The multinational composition of the Russian population: a source of strength or weakness? The cultural code of multinational Russia Synopsis of the multinational way of Russian society, interethnic culture.

In the XV - XVII centuries.

The XV-XVII centuries are the period when feudal relations intensively developed in Russia. At the same time, the development of education and the spiritual life of society was negatively impacted by the situation of constant political oppression of all layers of society during the reign of Ivan the Terrible, during the Time of Troubles. Illiteracy was characteristic of the majority of the population, dark superstitions were spreading, and family morals were being “coarsened.”

By the 15th century, new forms of leisure time appeared, associated with the development of folk entertainment culture. In cities and villages, the public was entertained with songs, dances, circus acts and jokes by traveling buffoons. The first mention of “bear fun” (street comedies with bears) and puppet shows dates back to the 30s. The spectacles or “shames”, as the negative church called them, always attracted large numbers of people

By the 15th century, cities had taverns and taverns, and later taverns appeared. In addition to their direct function, these establishments also served as a place for communication and entertainment for citizens in their free hours. Traders and artisans, having finished their work day, came to them to spend their free hours.

Thus, already in the Middle Ages, trends emerged in the structure of urban life that in subsequent times determined the advancement of all layers of the urban population in cultural orientations and ways of spending leisure time. The differences concerned only the external attributes of leisure time, determined by a person’s property status. According to D.S. Likhachev, “ancient Rus' knew the distinction between classes not in the nature of life, as it became in post-Petrine Rus', but mainly in the degree of accumulated wealth, the presence of servants and the size of the household.” These words are also true in relation to leisure as a private manifestation of the everyday life of Russians of that period. Thus, the food on the banquet table of noble and wealthy Russians was more plentiful, the outfits at holidays were more luxurious, hunting turned into a magnificent and crowded event, etc., but the essence of these and similar types of leisure did not change. During the indicated period, leisure in Russian society was mainly of a collective, public nature.

Two trends in the conduct of leisure activities for representatives of various classes of the Russian population were clearly expressed: traditionalism and European innovations. This situation was explained by the existence of stereotypical forms of leisure among the majority of the Russian population (mainly the peasantry) and the introduction of new types of leisure by representatives of the nobility, oriented towards the West.

By the 15th century, the cultural influence of foreign countries on Rus' increased, since many foreigners lived in Moscow and other cities, and foreign ambassadors came to the tsar. By decree of the tsar, artists and architects were invited from abroad. But the traditions of the “Russian feast” were still alive, and both kings and peasants enjoyed the feast. During leisure hours, noble feudal lords loved to listen to stories about travels and customs of other lands; they kept “bahars” who read them fairy tales and sang songs, “house doctors.” The king's staff included jesters and firecrackers. For fun performances in the palace there was an “Amusement Chamber”. Such fun as hunting also remained in honor.

Mass holidays and celebrations in cities ceased to have a religious basis, since the work of artisans and traders was not associated with the vagaries of nature. Rituals increasingly took on the character of game spectacles. Fairs and bazaars were held in cities where people could socialize, make acquaintances, and exchange news. City squares, fairs and bazaars attracted traveling artists: musicians, dancers, magicians, and animal trainers performed funny performances there.

The attitude towards leisure in Russia on the part of the authorities and especially the church during this period was ambivalent. On the one hand, the population's orientation towards festive leisure was actively encouraged. In the sphere of everyday life and work, holidays are firmly established: temple, calendar, labor, family, spring, summer, autumn, winter holidays; on the other hand, a ban is established on “the outrages of buffoons”, “demonic games”, walking with bears, and folk musical instruments; penalties are introduced for “dancing” and loud laughter.

The functions of the family are gradually expanding. Increased attention to family education is manifested in folk art, the writings of educators, and in various “Domostroi”. “Domostroy” of the 16th century was a typical example of a set of everyday rules and instructions in spiritual, social and family life; this document contained the sum of the signs of patriarchal culture: in the first place was the teaching of “the fear of God, as well as all the virtues, courtesy, humility, good care and homework.”

The content of leisure and leisure activities was significantly limited by the low social status of women. Women in Rus' led a “reclusive” lifestyle, which affected their leisure time. But the peasant woman, after exhausting work, had the opportunity to take part in collective holidays. In boyar, noble, and merchant families, separate spending of free time by men and women was cultivated.

During the celebration of any event, women of their wealthy families were allowed into male society only with the permission of their husband or father. Music and dancing were not allowed among them. At best, they could be invited to a buffoon performance. Even a noble woman could go to church only accompanied by someone from the household and with the consent of her husband (Severe rules for women are formulated in Domostroi).

In the 14th and 15th centuries, the book traditions of Kievan Rus were revived. The material base for education is developing. Printing appears. The advent of printing played a colossal role in the education of not only the boyars and clergy, but also ordinary people. In 1564, Deacon Ivan Fedorov published the first book “Apostle”, and in 1574 the first Russian primer “for the benefit of the Russian people.” In total, 20 books were published in Moscow in the 16th century, mostly of theological content.

During the reign of Ivan IV the Terrible (1530-1584), considerable attention was paid to the creation of historical works. In 1550, the “Chronicle of the beginning of the kingdom of Grand Duke Ivan Vasilyevich” was created, but the most significant creation was the “Book of the Power of the Royal Genealogy”, dedicated to the embellished biography of the great princes, the divine origin of royal power, the eternal union of the grand princely power and the church. Historical literature, along with socio-economic factors, played a role in the fact that in 1547 Ivan IV was crowned as the first Russian Tsar, as the head of the Russian autocratic, serf-owning state. Orthodox Christianity becomes the spiritual support of the Russian state, professing the unity of state and spiritual power. Of particular importance was the translation of the Bible into Old Church Slavonic.

At the same time, in Russia, serfdom is being strengthened in relation to the overwhelming majority of the population - the peasantry. Serfdom also influenced the cultivation of long-suffering as a trait of the national character of the Russian people.

In the 16th century during the time of Ivan the Terrible, all subjects, including boyars and princes, were “sovereign servants.” Nevertheless, journalism of the 16th century. addressed “worldly” topics. Ermolai-Erasmus (40-60s of the 16th century), the author of “The Tale of Peter and Fevronia,” relied on folk legends, sang the human right to love, and sympathized with the misfortunes of his heroes. Ivan Peresvetov, the most radical publicist of the 16th century, puts “truth above faith” in his works.

Of unconditional interest is the history of the development of leisure in Russia in the pre-Petrine period, when favorable political-economic, socio-cultural and value-oriented conditions for the process of interaction between traditions and innovations were created in society.

