to imagine in their place new houses of a globally widespread style, and the entire Nevsky Prospect, along its entire length, will be hopelessly spoiled. The same thing, however, will happen if this part of Nevsky is stylized as one that better preserves the old buildings of the 18th and first half of the 19th centuries. - from the Admiralty to the Fontanka.
Cultural ecology should not be confused with the science of restoration and conservation of individual monuments. The cultural past of our country should be considered not in parts, as is customary, but as a whole. It should be not only about preserving the very character of the area, “its facial expression,” the architectural and natural landscape. This means that new construction should resist the old as little as possible, harmonize with it, and preserve the everyday habits of the people (this is also “culture”) in its best manifestations. A sense of shoulder, a sense of ensemble and a sense of the aesthetic ideals of the people - this is what a city planner and, especially, a village builder must have. Architecture must be social. Cultural ecology must be part of social ecology.
While there is no section on the cultural environment in the science of ecology, it is permissible to talk about impressions.
Here's one of them. In September 1978, I was on the Borodino field together with the most remarkable enthusiast of his work, restorer Nikolai Ivanovich Ivanov. Has anyone paid attention to what kind of dedicated people are found among restorers and museum workers? They cherish things, and things pay them back with love.
It was precisely this kind of inwardly rich man who was with me on the Borodino field - Nikolai Ivanovich. For fifteen years he has not gone on vacation: he cannot live without Borodino Field. He lives for several days of the Battle of Borodino: the sixth of September (old style) and the days that preceded the battle. Borodin's field has enormous educational significance.
I hate war, I endured the Leningrad blockade, Nazi shelling of civilians from warm shelters in positions on the Dudergof Heights, I was an eyewitness to the heroism with which the Soviet people defended their Motherland, with what incomprehensible steadfastness they resisted the enemy. Maybe that’s why the Battle of Borodino, which always amazed me with its moral strength, took on a new meaning for me. Russian soldiers repulsed eight fierce attacks on the Raevsky battery, following one after another with unheard-of tenacity. In the end, the soldiers of both armies fought in complete darkness, by touch. The moral strength of the Russians was increased tenfold by the need to defend Moscow. And Nikolai Ivanovich and I bare our heads in front of the monuments to the heroes erected on the Borodino field by grateful descendants.
And here, on this national shrine, drenched in the blood of the defenders of the Motherland, in 1932 the cast-iron monument on Bagration’s grave was blown up. Those who did this committed a crime against the noblest of feelings - gratitude to the hero, defender of the national freedom of Russia, gratitude of the Russians to their Georgian brother, who commanded the Russian troops with extraordinary courage and skill in the most dangerous place of the battle. How to evaluate the crime of those who, in those same years, painted a giant inscription on the wall of the monastery built on the site of the death of Tuchkov the Fourth by his widow: “It’s enough to preserve the remnants of the slave past!” It took the intervention of the newspaper Pravda in 1938 for this inscription to be destroyed.
In 1980, the six hundredth anniversary of the Battle of Kulikovo was celebrated. But do we sacredly preserve the memory of this great national feat, the heroes of the historical battle? I will give an excerpt from Yuri Seleznev’s essay “Advocates of Folk Culture”, in which he quotes the words of People’s Artist of the USSR P. Korin:
“The future of Russia and Europe was decided on the Kulikovo field. The Russians paid for the victory with their breasts and the lives of thousands. In those distant centuries, it was bequeathed to remember those who fell on the Kulikovo field, “while Russia stands.”
And the first to fall was Alexander Peresvet, who, before the displaced armies, accepted the challenge of Chelubey and died, defeating the enemy... Peresvet and Oslyabya are mentioned in every chronicle; for many generations they were a symbol of valor and military honor.
But how many people know that Peresvet and Oslyabya are buried in Moscow, in the Church of the Nativity? Now it is located on the territory of the Dynamo plant. A 180-kilowatt motor is installed in the quadrangle of the old church. It is buried a meter deep into the ground... The ancient soil has all been dug up. The building is shaken by the roar. The nearby streets, which were named after the heroes - Peresvetinskaya and Oslyabinskaya, have now been renamed. There is not a single mention - not even a memorial plaque. There is nothing. The roar of engines over the ashes of heroes. Here is all your memory and glory."
This is what artist and Lenin Prize laureate Pavel Korin wrote in Komsomolskaya Pravda many years ago. No one paid attention or attached importance to the civic feelings of the people's artist, who expressed the feelings of thousands of citizens who honor the heroic history of their people.
September 21, 1978 The Presidium of the Central Council of the Society for the Preservation of Historical and Cultural Monuments issues a detailed resolution on the need to preserve the building of the former Church of the Nativity in Stary Simonovo. There were only a few months left before the 600th anniversary of the Battle of Kulikovo, but to this day the resolution has been ignored.
