The essence of the concept of cultural heritage. Historical heritage: conservation as development
Legislation on the protection of historical and cultural heritage regulates public relations to establish organizational, legal and economic guarantees for the creation, preservation, distribution and popularization of works of material and spiritual culture, preservation and transmission cultural traditions, protection of historical and cultural values in order to revive and develop the Belarusian national culture and cultures of national communities of Belarus as an integral part of universal human culture.
The Republic of Belarus also hosts Scientific research problems of protection of cultural heritage, primarily historical and architectural, relating to the problems of preservation and restoration of certain types of monuments. However, our country does not have a specialized research institution dealing with the problems of protecting cultural monuments. Research is mainly carried out at universities and academic institutes.
However, the research results did not lead to the final formation of a stable conceptual apparatus: legislative definitions allow for many different interpretations, contain internal contradictions, and do not accurately reflect the content of concepts.
Science has long debated the basic legal concepts this area. The greatest problems arise with the definition and delimitation of the concepts of “cultural values”, “historical and cultural values”, “historical and cultural monuments”, “historical cultural heritage" With the adoption of each new regulatory act, a confusion of concepts occurs, which ultimately causes problems with practical implementation legal norms. Moreover, a similar situation is noted in international legal acts, as well as in foreign legislation.
It seems that we should proceed from the fact that the concepts of “cultural value” and “cultural monuments” (historical and cultural value) do not coincide.
Cultural values act as objectified results of human creativity, which, being the result of universal labor, serve as a connecting link between different generations of people and are always of a specific historical nature, being a factor in the formation of the type of personality necessary for society.3
The definition of cultural property can also be found in customs legislation. In accordance with paragraph 7 of Art. 18 of the Customs Code of the Republic of Belarus, cultural assets are objects and valuables that represent historical, scientific, artistic or other cultural value (i.e., assets are defined through their value). Such a special list has been formed only for the purpose of regulating the movement of cultural property across the customs border of the Republic of Belarus.
In all other cases, it is necessary to proceed from the relationship between cultural values and cultural monuments (historical and cultural values) as a whole and a part.
Thus, cultural values are material objects produced by a person or closely related to his activities and intangible manifestations of human creativity, having artistic, historical, scientific or other cultural significance. Monuments are cultural values that are taken under state protection by including them in State Lists and establishing a special regime of protection and use. As for the historical and cultural heritage, it is a collective concept that includes the most distinctive results and evidence of the historical and spiritual development of the people of Belarus, embodied in cultural values.
Obviously, not every cultural value can be considered a monument. Classifying an object as a monument entails legal consequences: it is taken under state protection. And it is precisely from this that it is necessary to proceed when determining the legal regime of an object of historical and cultural heritage.
Thus, objects that have a combination of two characteristics are recognized as monuments: cultural significance and legal recognition as such.
With the adoption of the 1992 Law “On the Protection of the Historical and Cultural Heritage of the Republic of Belarus,” the concept of “historical and cultural value” was introduced into scientific and practical circulation, which began to refer to all monuments accepted for state registration.
This law provides the following definitions of historical and cultural heritage and historical and cultural values.
Historical and cultural heritage- a set of the most distinctive results and evidence of the historical, cultural and spiritual development of the people of Belarus, embodied in historical and cultural values.
Historical and cultural values are material objects (material historical and cultural values) and intangible manifestations of human creativity (intangible historical and cultural values) that have outstanding spiritual, artistic and (or) documentary merits and which have been assigned the status of historical and cultural value.
Now, by applying various criteria for classifying cultural heritage objects, we will try to reveal the content of the basic concepts.
Cultural values are divided into:
1) Material values, the material embodiment of which constitutes their essence;
In turn, material ones are divided into:
Movable (material assets, the movement of which in space is not associated with changes in their essence and technical condition);
Immovable (material assets, the movement of which is associated with the implementation of a number of engineering measures and leads to their partial or complete loss of their characteristics).
2) Intangible values (spiritual values), the possible material embodiment of which does not have a significant impact on their essence;
Intangibles, in turn, are divided into:
Fixed spiritual values, the essence of which can be completely recorded and does not depend on future fate their creators;
Embodied spiritual values, the essence or distinctive advantages of which are completely or partially lost with the disappearance of their creators, bearers or change social conditions their existence.
According to the Law “On the Protection of Historical and Cultural Heritage of the Republic of Belarus” (Article 13), the following monuments are considered material historical and cultural values:
1. documentary monuments - acts of state bodies, other written and graphic documents, film and photo documents and sound recordings, ancient and other manuscripts and archives, rare printed publications.
2. protected areas - topographically designated areas or landscapes created by man or nature.
3. archaeological monuments are fortified settlements (ancient cities, settlements, castles), unfortified settlements (sites, villages, individual dwellings), burial mounds and ground burial grounds, individual burials, necropolises, mausoleums, fortifications, places of worship (temples, monasteries, sanctuaries, places of ritual, stone crosses, cult stones, stone sculptures, obelisks), ancient industrial and economic objects and structures, infrastructure of land and waterways, coin and clothing treasures, cultural layer, including all movable and immovable objects contained in it , as well as at the bottom of natural and artificial reservoirs.
4. urban monuments - buildings, planning structure or fragments settlements(together with the environment, including the cultural layer). Urban planning monuments, as a rule, are complex historical and cultural values.