The final stage of the evolution of medieval Russian culture on the threshold of the New Age occurs in the middle of the 17th century). The formation of new ideological attitudes was greatly facilitated by two major historical events of this era: the Troubles and church reform. Noticeable changes are taking place in all spheres of society. The development of commodity production and the beginning of the formation of the all-Russian market determined the emergence in the depths of the feudal-serf system of the first sprouts of bourgeois social relations, which allows us to consider the 17th century as the beginning of a new period in Russian history.

One of the signs of the era, a factor contributing to the movement of Russian society towards the New Age, was socio-cultural activity. The second half of the 17th century in Russia is defined as a transitional era, combining the traditions of Ancient Rus' and the innovations of the New Age, which allows us to identify the most significant periods of its development, when a change in cultural paradigms occurs, and socio-cultural activity becomes one of the priority directions of the cultural process.

The transitional nature of the historical era under study contributed to the development of two leisure systems - traditional and innovative. The essence of traditional leisure lies in the dialectic of two principles: Orthodox (church) and folk (laughter); despite their opposition, these principles “coexisted” within the framework of the traditional leisure system, which was due to the dualism of traditional consciousness. Traditional leisure had a pronounced social and pedagogical orientation, which was determined by the functions that it performed in society. The social significance of traditional leisure was expressed in the fact that it reflected the ideals and values of traditional culture (religiosity, conservatism). The main forms of traditional leisure (holidays, sports competitions) had great pedagogical potential: traditional leisure played an important role in the system of upbringing, education and enlightenment; through leisure, certain traditions, knowledge, skills and abilities were passed on.

The cultural process in the 17th century became more secular. The weakening of the traditional medieval religious worldview began. An idea arose about the intrinsic value of life with its joys and sorrows. Such views began to appear in literature, art, and social thought. In turn, the church suppressed all manifestations of dissent and continued to regulate the entire spiritual life of society. Thus, the decisions of the Church and Zemsky Stoglavy Council (1551) had a significant impact on the cultural and educational sphere. In 1687, the Slavic-Greek-Latin Academy was opened in Moscow, which became the center of education in Russia. The Kiev Academy was the same “hotbed of enlightenment” in Russia.

The charitable functions of the church expanded, which actively influenced the education of patriotism, “good citizens for the earthly fatherland.” The church community began active work in the development of public education and the establishment of schools. Samples of “hospital hosts” and “orphan nurses” were brought from Byzantium. In Rus', Christian pedagogical and philanthropic institutions similar to the Byzantine ones were created. “Charity” and care for “homeless” children, orphans, and children of poor parents developed. “Nurturing homeless children” became the moral responsibility of the clergy, who at that time were the educators of the people, their moral support, and charity was seen as a necessary condition for personal moral health. Education was equally accessible to the various classes of pre-Petrine Rus'. “Common class” was a characteristic feature of ancient Russian monasteries and the ancient Russian school. At the same time, the analysis of various kinds of documents (petitions, mandates, spiritual, etc.), as well as extracts from the “Lives” of Russian saints, makes it possible to draw conclusions about the nature of the development of enlightenment.

The sphere of leisure, due to its freedom from officialdom and regulation in the transition era, becomes a “platform” for the introduction of innovations and their integration into public life, the introduction of which is determined by objective reasons and subjective factors.

The result of this process can be considered the leisure “revolution from above,” which began in the 17th century and ended with Peter’s reforms. In connection with the ban on buffoonery, the need arose to make up for the “losses” in the system of entertainment and gaming culture; the need of the Moscow state for Western European experience arose, which led to active foreign cultural borrowings.

The essence of this phenomenon was the active introduction of new forms of leisure, as well as the transformation of its features and functions, including:

In the creation and development of the court theater, which went from an “illustrator” of church services to an independent secular spectacle;

In informal learning and communication, embodied in such forms as conversations, disputes, discussions;

In private collecting;

In intellectual games (chess, checkers, “grain”).

These innovations were approved only in the structure of leisure of the upper class. The remaining classes (middle and lower) were characterized by traditional forms of leisure.

their social and pedagogical orientation, which manifested itself in the following:

Leisure innovations contributed to the formation of new cultural values and educational ideas (attitudes towards enlightenment, education, communication, entertainment);

Leisure had educational, aesthetic, spiritual and moral potential; it helped the formation of knowledge, skills, abilities, the development of aesthetic tastes and needs, and the dissemination of social values.

New forms of leisure became an important factor in the establishment of court culture as a form of absolutization of state power.

Cultural innovations, integrating into Russian society, were subject to rethinking and transformation, in accordance with national traditions and values. The dialectic of traditions and innovations in Russian leisure of the second half of the 17th century, consisting in their “rivalry” and, at the same time, in interaction, the mechanism of which is determined by historical and cultural (new elements in the conditions of preserving traditional culture), social and pedagogical (new value and cognitive guidelines within the framework of the medieval value system) laws.

Active relations between traditions and innovations in this era are initiated by the state and carried out within the framework of a “revolution from above.” During this period, the leisure sphere becomes the foreground of transformations: it is here that complex processes of reconciliation of “old” and “new” values take place. Through leisure, due to the relative freedom of this sphere from regulation and official guidelines, innovations are established in public life; leisure takes on the role of a “conductor” of innovation.

Leisure turns out to be a space for searching for motivations for such reconciliation: this confirms that innovations only succeed when they capture the space of everyday life. Leisure as an integral part of the life of society reflects all the features of the transition period. The combination of pedagogical and recreational principles in leisure is one of the most important factors in the effectiveness of leisure time both for society as a whole and for each individual.

The process of “secularization” of society is also reflected in the sphere of leisure. A transformation of the cultural “horizontal” is taking place. In its place comes a cultural “vertical” - uniformity, “equality”, increasing desacralization and differentiation of leisure. The fundamental factor in the transformation of the traditional value system, which determined the formation of new spiritual and cultural ideals, was the process of secularization. It manifested itself most clearly in the sphere of artistic creativity: literature (the manifestation of the author’s “beginning”, as well as new plots, characters, genres); architecture (search for a new style, construction of “secular” institutions); music (the emergence of polyphony, the development of instrumental creativity); fine arts (changes in icon painting, the emergence of portraits and landscapes);

A natural process of “secularization” of culture begins, i.e. she turned to the real world, and the world turned to her. Not only a historical source, but also a literary monument, highly valued by L.N. Tolstoy was the “Life” of Archpriest Avvakum, written by him in exile and published in 1861. Remaining a deeply religious Christian, Avvakum turned to the genre of “Lives” and founded a new direction, confessional autobiographies. Figurative language, denunciation of injustice, including church injustice, respect for man, description of his personal suffering “in the name of faith” could not leave anyone indifferent. In April 1682, after imprisonment for 15 years in an earthen pit, Avvakum was burned at the stake by order of the king. But his “Life” has not lost its significance in our time. In Russia, martyrs of the faith have always been revered. Along with defending his understanding of faith, Habakkuk was a defender of the “simple”, contradicting the king himself: “I roar like a lion, tenacious, denouncing them…. Not only for changing the holy books, but also for worldly truth... one must lay down one’s soul.” As a writer, Avvakum had a remarkable gift of speech; he was a preacher recognized in Russian literature.

