Message about Russian culture. The culture of the peoples of Russia is the most interesting
Good day, dear friends! Andrey Puchkov is on the line. Today I present to your attention a new article about modern Russian culture. This topic is included in the list of topics from the Unified State Examination codifier in history. And therefore, it can be checked in tests. I’ll say right away that the article was written by our new author. So, this is, so to speak, a test of the pen. 🙂
So, let's go!
As we all know, the 90s of the 20th century were marked by the collapse of the USSR, and accordingly, the single culture that existed in the Soviet Union also broke up into smaller subcultures. And as there were more cultures, tension began to grow between them, since they were all inherently different and could no longer coexist together in a single sociocultural space.
The new state, which was formed after the collapse of the Soviet Union, found itself in completely new conditions - both economic and political. Modern Russian culture also found itself in a new environment. On the one hand, she was no longer subject to censorship. On the other hand, culture has lost an important customer – the state.
As a result of this (after all, no one dictated the norms and rules anymore!) the culture had to be re-formed by the people themselves, including the creation of a new core. Naturally, all this was the cause of many disagreements. As a result, opinions were divided into two camps: some believed that the lack of a common idea in culture is a crisis, while others said the opposite - this is a natural phenomenon.
Thus, the elimination of ideological barriers created fertile ground for the creation of spiritual culture. But a severe economic crisis and a difficult transition to a market economy contributed to its commercialization. Spiritual culture experienced an acute crisis in the 90s, since it objectively needed state support.But this support was not available due to the crisis.
At the same time, a sharp division occurred between elite and mass modern Russian culture, as well as between the older generation and the younger. At the same time, access to material and cultural goods grew unevenly, which made the formation of a new culture an even more difficult process. So what exactly is modern Russian culture?
Music
In the modern world, music is always a means of self-expression, almost always a distinctive feature and rarely an indulgence in fashion. If we talk about modern Russian music and culture, then massively stormy meetings of new albums are a thing of the past. While waiting, people more often switch to performers new to themselves, looking for more and more favorites; they rejoice at the new album, but without fanaticism, as, for example, during the time of Beatlemania. Listeners can generally be divided into two categories: connoisseurs and amateurs.
Connoisseurs buy albums, listen to them for hours, understand the biographies of the singers, and treat the act of listening to music as a sacred act. They know everything about genres and lyrics, and will certainly point out a mispronounced song title. Amateurs can list the names of groups, perhaps remember the names of popular soloists, but they will not be able to call themselves adherents of any genre or group.
Essentially, these are music lovers who listen to everything. Some listen to the same thing for decades, something twenty years or more ago, reminiscent of their youth. It could be Yuri Vizbor, Mikhail Krug and Chopin at the same time - because Vizbor was sung in his school years, Krug in his student years, and Schubert was played by his father in his childhood.
This is where self-expression comes into play. It is impossible to constantly listen to the songs of one or several groups all your life or always listen to the classics, anyway, sometimes rock “falls into the soul” and pop music...
We can talk about music as an image: traditionally, middle-aged people should love bards and classics, pensioners should love classics and something “singing, melodic.” The 40-year-old rocker and the 65-year-old disco lover, although they are becoming more and more common, still remain exceptions to the rule in the eyes of young people.
Nostalgia for the Soviet Union covers a large part of the population, plus nationalists can often be seen lately. All of them are distinguished by their great love for the Soviet stage - Russian rock (like Aria and Nautilus) or bards (Tsoi, Vysotsky). Of these, those who are younger often listen to rap or modern Russian rock (Splin, Grob).
Architecture
In architecture, in modern Russian culture, the “loft” style is gaining popularity - the interior of housing in a former factory building. Details in the loft style are very important - the interior spaces are decorated in the best traditions of the factory past - stairs, factory fixtures, various pipes, etc. – all this becomes an interior item. From the outside, the building is practically no different from an ordinary factory, and most often those factory buildings that are ready to become a historical monument are used for housing. However, in Russia, the old building is demolished and a similar, stronger one is built in its place.
Painting
The painting of modern Russian culture is characterized by somewhat gloomy trends. The tragic reflection of the events of Soviet history, characteristic of the “perestroika” years, was replaced by the “exposure of the ulcers” of modern reality. Images of people with the mark of moral, physical and spiritual degradation (Vasily Shulzhenko), images of man-animals (Geliy Korzhev, Tatyana Pazarenko) have become popular; sometimes artists depict decay and destruction (V. Brainin), or simply gloomy city landscapes (A. Palienko , V. Manokhin).
Painting by Vasily Shulzhenko
However, it is still impossible to choose a few styles that prevail over the rest. In the fine arts of modern Russia, by and large, all genres and trends are represented - from classical landscapes to post-impressionism. The artist I. S. Glazunov, rector of the Academy of Painting, Sculpture and Architecture, played a major role in the restoration and development of artistic creativity.
Painting "Return". Artist Tatyana Nazarenko
There is a fairly widespread opinion that there was a cultural crisis in the 90s. And really, what associations do people have? They often recall the sharp reduction in government funding in the cultural sphere, the low incomes of scientists and the outflow of highly qualified specialists from universities. However, few people remember the advantages.
For example, thanks to the fall of the USSR, art gained freedom, there was no censorship, and universities and other higher education institutions were able to train students according to their programs, and finally, freedom of research for scientists appeared. But along with this, according to the recollections of many, there is a negative influence of the West (films, books).
At the same time, monuments erected during the Soviet Union are being demolished. Another negative assessment can be drawn to the fact that many note the low quality of translation of Western books and films that came to Russia along with perestroika.
Movie
As for the films of the 90s, as we could see above, opinions were divided into two camps. But what can be said about Russian cinema now? Recently, many cinema halls with modern technology and the latest equipment have opened in Moscow. In addition, in Russia, thanks to the emergence of new directors, films have begun to be made that are perhaps hardly inferior to Western ones.
Every year the Russian film festival “Kinotavr” is held in Sochi, and the film festival of the CIS and Baltic countries in Anapa – “Kinoshok”. Several Russian films have received international awards - the film “Playing the Victim” received the main prize at the Rome Film Festival in 2006, and the film “The Return” by Andrei Zvyagintsev was awarded two Golden Lions at the Venice Film Festival. The film directed by Nikita Mikhalkov “12” also received the Golden Lion in Venice and was also nominated for an Oscar in 2008.
Despite the prosperity of pop culture in music and its focus on the needs of the masses, world-famous musicians and performers began to come to Russia. In 2012 and 2013 English rock musician Sting visited Russia, and another English musician, Elton John, also came at the same time. In 2009, an important event for Russian music was the holding of Eurovision in Moscow.
