How Russian people lived in the old days. How did Russian women live in the old days? Feast, food and clothing in Russia in the X-XVII centuries

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Head of MDOU

"Kindergarten No. 1 r. P. Tatishchevo

Tatishchevsky municipal district

Saratov region"

___________________ /T. A. Kupriy /

research and creative project

How people lived

Educators

Preparatory school group "Sun"

Galina Vasilievna Trifonova

Svetlana Anatolyevna Obukhova

Tatishchevo. - 2011

1. INTRODUCTION

The research and creative project “How People Lived in Rus'” is dedicated to the study of the history of Russian life, the structure of a village hut, various customs and beliefs that existed in Russian families. The choice of topic was caused by the children’s interest in the way of life of the Russian people, in the variety of ancient household items, in the division of labor in the family, in the traditions of the Russian people in raising boys and girls.

Project goal:

1. A study of the history of Russian peasant life and its influence on gender education.
2. Formation of respect for Russian folk culture.

Project objectives:

1. Get acquainted with the variety of household items, their names and purposes.
2. Explore, compare and highlight differences in the upbringing of boys and girls in Rus'.
3. Conduct a survey of children to find out their knowledge of the names and purposes of objects.
4. Conduct experiments on the use of ancient Russian household items in modern conditions.
5. Hold a competition among parents “Russian Izba” (making a model of a Russian hut).

Project participants:

• educators
• children
• parents

Implementation deadlines

January - May

2. MAIN PART

2.1. The hut and its structure.

When studying in the “Masterilka” circle, we always look at the decoration of the “Russian hut” - our classes are held there.

We are interested to know everything:

How did Russian people live before?

What were all these items of Russian everyday life needed for?

What are these items called and how did people use them?

We began to look for answers to all our questions: we asked teachers, parents, looked at illustrations in books about the ancient life of the Russian people, read encyclopedias, watched videos.

We learned that in ancient times almost all of Rus' was wooden. In Rus' it was believed that wood has a beneficial effect on humans and is good for their health. It is the tree that has long been considered a symbol of the birth of life and its continuation. In the old days, huts were built from spruce or pine. There was a pleasant resinous smell from the logs in the hut.

Russian people who lived many years ago built huts for their families. Izba (village house) is the most common building of that time. The peasant built the house firmly, for centuries. The peasant built the hut himself or hired experienced carpenters. Sometimes “help” was organized, when the whole village worked for one family.

We wanted to look into a Russian hut. What was the situation there? What kind of furniture and dishes were there?

From encyclopedias we learned that the peasant’s home was adapted to his lifestyle. The atmosphere was modest, strict, everything was in its place, everything was for the good of the cause.

It turns out that when entering the hut there was a risk of tripping. Do you know why? The hut had a high threshold and a low lintel. This is how the peasants protected the warmth and tried not to let it out.

Here we are in the hut. The central place is occupied by the stove. The entire internal layout of the hut depended on the location of the stove. The stove was placed so that it was well lit and away from the wall to prevent a fire.

The space between the wall and the stove is called the “bake”. There the housewife kept the tools necessary for work: grips, a large shovel, a poker.

There were cast iron and pots on a shelf near the stove. Equipment and firewood were stored in a niche under the pole. The oven had small niches for drying mittens and felt boots.

The stove was popularly called “nurse, mother.” “Mother is a stove, decorate your children,” the hostess said while baking bread and pies. Our apartment does not have such a stove; it was replaced by a stove, but in the villages grandmothers still love to bake pies in a Russian stove.

We bake our toys-in-law in the oven, but we also say: “Mother is a stove, decorate your children.” She hears us and pleases us with rosy products.

Everyone in the peasant family loved to bake. She not only fed the whole family. She warmed the house, it was warm and cozy even in the most severe frosts.

Children and old people slept on the stove. Young and healthy people were not allowed to lie on the stove. They said about lazy people: “He rubs bricks on the stove.”