In my youth, I came to Moscow for the first time and accidentally came across the Church of the Assumption on Pokrovka, built in 1696-1699. I didn't know anything about her before. Meeting her stunned me. A frozen cloud of white and red lace rose in front of me. There were no “architectural masses.” Her lightness was such that she all seemed to be the embodiment of an unknown idea, a dream of something unheard of beautiful. It cannot be imagined from surviving photographs and drawings; it had to be seen surrounded by low, ordinary buildings. I lived under the impression of this meeting and later began to study ancient Russian culture precisely under the influence of the impetus I received then. Later I learned that such different people as Napoleon and Dostoevsky considered it the most beautiful church in Moscow. During the great fire of Moscow, Napoleon posted a guard there and thereby saved her from the fire. On the initiative of A.V. Lunacharsky is adjacent, the lane with it was named after the name of its builder, a serf, Potapovsky. But then people came and demolished the church. This was in the early 30s. Now this place is a vacant lot with some kind of stall. Isn't something killed in us? Haven't we been robbed spiritually?
And there is one more thing I would like to remember. The city in which I was born and have lived all my life, Leningrad, is associated primarily in its architectural appearance with the names of Rastrelli, Rossi, Quarenghi, Zakharov, Voronikhin. On the road from the main Leningrad airfield stood Rastrelli's Travel Palace. Straight to the point: the first large building of Leningrad - and Rastrelli! It was in very poor condition - it was close to the front line, but Soviet soldiers did everything to preserve it. And if it were restored, how festive this overture to Leningrad would be. They demolished it! Demolished in the late 60s. And there is nothing in this place. It’s empty in its place, empty in your soul when you pass this place.
Who are these people who are killing the living past - a past that is also our present, for culture does not die? Sometimes it’s the architects themselves—one of those who really want to put their “creation” in a winning position. Sometimes these are completely random people, and we are all to blame for this. We must think about ensuring that such “random killers” do not exist.
Here is information on the Arkhangelsk region, reported to me by the architect Yu. S. Ushakov.
On the night of New Year 1977, for fun, a boy burned down an ensemble of two churches of the 18th century, which was under state protection in the village of Meorzhegory on the Northern Dvina (Vinogradsky district of the Arkhangelsk region). The boys' names are known. There are no consequences.
In June 1978, the tent of the 18th century Nativity Church fell. in the village of Bestuzhev, Ustyansky district, Arkhangelsk region - a most valuable monument of hipped-roof architecture, the last element of the ensemble, very precisely placed in the bend of the Ustya River. The reason is complete neglect.
But here is a fact about Belarus. In the village of Dostoevo, where Dostoevsky’s ancestors came from, there was a small church of the 18th century. It was not listed under state protection, as it was very typical of the Belarusian rural architecture of its time. Architect T.V. Gabrus, together with other specialists, took measurements of this church. As soon as the architects left, the director of the local state farm, fearing that the monument would be registered, ordered the church to be bulldozed.
Many such facts could be collected. What can be done to prevent them from happening again? Prohibitions, instructions and boards stating “Protected by the State” alone are not enough. It is necessary that cases of hooligan or irresponsible attitude towards cultural heritage are strictly investigated in the courts and the perpetrators are severely punished. But this is not enough. It is absolutely necessary to introduce the teaching of local history in the secondary school curriculum with the basics of biological and cultural ecology, and to create wider circles in schools on the history and nature of the native land. Patriotism cannot only be called upon; it must be carefully nurtured.
So, ecology of culture!
There is a big difference between the ecology of nature and the ecology of culture, and a very fundamental one at that.
To a certain extent, losses in nature can be restored. It is possible to clean up polluted rivers and seas, it is possible to restore forests and the number of animals, of course, if a certain line has not been crossed, if this or that breed of animals has not been destroyed entirely, if this or that variety of plants has not died. It was possible to restore the population of bison - both in the Caucasus and in Belovezhskaya Pushcha, and even settled them in the Beskydy Mountains, i.e. where they had not existed before. At the same time, nature itself helps man, because it is “alive.” It has the ability to self-purify, to restore the balance disturbed by man. She heals the wounds inflicted on her from the outside: fires, clearings, toxic dust, gases, sewage.
The situation is different with cultural monuments. Their losses are irreplaceable, because cultural monuments are always individual, always associated with a certain era, with certain masters. Every monument is destroyed forever, distorted forever, damaged forever.
It is possible to create models of destroyed buildings, as was the case, for example, in Warsaw, but it is impossible to restore the building as a “document”, as a “witness” of the era of its creation. Any newly rebuilt ancient monument will be deprived of documentation - it is only an “appearance”. Portraits remain from the dead. But portraits don't speak, they don't live. In certain circumstances, “remakes” make sense and over time they themselves become “documents” of the era, the era in which they were created. The Stare Miasto district or Nowy Świat Street in Warsaw will forever remain symbols of the patriotism of the Polish people in the post-war years.