In addition to a significant push in the field of cinema and music, the architectural image of the Russian capital and other cities is gradually changing. From 1992-2006 Monuments to A. A. Blok, V. S. Vysotsky, S. A. Yesenin, G. K. Zhukov, F. M. Dostoevsky were erected and memorials to victims of political repression were opened.
From this we can conclude that Russian culture has moved away from the standards familiar to the Soviet average and reflects reality in a new way.
Alina Kiripova student
BPOU RK "Elista Polytechnic College"
Scientific supervisor: Asarkhinova E.B.
REPORT “NATIONAL CULTURES OF THE PEOPLES OF RUSSIA”
Russian culture is the main bearer of traditions, moral and spiritual values that have shaped the Russian people as a single community and form the basis of Russian statehood. It occupies a very special place in the history of world culture. We are rightfully proud of this, we often repeat it, but we rarely think about what is unique about our culture and its value not only for us, but for the entire world civilization.
The key to understanding this, according to a prominent researcher in the field of culture, Professor V.A. Saprykin, lies in the uniqueness of those historical, natural, climatic, geopolitical conditions and factors under the influence of which Russian culture was formed. First of all, let's remember that the peoples inhabiting Russia managed to create a unique socio-economic space in the amazing expanses of Eurasia. Its length in the latitudinal direction is about 9 thousand kilometers, in the meridian - from 2.5 to 4 thousand kilometers. Moreover, the most unfavorable part of the Earth in natural and climatic terms was equipped and made acceptable for life: over 70% of it is in the North and the zone of risky agriculture. In these harsh conditions, a world-class diversified economy was created, and such a specific socio-economic and spiritual-cultural organization of human life as a community was born. It existed in Russia for over a thousand years and played a huge role in our life and culture.
As a result of long historical interaction between Russian and other peoples, Russia has emerged as a complex multi-ethnic system of civilization with a distinctive multinational culture. According to academician D.S. Likhachev: “Russia fulfilled a historical cultural mission, uniting more than two hundred peoples who demanded protection.” Of course, the multi-confessional nature of Russian civilization has left a special imprint on Russian culture. In Russia, Christianity, Islam, Buddhism, Judaism, Lutheranism and a whole “bloc” of Protestant movements have successfully coexisted for centuries.
Thus, initially uniting on a multi-ethnic, multi-confessional basis, the peoples of Russia formed a unique socio-economic space, ensured the vitality and extraordinary diversity of their material and spiritual culture, and created a vibrant and original art that became their common property and national pride.
The cultural identity of Russia is especially clearly manifested in such a complex and contradictory phenomenon as certain inconsistencies between its cultural maturity and its still insufficient civilization - economic, political, economic-production, and simply everyday. And, if in this it still lags behind the developed countries of the West, then culturally it surpasses them in many ways. And this allows us to consider our traditional multinational Russian culture as the most important and unique resource for the rapid socio-economic development of Russia.
Considering the culture of the peoples of Russia as a synthesis of material and intangible cultures, that is, a combination of knowledge, beliefs, values and norms of behavior, rituals and customs, various forms of folk art and crafts, once again one has to be surprised at the wealth it contains. For our multinational country, this is not only an invaluable heritage, but also a powerful unifying principle, promoting rapprochement and mutual understanding between peoples and people, establishing the principles of harmony and tolerance.
It is also a truly inexhaustible source of modern folk art. We remember how popular the performances of folklore and ethnographic ensembles, which were present in almost all regions, were. Among them were authentic, or actually folk ensembles, the participants of which are bearers of the folklore tradition, and so-called stylization ensembles, performing works of folklore in adaptations of professional composers, and experimental ensembles, reproducing the repertoire and regional styles of folk art. It is gratifying that after the troubled period of 90, in the wake of strengthening state-patriotic accents in our domestic and foreign policy, interest in folk song and dance is returning again.
The brightest, most widespread type of artistic creativity of the people - folk costume - is also preserved. And although it has practically disappeared from everyday life, nevertheless, the suit continues to remain a kind of calling card of a person of a certain nationality. And, embroidered shirts, sundresses, Circassian coats and beshmets, headdresses, belt pendants are kept in many families and, of course, in the country's museums as objects of folk art of a high artistic level.
But, perhaps, the talent of the peoples of Russia manifested itself most clearly in trades and crafts. Take, for example, the Central region, how many unique folk crafts there are. These are Fedoskino lacquer miniatures, Zhostovo painting, Abramtsevo-Kudrinsk wood carving and Khotkovsk bone carving, Bogorodsk toy and Pavlovo Posad shawl crafts, Gzhel porcelain and majolica, Zagorsk wood painting. Equally unique folk arts and crafts exist in the vast expanses of Siberia and the Far East. They continue the ancient traditions of harvesting and processing raw materials, making and decorating products from fur, wool, wood, birch bark, cedar root and other materials. The original art of processing birch bark has been preserved among the peoples of the Amur region - Nanais, Orochs, Udeges, Nivkhs; making various things from it for your household, in particular, dishes. The art of metal processing among the peoples of the North Caucasus is widely known throughout the world. You can name the village of Kubachi in Dagestan - one of the large centers for the production of forged and embossed products from copper and brass, which is famous for cast bronze cauldrons, embossed brass jugs, ritual vessels, decorative trays, various bowls, cups.
It is gratifying that, along with traditional crafts, the creative energy of our people creates new artistic technologies, crafts and crafts. As an example, we can name the fundamentally new, unparalleled artistic technology “Filigree Birch Bark”, which was created by the Ural artist Vera Leontyeva. This technology makes it possible to create works of art from simple birch bark, comparable in impression to jewelry made from precious metals and stones.
For our multinational country, it is extremely important that all this wealth is not confined to one ethnic group, but becomes available to other peoples, that it fertilizes and enriches the unified Russian national culture. And our task is to support these processes in every possible way.
The national culture of the peoples of Russia has been and remains a fundamental form of culture, because it is connected with the life of the most historically stable association of people. At the same time, national cultures cannot develop successfully in conditions of isolation from other cultures. And the uniqueness of Russian culture lies precisely in the fact that the general historical trend of its formation and development has always been the tendency to overcome ethnic disunity. It was Russia's original multi-ethnicity that determined its unique sensitivity to other cultures. F.M. Dostoevsky, in his famous Pushkin speech, called it “all humanity.” And this made it possible to form a great national Russian culture on the basis of national cultures.
Currently, representatives of more than 150 ethnic groups live in the Russian Federation. It is extremely important to emphasize that for the fundamental foundations of our culture, for our self-awareness, it is completely organic to consider all the peoples inhabiting Russia as equal in the creation and development of Russian statehood and culture.