The housewife spent most of her time at the stove. Her place by the stove was called “woman’s kut” (that is, “women’s corner”). Here the housewife prepared food, and here kitchen utensils were stored in a special cabinet - a “warehouse”. There were many shelves near the stove; on the shelves along the walls there were milk jugs, clay and wooden bowls, and salt shakers.

The other corner near the door was for men. It was called "konik". A pattern in the form of a horse's head was made on the bench. The owner worked at this shop. Sometimes he slept on it. The owner kept his tools under the bench. Harness and clothes hung in the men's corner.

In the peasant house, everything was thought out to the smallest detail. An iron ring was made on the central beam - the “matitsa” - and a baby cradle was attached. The peasant woman, sitting on a bench, inserted her foot into a loop, rocked the cradle, and she worked: spinning, sewing, embroidering.

Nowadays, there are no such cradles anymore; children sleep in beautiful cribs.

The main corner in a peasant hut was called the “red corner”. In the red corner, the cleanest and brightest, there was a shrine - a shelf with icons. The goddess was carefully decorated elegant towel- “towel.” Sometimes the shrine was illuminated with a lamp - a vessel with oil or candles.

A person entering a hut must take off his hat, turn his face to the icons, cross himself, and bow deeply. And only then did he enter the house. The icons were carefully preserved and passed on from generation to generation.

According to Orthodox custom, the dining table was always placed in the red corner. At the table the whole family “ate” - took food. The table was usually covered with a tablecloth. There was always a salt shaker on the table and a loaf of bread: salt and bread were symbols of the well-being and prosperity of the family.

A large peasant family sat down at the table according to custom. The place of honor at the head of the table was occupied by the father - the “bolshak”. To the right of the owner, his sons were sitting on a bench. The left bench was for the female half of the family. The hostess rarely sat down at the table, and then only from the edge of the bench. She was busy at the stove, serving food to the table. Her daughters helped her.

Having sat down at the table, everyone waited for the owner to command: “With God, we have begun,” and only after that they began to eat. It was forbidden to talk loudly at the table, laugh, knock on the table, spin around, or argue. Parents said that this would cause hungry “evil spirits” - ugly little people - to flock to the table, bringing hunger, poverty and disease.

The peasants were especially respectful of bread. The owner cut off a loaf and distributed his share of the bread to everyone. It was not customary to break bread. If the bread fell to the floor, they picked it up, kissed it, and asked for forgiveness.

Salt was also revered. It was served to the table in beautiful wicker or wooden “salt licks”.

Hospitality was a rule of Russian life, a custom that Russian people still observe today. “Bread and salt,” is how people greet the owners when they enter the house while eating.

2.2 Life of peasants.

Many items were used in Russian life. And almost all of them were made with their own hands. The furniture was also homemade - a table, benches nailed to the walls, portable benches.

Each family had “korobeyki” - bast chests, wooden chests lined with iron. Stored in chests family values: clothes, dowry. The chests were locked. The more chests there were in the house, the richer the family was considered.

The housewives were especially proud of their spinning wheels: turned, carved, painted, which were usually placed in a prominent place. Spinning wheels were not only a tool of labor, but also a decoration for the home. It was believed that patterns on spinning wheels protected the home from the evil eye and dashing people.

The peasant hut had a lot of dishes: clay pots and latki (low flat bowls), krinks for storing milk, different sizes cast iron, valleys and bratins for kvass. They used various barrels, tubs, vats, tubs, tubs, and gangs on the farm.

Bulk products were stored in wooden containers with lids and in birch bark boxes. Wicker products were also used - baskets, boxes.

2.3 Distribution of work responsibilities in a village family by gender sign.

The peasants' families were large and friendly. Parents with many children treated their children with love and care. They believed that by the age of 7-8 the child had already “entered the mind” and began to teach him everything that they themselves knew and could do.

The father taught his sons, and the mother taught her daughters. From an early age, every peasant child prepared himself for the future responsibilities of a father - the head and breadwinner of the family, or a mother - the keeper of the home.

Parents taught their children unobtrusively: at first, the child simply stood next to the adult and watched him work. Then the child began to give tools and support something. He was already becoming an assistant.