5. architectural monuments - buildings, structures and other objects of economic, industrial, military or religious purposes, individual or combined into complexes and ensembles (together with the environment), objects of folk architecture, as well as works of monumental, fine art associated with these objects, decorative, applied and landscape art; an example of an architectural monument is the Kamenets Tower (“White Tower”) in the Brest region.
6. monuments of art - works of fine, decorative and applied art and other types of art.
7. monuments of art can be either movable (an iconostasis in a church or a painting) or immovable (for example, a monument to internationalist soldiers in the Trinity Suburb in Minsk or a bust of Eliza Ozheshko in Grodno).
In addition, cultural monuments (churches, churches) or ancient buildings and mansions as part of palace and park ensembles are decorated with art monuments. This category of monuments includes decorative finishing Nicholas Church in Mogilev. As a rule, busts and tombstones erected in honor of prominent state figures, as well as the interior of religious buildings, are recognized as monuments of art.
8. historical monuments - buildings, structures, as well as memorial apartments and other objects associated with the most important historical events, the development of society and the state, international relations, the development of science and technology, culture and life, with the life of outstanding political, state, and military figures , figures of science, literature and art.
Historical monuments also include those located in virtually every locality. mass graves, mounds of Glory, busts of prominent figures and graves, burial places of those who died for the freedom and independence of the Motherland.
The historical necropolis is individual cemeteries, graves and burials, complexes of graves and burials of prominent statesmen and military figures, folk heroes, figures of science, literature and art, mass graves and burial places of soldiers and citizens who died for the freedom and independence of the Motherland.
Historical city is an urban settlement within the territory of which immovable objects of historical and cultural heritage are located. These are monuments, ensembles, places of interest, areas of the archaeological cultural layer, elements of historical development and planning, as well as other cultural values created in the past and representing aesthetic, socio-cultural, historical, archaeological, architectural, urban planning or other value acquired in the process historical development of the city. The historical city represents an integral territory.
Currently, the historical buildings of 9 cities of Belarus are included in State list as a historical and cultural value, i.e. it represents an integral urban planning ensemble protected by law. Cities with high historical and cultural potential include regional centers, as well as Novogrudok, Polotsk, Slutsk, Bobruisk, Lida. In medium and small cities of Belarus, and there are about 130 of them (for example, Zaslavl, Turov, etc.), historical zones occupy from a third to a half of the total area of the urban territory.
In October 2003, the UNESCO Convention “On the Safeguarding of the Intangible Cultural Heritage” was adopted, to which Belarus acceded on the basis of Decree of the President of the Republic of Belarus No. 627 of December 29, 2004.41 An analysis of national legislation and international legal acts allows us to assert that what is formulated in the Belarusian law and the definition of spiritual values described above does not correspond exactly to international legal acts. In order to verify this, let us turn to international legal acts.
Intangible cultural heritage (“non-material”, “intangible” heritage) is the customs, forms of representation and expression, knowledge and skills, as well as associated tools, objects, artifacts and cultural spaces recognized by communities, groups and, in some cases, cases, by individuals as part of their cultural heritage. Such intangible cultural heritage, transmitted from generation to generation, is continually recreated by communities and groups depending on their environment, their interactions with nature and their history, and provides them with a sense of identity and continuity, thereby promoting respect for cultural diversity and human creativity.
At the national level, 71 objects of spiritual historical and cultural values (coats of arms, folklore traditions, etc.) are included in the state register as intangible cultural heritage and are included in the State List of Historical and Cultural Values of the Republic of Belarus.
Classification of cultural monuments by degree of significance:
1. monuments of world significance;
2. monuments of local significance;
3. monuments of republican significance.
This gradation of monuments is directly enshrined in Belarusian legislation (State List of Historical and Cultural Values of the Republic of Belarus) by assigning a certain category of value to each object.
Depending on their properties, objects (values) accepted for state registration are divided into categories:
In 2010, the State List of Historical and Cultural Values of the Republic of Belarus included 5,257 immovable heritage sites, of which 1,649 were architectural monuments; historical monuments 1187; art monuments 60; archaeological monuments 2346. In 2011 - 5278 immovable heritage sites, of which 1661 are architectural monuments; historical monuments 1192; art monuments 61; archaeological monuments 2349. Among the regions of the republic, the most immovable heritage sites included in the State List of Historical and Cultural Values are located in the Mogilev region.
The highest category “0” is assigned to a unique monument that is of universal value from the point of view of history, art, science, aesthetics, ethnology and anthropology. The highest category “0” was assigned to Mir Castle, which in 2000 was included in the UNESCO World Cultural and Natural Heritage List. Highest category Also of value are: Kolozhskaya (Borisoglebskaya) Church of the 12th century. in Grodno; complex of the Jesuit church in Nesvizh; palace and park ensemble in Nesvizh; Kamenets tower of the 13th century. in the Brest region; Spaso-Preobrazhenskaya Church of the 12th century. in Polotsk; defense-type church in the village of Synkovichi; arc of the Struve meridian in the Brest region.
4 items are included in the UNESCO World Heritage List in the Republic of Belarus - Belovezhskaya Pushcha(in 1992), Mir Castle (in 2000), Struve Geodetic Arc (in 2005), Radziwill Palace and Park Complex in Nesvezh (in 2005).
It should be said that the Law “On the Protection of Historical and Cultural Heritage” does not prescribe the procedure for including historical and cultural values of Belarus on the World Heritage List. The inclusion of a national object in it is a matter of pride and prestige for the state.