Remember from Pushkin:
Rumors about me will spread throughout Great Rus',
And every tongue that is in it will call me,
And the proud grandson of the Slavs, and the Finn, and now wild
Tungus, and friend of the steppes Kalmyk...
That is, our national genius claimed that he created for all the peoples of Russia. This awareness of the equality of the tribes and peoples of Russia permeates our culture from its origins to the present day. And we must pass this on to future generations.
The problem of interethnic contacts, primarily in the sphere of culture, was and is of enormous importance for the complex and diverse multi-ethnic cultural system of Russia at all stages of its development. They are the most powerful factor in the interaction and cooperation of different peoples of the country, ensuring the socio-economic and spiritual unity of the Russian super ethnic group, interethnic peace and harmony.
At the same time, we should not perceive national cultures as a folklore element of society. No, every national culture is a living, modern system capable of developing in response to the evolution of society and under the influence of other cultures. This, in fact, is the main condition and guarantee of the existence of all other forms of culture in our country.
And we are obliged to do everything in our power so that the national cultures of the peoples of Russia do not lose their vitality, successfully interact and develop, in the figurative expression of M.M. Bakhtin, “based on the dialogue of cultural atoms.” Only then will Russia preserve its cultural and historical uniqueness, originality and originality in the general flow of the global civilizational process and will be able to solve large-scale national problems.
The national cultures of the peoples of Russia have developed and continue to develop successfully as a synthesis of nationally special, foreign and universal cultural experience. At the same time, preserving, on the one hand, its diversity, originality and uniqueness, while, on the other hand, making its important contribution to the development of all-Russian and world culture.
According to Russian researchers A.P. Markova and G.M. Birzhenyuk, there are positive changes associated with the emancipation of the consciousness of the people, a significant intensification of socio-cultural creativity of various categories and groups of the population, an expansion of the number of types and forms of artistic creativity, an enrichment of the range of cultural initiatives through the development of various kinds of public associations, movements, clubs, associations .
There is an intensification of the national and cultural self-awareness of various ethnic groups and social communities, which contributes to the formation of historical memory, nurturing a sense of “small homeland”, love and attachment of a person to the territory of ancestral residence, the revival of the cult of ancestors and relatives, household rituals, traditional forms of management, everyday life, beliefs. The religious culture of the peoples of Russia is being restored in its rights.
At the same time, one cannot help but see the presence of negative trends and processes in society. First of all, let us highlight those that are of a nationwide nature.
Thus, in the social sphere, the tendency of a rather sharp social stratification on such socio-cultural grounds as way of life, social identity, position, status is becoming increasingly noticeable.
Of particular concern is the younger generation, which is increasingly moving away from spiritual culture.
The socio-cultural crisis is aggravated by the ongoing ethnic stratification and growth of inter-ethnic tension, largely due to miscalculations of national policy, which for several decades has limited the possibilities of preserving and developing the cultural identity of peoples, their language, traditions, and historical memory. Aggression towards another point of view, another value system, the desire to discover an enemy in the person of representatives of a different faith, nationality, is becoming more and more noticeable; extremism in political and public life is intensifying.
In short, the current situation indicates a significant weakening of the mechanisms and an acute lack of resources that block negative processes in the sociocultural sphere and provide guarantees for the protection and development of the cultural and historical heritage of the peoples of Russia.
It is obvious that the task of preserving and developing the national cultures of the peoples of Russia is today fundamental not only for the development of Russian statehood, but also for the very existence of the multinational Russian people.
It is necessary to develop a long-term strategy for action in this area, based on conceptual approaches to the issues of preserving and developing national cultures.
At the same time, special attention should be paid to state support for the development of languages and literatures of the peoples of Russia, all genres of folk art, education and preservation of unique creative personnel, creative groups, singers, storytellers, dancers, folk musicians, development of musical and choreographic culture, preservation and development traditional and new folk arts and crafts. It is also necessary to provide measures to support the infrastructure of national cultures: cultural institutions, including club-type ones, folklore, ethnographic and national cultural centers, etc.
Literature
Grushevitskaya T.G. textbook for universities “Fundamentals of Intercultural Communication”. Moscow: UNITY 2008
Sadokin A.P. theory and practice of intercultural communication. Textbook for universities. Moscow: UNITY – DANA 2004
Sadokin A.P. Intercultural communication theory and practice. Moscow: UNITY 2009
Golovleva E.L. Fundamentals of intercultural communication. Tutorial. Rostov-on-Don: Phoenix 2008
From 1956 to the present, Herbert Aleksandrovich Efremov, who turned 87 years old yesterday, has been working at OKB-52 (until 1984 under the leadership of the outstanding Soviet scientist and designer, twice Hero of Socialist Labor, specialist in the field of vibration theory and rocket design V.N. Chelomeya). Here, unique weapons systems were created and are being created for the Navy, Strategic Missile Forces, and Space Forces of the USSR.
Herbert Aleksandrovich Efremov was born in the village of Maloe Zarechye, Belozersky district, Vologda region on March 15, 1933 in the family of a military man. He was the eldest child in the family; he had a brother and two sisters.
Since the beginning of the 30s. father G.A. Efremova served in distant garrisons - his eldest son began his journey through life with him. The village of Maloe Zarechye, the seaside villages of Kamen-Rybolov, Manzovka, the Sakhalin city of Toyokharu (later Yuzhno-Sakhalinsk), then my father was transferred to Koenigsberg (since 1946 - Kaliningrad). Herbert spent his years of study in Leningrad, and then in Reutov, near Moscow.
After graduating from school with a silver medal, Herbert Aleksandrovich entered the Leningrad Military Mechanical Institute, which graduated from such luminaries of the national defense industry as D.F. Ustinov, general designer, ally of V.P. Koroleva D.I. Kozlov, L.N. Lavrov, pilot-cosmonauts G.M. Grechko, S.K. Krikalev and others.
Classes at the institute were taught by many outstanding specialists, such as, for example, the Russian scientist Boris Nikolaevich Okunev, who gave lectures on theoretical mechanics, external and internal ballistics. B.N. Okunev was a passionate collector of Russian painting. He left his wonderful collection as a gift to the Russian Museum (its value in the early 80s was estimated at several million dollars).
While working at OKB-52, Efremov took a direct part in the creation of missile systems with cruise missiles for firing at ground targets P-5, P-5D. Few people remember that the P-5 cruise missile, which had a range of 300 to 500 km, was the first strategic missile of the Soviet Union.