The completion of the evolution of medieval Russian culture is associated with the strengthening of the secular rationalist principle. Even within the clergy, disagreements arose that left a mark on the further development of culture. An education system begins to take shape: public and private schools, equipped with teaching aids of both religious and secular nature. Thus, the prerequisites are created for new successes in the cultural and historical process.

After liberation from Mongol-Tatar oppression in 1480, a pan-Russian culture was formed in the 16th-17th centuries. Printing appears. In 1564, Deacon Ivan Fedorov published the first book “Apostle”, and in 1574 the first Russian primer “for the benefit of the Russian people.” In total, 20 books were published in Moscow in the 16th century, mostly of theological content.

Orthodox Christianity becomes the spiritual support of the Russian state. The idea of Moscow as the third Rome is being formed. Based on the idea of the divine origin of royal power, Ivan the Terrible judges and punishes both deeds and thoughts.

Historical works and, above all, chronicles served the purpose of ideological substantiation of autocracy and serfdom. Their writing was under state control. Previous texts could have been rewritten to please the new ruler. Already in ancient times, historical sources “underwent” pressure from the authorities.

Byzantium played a major role in the development of Russian culture during this period. Orthodox Christianity professed the unity of state and spiritual power. Of particular importance was the translation of the Bible into Old Church Slavonic. From Byzantium, Russia adopted its coat of arms - a double-headed eagle looking to the West and the East. The culture of Western Europe and contacts of Ancient Rus' with the East had a certain influence. This was facilitated by the geographical location or, as V.O. Klyuchevsky wrote, the “place development” of Russia, which determined the independence, originality of Russian culture, its certain openness to the best features of another spiritual world.

At the same time, in Russia, serfdom, formalized by the Code of Laws (1497) and the Council Code (1649), was strengthened in relation to the overwhelming majority of the population - the peasantry. Serfdom meant the attachment of peasants to the land and complete dependence on the feudal landowner.

Serfdom in its own way influenced the character of Russian culture. The best minds of Russia created the greatest humanistic works, filled with compassion for the people of their country. Serfdom also influenced the cultivation of long-suffering as a trait of the national character of the Russian people.

In Russia, the Mongol-Tatar invasion and serfdom delayed the Renaissance compared to the process of humanization of culture in Western Europe. In the 16th century during the time of Ivan the Terrible, all subjects, including boyars and princes, were “sovereign servants.” Nevertheless, journalism of the 16th century. She addressed “worldly” topics. Ermolai-Erasmus (40-60s of the 16th century), the author of “The Tale of Peter and Fevronia,” relied on folk legends, sang the human right to love, and sympathized with the misfortunes of his heroes. Ivan Peresvetov, the most radical publicist of the 16th century, puts “truth above faith” in his works. A unique contribution to culture was the famous Correspondence of Ivan IV the Terrible with the boyar A.M. Kurbsky, who fled from possible persecution to Poland. This correspondence was devoted to political and personal polemics. Kurbsky accused Grozny of “evil morals.” The Tsar also had something to remind the emigrant prince.

Almost all publicists considered serfdom natural. The exception was the statements of Ermolai-Erasmus about plowmen who feed all people, both ordinary and kings. Peresvetov wrote about the harmfulness for the military power of the state of “enslaving people” who are “deprived of honor.” Thus, Russian literature and culture showed new features in contrast to the mores of the Middle Ages. These signs of the Renaissance received their further development in the 17th and 18th centuries and largely determined the historical role of culture.

The final stage of the evolution of medieval Russian culture on the threshold of the New Age occurs in the middle of the 17th century. Noticeable changes are taking place in all spheres of society. The development of commodity production and the beginning of the formation of the all-Russian market determined the emergence in the depths of the feudal-serf system of the first sprouts of bourgeois social relations, which allows us to consider the 17th century as the beginning of a new period in Russian history.

Contradictions in the state system have aggravated social processes in the country. The 17th century began with the Time of Troubles - the first civil war in Russia, then followed by the peasant war - the uprising of I. Bolotnikov (1606-1607), which united serfs, peasants, townspeople, archers, Cossacks in the fight against serfdom. Geographically, the uprising covered about 70 cities of the Lower and Middle Volga region. During the uprising, Moscow was besieged, and later Tula was captured. After four months of siege of Tula, the rebels surrendered. A wave of urban uprisings swept across the country in the mid-17th century.

New processes arose in the church - the support of the state and the Romanov dynasty, who ascended the throne in 1613. A “heresy” arose (differences in faith, apostasy), which turned into a large Orthodox movement, the Old Believers or Old Belief, which disagreed with the official church, the ideologist of which was Archpriest Avvakum . Shocks of various kinds determined the name of the 17th century as “rebellious” by contemporaries. However, the subsequent centuries of Russian history were not calmer. Social explosions were just beginning.

In literature, its “worldliness” took place, i.e. she turned to the real world and the world turned to her. Not only a historical source, but also a literary monument, highly valued by L.N. Tolstoy was the “Life” of Archpriest Avvakum, written by him in exile and published in 1861.

Remaining a deeply religious Christian, Avvakum turned to the genre of “Lives” and founded a new direction, confessional autobiographies. Figurative language, denunciation of injustice, including church injustice, respect for man, description of his personal suffering “in the name of faith” could not leave anyone indifferent. In April 1682, after imprisonment for 15 years in an earthen pit, Avvakum was burned at the stake by order of the king. But his “Life” has not lost its significance in our time. In Russia, martyrs of the faith have always been revered. Along with defending his understanding of faith, Habakkuk was a defender of the “simple”, contradicting the king himself: “I roar like a lion, tenacious, denouncing them…. Not only for changing the holy books, but also for worldly truth... one must lay down one’s soul.” As a writer, Avvakum had a remarkable gift of speech; he was a preacher recognized in Russian literature.