Belarus is a multinational state. Since ancient times, people have lived on the territory of our country different nationalities and religions. In accordance with Art. 10 of the Law “On National Minorities in the Republic of Belarus”, historical and cultural monuments of national minorities on the territory of the Republic of Belarus are part of the Belarusian culture and are protected by the state in accordance with the legislation of the Republic of Belarus. Cultural minorities (national, ethnic, religious and other communities, organizations and groups) as collective bearers of culture, equal subjects of cultural activity in themselves are also cultural values and are subject to international and national legal protection. The law defines the same regime for the protection of both monuments of unconditional Belarusian origin and the cultural values of other peoples located in our country.
The study of the genesis of cultural heritage allows us to divide monuments into four groups. The first includes objects specially created for the purpose of perpetuating an event or personality (for example, the Khatyn memorial complex). The second group includes monuments recognized as having cultural or historical significance in the context of events associated with them (for example, the building of the First Congress of the RSDLP in Minsk). The third group consists of objects endowed with outstanding distinctive merits (for example, monuments of art, urban planning ensembles, architectural creations). And finally, the fourth group includes values determined by the temporary historical factor (archaeological objects, antiques, archival documents).
Understanding the importance of preserving the cultural heritage of other peoples, states have concluded a number of international treaties. One of the main tasks solved within the framework of such interstate agreements is to ensure equal rights national minorities to enjoy the achievements of culture - world, country of residence and their own nationality. The potential of monuments of other peoples and national minorities should be involved in cultural circulation Belarus.
Heritage is a system of material and intellectual-spiritual values saved or created previous generations. They are important for conservation historical memory, as well as the cultural and natural gene pool of the country. Tradition and continuity play an important role in the formation of culture. Cultural heritage is also traditions aimed at preserving cultural memory. Today, thanks to a careful study and development of a classification of monuments, the concept of “cultural heritage” has been rethought and sounds like “a set of material and spiritual monuments, which include in situ monuments (monuments of urban planning, architecture, history, archeology, monumental art, nature, and so on) , movable monuments (objects of pictorial art, manuscripts, archives, etc.) and so-called spiritual monuments ( specific forms economics, beliefs, traditions, technologies and so on).”
“Cultural heritage” is a relatively young term and is used today in Russian legislation and international documents as confirmation of the process of formation in modern society of a systematic approach to world culture, cultural values and protection environment. The conceptual apparatus of cultural heritage protection has changed with the development scientific ideas about monuments and with changes in the political and ideological situation in the country (government policy in the field of culture is expressed, first of all, in legislative acts on the protection, restoration and use of monuments). The history of the formation of the concept of “cultural heritage” is inextricably linked with the development of scientific ideas about monuments.
XVIII century, prehistory of the preservation of antiquities. The concept of “monument” did not exist. There were the concepts of “antique”, “antiquity”, “curiosities”, “rarities” and a pragmatic, utilitarian attitude towards immovable monuments. Interest in material value things. State initiative to identify, record, and preserve antiquities (primarily “material”, “movable” monuments). Development of historical science. Monuments were perceived as historical source. Comprehensive study of monuments (questionnaire about “landmarks”). Criteria for evaluating monuments were developed.
In the 19th century, archeology was established as a science. Using the archaeological method to study monuments. The concept of "ancient monument". Generalizing studies and the first decrees on the protection of “ancient monuments” appeared. Zabelin uses the concept of “architectural monument” in his work. Various scientific societies. 1851 - Sakharov’s work “Note for the review of Russian antiquities”, the concept of “ancient monument” or “ archaeological site”, but they were not allocated to a special group.
Second half of the 19th century. Beginning of the development of a draft law on the protection of “ancient monuments” (1869, Uvarov). The end of the century was marked by the use artistic method and ensemble principle; monuments begin to be viewed as an artistic phenomenon, as an “aesthetic value” in the natural environment (Zabelin’s work “Experience in the Study of Russian Antiquities and History” of 1873). At this time, only buildings created before 1725 can be considered architectural monuments.
At the beginning of the twentieth century, the scientific community understood the concept of “monuments” not only of particularly valuable ancient objects, but also of all antiquity in general, and specifically “monuments of art and antiquity,” “ancient monuments,” “historical monuments.” In the 1920s and 30s, the concept of “monument” began to mean buildings, estates, and structures of later times. During this period, the concepts of “uniques”, “monuments of art”, “monuments of antiquity”, “monuments of everyday life”, “historical monument”, “monument of the revolution”, “monument of the civil war”, “monument of socialist construction and labor” and so on arose. . Pokrovsky's school applied a class approach to monuments.
In 1948, in the resolution of the USSR Council of Ministers “On measures to improve the protection of cultural monuments”, the concept of “cultural monument” was first used, which includes specific types of monuments of history, architecture, art, and archeology. In 1954, at the Hague Conference, the concept of “cultural property” was first formulated (more precisely, in the document “On the Protection of Cultural Property in the Event of Armed Conflict”). The Venice Charter was adopted at the II International Congress of Architects and Technical Specialists of Historical Monuments in Venice in 1964. The concept of “historical monument” includes both a separate architectural work and an urban or rural environment bearing characteristic features a certain civilization, a significant path of development or historical event. It extends to outstanding monuments and to more modest structures that acquire significant cultural value over time.
On June 25, 2002, the Law of the Russian Federation “On objects of cultural heritage (historical and cultural monuments) of the peoples of the Russian Federation” was issued. His acceptance became big event in the protection of cultural heritage. This law emphasizes the value of cultural heritage sites as a symbol of national cultural identity.