The Royal R-7 rocket, created around the same time (with the help of which Yu.A. Gagarin was launched into orbit), could only be fueled at the launch site for several days. And its refueling (the rocket was equipped with oxygen-kerosene fuel) required almost a day and, in fact, the construction of an entire oxygen plant near the launch site. Naturally, under these conditions there was no talk of any timely response to the American strike. and the bet was placed on Chelomey P-5 cruise missiles. It was decided to create dozens of submarines (projects 644, 655, 651 and 659), each of which carried 4-6 P-5 or P-5D missiles and thereby threaten the United States from the Pacific and Atlantic oceans. This program was implemented in the early 60s.
Since the mid-50s, NPO Mashinostroyenia has been working on anti-ship missile systems (P-6, P-35, Progress, Amethyst, Malachite, Basalt, Vulcan, Granit, Onyx, "Yakhont"), with which Soviet submarines and surface ships were armed.
It was an asymmetrical, quite effective and much more economical response to the US fleet: powerful aircraft carriers, battleships and cruisers were opposed by Soviet submarines with anti-ship cruise missiles.
In 1962, the country's leadership set the task of developing a heavy two-stage launch vehicle UR-500. Later the rocket was named Proton. Using this rocket and its modifications (“Proton-K” and “Proton-M”), the automatic station “Zond” flew around the Moon several times and returned the station to Earth; the heaviest space stations were launched into orbit: “TGR”, “Mir” ", "Zarya", "Salyut", "Zvezda", "Almaz", "Almaz-T", various satellites and spacecraft.
Note that the bodies of the Salyut space stations were first developed and manufactured at NPO Mashinostroyenia under the leadership and with the participation of V.N. Chelomey, after which, by order of D.F. Ustinov were transferred to the royal NPO Energia.
The Proton rocket also took part in the lunar race. With its help, several automatic flybys of the Moon were performed. The Mars-3 station was launched to Mars.
TsKBM proposed a harmonious and structurally justified UR-700 system, built on the combination of spent UR-100, UR-200 and UR-500 missiles, capable of making long-distance space flights.
In the early 60s, here at TsKBM, as part of an advance project, possibly under the influence of S.P. Korolev, estimates were made on the UR-900 rocket and space system, which was a further development of the UR-700 associated with the use of hydrogen-oxygen engines.
V.N. Chelomey proposed his own flight program to the Moon, which included a launch vehicle (based on the Proton), and his own flyby ship, and a descent vehicle. G.A. took an active part in all these works. Efremov.
In his own words, he has always been a “system specialist”, i.e. was well versed in all the operating capabilities of all components of missile systems in order to carry out the necessary work accurately and correctly. However, S.P. was appointed the main executor of the Soviet project on the Moon. Korolev, the basis of the project was his colossal N-1 rocket. Neither Korolev nor Mishin, who replaced him, were “system specialists,” and this affected the operation of the first stage of the rocket, which had 30 (!) NK-33 engines, without an automatic engine synchronization system created later. The rocket made four unsuccessful launches, and work on the lunar program in the USSR was completed.
When the quantitative advantage of strategic missile systems in the United States became threatening, under the leadership of V.N. Chelomey, within three years, an “ampulized” ballistic missile UR-100 was created. Its latest highly protected modification, UR-100N UTTH, is still in service with the country's Strategic Missile Forces.
For the UR-100 missile, transport and launch containers were created from bimetal: on the one hand, stainless steel, on the other, an aluminum alloy... Stainless steel reliably protects the missile from any operational damage, including those occurring during refueling and during long-term storage.
Of the 165 test and combat training launches of UR-100N UTTH missiles conducted in recent years, only three were unsuccessful.
Herbert Aleksandrovich took an active part in all developments of NPO Mashinostroeniya, by the end of the 70s he became one of the most authoritative developers of the association.
Note that G.A. Efremov met with S.P. more than once in his life. Korolev, M.P. Yangel, V.P. Glushko, as well as with N.S. Khrushchev, L.I. Brezhnev, A.N. Kosygin, G.V. Romanov...
By the way, G.V. Romanov during one of his meetings with G.A. Efremov and aircraft designer G.V. Novozhilov strictly demanded that they defend their candidate and doctoral dissertations as quickly as possible. But Herbert Aleksandrovich defended only his candidate’s thesis. “There was no time for more,” he always said.
On December 8, 1984, V.N. died unexpectedly due to a detached blood clot. Chelomey, and already on December 29 G.A. Efremov was appointed general designer of NPO Mashinostroyenia.
1984 was a tragic year for our defense complex. Almost simultaneously, D.F. died. Ustinov, V.N. Chelomey, P.S. Kutakhov, outstanding nuclear physicist I.K. Kikoin...
Since 1984, the development of the Meteorite cruise missile continued, which had a speed of up to 3M, a range of up to 5500 km, carrying a warhead weighing over 1 ton, which had no analogues in the world. Work continued to improve the UR-100 N UTTH and Proton-K ballistic missiles, and numerous anti-ship missiles were modernized.
In 1987, the Almaz-T automatic orbital station was successfully launched, operating in orbit for more than two years.
In 2002, the Onyx cruise missile, in the export version called Yakhont, was put into service as part of the Nakat MRK.
But in the late 1980s, with the coming to power of M.S. Gorbachev, things went very badly for the defense industry: payments were delayed, rapid inflation devalued money. It got even worse in the 90s...
“The sailors did not refuse us, they could not refuse, but they themselves did not have money, the only thing they received money for in those years was routine work with the Strategic Missile Forces, but there was a catastrophic lack of money. We were asked to look for conversion,” recalls Herbert Aleksandrovich. “But we didn’t have any experience either.” What they didn’t take on. And for solar panels, and for non-vacuum storage for vegetables and fruits, and for low-pressure chambers, and for a new oil and fat complex... It happened that we solved problems that were too complex for consumers, which, naturally, was reflected in the price. It happened that they impudently deceived us. So, having demanded from us all the documents on cryogenic storage, including calculations, they said - we approve, but we will give three times less money. When we received the money, it turned out that it had become six times less due to inflation.”
At the same time, in 1998, the Russian-Indian joint venture BrahMos was created, named after the Indian Brahmaputra River and the Russian Moscow River. The main project of the enterprise was work on a supersonic cruise missile, which received a similar name - “BrahMos”. The first launch of the rocket took place on June 12, 2001 from a coastal launcher.
The first roles in the creation of the joint venture were played by G.A. Efremov and Dr. Abdul Kalam, who had the most friendly relations with Herbert Alexandrovich. Largely due to the success with the development and testing of the BrahMos cruise missile, Abdul Kalam was elected President of India in July 2002.
It was the Soviet-Indian enterprise created through the efforts of G.A. Efremov and his comrades, made it possible to preserve NPO Mashinostroeniya and prevent rental and other enterprises from taking it away. With America, on which some had pinned their greatest hopes, nothing worked out.