The “stock” of cultural monuments, the “stock” of the cultural environment is extremely limited in the world, and it is being depleted at an ever-growing speed. Technology, which itself is a product of culture, sometimes serves more to kill culture than to prolong its life. Bulldozers, excavators, construction cranes, driven by thoughtless, ignorant people, destroy both what has not yet been discovered in the ground, and what is above the ground, which has already served people. Even the restorers themselves, guided by their own, insufficiently tested theories or modern ideas about beauty, become more destroyers of the monuments of the past than their guardians. City planners also destroy monuments, especially if they do not have clear and complete historical knowledge. The earth is becoming crowded for cultural monuments, not because there is not enough land, but because builders are attracted to old places that have been lived in and therefore seem especially beautiful and tempting to city planners.
Urban planners, more than anyone else, need knowledge in the field of cultural ecology.
In the first years after the Great October Revolution, local history experienced rapid flourishing. For various reasons, in the thirties it almost ceased to exist; special institutes and many local history museums were closed. And local history fosters a living love for the native land and provides that knowledge, without which it is impossible to preserve cultural monuments in the field. On its basis, local environmental problems can be solved more seriously and deeply. It has long been argued that local history should be introduced as a discipline into school curricula. Until now, this question remains open.
In order to preserve cultural monuments necessary for the “moral settlement” of people, it is not enough just to have platonic love for one’s country, there must be love. effective. And this requires knowledge, and not only local history, but also deeper knowledge, united in a special scientific discipline - cultural ecology.
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Project “Sights of the Small Motherland”, as a form of popularization of cultural heritage objects and a resource for the formation of universal learning activities for students Author: Valentina Viktorovna Erokhina, history teacher of the Klemovskaya Secondary School, Serebryano-Prudsky district, Moscow region
Project goals: 1. Popularization of cultural heritage sites. 2. Using the potential of regional history for the development of students: developing an active citizenship through participation in the development and implementation of a social project, involving them in research activities, creating conditions for creative activity, and opportunities for personal self-realization. 3. Cultivating interest in the history of the native land.
Objectives: 1. Research of historical and cultural monuments of the village of Serebryanye Prudy. 2. Familiarization with the laws of the Russian Federation “On objects of cultural heritage (monuments of history and culture) of the peoples of the Russian Federation” and the Moscow region. “On objects of cultural heritage (monuments of history and culture) in the Moscow region” 3. Development and conduct of an excursion “Monuments of history and culture of the village of Serebryanye Prudy." 4. Development of a virtual excursion "Monuments of history and culture of the village of Serebryanye Prudy."
The main stages and timing of the project: 1. Statement of the problem, goals and objectives of the collective project 2. Preparation of the excursion - creation of a creative group - study of materials from the school historical museum, the media and accumulation of materials on the topic; -organization of consultations; - identification and specific study of excursion objects; - drawing up an excursion route; -detour of the excursion route; - drafting the text of the excursion; - compilation of a “tour guide’s portfolio”; - drawing up cards of excursion sites - drawing up a methodological development of the excursion; - conducting a trial tour 3. Presentation of the project.
Planned results: Subject-specific UUD: familiarization with the laws of the Russian Federation “On objects of cultural heritage (historical and cultural monuments) of the peoples of the Russian Federation” and the Moscow region. “On objects of cultural heritage (monuments of history and culture) in the Moscow region,” - expansion of knowledge on history and culture of the native land.
Regulatory UUD: -defining the goals of the activity, drawing up an action plan to achieve a creative result, -working according to the drawn up plan, comparing the resulting result with the original plan. Communicative UUD: - organize interaction in a group, - if necessary, defend your point of view, giving reasons for it.
Cognitive UUD: -guess what information is needed, -select the necessary sources, -compare and select information received from various sources.
Personal results: - everyone chooses an object of cultural heritage, plans his own story, the student’s performance demonstrates the degree of his talent, the ability to captivate listeners, his oratory abilities, - development of students: the formation of an active civic position through participation in the development and implementation of a social project, introducing them to research activities, creating conditions for creative activity, opportunities for personal self-realization.
Over the past 10 years, more than 2.5 thousand monuments have been lost in the Russian Federation. Annual losses amount to 150-200 monuments. Let's preserve our native history!
On the topic: methodological developments, presentations and notes
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Project "Our small Motherland. Along the old Ryazan road."
A few pages from the history of the village in which we live. The material was collected together with students for the 70th anniversary of the Ramensky district....
Local history in the system of historical and cultural education is a traditional and effective means of educating and instilling love for the native land. One of the conditions for successfully solving cognitive and educational problems is the organization of the work of a local history museum. Its creation in the rural club of the village of Dushonovo was caused by the desire of the participants in the organizational process to know more about the history of their area, to touch its past, about nature, about the people who lived and live here, worked and are currently working, as well as the desire to preserve the history of their small Motherland.
A rural local history museum is a museum in miniature, reflecting narrow local themes of the history or nature of the native land. Closely connected with the entire educational process, it creates favorable conditions for individual or collective activities of students, helps them develop the ability to independently replenish their knowledge, and navigate the flow of scientific and political information.