After some time, the child was already trusted to do part of the work. At that time, special children's tools were already made for the child: a hammer, a rake, a spindle, a spinning wheel.

My parents taught me that my instrument is an important thing, that I shouldn’t give it to anyone—they’ll “spoil it,” and that I shouldn’t take instruments from others. " Good master works only with his instrument,” his parents taught.

The child was praised and given gifts for the task completed. The first product made by a child was his own: a spoon, bast shoes, mittens, an apron, a pipe.

Sons were the main assistants to the father, and daughters helped the mother. The boys, together with their father, made homemade toys from various materials, wove baskets, boxes, bast shoes, planed dishes, household utensils, and made furniture.

Every peasant knew how to skillfully weave bast shoes. Men wove bast shoes for themselves and for the whole family. We tried to make them strong, warm, and waterproof.

The father helped the boys, advised them, and praised them. “Work teaches, torments, and feeds,” “There is no extra craft hanging over your shoulders,” my father said.

Every peasant household necessarily had cattle. They kept a cow, a horse, goats, sheep, and poultry. After all, the cattle gave a lot healthy products for the family. Men looked after the livestock: they fed, removed manure, and cleaned the animals. Women milked cows and drove the cattle out to pasture.

The main worker on the farm was the horse. The horse worked all day in the field with its owner. They grazed horses at night. This was the sons' responsibility.

Various devices were needed for the horse: collars, shafts, reins, bridles, sleighs, carts. The owner made all this himself together with his sons.

WITH early childhood any boy could harness a horse. From the age of 9, the boy began to be taught to ride and control a horse. Often boys of 8-9 years old were sent to become shepherdesses; he worked “among the people”, tended the herd and earned a little money - food, gifts. This was to help the family.

From the age of 10-12, the son helped his father in the field - plowing, harrowing, feeding sheaves and even threshing.

By the age of 15-16, the son turned into his father’s main assistant, working equally with him. My father was always nearby and helped, advised, supported. People used to say: “A father teaches his son no harm,” “If you travel all over the world with your craft, you won’t be lost.”

If the father was fishing, then the sons were also next to him. It was a game, a joy for them, and their father was proud that he had such helpers growing up.

Girls were taught to cope with all women's work by their mother, older sister and grandmother.

The girls learned to make rag dolls, sew outfits for them, weaved braids and jewelry from tow, and sewed hats. The girls tried: after all, by the beauty of the dolls, people judged what kind of craftswoman she was.

Then the girls played with the dolls: “went to visit,” rocked them to sleep, swaddled them, “celebrated holidays,” that is, lived a doll life with them. People believed that if girls play with dolls willingly and carefully, then the family will have profit and prosperity. Thus, through play, girls became familiar with the worries and joys of motherhood.

But they only played with dolls younger daughters. As they grew older, their mother or older sisters taught them how to care for infants. The mother went into the field for the whole day or was busy in the yard, in the vegetable garden, and the girls almost completely replaced their mother. The girl-nanny spent the whole day with the child: played with him, calmed him down if he cried, rocked him to sleep. Sometimes experienced nannies were given to another family for “hire”. Even at the age of 5-7, they nursed other people’s children, earning money for themselves and their families: handkerchiefs, pieces of cloth, towels, food.

That’s how they lived: the younger girls were nannies with the baby, and the older daughters helped their mother in the field: knitting sheaves and collecting spikelets.

At the age of 7, peasant girls began to be taught to spin. The first small elegant spinning wheel was given to the daughter by her father. The daughters learned to spin, sew, and embroider under the guidance of their mother.

Often the girls gathered in one hut for gatherings: they talked, sang songs and worked: they spun, sewed clothes, embroidered, knitted mittens and socks for brothers, sisters, parents, embroidered towels, knitted lace.

At the age of 9, the girl was already helping Metria prepare food.

The peasants also made fabric for clothing themselves at home on special looms. That's what they called her - homespun. They spun tows (threads) all winter, and began to weave in the spring. The girl helped her mother, and by the age of 16 she was trusted to weave on her own.