“An option arose to build a Double Cola plant,” recalls G.A. Efremov. “The Americans irritably dismissed the proposed new rather large building for our canteen, saying: we need your main assembly shop or the building where the stands are located “underwater.” A can of Cola will cost a dollar—half a dollar for you, half a dollar for us,” we suggested . No! - the Americans objected - we must have a developing enterprise: we will have to invest all the profits in its development.
Then we traveled to the USA several times to work within the framework of the Chernomyrdin-Mountain project. We received the task of developing some kind of program for post offices or laundries. We started work...
Soon two tall, elegantly dressed, gray-haired gentlemen arrived from the States. We looked at our first estimates - uh, no, that won’t work, they decided - mathematics of the highest level is involved here. You can't do this. So here it is: they not only tried to determine what we should do, but they tried, let’s say, to move us from the professor’s chair to the high school classroom.
During our rapprochement with the United States and Western Europe, we became familiar with many foreign weapons systems. But nothing made a strong impression on us; rather, on the contrary, it even caused ridicule among some.
They also tried and did get into our military successes very deeply. More than once we have noticed puzzlement and even surprise on the faces of our potential competitors.
The advent of capitalism in Russia meant the abandonment of government funding for most defense programs. I remember the meeting with Gorbachev in the Hall of Columns of the House of Unions, when, in response to a constructive analysis of the situation in the defense industry, he burst into an openly angry speech against the defense industry, blaming them for almost the economic collapse of the country.”
In the early 2000s. Herbert Alexandrovich met with A.B. Chubais, invited him to the enterprise (Chubais arrived at the NPO accompanied by a whole series of tax services - from the lowest “Reutov” to the highest federal ones), told him about the unfairly accrued taxes and achieved the cancellation of the accrued bribe, which by that time had increased significantly due to accrued interest.
Herbert Aleksandrovich sees it as useful in the entire history of the new Russia that the president of the country nevertheless heard new proposals from the defense industry. And he called for a departure from the primitive system of arithmetic equalization, which was accepted and triumphed in the creation of American-Soviet weapons systems: you have three thousand missiles - we have three thousand, you have 11 thousand warheads and we have 11 thousand... Now the enemy can expect a crushing blow from the most unexpected side.
The memorable meeting of G.A. played a major role in changing defense policy. Efremova with V.V. Putin in Novo-Ogaryovo and visits of the President of the Russian Federation to NPO Mashinostroeniya. It is no coincidence that US President D. Trump called on his specialists to speed up work on a hypersonic missile. Now the Americans find themselves in the position of catching up.
For the last eight years, he has held the post of Honorary General Director - Honorary General Designer of NPO Mashinostroyenia. Despite his advanced age, Herbert Alexandrovich is full of creative energy and new plans.
Herbert Alexandrovich and Irina Sergeevna Efremov have been together for more than six decades. They raised a son and daughter.
Laureate of the Lenin and State Prizes of the USSR, Prize of the Government of the Russian Federation, State Prize of the Russian Federation named after. Marshal Zhukov Herbert Aleksandrovich Efremov was awarded the titles of Hero of Socialist Labor and Hero of Labor of the Russian Federation, becoming the first holder of both Gold Stars in our history. He is a holder of the Order of Lenin, the Red Banner of Labor, and the “Badge of Honor”; Orders of Merit for the Fatherland, II and III degrees, as well as the Indian Order of Padma Bhushan.
In the name of G.A. Efremov named a minor planet of the solar system.
It is not for nothing that the national culture of Russia has always been considered the soul of the people. Its main feature and attractiveness lies in its amazing diversity, originality and originality. Each nation, developing its own culture and traditions, tries to avoid imitation and humiliating copying. That is why they are creating their own forms of organizing cultural life. In all known typologies, Russia is usually considered separately. The culture of this country is truly unique; it cannot be compared with either the Western or the Eastern directions. Of course, all nations are different, but it is the understanding of the importance of internal development that unites people all over the planet.
The importance of culture of different nationalities in the world
Each country and each people are important in their own way for the modern world. This is especially true when it comes to history and its preservation. Today it is quite difficult to talk about how important culture is for modern times, because the scale of values has changed significantly in recent years. National culture has increasingly begun to be perceived somewhat ambiguously. This is due to the development of two global trends in the culture of different countries and peoples, which increasingly began to develop conflicts against this background.
The first trend is directly related to some borrowing of cultural values. All this happens spontaneously and practically uncontrollably. But it carries with it incredible consequences. For example, the loss of the color and uniqueness of each individual state, and therefore its people. On the other hand, more and more countries have begun to appear that call on their citizens to revive their own culture and spiritual values. But one of the most important issues is Russian national culture, which in recent decades has begun to fade against the backdrop of a multinational country.
Formation of Russian national character
Perhaps many have heard about the breadth of the Russian soul and the strength of the Russian character. The national culture of Russia largely depends on these two factors. At one time V.O. Klyuchevsky expressed the theory that the formation of Russian character largely depended on the geographical location of the country.
He argued that the landscape of the Russian soul corresponds to the landscape of the Russian land. It is also not surprising that for the majority of citizens living in a modern state, the concept of “Rus” carries a deep meaning.
Household life also reflects remnants of the past. After all, if we talk about the culture, traditions and character of the Russian people, we can note that it was formed a very long time ago. Simplicity of life has always been a distinctive feature of the Russian people. And this is due primarily to the fact that the Slavs suffered many fires that destroyed Russian villages and cities. The result was not only the rootlessness of Russian people, but also a simplified attitude towards everyday life. Although it was precisely those trials that befell the Slavs that allowed this nation to form a specific national character, which cannot be assessed unambiguously.
The main features of the national character of a nation
Russian national culture (namely its formation) has always largely depended on the character of the people who lived on the territory of the state.
One of the most powerful traits is kindness. It was this quality that was manifested in a wide variety of gestures, which can still be safely observed in the majority of Russian residents. For example, hospitality and cordiality. After all, no nation welcomes guests like they do in our country. And such a combination of qualities as mercy, compassion, empathy, cordiality, generosity, simplicity and tolerance is rarely found among other nationalities.
Another important trait in the character of Russians is their love of work. And although many historians and analysts note that as much as the Russian people were hardworking and capable, they were just as lazy and lacking initiative, it is still impossible not to note the efficiency and endurance of this nation. In general, the character of a Russian person is multifaceted and has not yet been fully studied. Which, in fact, is the highlight.
Values of Russian culture
In order to understand a person's soul, it is necessary to know his history. The national culture of our people was formed in the conditions of the peasant community. Therefore, it is not surprising that in Russian culture the interests of the collective have always been higher than personal interests. After all, Russia lived a significant part of its history in conditions of military operations. That is why, among the values of Russian culture, extraordinary devotion and love for one’s Motherland is always noted.