Preservation of culture
They form the living environment of a person; they are the main and indispensable conditions of his existence. Nature constitutes the foundation, and culture is the very building of human existence. Nature ensures the existence of man as a physical being., being a “second nature”, makes this existence actually human. It allows a person to become an intellectual, spiritual, moral, creative person. Therefore, the preservation of culture is as natural and necessary as the preservation of nature.
The ecology of nature is inseparable from the ecology of culture. If nature accumulates, preserves and transmits a person’s genetic memory, then culture does the same with his social memory. Violation of the ecology of nature poses a threat genetic code man, leads to his degeneration. Violation of the ecology of culture has a destructive effect on human existence and leads to its degradation.
Cultural heritage
Cultural heritage represents in fact main way existence of culture. What is not part of the cultural heritage ceases to be culture and ultimately ceases to exist. During his life, a person manages to master and transfer into his inner world only a small share of cultural heritage. The latter remains after him for other generations, acting as common property all people, all humanity. However, it can only be such if it is preserved. Therefore, the preservation of cultural heritage to a certain extent coincides with the preservation of culture in general.
As a problem, the protection of cultural heritage exists for all societies. However, it faces Western society more acutely. The East in this sense differs significantly from the West.
History of the Eastern World was evolutionary, without radical, revolutionary breaks in gradualism. It rested on continuity, centuries-honored traditions and customs. Eastern society quite calmly moved from Antiquity to the Middle Ages, from paganism to monotheism, having done this back in Antiquity.
Its entire subsequent history can be defined as the “eternal Middle Ages.” The position of religion as the foundation of culture remained unshakable. The East moved forward, turning its gaze back to the past. The value of cultural heritage was not questioned. Its preservation acted as something natural, a matter of course. The problems that arose were mainly of a technical or economic nature.
Story Western society , on the contrary, was marked by deep, radical breaks. She often forgot about continuity. The transition of the West from Antiquity to the Middle Ages was turbulent. It was accompanied by significant large-scale destruction and the loss of many achievements of Antiquity. Western " christian world"was established on the ruins of antiquity, paganism, often literally: many architectural monuments Christian culture were built from the rubble of destroyed ancient temples. The Middle Ages, in turn, were rejected by the Renaissance. The new era was becoming increasingly futuristic. Highest value for him the future appeared, while the past was resolutely rejected. Hegel declared that modernity pays off all its debts to the past and becomes obligated to it.
The French philosopher M. Foucault proposes to consider Western culture of the New Age from the point of view of radical shifts, outside the principles of historicism and continuity. He distinguishes several eras in it, believing that they do not have any common history. Each era has its own history, which immediately and unexpectedly “opens” at its beginning and just as immediately, unexpectedly “closes” at its end. A new cultural era owes nothing to the previous one and conveys nothing to the subsequent one. History is characterized by “radical discontinuity.”
Since the Renaissance, religion in Western culture has been losing its role and significance; it is increasingly being pushed to the margins of life. Its place is taken by science, whose power is becoming more complete and absolute. Science is primarily interested in the new, the unknown; it is oriented toward the future. She is often indifferent to the past.
History of Russian culture more similar to Western than Eastern. Perhaps to a lesser extent, but it was also accompanied sharp turns and violations of continuity. Its evolution was complicated by the geopolitical position of Russia: finding itself between the West and the East, it rushed, torn between the Western and Eastern paths of development, not without difficulty finding and asserting its identity. Therefore, the problem of attitude and preservation of cultural heritage has always existed, sometimes becoming quite acute.
One of these moments was time of Peter 1. With his reforms, he sharply turned Russia towards the West, sharply exacerbating the problem of attitude towards its past. However, for all the radicalism of his reforms, Peter did not at all strive for a complete rejection of Russia’s past, its cultural heritage. On the contrary, it was under him that the problem of protecting cultural heritage first appeared as fully realized and extremely important. It also takes specific practical measures to preserve cultural heritage.
So, at the end of the 17th century. By decree of Peter, measurements were taken and drawings were made of ancient Buddhist temples in Siberia. Quite remarkable is the fact that during the years when stone construction was prohibited in Russia - in addition to St. Petersburg - Peter issued a special permit for such construction in Tobolsk. In his decree on this occasion, he notes that the construction of the Tobolsk Kremlin is not aimed at defense and military operations, but at showing the greatness and beauty of Russian construction, that the creation of a road leading through Tobolsk to China means the road to the people who are and should be forever friend of Russia.
What Peter I started finds continuation and under Catherine II. It issues decrees on the measurements, research and registration of buildings of historical and artistic value, as well as on the drawing up of plans and descriptions of ancient cities and on the preservation of archaeological monuments.
Active attempts to record and protect ancient and natural monuments were made by leading figures in Russia already in the 18th century. Some of them achieve success.
In particular, archival data indicate that in 1754, residents of Moscow and nearby villages and hamlets turned to the Berg College in St. Petersburg with a complaint and demands to take measures to protect them from the disasters brought by iron factories built and under construction in Moscow and around it. According to numerous authors of the appeal, these factories lead to the destruction of forests. scare away animals, pollute rivers and kill fish. In response to this petition, an order was issued to withdraw and stop new construction of iron factories 100 miles around Moscow. The deadline for withdrawal was set at one year, and in case of failure to comply with the order, the factory property was subject to confiscation in favor of the state.