In the 17th century, satirical literature appeared in literature. It was often based on oral folk art. The “Tales of Shemyakin’s Court” and “Tales of Ersha Ershovich”, which exposed the order of the feudal court, became famous. The expression “Shemyakin court” has become a proverb.

At times, even the church, its deviation from the preached truths, became the object of satire. There are no specific authors, but works of “democratic satire” are created. As you know, Orthodoxy considered laughter sinful. The irony of satirical works is aimed at a specific object. Faith and Orthodoxy were not touched upon in humorous literature, but unworthy ministers of the church were ridiculed in “ridiculous reproaches.”

In the 17th century, Russian culture achieved great success in the development of architecture, icon painting, and even the first Soviet genre appeared - painting portraits.

Orthodox Christianity and the formation of a centralized Russian state contributed to the development of the cultural process. The evolution of medieval culture came to an end in the 17th century. The political concept of autocracy is being formed as a form of government in a centralized state that has overcome specific fragmentation; real signs of the development of secular culture are appearing, displacing the dominance of religious tradition.

The completion of the evolution of medieval Russian culture is associated with the strengthening of the secular rationalist principle. Even within the clergy, disagreements arose that left a mark on the further development of culture. An education system begins to take shape: public and private schools, equipped with teaching aids of both religious and secular nature. The secular principle is intensified in architecture and painting. In this way, the prerequisites are created for new successes in the cultural-historical process.

Calendar customs and rituals form an important part of such a phenomenon as a holiday. Existing in all societies since ancient times, holidays are a necessary condition of social existence. In the figurative expression of M.M. Bakhtin, “celebration (of all kinds) is an important primary form of human culture.”

The word holiday itself expresses abolition, freedom from everyday work, combined with fun and joy. A holiday is free time, a ritual is a significant action, an accepted way of performing solemn actions; the latter is contained in the former. The complexity and versatility of the holiday as an indispensable part of human culture are expressed in its social multifunctionality. Thus, the following functions of the holiday can be noted: the solemn renewal of life; communicative and regulatory functions, compensatory; emotional-psychological and moral-educational functions.

Each of these areas expands our understanding of the holiday and its role in the development of culture.

Over the years, the holidays were filled with new religious ideas, adequate details of the agricultural population.

Despite the fact that holidays are organically woven into the fabric of people’s daily lives and had, first of all, cultural significance for them, it is holidays, according to many scientists, that can be attributed to the original forms of leisure activity.

The alternation of everyday life and holidays also characterized the life of the Eastern Slavs, who occupied a rich territory - from the coast of the Gulf of Finland, Lakes Ladoga and Onega to the mouth of the Danube and Dnieper rivers and the upper reaches of the Volga and Oka. By the time statehood emerged at the end of the 9th - beginning of the 20th centuries, the Slavs had a fairly developed festive culture. The largest number of holidays occurred in late autumn, winter and early spring, where the peasant received some respite from hard work.

The deities have also reached us. Maslenitsa (farewell to winter), Christmastide (late December - early January), Ivan Kupala holiday (on the night of June 23-24) and so on.

During the holidays, members of the peasant community held feasts at a common table, called “brotherhood”, like holidays in general, they not only helped people restore mental and physical strength, but fulfilled the function of unity to confront enemies.

Folk musical creativity is one of the important areas of the artistic culture of the people. Since ancient times, people have composed songs and melodious tales, trying to express their thoughts about the surrounding reality, their emotional experiences in beautiful poetic and musical images.

The best creations of folk musical and poetic art are distinguished by spontaneity of expression, sincerity and sincerity; Many songs and tales are at the same time characterized by the depth and significance of artistic intent.

Throughout the centuries-old history of mankind, songs have accompanied people's work and reflected their attitude to current events and the fate of their native land. Ancient folk songs are the fruit of the collective creativity of many human generations. One of the characteristic features of these songs is their oral existence.

Songs were created orally, directly in the process of live performance, and passed from one singer to another, from older generations to younger ones, in the same oral way. In the process of oral transmission, the words and melody of the songs were modified, since folk singers have a creative attitude towards what they perform. Everyone brought something of their own to the song, and thus numerous variants of the original tunes arose. The words of the songs also changed. The names of the original creators are lost in the depths of centuries, since the creation of the broad masses of the people, every folk song, epic tale, and ditty constitute the property of the entire people. The personal, individual principle is combined in an inextricable harmonious unity with the collective as the main, leading one.

Russian folk music is a special independent branch of folk musical creativity. Since the times of Kievan Rus, the ancient Eastern Slavs had a rich and varied toolkit. It has been established that there were wind instruments, plucked string instruments, bowed instruments, and percussion instruments.

Among the ancient Eastern Slavs, playing musical instruments accompanied events in family life, mass public holidays in the open air, and military campaigns. Songs, dances, music, poetry, stories, games and entertainment became an integral part of the holidays.

“Mumming” that accompanied Christmastide, Maslenitsa, etc. possessed the characteristic features inherent in theatrical performance.

Games, wrestling, fist fighting, running and javelin throwing are common. The identification of tribal nobility among the Slavs and the further process of social stratification of society, which especially intensified after the formation of the state, determined the appearance of the first differences in the organization of recreation. For example, in the princely court, magnificent feasts were held in honor of the festival, a successful battle, and guests.

Animal and bird hunting became the favorite pastime of the highest nobility.

In between battles, important war games were held at the princely court.

The spread of Christianity among the Slavs, which began in the 9th century and was officially introduced in Kievan Rus in 988, had a huge impact on the life and way of life of the people. Fighting against the pagan faith, the guardians of the Christian Church attacked public holidays with particular harshness. With the adoption of Christianity in Ancient Rus', a calendar of festivals appeared that met the requirements of the new religion.

The Church has not been able to eradicate this. Many celebrated peasant holidays found their niche in the Christian calendar. Before the adoption of Christianity, there was undifferentiation of Russian life and ritual, and the need for special players, in addition to priests or magi who performed all ceremonial and ritual functions, had not yet arisen. “Virginating dancing”, dances and round dances were a common activity of all participants in these ritual actions. Christianity divided the people and the priesthood. Paganism as a cult was undermined, but pagan ritual continued to exist on the basis of dual faith. The gods of defeated cults became demons. Some priests continued to defend the cult, the former role of the Magi did not fade away, uprisings are known when “out of the thicket of times” the past captured the minds even several centuries after the introduction of Christianity. The other part gradually degenerated into petty sorcerers and sorcerers who knew evil spirits (that is, with their same gods). From the degenerate Magi came the first buffoons. It is not without reason that throughout their historical lives, buffoons were known as sorcerers and healers, people who rubbed shoulders with evil spirits, capable of causing “damage” and causing all sorts of harm. The main area of their initial activity was rituals associated with ritual laughter.