The concept of justice in all centuries was considered the first thing in Rus'. This has come since the time when each peasant was allocated an equal plot of land. And if in most nations such a value was considered instrumental, then in Russia it acquired a goal-oriented character.
Many Russian sayings say that our ancestors had a very simplified attitude towards work, for example: “Work is not a wolf, it will not run away into the forest.” This does not mean that work was not valued. But the concept of “wealth” and the very desire to get rich have never been present among Russian people to the extent that is attributed to them today. And if we talk about the values of Russian culture, then all of it is reflected in the character and soul of the Russian person, first of all.
Language and literature as values of the people
Whatever you say, the greatest value of every nation is its language. The language in which he speaks, writes and thinks, which allows him to express his own thoughts and opinions. It is not for nothing that there is a saying among Russians: “The language is the people.”
Old Russian literature arose during the adoption of Christianity. At that moment there were two directions of literary art - world history and the meaning of human life. Books were written very slowly, and the main readers were representatives of the upper classes. But this did not prevent Russian literature from developing to world heights over time.
And at one time Russia was one of the most reading countries in the world! Language and national culture are very closely related. After all, it was through the scriptures that experience and accumulated knowledge were passed on in ancient times. Historically, Russian culture dominates, but the national culture of the peoples living in the vastness of our country also played a role in its development. That is why most of the works are closely intertwined with historical events of other countries.
Painting as part of Russian culture
Just like literature, painting occupies a very significant place in the development of the cultural life of Russia.
The first thing that developed as an art of painting in the territories of Rus' was icon painting. Which once again proves the high level of spirituality of this people. And at the turn of the XIV-XV centuries, icon painting reached its apogee.
Over time, the desire to draw also arises among ordinary people. As mentioned earlier, the beauties on whose territory the Russians lived had a great influence on the formation of cultural values. Perhaps that is why a huge number of paintings by Russian artists were dedicated to the expanses of their native land. Through their canvases, masters conveyed not only the beauty of the surrounding world, but also their personal state of mind, and sometimes the state of mind of an entire people. Often the paintings contained a double secret meaning, which was revealed exclusively to those for whom the work was intended. The art school of Russia is recognized by the whole world and occupies an honorable place on the world pedestal.
Religion of the multinational people of Russia
National culture largely depends on what gods the nation worships. As you know, Russia is a multinational country, home to about 130 nations and nationalities, each of which has its own religion, culture, language and way of life. That is why religion in Russia does not have a single name.
Today, there are 5 leading trends in the Russian Federation: Orthodox Christianity, Islam, Buddhism, as well as Catholicism and Protestantism. Each of these religions has a place in a huge country. Although, if we talk about the formation of the national culture of Russia, then since ancient times Russians belonged exclusively to the Orthodox Church.
At one time, the great Russian principality, in order to strengthen relations with Byzantium, decided to adopt Orthodoxy throughout Rus'. In those days, church leaders were necessarily included in the tsar’s inner circle. Hence the concept that the church is always connected with state power. In ancient times, even before the baptism of Rus', the ancestors of the Russian people worshiped the Vedic gods. The religion of the ancient Slavs was the deification of the forces of nature. Of course, there were not only good characters, but mostly the gods of the ancient representatives of the nation were mysterious, beautiful and kind.
Cuisine and traditions in Rus'
National culture and traditions are practically inseparable concepts. After all, all this is, first of all, the memory of the people, what protects a person from depersonalization.
As mentioned earlier, Russians have always been famous for their hospitality. This is why Russian cuisine is so varied and tasty. Although a few centuries ago the Slavs ate fairly simple and monotonous food. In addition, it was customary for the population of this country to fast. Therefore, the table was basically always divided into modest and lean.
Most often, meat, dairy, flour and vegetable products could be found on the table. Although many dishes in Russian culture have exclusively ritual significance. Traditions are tightly intertwined with kitchen life in Russia. Some dishes are considered ritual and are prepared only on certain holidays. For example, kurniks are always prepared for a wedding, kutya is cooked for Christmas, pancakes are baked for Maslenitsa, and Easter cakes and Easter cakes are baked for Easter. Of course, the residence of other peoples on the territory of Russia was reflected in its cuisine. Therefore, in many dishes you can observe unusual recipes, as well as the presence of non-Slavic products. It’s not for nothing that they say: “We are what we eat.” Russian cuisine is very simple and healthy!
Modernity
Many are trying to judge how much the national culture of our state has been preserved today.
Russia is truly a unique country. It has a rich history and a difficult fate. That is why the culture of this country is sometimes gentle and touching, and sometimes tough and militant. If we consider the ancient Slavs, then it was here that a real national culture arose. Preserving it is more important than ever today! Over the past few centuries, Russia has learned not only to live with other nations in peace and friendship, but also to accept the religion of other nations. To this day, most of the ancient traditions have been preserved, which Russians honor with pleasure. Many traits of the ancient Slavs are present today in the worthy descendants of their people. Russia is a great country that treats its culture extremely carefully!
In the Russian philosophical and cultural tradition, in all known typologies, Russia is usually considered separately. At the same time, they proceed from the recognition of its exclusivity, the impossibility of reducing it to either the Western or the Eastern type, and from here they draw a conclusion about its special path of development and special mission in the history and culture of mankind. Mostly Russian philosophers wrote about this, starting with the Slavophiles. The topic of the “Russian idea” was very important for and. The result of these reflections on the fate of Russia was summed up in philosophical and historical concepts of Eurasianism.
Prerequisites for the formation of Russian national character
Typically, Eurasians proceed from Russia’s middle position between Europe and Asia, which they consider to be the reason for the combination of features of Eastern and Western civilizations in Russian culture. A similar idea was once expressed by V.O. Klyuchevsky. In the “Course of Russian History” he argued that the character of the Russian people was shaped by the location of Rus' on the border of forest and steppe - elements that are opposite in all respects. This dichotomy between the forest and the steppe was overcome by the Russian people’s love for the river, which was both a nurse, a road, and a teacher of a sense of order and public spirit among the people. The spirit of entrepreneurship and the habit of joint action were cultivated on the river, scattered parts of the population came closer together, people learned to feel part of society.
The opposite effect was exerted by the endless Russian plain, characterized by desolation and monotony. The man on the plain was overcome by a feeling of imperturbable peace, loneliness and sad contemplation. According to many researchers, this is the reason for such properties of Russian spirituality as spiritual gentleness and modesty, semantic uncertainty and timidity, imperturbable calm and painful despondency, lack of clear thought and a predisposition to spiritual sleep, asceticism of desert living and pointlessness of creativity.