Attention to the protection of natural and cultural heritage significantly intensified in the 19th century. Along with private decisions, which were the majority, general state regulations were adopted regulating construction and other types of activities. As an example, we can point to the mandatory Building Charter, adopted in the 19th century, which prohibited demolition or repairs leading to the distortion of buildings erected in the 18th century, as well as to the decree awarding the Order of Vladimir, 1st degree, to persons who planted and raised at least 100 acres of forest.
An important role in the protection of natural and cultural heritage was played by public, scientific organizations : Moscow Archaeological Society (1864), Russian historical society(1866), Society for the Protection and Preservation of Monuments of Art and Antiquity in Russia (1909), etc. At their congresses, these organizations discussed the problems of protecting historical and cultural heritage. They were developing legislation on the protection of monuments, raising the issue of creating state bodies for the protection cultural-historical values. Among these organizations, the activities of the Moscow Archaeological Society deserve special mention.
This Society included not only archaeologists, but also architects, artists, writers, historians, and art critics. The main tasks of the Society were the study of ancient monuments of Russian antiquity and “protecting them not only from destruction and destruction, but also from distortion by repairs, additions and reconstruction.”
Solving assigned tasks. The society created 200 volumes of scientific works, which contributed to a deep understanding of the exceptional value of the national historical and cultural heritage and the need to preserve it.
No less impressive were the practical results of the Society’s activities. Thanks to his efforts, it was possible to preserve the ensemble of the Estate on Bersenevskaya Embankment and the buildings China-cities in Moscow, fortifications in Kolomna, the Assumption Cathedral in Zvenigorod, the Church of the Intercession on Perli, the Church of Lazarus of Murom in Kizhi and many others.
Along with the study and preservation of monuments, the Society made a significant contribution to the promotion of the achievements of Russian culture. In particular, on his initiative, a monument was erected to the outstanding Russian educator, pioneer printer Ivan Fedorov (author - sculptor S. Volnukhin), which still adorns the center of Moscow. The authority of the Moscow Archaeological Society was so high that practically nothing was done without its knowledge and consent. If something started and threatened any monument, the Society decisively intervened and restored proper order.
At the beginning of the 20th century. in Russia basic laws have already been developed on the protection of monuments of art and antiquity, on the protection of nature and on the organization of natural and historical reserves. The “Draft Law on the Protection of Ancient Monuments in Russia” (1911) and N. Roerich’s pact on the need for an international solution to the issue of protecting cultural property were published. It should be emphasized that The Roerich Pact was the first document in world practice that raised this issue to a global problem. This pact was adopted by the League of Nations only in 1934, receiving the not entirely fair name - “Washington Pact”.
The adoption of the law “On the protection of monuments in Russia” was prevented by the First World War. True, its adoption could be problematic, since in the original version it affected the rights private property, including an article on “the forced alienation of immovable ancient monuments in private ownership.”
After the October Revolution The situation with the preservation of cultural heritage has sharply worsened. The Civil War that followed the revolution resulted in the destruction and looting of a huge number of monuments within the country, as well as the uncontrolled export of cultural property abroad. The workers and peasants did this out of revenge and hatred for their former oppressors. Other social strata participated in this for purely selfish purposes. Saving the national cultural heritage required energetic and decisive measures from the authorities.
Already in 1918, decrees of the Soviet government with legislative force were issued prohibiting the export and sale abroad of objects of special artistic and historical significance, as well as on registration, registration and preservation of monuments of art and antiquities. Special attention is devoted to the protection of monuments of landscape art and historical and artistic landscapes. Let us note that this kind of legislative provisions on monuments of gardening and landscape art were the first in world practice. At the same time, a special state body for museum affairs and monument protection is being created.
The measures taken have yielded positive results. Over four years, 431 private collections were registered in Moscow and the Moscow region alone, 64 antique stores, 501 churches and monasteries, and 82 estates were examined.
Great Patriotic War 1941-1945 applied Soviet Union huge damage. The Nazi invaders deliberately and purposefully destroyed the most valuable architectural monuments and plundered works of art. The ancient Russian cities of Pskov, Novgorod, Chernigov, Kyiv, as well as palace and park ensembles suburbs of Leningrad.
Their restoration began even before the end of the war. Despite severe hardships and enormous difficulties, society found the strength to revive the historical and cultural heritage. This was facilitated by a government decree adopted in 1948, according to which measures aimed at improving the protection of cultural monuments were significantly expanded and deepened. In particular, now cultural monuments included not only separate buildings and structures, but also cities, settlements or parts of them that have historical and urban planning value.
From 60-X gg. The protection of cultural monuments is carried out in close interaction and cooperation with international organizations and the world community. Let us note that our experience is widely reflected in such an international document as the “Venice Charter” adopted in 1964, dedicated to the issues of preserving monuments of culture and art.
Back to top 70s The protection of cultural and natural heritage is already fully recognized by the world community as one of global problems modernity. On the initiative World Cultural and Natural Heritage Committee of UNESCO The Convention for the Protection of the Cultural and Natural Heritage of Humanity (1972) and the Recommendation for the Conservation of Historical Ensembles (1976) were adopted. The result was the creation of a system of international cultural cooperation, headed by the mentioned Committee. His responsibilities include compiling a list outstanding monuments world culture and providing assistance to participating states in ensuring the safety of relevant objects.
To this list entered: Moscow and Novgorod Kremlins; Trinity-Sergius Lavra: Golden Gate, Assumption and Demetrius Cathedrals in Vladimir; Church of the Intercession on the Nerl and the Staircase Tower of the Chambers of Andrei Bogolyubsky in the village of Bogomolovo; Spaso-Efimiev and Pokrovsky monasteries; Cathedral of the Nativity; Bishops' Chambers in Suzdal; Church of Boris and Gleb in the village of Kideksha; as well as the historical and architectural ensemble on the island of Kizhi, the center of St. Petersburg, etc.