Experience shows that events occurring today begin to fade from memory after a relatively short time. Sources associated with these events disappear. Our duty is to manage to preserve everything valuable and worthy for future generations. If you do not record events and phenomena “hot on the heels,” then later studying them will require a lot of effort and time. Therefore, recording ongoing events or natural phenomena is an urgent task for a school museum. Photographing and writing about events, interviewing their participants and eyewitnesses, forming a bank of local history data, maintaining special chronicles and chronicles, replenishing the funds of the school museum - all this is an important means of documenting the history of the native land. A school museum is one of the forms of additional education in an educational institution, developing co-creation, activity, and amateur performances of students in the process of collecting, researching, processing, designing and promoting source materials on the history of nature and society, which has educational and scientific-cognitive value.
The local history museum is designed to contribute to the formation of civic and patriotic qualities, broadening horizons and nurturing cognitive interests and abilities, mastering practical skills of search and research activities by students, and serve the goals of improving the educational process through the means of additional education.
Children's audiences are traditionally a priority category of museum services. In addition, now no one doubts that familiarization with culture should begin from early childhood, when the child is on the verge of discovering the world around him. In school museums, the child acts not only as a consumer of the product of museum activities, but also as its active creator.
Local history work at the school has been carried out for several years. The collected material on the history of our region is stored in the school historical museum. This program is intended for conducting local history work as part of educational activities and is designed to help students become more familiar with their native land, better understand the uniqueness of its nature, history and culture, and also become familiar with the methods of collecting and museum work through excursions, expeditions, and interesting meetings.
The local history museum features exhibitions:
Clay dishes.
Linen fabrics.
Agricultural tools.
Attributes of the Orthodox Church.
Peasant household items.
Folk crafts.
Introduction pp. 2-3
Chapter I. Returns to historical and cultural heritage
of the past. pp. 3-4
Chapter II. The role of the church in the fate of the Cossackspp. 5-10
Chapter III. The fate of Orthodox churches in our region pp. 10-19
Conclusion pp. 19-20
Literature and sources pp. 21-22
Introduction
Love for your country, your people, the memory of your ancestors is the beginning that truly sanctifies the life of each of us, brings happiness, makes us strong and united. Isn’t this the national idea that we are looking for today, not patriotism, as a sense of responsibility to descendants for the preservation and enhancement of the cultural traditions and values of our people.
The Russian Constitution - Article 44, enshrines the right of every citizen to access cultural values and the duty of everyone to take care of the preservation of historical and cultural heritage, to protect historical and cultural monuments.
But not a single law can force a person’s soul to love his past selflessly, not legally, but morally, with its mistakes and difficult memories, lightly and sincerely, with a sense of responsibility for everything - the past, the present, and the future. And it all begins with love for one’s native land, city, and then for human culture.
Is it possible to love a temple destroyed by time, the traditions of the past, which today sometimes seem naive, funny, and do not fit into our lives? It is possible and necessary, because these are your roots, your sources, without which life is impossible!
Today, the people of the Khoper land are turning to their origins and history, studying them, reviving Orthodox churches, admiring the generosity and breadth of soul of their ancestors, the splendor of the churches created through their efforts and donations.
The purpose of our work is:
study the fate of Orthodox churches and the role of the church in the history of the Cossacks as an element of the cultural heritage of their native land.
To achieve the goals, the following tasks have been set:
- to actualize the problem of spiritual and moral perception of cultural and historical heritage;
- show how domestic shrines were erected, what masterpieces were created in the field of culture through the efforts and talents of the people;
- formation of interest in the study of the Orthodox traditions of the Cossacks of the Khopyor region, as one of the ways to develop civic consciousness and patriotism.
Object of study: Orthodox churches in the city of Uryupinsk and the Uryupinsky region, preserved to this day, destroyed and being restored today.
Subject: history of the Orthodox traditions of the Cossacks and the role of the church in the life of Prikhoperye.
Hypothesis: the goal of this work will be achieved if we trace the history of the formation of the Orthodox faith in the Cossack villages of our region and the fate of Orthodox churches as the basis of the cultural heritage of our native land.
Methods:
- analysis of historical and local history journalistic literature;
- work with documents from church archives and museum materials;
- interviewing clergy of local parishes.
Chapter I. Returns to the historical and cultural heritage of the past.
Many cultural monuments have been lost today. Their losses are irreparable, and when these monuments are recreated they lose their individuality, their connection with the era, with the masters who created them. Cultural monuments are unique and even restored anew, they are only a “portrait”, the appearance of an era, because portraits are dead. The presence of cultural monuments is limited; it is measured not by quantity, brightness and beauty, but by the ability to exude the spirit of the era, fill the soul with pride for its past and love for the present.
Many mistakes, tragic miscalculations and...