The economic and everyday life of Russian people became an indirect reflection of the Russian landscape. Klyuchevsky also noted that Russian peasant settlements, with their primitiveness and lack of the simplest amenities of life, give the impression of temporary, random sites of nomads. This is due both to the long period of nomadic life in ancient times and to the numerous fires that destroyed Russian villages and cities. The result was the rootlessness of the Russian person, manifested in indifference to home improvement and everyday amenities. It also led to a careless and careless attitude towards nature and its riches.
Developing Klyuchevsky's ideas, Berdyaev wrote that the landscape of the Russian soul corresponds to the landscape of the Russian land. Therefore, despite all the complexities of the relationship between Russian people and Russian nature, its cult was so important that it found a very unique reflection in the ethnonym (self-name) of the Russian ethnos. Representatives of various countries and peoples are called by nouns in Russian - Frenchman, German, Georgian, Mongolian, etc., and only Russians call themselves by adjectives. This can be interpreted as the embodiment of one’s belonging to something higher and more valuable than people (people). This is the highest for a Russian person - Rus', the Russian land, and every person is a part of this whole. Rus' (land) is primary, people are secondary.
Its eastern (Byzantine) version played a huge role in the formation of Russian mentality and culture. The result of the baptism of Rus' was not only its entry into the then civilized world, the growth of international authority, the strengthening of diplomatic, trade, political and cultural ties with other Christian countries, not only the creation of the artistic culture of Kievan Rus. From this moment on, the geopolitical position of Russia between the West and the East, its enemies and allies, and its orientation to the East were determined, and therefore the further expansion of the Russian state took place in an eastern direction.
However, this choice also had a downside: the adoption of Byzantine Christianity contributed to the alienation of Russia from Western Europe. The fall of Constantinople in 1453 cemented in the Russian consciousness the idea of its own specialness, the idea of the Russian people as God-bearers, the only bearer of the true Orthodox faith, which predetermined the historical path of Russia. This is largely due to the ideal of Orthodoxy, which combines unity and freedom, embodied in the conciliar unity of people. Moreover, each person is an individual, but not self-sufficient, but manifested only in a conciliar unity, the interests of which are higher than the interests of the individual.
This combination of opposites gave rise to instability and could explode into conflict at any moment. In particular, the basis of all Russian culture lies a number of insoluble contradictions: collectivity and authoritarianism, universal consent and despotic arbitrariness, self-government of peasant communities and strict centralization of power associated with the Asian mode of production.
The inconsistency of Russian culture was also generated by specific for Russia mobilization type of development, when material and human resources are used through their over-concentration and over-tension, in conditions of a shortage of necessary resources (financial, intellectual, time, foreign policy, etc.), often with the immaturity of internal development factors. As a result, the idea of priority of political factors of development over all other and a contradiction arose between the tasks of the state and the capabilities of the population according to their decision, when the security and development of the state was ensured by any means, at the expense of the interests and goals of individual people through non-economic, forceful coercion, as a result of which the state became authoritarian, even totalitarian, the repressive apparatus was disproportionately strengthened as an instrument of coercion and violence. This largely explains the Russian people’s dislike for and at the same time awareness of the need to protect him and, accordingly, the endless patience of the people and their almost resigned submission to power.
Another consequence of the mobilization type of development in Russia was the primacy of the social, communal principle, which is expressed in the tradition of subordinating personal interest to the tasks of society. Slavery was dictated not by the whim of the rulers, but by a new national task - the creation of an empire on a meager economic basis.
All these features formed such features of Russian culture, as the absence of a solid core, led to its ambiguity, binary, duality, constant desire to combine incongruous things - European and Asian, pagan and Christian, nomadic and sedentary, freedom and despotism. Therefore, the main form of the dynamics of Russian culture has become inversion - a change like a pendulum swing - from one pole of cultural meaning to another.
Due to the constant desire to keep up with their neighbors, to jump above their heads, old and new elements coexisted in Russian culture all the time, the future came when there were no conditions for it yet, and the past was in no hurry to leave, clinging to traditions and customs. At the same time, something new often appeared as a result of a leap, an explosion. This feature of historical development explains the catastrophic type of development of Russia, which consists in the constant violent destruction of the old in order to make way for the new, and then find out that this new is not at all as good as it seemed.
At the same time, the dichotomy and binary nature of Russian culture has become the reason for its exceptional flexibility and ability to adapt to extremely difficult conditions of survival during periods of national catastrophes and socio-historical upheavals, comparable in scale to natural disasters and geological disasters.
Main features of the Russian national character
All these moments formed a specific Russian national character, which cannot be assessed unambiguously.
Among positive qualities usually called kindness and its manifestation in relation to people - goodwill, cordiality, sincerity, responsiveness, cordiality, mercy, generosity, compassion and empathy. They also note simplicity, openness, honesty, and tolerance. But this list does not include pride and self-confidence - qualities that reflect a person’s attitude towards himself, which indicates the characteristic attitude of Russians towards “others”, their collectivism.
Russian attitude to work very peculiar. Russian people are hardworking, efficient and resilient, but much more often they are lazy, careless, careless and irresponsible, they are characterized by disregard and sloppiness. The hard work of Russians is manifested in the honest and responsible performance of their work duties, but does not imply initiative, independence, or the desire to stand out from the team. Sloppiness and carelessness are associated with the vast expanses of the Russian land, the inexhaustibility of its riches, which will be enough not only for us, but also for our descendants. And since we have a lot of everything, we don’t feel sorry for anything.
"Faith in a good king" - a mental feature of Russians, reflecting the long-standing attitude of the Russian person who did not want to deal with officials or landowners, but preferred to write petitions to the tsar (general secretary, president), sincerely believing that evil officials are deceiving the good tsar, but as soon as you tell him the truth, how the weight will immediately become good. The excitement around the presidential elections over the past 20 years proves that the belief is still alive that if you choose a good president, Russia will immediately become a prosperous state.
Passion for political myths - another characteristic feature of the Russian person, inextricably linked with the Russian idea, the idea of the special mission of Russia and the Russian people in history. The belief that the Russian people are destined to show the whole world the right path (regardless of what this path should be - true Orthodoxy, the communist or Eurasian idea) was combined with the desire to make any sacrifices (including their own death) in the name of achieving set goal. In search of an idea, people easily rushed to extremes: they went to the people, made a world revolution, built communism, socialism “with a human face,” and restored previously destroyed churches. Myths may change, but the morbid fascination with them remains. Therefore, among the typical national qualities is gullibility.
Calculation on the chance - a very Russian trait. It permeates the national character, the life of the Russian person, and manifests itself in politics and economics. “Maybe” is expressed in the fact that inaction, passivity and lack of will (also named among the characteristics of the Russian character) are replaced by reckless behavior. Moreover, it will come to this at the very last moment: “Until the thunder strikes, the man will not cross himself.”