In addition to helping to preserve and protect monuments, the Committee also provides assistance in their study, providing sophisticated equipment and experts.
In addition to those mentioned, the International Conservation Council also works in close cooperation with UNESCO historical places and historical monuments - ICOMOS. founded in 1965 and uniting specialists from 88 countries. Its tasks include the protection, restoration and conservation of monuments. On his initiative, a number of important documents aimed at improving security throughout the world. These include the Florence International Charter for the Protection of Historic Gardens (1981); International Charter for the Protection of Historic Sites (1987): International Charter for the Protection and Use archaeological heritage (1990).
Among non-governmental organizations it is worth highlighting International Center research in the field of conservation and restoration of cultural property, known as the Rome Center - ICCROM, whose members are 80 countries, including Russia.
The main problems and tasks in preserving the cultural heritage of Russia
In our country, two organizations currently play a leading role in the preservation of historical and cultural heritage. The first is the All-Russian Society for the Protection of Historical and Cultural Monuments (VOOPIK; founded in 1966, is voluntary and public organization, implements the programs “Russian Estate”, “Temples and Monasteries”, “Russian Necropolis”. " Russian abroad" The society published the magazine “Monuments of the Fatherland” in 1980.
Second - Russian Foundation Culture, created in 1991, financing a number of programs and projects, including the Small Towns of Russia program. To strengthen the scientific side of security affairs, the Russian Research Institute of Cultural and Natural Heritage was created in 1992. Its tasks include identifying, studying, preserving, using and popularizing cultural and natural heritage.
In 1992, the Commission on the Restitution of Cultural Property was formed in order to resolve mutual claims between Russia and foreign states.
Among the most important tasks in preserving cultural heritage is the revival of religious roots, the religious origin of Russian culture, restoration of the important role of the Orthodox Church.
Currently, the view of religion as something completely outdated and outdated is being revised everywhere. Religion and the Church are once again occupying a worthy place in the life and culture of our society. Man is characterized by an irresistible desire for the sublime and absolute, for that which exceeds himself and the limits of existence. This need is best satisfied by religion. Hence its amazing vitality and rapid restoration of its place and role in human life. The point here is not that culture is once again becoming religious in the full sense. This is impossible. Modern culture generally still remains secular and rests primarily on science and reason. However, religion again becomes an important and integral part of culture, and culture restores its historical connections with religious origins.
In the West, the idea of reviving the religious roots of culture became relevant in the 70s. - along with the emergence of neoconservatism and postmodernism. Later it becomes more and more powerful. Russia has much more reason to hope for a revival of the religious principle in its culture.
Many Russian philosophers and thinkers, not without reason, talk about "Russian religiosity". According to N. Danilevsky, its innateness and depth were manifested in the very acceptance and fairly rapid spread of Christianity throughout Rus'. All this happened without any missionaries and without any imposition from other states, through military threats or military victories, as was the case among other nations.
The adoption of Christianity occurred after a long internal struggle, from dissatisfaction with paganism, from a free search for truth and as a need of the spirit. The Russian character most fully corresponds to the ideals of Christianity: it is characterized by non-violence, gentleness, humility, respect, etc.
Religion constituted the most essential, dominant content of ancient Russian life, forming later the prevailing spiritual interest ordinary Russian people. N. Danilevsky even speaks of the Russian people being chosen by God, bringing them closer in this regard to the peoples of Israel and Byzantium.
Similar thoughts are developed by Vl. Soloviev. To the already mentioned features of the Russian character, he adds peacefulness, refusal of cruel executions, and concern for the poor. Manifestation of Russian religiosity Vl. Solovyov sees a special form of expression by Russian people of feelings for their homeland. Frenchman in such a case speaks of “beautiful France”, of “French glory”. The Englishman lovingly pronounces: “old England.” The German talks about “German loyalty.” A Russian person, wanting to express his best feelings for his homeland, speaks only of “Holy Rus'.”
The highest ideal for him is not political or aesthetic, but moral and religious. However, this does not mean complete asceticism, complete renunciation from the world, on the contrary: “Holy Rus' demands a holy deed.” Therefore, accepting Christianity does not mean simply memorizing new prayers, but the implementation of a practical task: transforming life on the principles of true religion.
L. Karsavin points out another quality of the Russian person: “For the sake of an ideal, he is ready to give up everything, sacrifice everything.” According to L. Karsavin, Russian people have a “sense of the holiness and divinity of everything that exists,” like no one else, they “need the absolute.”
Historically, Russian religiosity has found a variety of manifestations and confirmations. Khan Batu, having made Rus' a vassal, did not dare to raise his hand to the faith of the Russian people, to Orthodoxy. He apparently instinctively sensed the limits of his power and limited himself to collecting material tribute. Spiritually
Rus' did not submit to the Mongol-Tatar invasion, survived and thanks to this regained complete freedom.
In the Patriotic War of 1812, the Russian spirit played a decisive role in achieving victory. In yet to a greater extent he showed himself in the Great Patriotic War 1941-1945 Only unprecedented fortitude allowed the Russian people to withstand truly deadly trials.
The Russian people accepted the ideals of communism largely due to the fact that they perceived them through the prism of the ideals of Christianity and Christian humanism. N. Berdyaev thinks about this convincingly.