MUNICIPAL EDUCATIONAL INSTITUTION
"SECONDARY EDUCATIONAL SCHOOL No. 12 OF THE CLOSED ADMINISTRATIVE-TERRITORIAL FORMATION SHIKHANY OF THE SARATOV REGION"
Project-excursion
"Monuments of our region"
class: Garanin Maxim, Golodyaev Fedor, Golodyaeva Kira, Toropygina Polina,
Pushkina Ksenia, Rumyantseva Lilia
Leaders: Shcherbakova I.I.,
primary school teacher
2016
Content
I. Introduction………………………………………………………………………………. …………3 pages
II.Content…………………………………………………………………………………
1. Topic, goals, objectives, hypothesis, stages of the project ……………………………………………………… 4-5 pp.
2. Questions guiding the project, timing…………………...6 p.
3. Relevance of the project. …………………... …………………………………………….7-8 pp.
4. Attractions. History of the origin of the monuments…………………… 9-13 pp.
5. Famous people…………………………………………………………….……………...14 p.
III. Conclusion……………………………………………………………………………………...15pp.
IV. Literature……………………………………………………………………………………….16 pp.
V. Appendix……………………………………………………………… ………… 17 pages.
Introduction
One of the main tasks of education at the present stage is to instill in children love for the Motherland, their native land. The idea of the Motherland begins in children with a picture, the music the child hears, the nature around him, the life of familiar streets. Year after year it expands, enriches, and improves.
One of the leading factors in the formation of the historical and patriotic consciousness of children is their familiarization with the history of their native land. The more complete, deeper, and more meaningful the children’s knowledge about their native land and its best people, the more effective they will be in nurturing love for our Motherland. Each city has its own characteristics of historical development, which make up the phenomenon that forms in every person interest and attachment to his native land, his patriotic feelings.
Academician D.S. Likhachev said: “If a person does not like to at least occasionally look at old photographs of his parents, does not appreciate the memory of them left in the garden that they cultivated, the things that belonged to them, then he does not love them. If a person doesn’t like old streets, even bad ones, it means he doesn’t have love for his city. If a person is indifferent to the historical monuments of his country, he is, as a rule, indifferent to his country.”
Each person has his own small homeland - this is the place where he was born and raised. Each person has his own, but for everyone it is that guiding star that throughout life determines a lot, if not everything!
From an early age, the first ideas about the world around us are formed, and this happens, first of all, through familiarization with the traditions of “one’s” sociocultural environment: local historical and cultural, national, geographical, and natural features. After all, it is known that preschool age is the most important period in the formation of personality, when the prerequisites for civic qualities are laid and ideas about a person, society, and culture develop. It is very important to instill in children a feeling of love and affection for the cultural values of their native land, since it is on this basis that patriotism is brought up.
It is difficult for children who do not have sufficient knowledge about their small Motherland to form a respectful attitude towards it. Childhood memories are the most vivid and exciting. The more a child knows from childhood about his native places, his hometown, the closer and dearer his homeland, Russia, will become to him. From childhood, it is necessary to acquaint children not only with their hometown, its name, coat of arms, streets, but also with its sights, cultural and natural sites. One of these are monuments.
Monuments are not only architectural structures with their own compositional features, but, first of all, they are history.
Every nation wants to leave something as a legacy to its future descendants. And we, the generation of the 21st century, are simply obliged to preserve and pass on to the future everything that makes up the history of our country, republic, city.
Currently, parents do not pay attention to introducing their children to their hometown, its attractions, and famous people. Often we are faced with a disdainful attitude towards monuments. Often parents themselves are an example of such an attitude. Accordingly, children do not have sufficient information and have only superficial knowledge.
Subject our project: " Monuments of our region »
Project goals : to form among younger schoolchildren an interest in the history of their city, in particular in monuments.
Project objectives :
1. Introduce children to the monuments of your region, their history;
2. Develop the ability to recognize familiar monuments and write a short story about them.
3. To arouse in children a desire to imitate courageous and brave people, whose memory lives in the hearts of the city residents.
4. Pay attention to the difference in the architecture of the monuments.
5. Talk about the protection of monuments by the state; expand children's understanding of the world around them.
6. Develop curiosity, interest and desire to understand your hometown;
7. Develop the ability to realize your impressions in artistic, creative and practical-experimental activities.
8. Develop the ability to generalize and draw conclusions.
9. Foster patriotic feelings, pride in one’s small homeland and its historical past.
10. Cultivate interest and a positive attitude towards the history of your city.
Hypothesis:
Research hypothesis : You should not expect children to show adult forms of love for their native land, but if during the implementation of the project children acquire knowledge about the history of their village, region, symbols, sights, they know the names of those who founded and glorified their native land, they will begin to show interest and reflect their impressions in productive activities, then we can consider that the goal and objectives of the project have been achieved.
Children, having become acquainted with the monuments of their region, will learn about their diversity and history, will be enriched spiritually and will be imbued with respect for the people and events associated with them. They will realize that they are involved in the historical heritage of the city.
Educational technologies : health-saving, personality-oriented, problem-based learning.
Project implementation forms :
1. Staged performance
2. Excursion
3. Lesson presentation
4. Local history quiz
5. Individual work with children
6. Organized activities
7. Meeting interesting people
8. visiting museums, monuments, etc.
Project stages:
Preparatory
Studying literature.
Selection of materials.
Formative:
Reading poems, stories, guessing riddles.
Travel activities, quizzes.
Making models of city monuments.
Excursion to the city library.