There were several categories of Russian buffoons: some lived permanently in the village, these were sedentary non-professional buffoons; others lived permanently in the city and were probably professionals; still others are “camping” buffoons, or wandering, wandering, without a household, and are certainly professionals.

In villages and towns, the need for buffoons was felt mainly on holidays; an integral part were, as I already wrote, folk games. Buffoons were also indispensable participants in weddings and public feasts - bratchins. The rest of the time, buffoons were not much different from other villagers.

Some of the buffoons who lived in the cities led a lifestyle similar to that of the villages, engaging in activities between holidays - crafts, trade, etc. The only time left for the city buffoons (and even then to some extent conditionally) was the time of fasting, but the rest of the days they could, especially in big cities, find use for their abilities. Apparently, the buffoons were provided with constant work and entertainment in taverns.

Throughout the 16th century, conditions were created in the Russian state for the expansion of forms of cultural activity in the sphere of leisure. Strengthening the power of the Russian state contributed to the development of the spiritual culture of society. The book traditions of Kievan Rus were revived. In the second half of the 15th century, there was already a book trade in Moscow. But the main stimulator of the development of books was printing, introduced in Rus' at the initiative of Tsar Ivan the Terrible and Metropolitan Macarius. In the 17th century, translations of Latin and German books were made in Moscow and the first libraries with collections of foreign works appeared at the embassy order, in church institutions, and in the houses of wealthy nobles.

Through foreigners, Russians became acquainted with the way of life and customs that prevailed in Western countries, with more advanced forms of leisure time. Art began to develop in the Russian state, and the latest scientific knowledge began to penetrate. However, only a small part of the population could take advantage of the benefits of culture, mainly representatives of the highest aristocracy, and above all the king and his entourage. A particularly favorite activity during relaxation was reading. But the overwhelming majority of the entire Russian people continued to follow patriarchal traditions in spending their leisure time.

One of the reasons for the persistence of old patriarchal habits in the lives of Russians, including in their leisure time, lay in the lack of education of the vast majority of people. This distinguished the highest aristocratic layer of society. Another reason was the fear of the ruling elite, of any innovations that could have unfavorable consequences for the feudal class: enlightenment of minds and, as a result, rebellion against the existing order.

A distinctive feature of the life of noble and wealthy Russians was the “recluseness” of women, which also affected their leisure time. Women led an extremely secluded lifestyle. The scope of activity was limited to the home, and communication was allowed only with a small circle of relatives. A woman could leave home only with the permission of her husband.

Until the end of the 17th century, there were no significant differences in the lifestyle of the urban population and the rural population, but the conditions of urban life still provided some advantages for residents in becoming familiar with spiritual culture and choosing leisure activities.

Basic concepts - nation and nationality

Russia is one of the multinational states of the world. This means that people of more than 100 nationalities live in our country.

The concept of “nation” is of Latin origin and translated means tribe, people.

Currently " nation“is a stable community of people, historically formed in the process of development, living in the same territory, having a common culture, language, and identity.

A nation is characterized by an economic community and a unified system of political life. She has a special way of thinking, mentality, and self-esteem.

Nationality- this is the belonging of a person or group of people to a certain nationality or nation.

Russia is a multinational state

The ethnic, that is, national, composition of the Russian population presents a motley picture.

More than 100 peoples live on the territory of the Russian Federation, 7 of which have a population of more than 1,000,000 people - Russians, Tatars, Ukrainians, Bashkirs, Chuvashs, Chechens, Armenians.

All nations differ in origin, language, culture, customs, traditions, and lifestyle. Most of them are indigenous, for whom Russia is their main or even only place of residence. In addition, on the territory of our country live representatives of peoples whose main place of residence is outside the Russian Federation, for example, Ukrainians, Armenians, Germans, etc.

The largest people in Russia are the Russian people. Its representatives live in all parts of our Motherland: from the northernmost to the southernmost, from the western to the eastern borders. Russians make up about 85% of the total population of our country.

It was around the Russian people that the formation of statehood took place. The Old Russian state began to take shape in the distant 9th century on the lands of the Eastern Slavs, who are the ancestors of the Russian and the Belarusian and Ukrainian peoples close to it.

Initially, our state developed as a multinational state, since people of other nationalities lived on its territory together with Russians. Finno-Ugric, Turkic, Baltic, Slavic peoples lived in peace, shared experiences with each other, exchanged knowledge, defended themselves against enemies together, and celebrated victories together. For many centuries, Russians formed the basis, the core of the multinational Russian state. In all spheres of life: in politics, in economics, and in culture, the Russian people still play a leading role. It unites the peoples of our country into one big family. This happens, first of all, thanks to Russian culture and the Russian language, which has become the language of interethnic communication. The leaders of our state speak it, laws are issued, and paperwork is conducted.

Russian is the state language of the Russian Federation.

In addition to the large ones, whose number exceeds a million people, our country is home to very small peoples, numbering several hundred, sometimes several dozen, or generally only a few people.

Nations whose number does not exceed 50,000 people are classified as small in number, for example, Chukchi, Kets, Shors, Izhoras, Vods and others. The number of many small peoples is decreasing not only as a result of natural decline; living side by side, peoples are closely intertwined, mixing of blood occurs due to interethnic marriages, and sometimes the dissolution of some peoples into others. This process is called assimilation. Therefore, it is very important to try to preserve these peoples and their identity, since they have their own unique culture, primarily language, customs, traditions, folklore, clothing, national cuisine, etc.

We are citizens of Russia

The main pride of our state is its people. And it doesn’t matter what nationality you are, what nation you belong to, as long as you love your homeland and strive for its prosperity.

Together with Russian culture, the national cultures of the peoples of Russia constitute the inexhaustible wealth of our Motherland. The interaction of cultures is so close that national differences fade into the background, and we are talking about the heritage of Russian culture.

Any citizen of Russia is proud of the achievements of our scientists and inventors. We admire the works of our painters, listen to the music of our composers. At the same time, we do not think about the nationality of their authors. For us they are Russians, our compatriots. And this is the most important thing.

It is impossible to single out any one people of Russia as special or exceptional. The basic law of our country - the Constitution - speaks of the multinational people of the Russian Federation, of the equality of all citizens of Russia. Equality is one of our most important achievements. The Russian peoples, together and each individually, contribute to the strength and power of our Motherland.