Of course, Russia in its history did not always strictly follow the Christian path; it also allowed serious deviations. Sometimes holiness and villainy were side by side in her. As Vl. notes. Soloviev, there were both the pious monster Ivan IV and the true saint Sergius in it. The Russian Orthodox Church was not always at its best. She is often reproached for this. that she allowed herself to be subordinated to secular power, starting with Peter I - tsarist and then communist. Russian theology is reproached for being theoretically inferior to Catholic theology.
Indeed, the Russian Orthodox Church was deprived of freedom for centuries and was under strict control of the authorities. However, this is not her fault, but her misfortune. For the sake of the unification of Rus', she herself contributed in every possible way to strengthening its statehood. But it turned out that state power, having become absolute, subjugated the power of the absolute.
Russian theology was indeed not very successful in theory; it did not offer new evidence of the existence of God. However the main merit of the Russian Orthodox Church is that she was able to preserve Orthodox Christianity. This alone makes up for all her other sins. The preservation of Orthodoxy as true Christianity gave Moscow the basis to claim the title of “Third Rome”. And it is precisely the preservation of Christianity that allows us to hope for the revival of the religious principle in Russian culture, for the spiritual recovery of the Russian people.
This is facilitated by the widespread restoration and renovation of temples and monasteries in last years. Already today, most settlements in Russia have a temple or church. Of particular importance is the restoration of the Cathedral of Christ the Savior. Yeshe higher value has adopted the law on freedom of conscience. All this creates the necessary conditions so that every person finds his own way to the temple.
The situation is very favorable for monasteries. Despite the destruction and misfortunes that took place in the past, more than 1,200 monasteries have survived, of which about 200 are now active.
The beginning of monastic life was laid by the monks of the Kiev Pechersk Lavra - the Venerables Anthony and Theodosius. Since the 14th century the center of Orthodox monasticism becomes the Trinity-Sergius Lavra, founded by the great Sergius of Radonezh. Among all the monasteries and temples, it is the main Shrine of Orthodoxy. For more than five centuries, the Lavra has been a place of pilgrimage for Russian Christians. Special Mention The St. Daniel's Monastery is also worthy - the first monastery in Moscow, founded by Prince Daniil, the son of Alexander Nevsky, which today is the official residence of the patriarch.
Russian monasteries have always been important centers of spiritual life. They had a special attractive force. As an example, it is enough to point to the Optina Pustyn monastery, which was visited by N. Gogol and F. Dostoevsky. J1. Tolstoy. They came there to drink from the purest spiritual source. The very existence of monasteries and monks helps people endure the hardships of life more easily, because they know that there is a place where they will always find understanding and consolation.
An extremely important place in the cultural heritage is occupied by Russian estates. They took shape in the second half of the 16th century. - XIX century These were “ancestral”, “ noble nests" There were thousands of them, but there are dozens left. Some of them were destroyed during the revolution and Civil War. The other part has disappeared from time and neglect. Many of the surviving ones - Arkhangelskoye, Kuskovo, Marfino, Ostafyevo, Ostankino, Shakhmatovo - have been turned into museums, nature reserves and sanatoriums. Others are not so lucky and need emergency help and care.
The role of Russian estates in the development of Russian culture was enormous. In the 18th century they formed the basis of the Russian Enlightenment. Largely thanks to them in the 19th century. became the golden age of Russian culture.
The way of life on the estate was closely connected with nature, agriculture, centuries-old traditions and customs, and the life of peasants and common people. Elements of high culture are rich libraries. beautiful collections of paintings and home theaters were organically intertwined with elements of folk culture. Thanks to this, the split, the gap between the Europeanized culture of the upper layer and traditional culture of the Russian people, which arose as a result of Peter’s reforms and is characteristic of capitals and large cities. Russian culture was regaining its integrity and unity.
Russian estates were living springs of high and deep spirituality. They carefully preserved Russian traditions and customs, the national atmosphere, Russian identity and the spirit of Russia. One can say about each of them in the words of the poet: “There is a Russian spirit there. It smells like Russia there.” Russian estates played an important role in the fate of many great people of Russia. The Russian estate had a beneficial influence on the work of A.S. Pushkin. A.S. spent his youth in the Khmelite estate in the Smolensk region. Griboyedov, and later the idea of “Woe from Wit” was born. The Vvedenskoye estate in Zvenigorod was of great importance for the life and work of P.I. Tchaikovsky, A.P. Chekhov.
Russian estates opened the way to the heights of art for many talented nuggets from the depths of the Russian people.
The remaining Russian estates represent a visible and tangible past of Russia. They are living islands of genuine Russian spirituality. Their restoration and preservation is the most important task in preserving cultural heritage. Its successful solution will be facilitated by the re-established “Society for the Study of the Russian Estate,” which existed in the 20s. (1923-1928).
Closely related to the task of preserving Russian estates is another equally important task - revival and development of small towns in Russia.
Currently there are more than 3 thousand of them with a population of about 40 million people. Like the estates, they embodied the truly Russian way of life and expressed the soul and beauty of Russia. Each of them had a unique, unique appearance, their own lifestyle. For all their modesty and unpretentiousness, small towns were generous with talent. Many great writers, artists and composers of Russia came from them.
At the same time, for a long time, small towns were in oblivion and desolation. The active, constructive and creative life in them faded away; they increasingly turned into remote provinces and outbacks. Now the situation is gradually changing, and small towns are coming to life again.