Productive activities (drawing, applique,)
Working with parents
Making a photo album: “Monuments of my region.”
Questionnaire “Love and know your native land.”
Expected results:
Expected results of the project: The project involves conducting final classes, which are staged performances and presentation lessons. It is expected that children will develop and strengthen their sense of love for their native land; Through knowledge of the history and culture of the native land, the moral personality of a citizen and patriot of Russia is formed. A student who loves his land and his Fatherland, knows his native language, respects his people, their culture and traditions.Children's understanding of the significance of monuments in people's lives. Showing care and respect for the monuments of our city. Children’s knowledge of the history of the appearance of monuments in our city, their name, location
Forms for summing up the project implementation:
Photo album “Monuments of my region.”
Project presentation.
Participation in scientific and practical conferences “Step into the Future”
Practical significance: This work will help to cultivate a sense of national pride, patriotism, moral values, love for one’s Motherland and its historical heritage.
Project execution
We began our work on the project “Monuments of our region” by identifying a problem in the classroom. After studying the literature, we drew up a project implementation plan. Children do not have enough knowledge about the monuments of our region.
We wanted to make the children want to get acquainted with the history of the monuments that immortalized the tragic and heroic events of our past, and to form an appropriate attitude towards them. For this purpose, we have prepared a conversation for the children “Why do you need to get acquainted with monuments?”
From an early age, the first ideas about the world around us are formed and this happens, first of all, through familiarization with the traditions of “one’s” sociocultural environment - local historical and cultural, national, geographical, and natural features of the region. After all, it is known that it is in childhood that a sense of responsibility to the memory of ancestors begins to form, which has significant pedagogical significance and carries enormous potential for the further development of the child. By implementing this project, it is possible to develop children’s ideas about monuments, the history of their origin, and their significance in people’s lives.
Questions guiding the project
Fundamental Question
Where does a small homeland begin?
Problematic issues
1.What can the past of our region tell us?
2.What do the sights of our city tell you about?
4.What famous people lived in our region?
5. Why is a person’s native land dear?
During the project, we, students of grade 2 “B,” were divided into 2 subgroups: local historians and tour guides. Each subgroup was given a task. Local historians prepared material about the history of our region and monuments, guides - about interesting facts from the life of our region, about famous people.
Project implementation timeline: October 2015-March 2016
Relevance of the project
For each of us it is very important and necessary to know the history of our country, the history of our big and small Motherland. And the teacher’s task is to educate patriots of their homeland, to develop interest in the past and present of the country, republic, region, and village. The wider the territory that a patriot considers his Motherland, the more love he shows for his compatriots, the greater the patriot this person is.
The relevance of ethnic education at the present stage is caused by the need for the development of national cultures, the formation of national self-awareness, and the development of children’s native, Russian and world cultures. Love for your village, for the region, for Russia as a whole, concrete everyday deeds to improve the condition of your Motherland, work for the benefit of your Motherland - this is very important. To love and live in our city, to do everything to make our village better, more beautiful. Live outside your small homeland, but continue to love and glorify it. Research problem: lack of cognitive interest in the culture of the native land, local attractions, nurturing love and affection for the native land, the history and cultural heritage of the native land, low level of knowledge about the traditions and customs of the native land.
The project “Monuments of my region” is relevant, because during the implementation of this project we became acquainted with the history of the emergence and formation of the cities of Shikhan and Volsk, its architectural structures, and learned a lot about the land where we were born. We were able to compare the present city with the past. In the process of work, cognitive processes developed, feelings of patriotism, love for one’s hometown, nature, and monuments were formed.
In connection with the 80th anniversary of the Saratov region, the children themselves became interested and, with the help of their parents and additional sources, began to collect information on the history of the city. In the process of collecting information, students learn street names, the history of this name;
monuments, localities, their location; names of notable people of the city, their biographies. Get acquainted with the institutions of the social and cultural spheres of the city.
This project forms a holistic idea of the native land, introduces the socio-economic and cultural achievements, traditions, history of the city, and forms ideas about its past and present. An important place is given to people; people are the main wealth of our city. Our fellow countrymen who went to war are the most honorable and respected of them. All this material is present in this work. Our fellow countrymen took part in the Great Patriotic War and contributed to the victory over fascism.
Our city is located on the right bank of the river, 129 km from, 20 km from the city. It borders the territory .
The settlement was founded in 1820 as the estate of the count, hero. In 1876, a zemstvo school was built.
At the time of the 1917 revolution, Shikhany had about 200 houses and 800 inhabitants. The last owner was the great-grandson of the founder - Vasily Petrovich Orlov-Denisov.
In 1923, an aerochemical station was created on the territory of Shikhan, which later became the Central Military Chemical Test Site of the Soviet Army.The main parts of the city: Shikhany-1 (the city itself), Shikhany-2 (military town), Shikhany-4 (arsenal).