Brief lesson summary

Thus, there are many differences between the peoples of our country, but they are all closely connected by a common historical destiny, they are all Russians, that is, citizens of the Russian state.

SOURCES

http://znaika.ru/catalog/6-klass/obshestvoznanie/Rossiya-%E2%80%93-mnogonatsionalnoe-gosudarstvo

https://vimeo.com/120053496

Let's try to figure it out and find the answer to a very important question today
- how Russian multinationality was formed. Also, it would be interesting to know: during what periods of Russia’s development did this or that people join the huge Russian community?

The answers to these questions will allow us to better understand the public and unspoken rules of the development and formation of the Russian community and Russian civic identity. After all, the duration of the period of cohabitation of different peoples is the key to understanding what mechanisms of mutual influence of people on people, as well as a separate people for the entire state with its internal and external state policies.

Our assistants in this matter will be historical facts from various sources and map of territorial acquisitions of Russia. This map is valuable in that it allows you to very clearly imagine the dynamics of the annexation of this or that territory, with this or that people, to Russia.

The map clearly shows us that the bulk of territorial acquisitions were carried out in the pre-imperial period, that is, before 1721. By this time, all Siberian, northern and Far Eastern peoples and ethnic groups were already part of Russia. Also, during the period of the Russian Kingdom, such people as Tatars, more precisely Kazan Tatars- this was marked by the capture of Kazan in 1552 by Ivan IV the Terrible. The Tatars are divided into many ethnic groups, but they all became part of the multinational Russian people precisely in the pre-imperial period.

The bulk of Russia's territorial acquisitions were carried out
in the pre-imperial period, that is, in the period from 862 to 1721

It makes sense to consider other well-known peoples that are currently part of Russian society or were in it in the recent past separately, since their appearance occurred already during the period of the Russian Empire, starting from the reign of Peter I.

For convenience, some peoples will be combined into groups: Europeans - Germans, French, etc., Asians - Tajiks, Uzbeks, etc. For each people or group, in brackets, will be given a figure indicating the duration of their presence in the composition multinational Russian people: the period will be indicated as of 2014.

The date of the beginning of the formation of Russian society, whose founders were Russians, we will start from 862 - this means that in general, Russian society has existed for 1152 years.

Europeans - 1721 ( 293 years) - from the beginning of the reign of Peter I, many craftsmen, as well as merchants and scientists from Europe, began to actively come to Russia and settle on a long-term basis
Kazakhs - 1731 ( 283 years) - the request for entry into Russian citizenship of the Kazakh Khan Abulkhair from the Younger Zhuz was granted
Georgians - 1783 ( 231) - signing of the Treaty of Georgievsk on the patronage and supreme power of the Russian Empire with the united Georgian kingdom of Kartli-Kakheti (Eastern Georgia) and the transition of Georgia under the protectorate of Russia
Poles - 1795 ( 219 years) - the last, third, division of Poland took place between Austria, Prussia and Russia, the penetration of Poles began in 1772 during the first division of Polish territory
Jews - 1795 ( 219 years) - the massive penetration of Jews into Russia began from the territory of Poland at the time of the third partition of Poland, the penetration of Jews began in 1772, although Peter I brought converted Jews into the highest circles of society. In Poland itself, Jews appeared en masse as a result of persecution in Europe.
Azerbaijanis - 1813 ( 201) - the Peace of Gulistan was signed, according to which the northern part of Azerbaijan was annexed to Russia: the khanates of Karabakh, Ganja, Sheki, Shirvan, Derbent, Kuba, Baku and part of Talyshin
Dagestanis - 1813 ( 201) - the Gulistan Peace Treaty was signed between the Russian and Persian Empires, according to which Persia renounced its claims to the historical territory of Dagestan: Mountainous Dagestan, the Caspian pass, the Kumyk steppe to the Terek, areas of northern Azerbaijan inhabited by Lezgins and Avars
Armenians - 1828 ( 186 years) - on the basis of the Turkmanchay Treaty, the Erivan and Nakhichevan khanates were annexed to Russia, which united into the Armenian region, where about 30 thousand Armenians from Persia moved
Chechens - 1860 ( 154 years) - the final annexation of Chechnya to Russia occurred during the Caucasian War of 1817-1864
Asians - 1880 ( 134 years) - this is the final date of the formation of the Central Asian possessions of the Russian Empire: Kazakh zhuzes, Kokand Khanate, Bukhara Emirate, Khiva Khanate and Turkmenistan

Of course, representatives of the above-mentioned peoples met as part of the Russian community even before the dates indicated above, but these were very small communities that did not have any noticeable influence on society and public policy.

Russian society has existed for 1152 years

In conclusion, we can conclude that the formation of Russian multinationality took place in three main stages:

pre-imperial period: 859 years = 862 - 1721 = all power is concentrated 100% in the hands of hereditary Russians
Imperial period: 196 years = 1721 - 1917 = the main government posts are in the hands of Russians, but there are quite a few inclusions of representatives of other nations
Soviet period: 74 years = 1917 - 1991 = characterized by the massive entry into the highest echelons of power and in responsible government positions of representatives of national minorities

The 4th stage of the formation of Russian multinationality - modern Russia, continues at the moment.

The culture of interethnic communication is understood as “a set of special knowledge and skills, as well as actions and actions that are adequate to them, manifested in interpersonal contacts and interaction between representatives of different ethnic communities and allowing one to quickly and painlessly achieve mutual understanding and agreement in common interests.” The culture of interethnic communication is an organic component of the spiritual life of society, as well as universal human culture.

Interethnic relations in a broad sense are understood as the interaction of peoples in different spheres - politics, culture, etc., in a narrow sense - as interpersonal relations of people of different nationalities, which also occur in different spheres of communication (work, family and everyday life, as well as neighborhood, friendly and other areas of informal communication).

The pedagogy of interethnic communication is more interested in the second level – intergroup and interpersonal. DI. Latyshina studied the problem of interethnic relations in the context of harmonization, prevention of interethnic tensions and conflicts in a multinational team. She argues that value conflict arises from differences in the value structures of peoples. For example, different value systems exist among peoples leading an indigenous lifestyle and peoples building a high-tech society. In an ethnic conflict, as a rule, features of both types of conflicts are present.

Many authors identify the following components in characterizing the culture of interethnic communication: 1) cognitive, 2) emotional-evaluative, 3) motivational-need, 4) behavioral. The cognitive component gives an idea of interethnic relations; about the culture of interethnic communication as a complex system; about the history and culture of their people, about the characteristics of other national cultures (history, language, traditions, customs, psychology, etc.) and the problems of their development; about generally accepted norms and rules of behavior when interacting between people of different nationalities; about the ability and ability to communicate in multinational teams (educational, labor, etc.).