Developed comprehensive programs revival of historical cultural environment such ancient Russian cities as Zaraysk, Podolsk, Rybinsk and Staraya Russa. Of these, Staraya Russa has the most favorable prospects. F.M. lived in this city. Dostoevsky and preserved it own house. This city also has a mud resort and historical monuments. All this allows Staraya Russa become an attractive tourist, cultural and health center. Its proximity to Novgorod will enhance its cultural significance.
Roughly the same thing awaits the other cities mentioned. The experience gained from their revival will serve as the basis for the development of projects for the renewal of other small towns in Russia.
A special place in the protection of cultural heritage is occupied by folk arts and crafts. Together with folklore, they constitute folk culture, which, being the most important part of the entire national culture, most powerfully expresses its originality and originality. Since ancient times, Russia has been famous for its magnificent arts and crafts products.
Among the oldest of them is Russian wooden toy, the center of which is Sergiev Posad. It was here that the world famous nesting doll was born. Kholmogory bone carving is just as ancient. Using low-relief techniques, Kholmogory bone carvers create unique works decorative arts- combs, cups, caskets, vases. No less long history has Khokhloma painting. It is a decorative painting with a floral pattern on wooden products (dishes, furniture) in red and black tones and gold.
Miniature painting has become widespread in Russia. One of its famous centers is located in the village. Fedoskino, Moscow region. Fedoskino miniature - oil painting on papier-mâché lacquerware. The drawing is done in a realistic manner on a black lacquer background. Echoes Fedoskino Palekh miniature, which is a tempera painting on lacquer items made of papier-mâché (boxes, caskets, cigarette cases, jewelry). It is characterized by bright colors, smooth pattern, abundance of gold.
Gzhel ceramics - products made of porcelain and earthenware, covered with blue painting - have gained well-deserved fame in Russia and abroad.
These, as well as other arts and crafts in general, continue their lives and activities, although with varying degrees of success and confidence in the future.
However, they all need serious help. Many of them require significant reconstruction, the result of which should be the creation of modern working conditions for craftsmen and creators. Some of them need revival and restoration. The fact is that over time, these trades and crafts have undergone significant changes: they have been too modernized. The themes and plots were changed, the technology was disrupted, and the style was distorted.
In general, the protection of cultural property in modern world becomes more and more complex and acute. This problem requires constant attention. Without exaggeration, we can say that the level of cultural development of a particular people should be judged by how it relates to its cultural heritage. By preserving the past, we prolong the future.
The authentic cultural symbols of Russia do not need further introduction. The World Cultural Heritage sites presented on this page are among the most significant objects ever created by man. Their exceptional man-made beauty and unsurpassed aesthetic importance will amaze even the most sophisticated connoisseur of beauty.
The first to be included in the List of Cultural Heritage of All Humanity in 1990 were the Moscow Kremlin, together with the adjacent Red Square, the historical center of St. Petersburg and associated complexes of monuments and Kizhi Pogost. All these objects, which Russia is especially proud of, were recognized as “a masterpiece of human creative genius.” By the way, several other Russian architectural creations also deserved such a high criterion: the Novodevichy Convent in Moscow, the white stone monuments of Vladimir and Suzdal, the Ferapontov Monastery in the Vologda region.
The true symbol of Russia – the Moscow Kremlin – needs no further introduction. Anyone who has ever been to Moscow has definitely visited Red Square and the Kremlin itself. It is worth remembering that this is the most ancient part of the city. It was here, on Borovitsky Hill, that Prince Yuri Dolgoruky founded his estate-fortress.
All guests northern capital, and first of all, foreigners, note that St. Petersburg is the most beautiful and integral in artistically city of the world. Logical layout, including strict straight streets and numerous canals (over 400 of them), bridges, embankments, and parks. And, of course, outstanding monuments of palace and church architecture, monumental sculpture. The World Heritage Site includes not only the historical center, but also the palace and park ensembles of its suburbs - the most luxurious Peterhof, founded by Peter I, Pushkin (Tsarskoe Selo), Strelna, Gatchina, as well as the historical part of Kronstadt with its fortress and forts and the Shlisselburg fortress.
Kizhi Pogost, or Spaso-Preobrazhensky Pogost, located in Karelia, is a unique masterpiece of northern wooden architecture. The “nail” of the ensemble, the Church of the Transfiguration, was built in 1714... without a single nail. As the legend says, it was built with one ax, which the master then threw into the lake, and initially without nails. Today, the Kizhi Pogost is a small space, enclosed by a wooden wall, inside which there are unique buildings, varying in height and shape. They form a single and extremely picturesque ensemble, which fits perfectly into the harsh northern landscape.
But not only the center of Russia is rich in World Heritage. The “third capital of Russia,” Kazan, also gave civilization a unique Kremlin. In its historical development, it went through several stages lasting a millennium. The wooden fortress appeared at the turn of the 10th and 11th centuries; in the 12th century it was rebuilt into a stone one. From the second half of the 13th century to the middle of the 16th century, the Kremlin served as the center of the Kazan Principality as part of the Golden Horde, and then the Kazan Khanate. And then Kazan, after a long siege, was captured by the troops of Ivan the Terrible and the Kremlin was reconstructed again. Today the Kazan Kremlin is an outstanding example of the synthesis of different artistic styles and demonstrates the interpenetration of different cultures (Bulgar, Golden Horde, Tatar, Russian, possibly Italian), and reflects the originality of different - successive historical eras.
Editorial Russia-Open presents to you Russian “masterpieces of human creative genius”.