The flip side of the Russian “maybe” is the breadth of the Russian soul. As noted by F.M. Dostoevsky, “the Russian soul is bruised by the vastness,” but behind its breadth, generated by the vast spaces of our country, hide both prowess, youth, merchant scope, and the absence of a deep rational calculation of the everyday or political situation.
Values of Russian culture
The Russian peasant community played the most important role in the history of our country and in the formation of Russian culture, and the values of Russian culture are to a large extent the values of the Russian community.
Herself community, "world" as the basis and prerequisite for the existence of any individual, it is the most ancient and most important value. For the sake of “peace” he must sacrifice everything, including his life. This is explained by the fact that Russia lived a significant part of its history in conditions of a besieged military camp, when only the subordination of the interests of the individual to the interests of the community allowed the Russian people to survive as an independent ethnic group.
Interests of the team In Russian culture, the interests of the individual are always higher, which is why personal plans, goals and interests are so easily suppressed. But in return, the Russian person counts on the support of the “world” when he has to face everyday adversity (a kind of mutual responsibility). As a result, the Russian person puts aside his personal affairs without displeasure for the sake of some common cause from which he will not benefit, and this is where his attractiveness lies. The Russian person is firmly convinced that he must first arrange the affairs of the social whole, more important than his own, and then this whole will begin to act in his favor at its own discretion. The Russian people are collectivists who can only exist together with society. He suits him, worries about him, for which he, in turn, surrounds him with warmth, attention and support. To become, a Russian person must become a conciliar personality.
Justice- another value of Russian culture, important for life in a team. It was originally understood as the social equality of people and was based on economic equality (of men) in relation to the land. This value is instrumental, but in the Russian community it has become a target value. Members of the community had the right to their own, equal to everyone else, share of the land and all its wealth that the “world” owned. Such justice was the Truth for which the Russian people lived and strived. In the famous dispute between truth-truth and truth-justice, it was justice that prevailed. For a Russian person, it is not so important how it actually was or is; much more important is what should be. The nominal positions of eternal truths (for Russia these truths were truth and justice) were assessed by the thoughts and actions of people. Only they are important, otherwise no result, no benefit can justify them. If nothing comes of what was planned, don’t worry, because the goal was good.
Lack of individual freedom was determined by the fact that in the Russian community, with its equal allotments, periodically carried out redistribution of land, striping, it was simply impossible for individualism to manifest itself. Man was not the owner of the land, did not have the right to sell it, and was not even free in the timing of sowing, harvesting, or in choosing what could be cultivated on the land. In such a situation, it was impossible to demonstrate individual skill. which in Rus' was not valued at all. It is no coincidence that they were ready to accept Lefty in England, but he died in complete poverty in Russia.
The habit of emergency mass activity(suffering) was brought up by the same lack of individual freedom. Here, hard work and a festive mood were combined in a strange way. Perhaps the festive atmosphere was a kind of compensatory means that made it easier to carry a heavy load and give up excellent freedom in economic activity.
Wealth could not become a value in a situation of dominance of the idea of equality and justice. It is no coincidence that the proverb is so well known in Russia: “You cannot build stone chambers with righteous labor.” The desire to increase wealth was considered a sin. Thus, in the Russian northern village, traders who artificially slowed down trade turnover were respected.
Labor itself was also not a value in Rus' (unlike, for example, in Protestant countries). Of course, work is not rejected, its usefulness is recognized everywhere, but it is not considered a means that automatically ensures the fulfillment of a person’s earthly calling and the correct structure of his soul. Therefore, in the system of Russian values, labor occupies a subordinate place: “Work is not a wolf, it will not run away into the forest.”
Life, not oriented towards work, gave the Russian person freedom of spirit (partly illusory). This has always stimulated creativity in a person. It could not be expressed in constant, painstaking work aimed at accumulating wealth, but was easily transformed into eccentricity or work that surprised others (the invention of wings, a wooden bicycle, a perpetual motion machine, etc.), i.e. actions were taken that had no meaning for the economy. On the contrary, the economy often turned out to be subordinate to this idea.
Community respect could not be earned simply by becoming rich. But only a feat, a sacrifice in the name of “peace” could bring glory.
Patience and suffering in the name of “peace”(but not personal heroism) is another value of Russian culture, in other words, the goal of the feat being performed could not be personal, it must always be outside the person. The Russian proverb is widely known: “God endured, and He commanded us too.” It is no coincidence that the first canonized Russian saints were princes Boris and Gleb; They accepted martyrdom, but did not resist their brother, Prince Svyatopolk, who wanted to kill them. Death for the Motherland, death “for one’s friends” brought immortal glory to the hero. It is no coincidence that in Tsarist Russia the words were minted on awards (medals): “Not for us, not for us, but for Your name.”
Patience and suffering- the most important fundamental values for a Russian person, along with consistent abstinence, self-restraint, and constant sacrifice of oneself for the benefit of another. Without this, there is no personality, no status, no respect from others. From here stems the eternal desire for Russian people to suffer - this is the desire for self-actualization, to win the inner freedom necessary to do good in the world, to win freedom of spirit. In general, the world exists and moves only through sacrifice, patience, and self-restraint. This is the reason for the long-suffering characteristic of Russian people. He can endure a lot (especially material difficulties) if he knows why it is necessary.
The values of Russian culture constantly point to its aspiration towards some higher, transcendental meaning. For a Russian person there is nothing more exciting than the search for this meaning. For this, you can leave home, family, become a hermit or holy fool (both of them were highly revered in Rus').
On the day of Russian culture as a whole, this meaning becomes the Russian idea, to the implementation of which the Russian person subordinates his entire way of life. Therefore, researchers talk about the inherent features of religious fundamentalism in the consciousness of Russian people. The idea could change (Moscow is the third Rome, the imperial idea, communist, Eurasian, etc.), but its place in the structure of values remained unchanged. The crisis that Russia is experiencing today is largely due to the fact that the idea that united the Russian people has disappeared; it has become unclear in the name of what we should suffer and humiliate ourselves. The key to Russia's exit from the crisis is the acquisition of a new fundamental idea.
The listed values are contradictory. Therefore, a Russian could simultaneously be a brave man on the battlefield and a coward in civilian life, he could be personally devoted to the sovereign and at the same time rob the royal treasury (like Prince Menshikov in the era of Peter the Great), leave his home and go to war to free the Balkan Slavs. High patriotism and mercy were manifested as sacrifice or beneficence (but it could well become a “disservice”). Obviously, this allowed all researchers to talk about the “mysterious Russian soul”, the breadth of Russian character, that “ You can't understand Russia with your mind».