Shikhany-2 (Volsk-18 settlement)
The military town of Shikhany-2, also known as Volsk-18, is not administratively part of the closed city of Shikhany, but historically is one with it. The distance between cities is 2 km. In the town, a little over two dozen fairly modern houses have been built, located on one street called “Krasnoznamennaya”.The town has a park with a pond, which is part of the county park. The original size of the county park was about 10,000 hectares, now most of it has gone wild and has become an integral part of the forest. Ducks and swans live in the park on the lake; they are specially kept by a garrison. For the winter, swans are moved to warm rooms.
There is quite rich nature around the village. It is surrounded on both sides by dense forest (pines, deciduous trees). On the other side there is a testing ground, a steppe zone, practically untouched land. The testing ground is the habitat of marmots listed in the Red Book. Chemical weapons are not tested at the test site.
There is 1 mobile radiation, chemical and biological protection team in the village. These are high-readiness troops that provide protection against accidents at radiation and chemically hazardous facilities and enterprises.
In the 1980s, skiing began to develop in the village. The first track and lift were built and put into operation in the winter of 1979-1980. Then a ski resort was built.
In May 1997, the Orthodox Church of St. Nicholas, Archbishop of Myra, was solemnly opened and consecrated in the village. The village also has a Memorial complex in honor of the residents of the village who died during the Great Patriotic War. An eternal flame burns here around the clock. In addition, monuments to heroic chemists who took part in eliminating the consequences of the Chernobyl nuclear power plant accident and in military operations on the territory of the Chechen Republic were unveiled in the village.
Attractions
On November 22, 2014, in the city of Shikhany, on the square near the Korund cultural center, a solemn meeting was held dedicated to the opening of busts of Heroes of the Soviet Union, our fellow countrymen who fell during the Great Patriotic War. This is Poleshchikov Nikolai Ivanovich and Rybakov Alexey Filippovich.
The right to ceremoniously open the busts was granted to the relatives of the Heroes of the Great Patriotic War: the grandson of A.F. Rybakov A.P. Durov and the daughter-in-law of N.I. Poleshchikov L.P. Poleshchikova.
Rybakov Alexey Filippovich was the commander of a communications platoon of the 465th Infantry Regiment. On the night of September 30, 1943, junior lieutenant Rybakov, at the head of a group of fighters, was the first in the regiment to cross the Dnieper near the village of Vyshgorod and established contact with the regiment commander. During the day I repaired broken telephone cables several times. He was wounded twice, but remained in service. He was awarded the title of Hero of the Soviet Union on January 10, 1944. Alexey Filippovich Rybakov died a heroic death in battle on March 10, 1945.
Nikolai Ivanovich Poleshchikov
was the commander of a sapper platoon of the 4th Guards Mechanized Brigade. Guard Private Poleshchikov, when crossing the Dnieper near the village of Chervony Mayak, Kherson region, on the night of March 10, 1944, on fishing boats and rafts, crossed with an assault group to the right bank and, together with his squad, neutralized 478 enemy mines, which ensured the capture of the bridgehead. He was awarded the title of Hero of the Soviet Union on June 3, 1944. Petty Officer Nikolai Ivanovich Poleshchikov died of wounds on November 13, 1944.
There is also a monument in Shikhanyto fellow countrymen who died in the Great Patriotic War.
Deep gratitude and gratitude to the participants in the liquidation of the consequences of the Chernobyl disaster, to the people who selflessly stood up for protection from nuclear danger. Honor and glory to the soldiers, participants in combat operations in Afghanistan and Chechnya, who courageously fulfilled their military duty to their homeland.
In Russia, the Eternal Flame was first lit in Leningrad in 1957 - it was lit at the monument to the “Fighters of the Revolution”, which is located on the Field of Mars. It was this flame that became the source from which military memorials began to be lit throughout Russia, in all Soviet hero cities and cities of military glory. Then the grand opening of the Eternal Flame took place on May 8, 1967 - it was lit at the Tomb of the Unknown Soldier near the Kremlin wall.
In Volsk-18, the Eternal Flame burns at the entrance to the Grafsky Park. The names of local residents who participated in the Great Patriotic War are written on the granite walls. To the left of the Eternal Flame there is a monument to the soldier, and opposite to the mothers who were waiting for them from the war.
Every year on May 9, wreaths and flowers are laid at the Eternal Flame in memory of the heroes of the Great Patriotic War.
atOn a high pedestal on the banks of the Volga, visible from afar to all ships sailing along the river, stands the most famous monument in Volsk - a monument dedicated to the sailors and soldiers of the Volsk Red Flotilla. The monument was erected on the steep bank of the Volga exactly at the place where the Red Navy landing force under the command of Sergei Tsigankov landed on July 12, 1918. With decisive action, the paratroopers made their way to the prison building and freed 700 prisoners.
The monument was created by Saratov sculptor Georgy Epov and opened in 1976. On the base of the pedestal there is a bas-relief image of an anchor and the words “To the sailors and soldiers of the Volsk Red Flotilla.
The Volskaya River Red Flotilla is the first military formation of the Red Army that arose on the Volga. It was the first to take offensive action to intensively defend Soviet power. Warriors of the Volsk flotilla fought all the way from Baronsk (as the city of Engels was previously called) to Kama Ustye.