The emotional-evaluative component is the emotional and moral characteristics of a person, manifested in feelings, beliefs, value judgments, etc. in relation to one’s own and other ethnic groups (negative - isolation, touchiness, suspicion, disrespect, arrogance, contempt, rudeness, hatred, cruelty, etc.; positive - love, goodwill, sensitivity, politeness, sympathy, interest, tolerance, compliance, etc. .).

The motivational-need component includes the motivations and needs of people in mastering their native culture and the culture of the peoples living in the republic, as well as the culture of interethnic relations.

Finally, the behavioral component takes into account actions and deeds towards people of another nationality, characterized, for example, by friendliness, tact, formalism, indifference or disdain.

In the study by D.I. Latyshina identified the following stages in the formation of a culture of interethnic communication:

Mastering the native culture, its history, traditions, moral values.

Forming on this basis a sense of pride in belonging to one’s native people, as well as respect for the culture of other peoples.

Forming the need of people to master their native culture and the culture of neighboring peoples, as well as the culture of interethnic relations.

Translation of moral knowledge into behavioral norms, which is possible only when the teacher organizes joint socially significant activities aimed at nurturing a culture of interethnic communication [Latyshina D.I., 2000].

In the studies of R.I. Kusarbaev developed a theoretical model for a level-by-level analysis of the dynamics of the development of a culture of interethnic interaction among students. As indicators of the culture of interethnic interaction, R.I. Kusarbaev offers signs grouped by the nature of their manifestation.

External signs: interest in the culture, history, literature, science of another people; the need to master the language, history, literature, culture, science of another people; development of relationships with people of other nationalities [Kusarbaev R.I., 2002].

Internal signs:

Need-relational nature: respect for multinational people and love for the Motherland; orientation towards universal human values, towards the best achievements of human civilization; appealing to the national dignity and feelings of people, cultivating international and civic consciousness and feelings.

Ethical character: manifestation of tact, sensitivity to people; willingness to empathize, understand the state and desires of people, their intentions; developing the ability to overcome conflict situations and minor troubles.

Activity-behavioral nature: reaction to joint activities, interethnic marriages; the ability to evaluate the successes of people of other nationalities; development of a noble sense of national pride.

Worldview character: understanding of the joint life activities of different nationalities; uncompromising attitude towards manifestations of chauvinism, nationalism and racism; orientation towards universal, moral values, towards the best achievements of human civilization; awareness of belonging to the global community; deep respect for all peoples of the Earth, their ethno-national characteristics; a spirit of tolerance for people's religious feelings, ensuring peaceful resolution of emerging interfaith conflicts.

Intellectual-emotional nature: attitude towards people of other nationalities at work, in the process of study, in everyday life; attitude and reaction to the views, beliefs, ideals of people of another nationality; reaction to value judgments and existing stereotypes about people of another nationality.

The advantage of this model is that, using the given indicators, you can trace the dynamics of the development of a culture of interethnic interaction, and also choose, depending on the level, an individual algorithm for working with a student.

Nurturing a culture of interethnic communication occurs not only in the process of special pedagogical influences, but also under the influence of broad social phenomena, including negative ones. However, a purposeful educational process plays a decisive role here. Its organizers, teachers, through their activities are called upon to mediate and regulate a wide variety of, primarily spontaneous, influences under the influence of which children develop.

The customs of peoples support the cultural environment in which we live. Photo by RIA Novosti

Russia is historically emerging as a cultural power, and in the dynamics of its development and systemic integrity, culture, culture as experience, memory, and the search for vital meanings of existence, plays a pivotal role. Such is the Russian, Russian understanding of culture that even when other peoples and countries were looking for order and prosperity, Russian people, Russia tried to delve into the spiritual meanings of their lives. Historically, in the Russian “civilization state” (Putin), a fundamental role is played by spiritual factors with the basic meaning of “Russian cultural dominant”. We - all the peoples of Russia - are united around the Russian people, Russian culture, traditions and statehood. When discussing the foundations of state cultural policy, we must understand that we are talking not only about Russians, but also about more than a hundred nationalities of the country and neighboring countries for whom the Russian language and Russian culture have become native. This is a Russian cultural space in which centuries-old co-creation of many cultures and peoples has been established.

As the President of the Russian Federation Vladimir Putin emphasized, our “civilizational identity is based on the preservation of the Russian cultural dominant, the bearer of which is not only ethnic Russians, but also all bearers of such identity, regardless of nationality” (Putin V.V. “Russia: the national question”) . At one time, the great Russian philosopher Vladimir Solovyov very accurately noted that “the national question in Russia is a question of human dignity.” Hence the basic grounds for characterizing the Russian model of culture, the cultural foundations of interpersonal and interethnic relations in the Russian Federation, which are focused on cultural identity as human dignity, the dignity of an ethnic group.

At the same time, this is the dignity of the common conciliar life of Russians, who have acquired common meanings and symbols, a common way of life, the Russian language, a Russian culture that is close and has become native to Russian citizens of all nationalities. But the collapse of the Soviet Union turned out to be the greatest spiritual test for the peoples and citizens of Russia. The complexities of transformation processes in the sphere of politics and economics could not bypass the sphere of culture. This difficult period of transition has led to the revision and overthrow of many of the basic foundations of our common community. In new historical conditions, a new civil and cultural identity naturally began to form, in which, in accordance with the laws of continuity, traditional Soviet and modern values and meanings of existence interact.

But this process was largely overwhelmed by the elements, which led to the deformation of human and interethnic relations in the labyrinths of troubled times. A crisis of culture and moral foundations of individuals and society has emerged. National, religious and other issues have become aggravated due to the weakening of the cultural and moral factors of dignity and duty. The intensive work of Russian President Putin, new guidelines for the transformation of government and society have led to the need to discuss the Fundamentals of Cultural Policy as a response to all the challenges, realities and long-term tasks of cultural enrichment of the entire system of state-civil public relations in multinational Russia. The discussion at the State Council of the Fundamentals of State Cultural Policy is evidence of the understanding by the authorities and society that we, Russians, in new historical conditions, will again in many ways have to gain a qualitatively new level of our cultural identity, personal dignity and the dignity of living together as citizens of a single fatherland. This is the fundamental task of organizing citizens and people based on the unique experience of individual solidarity, ethnic identity, common culture, traditions of peoples and citizens of the country, thanks to which we have become a great people, a nation capable of great things. And today we are talking about the mobilization of our common patriotic spirit, the spiritual potential of Russian culture, without which it is impossible to ensure the stability, sustainability and viability of the state and society, which is what the transformations being implemented under the leadership of the President of the Russian Federation Vladimir Putin are aimed at achieving. Discussion and adoption of the Fundamentals of Cultural Policy means awareness by the authorities and society of the situation that at all critical and critical stages of Russia’s development, we were rescued by the deep spirituality of Russians and our culture as a common memory and common will. Discussion and adoption of the Fundamentals of state cultural policy as a search for a program for the revival, first of all, of the spiritual potential of Russian, Russian traditional culture, which reflects the identity and experience of the common existence of Russians of all nationalities.