The girl was also taught to care for livestock, milk a cow, reap sheaves, stir hay, wash clothes in the river, cook food and even bake bread. Mothers told their daughters: “It is not the dear daughter who runs away from work, but the dear daughter who is visible at every job.”

Gradually, the girl realized that she was a future housewife who could do all a woman’s work. My daughter knew that “Running a household means walking around without opening your mouth.” “To live idle is to smoke the sky,” that’s what my mother always said.

Thus, in peasant families, “good fellows” grew up - father’s assistants. Yes, “fine maidens” - craftsmen - needlewomen who, growing up, passed on their skills to their children and grandchildren.

3. CONCLUSION

In the process of implementing the project, preschoolers gained extensive knowledge about history peasant dwelling- the hut, about its structure, about the life of the peasants.

Children got acquainted with ancient household items and their modern analogues, and got the opportunity to practically use these items. The pupils' vocabulary was enriched with the names of Russian everyday objects.

The children participated in making a model of the hut and its decoration: they made furniture, dishes, windows and doors.

During the classes of the “Masternilka” circle, children became familiar with the basics of crafts that were considered “female” and “male” in Rus'.

All this undoubtedly contributed to the development of thinking, broadening the horizons of preschoolers and instilling respect and love for Russian folk culture.

REFERENCES

1. V.S. Goricheva, M.I. Nagibina “We will make a fairy tale from clay, dough, snow, plasticine.” Yaroslavl, "Academy of Development", 1998-190 p.

2. N.M. Kalashnikova “Folk costume”. Moscow, “Svarog and K”, 2002 – 374 p.

3. M.Yu.Kartushina “Russians” folk holidays in kindergarten." Moscow, “Sphere”, 2006 – 319 p.

4. O.L. Knyazeva “How people lived in Rus'.” St. Petersburg, “Childhood-Press”, 1998 – 24 p.

5. M.V. Korotkova “Journey into the history of Russian life.” Moscow, Bustard, 2003 – 256 p.

6. I.N. Kotova, A.S. Kotova “Russian rituals and traditions. Folk doll." St. Petersburg, “Paritet”, 2003 – 236 p.

7. L.S.Kuprina, T.A.Budarina and others. “Introducing children to Russian folk art" St. Petersburg, “Childhood-Press”, 2004 – 400 p.

8. G.V. Lunina “Raising children in the traditions of Russian culture.” Moscow, “Elize trading”, 2004 – 128 p.

9. L.V. Sokolova, A.F. Nekrylova “Raising a child in Russian traditions.” Moscow, Iris-Press, 2003 – 196 p.

APPLICATIONS

1. Lesson summary "Russian hut" Appendix No. 1
2. Lesson summary “Oh, my bast shoes, linden bast shoes...” Appendix No. 2
3. Summary of a drawing lesson on the topic “Goat” Appendix No. 3
4. Lesson notes « How people lived in Rus'» Appendix No. 4
5. "How people lived in Rus'" - Slide - Presentation Appendix No. 5

The pre-Epiphany period of Russian history was a big headache for Soviet historians and ideologists; it was easier to forget about it and not mention it. The problem was that in the late 20s and early 30s of the twentieth century, Soviet scientists in the humanities were able to more or less substantiate the natural “evolution” of the newly minted communist ideology of the “brilliant” Marx - Lenin, and divided the whole history into five known periods : from the primitive communal formation to the most progressive and evolutionary - communist.

But the period of Russian history before the adoption of Christianity did not fit into any “standard” pattern - it was neither a primitive communal system, nor a slaveholding system, nor a feudal one. But it was more like a socialist one.

And this was the whole comicality of the situation, and the great desire not to pay scientific attention to this period. This was also the reason for the dissatisfaction with Froyanov and other Soviet scientists when they tried to understand this period of history.

In the period before the baptism of Rus', the Rus undoubtedly had their own state and at the same time there was no class society, in particular a feudal one. And the inconvenience was that the “classical” Soviet ideology argued that the feudal class creates the state as an instrument of its political domination and suppression of the peasants. And then there was a problem...