The Volskaya River Red Flotilla became famous during the Great Patriotic War. Sheprovided transportation and defense of the Volga. The flotilla fought from July 1942 to February 1943, carrying out mine sweeping from Saratov to Astrakhan, supporting troops with artillery fire during the Battle of Stalingrad, providing transportation of troops and cargo, landing troops, and providing air defense of the Volga waterway. Under continuous fire, the ships of the flotilla made over 35 thousand voyages and transported over 120 thousand people. and over 13 thousand tons of cargo. In 1943-44, the Volga military flotilla carried out work to clear the Volga of mines.
l There is another monument on the banks of the Volga. The sculpture, rising on a pedestal, faces the “main street of Russia” - the Volga River. This monumentKliment Efremovich Voroshilov (1881 – 1969), first Marshal of the Soviet Union, twice Hero of the Soviet Union and Hero of Socialist Labor. It was installed at the request of veterans of the Civil and Patriotic Wars in 1972. It can be called a forgotten monument. The pedestal is dilapidated, the bricks are visible, it makes a very depressing impression.
from
On November 15, 1985, in Volsk, at the intersection of Revolyutsionnaya and Maxim Gorky streets, a bronze bust was unveiled to a native of the city, an honorary citizen of Volsk, academician Pyotr Dmitrievi Chu Grushina d twice to the hero of social labor for outstanding services in the development of science and technology.
At the entrance to the city of Volsk there is a monumentto soldiers-motorists who died during the Great Patriotic War.
Automobile units for the front were formed here during the war. The monument is a marble-covered stele with a pedestal on which is one of the symbols of the Great Victory - the legendary ZIS-5 car. With the help of local enthusiasts, the truck was restored, and the area around the monument was landscaped.
“ZIS-5 was the main transport vehicle of the Red Army during the Great Patriotic War. Today, paying tribute to the memory and merits of the warrior motorists. In 1942, 400 trucks were sent from the Saratov region to Stalingrad. Among the front-line drivers were our fellow countrymen who fulfilled their military duty with honor and to the end.
In the center of the city of Volsk there is a monument to the fallen fellow countrymen.
Nearby there is a monument to those killed in local wars.
Famous people of our region
While working on the project, we learned a lot of interesting things about famous people:These are Poleshchikov Nikolai Ivanovich and Rybakov Alexey Filippovich - Heroes of the Soviet Union.
Twice Hero of Socialist Labor, academician, creator of anti-aircraft guided missiles
Russian military and public figure, journalist, professor-mathematician
Soviet and Russian composer
Russian general (1917), served in
Soviet public figure, chairman of the State Television and Radio Broadcasting Company, USSR Ambassador to Australia
One of the founders of chemical physics
Hero of the Russian Federation, Honored Military Pilot of the Russian Federation, 1st class military pilot, 1st class test pilot, military sniper pilot.
Russian military leader, major general
Soviet scientist-machine operator
The Chairman of the Provisional Government of Russia in 1917 was elected to the State Duma from the city of Volsk
Head of the Intelligence Directorate of the USSR Navy (from 1965 to 1979).
More than 50 heroes of the Soviet Union were natives of Volsk and the Volsky region or went to the front at the call of the Volsky military registration and enlistment office. - Hero of the Soviet Union, guard major, corps engineer of the 9th Guards Tank Uman Red Banner Order of Suvorov Corps.
Hero of the Soviet Union, flight commander of the 165th Guards Assault Aviation Regiment of the Red Banner, guard senior lieutenant.
Hero of the Soviet Union, commander of a pontoon company.- Lieutenant of the Workers' and Peasants' Red Army, participant in the Soviet-Finnish and Great Patriotic Wars, Hero of the Soviet Union
Hero of the Soviet Union, tank driver of the 6th Tank Brigade
Conclusion
My native land is the sweetest, most beautiful place on earth. The most beautiful here , the most interesting fairy tales, the most beautiful and kind people. Everything here is yours, so dear and beloved.
Each person has his own native land, where he wants to return all the time. Why is this place so attractive? Why do many people yearn for him in a foreign land? Probably because the first acquaintance with the outside world took place in these parts. I saw the sun here for the first time, heard the sound of rain, went to school, and made friends.
My native land is the most beautiful place on earth, the nicest people live here. And how many interesting things there were here, how many good memories are associated with this place. Wherever a person is, no matter what corner of the earth he wanders into, he will always remember his native land, so beautiful and beloved.
Love for the Motherland, native land and its attractions is the most important feeling for every person. But where is this source, the little spring from which everything begins?
Let us love our Motherland and treat it with care, protect it, so that future generations can proudly say: “This is my Motherland, my native land!” But you can't love without knowing. As Yu. Efremov said, “I love and know. I know and love. And the more I know, I love you more.”
Participation in the project helped us create an “image of the country”, an image of our Motherland, an image of our city, our region.
We love our native land!
We admire the beautiful buildings, parks and squares, golden domes of churches and cathedrals, monuments. Our city is beautiful at any time of the year!
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