This is necessary, because during all the years of unrest, Russia has lost a coherent cultural policy, as a result of which, to a certain extent, the traditional cultural meanings and cultural environment for our people, which historically reproduced the spiritual ideals basic to our culture: truth, goodness, beauty and love, have degraded. In the post-Soviet space in Russia, a situation has arisen where the cultural dynamics of the development of society began to lag behind its social dynamics. Hence the declaration of 2014 as the Year of Culture, and the development, at the direction of the President of the Russian Federation, of the Fundamentals of Cultural Policy, which substantiates the important conclusions for the country that cultural and moral potential is called upon to play a fundamental role in the transformation and improvement of all spheres of society. The main challenge to Russian multinational society has been the growing ignorance of people, which aggressively penetrates into all spheres of human activity. Hence the challenges of irresponsibility, lawlessness, corruption, depravity, fanaticism, extremism, and aggression.

Speaking about the Fundamentals of state cultural policy, it is important to talk about the meanings and values of traditional Russian culture and cultural environment. I saw how Russians, Tatars, Caucasians and others cried, bowing to the memory of the heroes - the liberators of their homeland, when Mark Bernes sang the famous song by Ian Frenkel to the words of Rasul Gamzatov “Cranes”. This is our common culture, common memory and experiences, our conscience, meanings and symbols of a common Russian spiritual destiny. And this is not only the past, but also the present and the future, for culture is a historical category.

When dealing with problems of culture and education, I often refer to the provisions of the UN Charter for UNESCO, which contains, in my opinion, important words that “to maintain human dignity, it is necessary to widely disseminate culture and education among all people.” Hence the understanding that the front of the struggle today is not between classes, nationalities or religions, but between culture and ignorance, where culture is truth, goodness, beauty, love, freedom, that is, dignity, and ignorance is lie, evil, ugliness , hatred, that is, slavery and humiliation of human and national dignity.

Culture is what elevates the dignity of man and society, gathers people into states and nations. It is capable of establishing decent relations between people and nations, but ignorance divides people and nations, destroys the state, and destroys nations.

The deformation of the cultural environment determines the processes that occur among the youth of the entire post-Soviet space. In addition, this is an excessive preoccupation of the authorities and society with economic criteria to the detriment of cultural and moral ones. It is necessary to understand that ultimately culture is more important. This means that the state, government, society, people, even in the most troubled times, are called upon to remain on the side of culture, to act in the name of culture, and not to fall into “fashionable” ignorance, including that imposed by economic interests and political expediency.

Speaking about specific problems of culture and cultural policy, it must be emphasized: firstly, the law on culture was adopted in Russia even before the adoption of the country’s Constitution, in 1992. Consequently, in Russia there is no modern legal framework for conducting a full-fledged cultural policy. This means that there are no cultural foundations for a successful economy and effective politics. In addition, many subjects of the Federation (more than 50) have adopted their own laws on culture (successful and not so successful). There is a situation of loosening of the country’s common cultural space, a weakening of the Russian cultural code, which leads to uncertainty in the cultural identity of citizens and a weakening of the cultural sovereignty of the state. It turns out that we rely on cultural memories, on the cultural potential of the older generation and do not actually manage the cultural dynamics of the development of modern Russian society in accordance with the realities of the social dynamics of the development of modern Russia. At the same time, they are extremely sluggish in implementing in practice the important directive of President Putin that culture should become the main national project of Russia. Even in the Year of Culture, we were unable to ensure a proper search for the meanings and symbols of modern Russian, Russian culture, which would allow us to grasp the defining trends of cultural dynamics in order to pursue an effective cultural policy. Of course, we were able to preserve many areas of art, but culture as the experience of the social existence of people and societies, as their memory and way of life, has been largely wasted over the past decades.

The existing “Culture of Russia” program is focused mainly on internal local tasks of preserving and developing not so much culture in general, but culture as a set of various types of art, with almost no influence, I repeat, on the development of culture as a way of life of people, as their habitat.

Reports from the Ministry of Culture, regional and local cultural institutions are most often a list of quantitative indicators without an analysis of cultural and moral meanings, the social existence of Russians, the Russian people, their way of life, their way of life. There has been a catastrophic weakening of the cultural and moral potential for the development of society and man in modern Russia. Culture has increasingly begun to survive from many spheres of human activity.

The priorities of regional cultural policy should be strengthened in the Fundamentals of Cultural Policy. We must understand that the sources and springs of Russian culture, the culture of the peoples of Russia, Russian culture are increasingly becoming clogged with dirty streams of mass, commercial culture. Several years ago, we developed and submitted to the Ministry of Culture the Concept of regional cultural policy. It remains without due attention and without implementation. In the republic, we have developed and are implementing the Dagestan model of regional cultural policy, bringing it to local communities. From the “energy of cultural systems” (Pitirim Sorokin) of each Russian, we move towards the reproduction of the energy of their intercultural integration as the spiritual potential of all-Russian culture. Work on the cultural integration of the regions and peoples of the country has been significantly weakened. This is very important work, because the main contradiction of modern Russia is not the contradiction between nationalities and religions, but between culture and ignorance. This means that the well-being, sustainability and creative prospects of Russia are associated with the victory of the cultural project in the country. In the current conditions, it is important to emphasize the following: the state of the country’s culture and the cultural identity of citizens is also a question of the sovereignty of Russia as a state, a nation.

By accepting the Fundamentals of State Cultural Policy, the state and society set the task of mobilizing the spiritual, creative, constructive, conciliar potential of the cultural resources of Russians of all nationalities as citizens of a single country. The great Russian culture, ascetics and educators of Russian multinational culture have more than once saved our peoples, our Fatherland from degradation and slavery. Only by remaining active heirs of a great culture, a great spirit, will we be able to provide the multinational Russian Federation with civil peace, progress, security and prosperity. Great culture gives birth to great citizens, and great citizens create a great Fatherland. So be it!