Moreover, judging by the military victories of the Rus over their neighbors, and that the “queen of the world” Byzantium itself paid them tribute, it turned out that the “original” way of society and state of our ancestors was more effective, harmonious and advantageous compared to other ways and structures that period among other peoples.

“And here it should be noted that the archaeological monuments of the Eastern Slavs recreate society without any clear traces of property stratification. The outstanding researcher of East Slavic antiquities I.I. Lyapushkin emphasized that among the dwellings known to us

“...in the most diverse regions of the forest-steppe zone, it is not possible to indicate those that, in their architectural appearance and in the content of household and household equipment found in them, would stand out for their wealth.

The internal structure of the dwellings and the inventory found in them do not yet allow us to divide the inhabitants of these latter only by occupation - into landowners and artisans.”

Another famous specialist Slavic-Russian archeology V.V. Sedov writes:

“It is impossible to identify the emergence of economic inequality based on materials from settlements studied by archaeologists. It seems that there are no clear traces of property differentiation of Slavic society in the grave monuments of the 6th-8th centuries.”

All this requires a different understanding of archaeological material,” notes I.Ya. Froyanov in his study.

That is, in this ancient Russian society, the meaning of life was not the accumulation of wealth and transferring it to children, it was not some kind of ideological or moral value, and this was clearly not welcomed and was contemptuously condemned.

A what was valuable? This can be seen from this - what the Russians swore, because they swore by the most valuable - for example, in the treaty with the Greeks in 907, the Rus swore not by gold, not by their mother and not by their children, but “by their weapons, and by Perun, their God, and Volos, the cattle god.” Svyatoslav also swore by Perun and Volos in the 971 treaty with Byzantium.

That is, they considered their connection with God, with the Gods, their veneration and their honor and freedom to be the most valuable. In one of the agreements with the Byzantine emperor there is such a fragment of Svetoslav’s oath in case of violation of the oath: “may we be golden like this gold” (golden tablet-stand of a Byzantine scribe - R.K.). Which once again shows the despicable attitude of the Russians towards the golden calf.

And now and then the Slavs, the Rus, stood out and stand out in their overwhelming majority for their goodwill, sincerity, tolerance for other views, what foreigners call “tolerance”.

A striking example of this is even before the baptism of Rus', at the beginning of the 10th century in Rus', when in the Christian world it was out of the question for pagan temples, shrines or idols (idols) to stand on “Christian territory” (with glorious Christian love for all , patience and mercy), - in Kyiv, half a century before the adoption of Christianity, the Cathedral Church was built and a Christian community existed around it.

It is only now that enemy ideologists and their journalists have falsely screamed about the non-existent xenophobia of the Russians, and with all their binoculars and microscopes they are trying to see this xenophobia of theirs, and even more so, to provoke it.

A researcher of Russian history, the German scientist B. Schubart wrote with admiration:

“ The Russian person has Christian virtues as permanent national properties. Russians were Christians even before they converted to Christianity” (B. Schubart “Europe and the Soul of the East”).

The Russians did not have slavery in the usual sense, although they did have slaves from those captured as a result of battles, who, of course, had a different status. I.Ya. Froyanov wrote a book on this topic “Slavery and Tribute among the Eastern Slavs” (St. Petersburg, 1996), and in his last book wrote:

“East Slavic society was familiar with slavery. Customary law prohibited turning one's fellow tribesmen into slaves. Therefore, captured foreigners became slaves. They were called servants. For Russian Slavs, servants are primarily a subject of trade...

The situation of slaves was not harsh, as, say, in the ancient world. Chelyadin was a member of the related team as a junior member. Slavery was limited to a certain period, after which the slave, having acquired freedom, could return to his land or remain with his former owners, but in the position of a free man.

In science similar style relations between slave owners and slaves received the name patriarchal slavery.”

Patriarchal is paternal. You will not find such an attitude towards slaves not among the wise Greek slave owners, not among the medieval Christian slave traders, nor among the Christian slave owners in the south of the New World - in America.

Russians lived in tribal and intertribal settlements, engaged in hunting, fishing, trade, agriculture, cattle breeding and handicrafts. The Arab traveler Ibn Fadlan described in 928 that the Russians built large houses in which 30-50 people lived.

Another Arab traveler Ibn-Ruste at the turn of the 9th-10th centuries described Russian baths in severe frosts as a curiosity:

“When the stones become extremely hot, water is poured over them, which causes steam to spread, heating the home to the point where one takes off one’s clothes.”

Our ancestors were very clean. Moreover, in comparison with Europe, in which, even during the Renaissance, at the courts of Paris, London, Madrid and other capitals, ladies used not only perfumes - to neutralize the unpleasant “spirit”, but also special traps for catching lice on the head, and the problem of excrement Even at the beginning of the 19th century, the French Parliament viewed it from the windows onto the city streets.

Pre-Christian ancient Russian society was communal, veche, where the prince was accountable to the people's assembly - the veche, which could approve the transfer of power to the prince by inheritance, and could also re-elect the prince.

“An ancient Russian prince was not an emperor or even a monarch, for above him stood a veche, or people’s assembly, to which he was accountable,” noted I.Ya. Froyanov.

The Russian prince of this period and his squad did not demonstrate feudal “hegemonic” signs. Without taking into account the opinions of the most authoritative members of society: heads of clans, wise “dids” and respected military commanders, no decision was made. A good example This was the famous Prince Svyatoslav. A.S. Ivanchenko notes in his study:

“... Let us turn to the original text of Leo the Deacon... This meeting took place on the bank of the Danube on July 23, 971, after the day before Tzimiskes asked Svetoslav for peace and invited him to his headquarters for negotiations, but he refused to go there... Tzimiskes had to, taming his pride, go to Svetoslav himself.

However, thinking in the Roman way, the Emperor of Byzantium wanted, if he did not succeed with military force, then at least with the splendor of his vestments and the richness of the outfits of his retinue accompanying him... Leo the Deacon:

“The Emperor, covered in ceremonial, gold-forged armor, rode up on horseback to the bank of the Istra; He was followed by numerous horsemen sparkling with gold. Soon Svyatoslav appeared, having crossed the river in a Scythian boat (this once again confirms that the Greeks called the Russians Scythians).

He sat on the oars and rowed like everyone else, not standing out among the others. His appearance was like this: of average height, not very large and not very small, with thick eyebrows, blue eyes, a straight nose, a shaved head and thick long hair hanging from his upper lip. His head was completely naked, and only a tuft of hair hung from one side of it... His clothes were white, which did not differ in anything other than noticeable cleanliness from the clothes of others. Sitting in the boat on the rowers’ bench, he talked a little with the sovereign about the conditions of peace and left... The Emperor happily accepted the conditions of the Rus...”

Had Svyatoslav Igorevich had the same intentions regarding Byzantium as he had against the Great Khazaria, he would have easily destroyed this arrogant empire even during his first campaign on the Danube: he had four days of travel left to Constantinople, when Sinkel Theophilus, the closest adviser to the Byzantine patriarch, fell kneel before him, asking for peace on any terms. And indeed Constantinople paid a huge tribute to Rus'.”

I would like to emphasize the important evidence - the prince of the Rus Svetoslav, equal in status to the Byzantine emperor, was dressed like all his warriors and rowed with oars along with everyone... That is, in Rus' during this period the communal, veche (conciliar) system was based on equality, justice and accounting interests of all its members.

Taking into account the fact that in the modern language of wise men, “society” is society, and “socialism” is a system that takes into account the interests of the entire society or its majority, then we see in pre-Christian Rus' an example of socialism, and how very effective way organization of society and principles of regulation of social life.

The story of the invitation to the reign of Rurik around 859-862. also shows the structure of Russian society of that period. Let's get acquainted with this story and at the same time find out who Rurik was by nationality.

Since ancient times, the Rus have developed two centers of development: the southern one - on the southern trade routes on the Dnieper River, the city of Kyiv, and the northern one - on the northern trade routes on the Volkhov River, the city of Novgorod.

When Kyiv was built is unknown for certain, like much in the pre-Christian history of Rus', for numerous written documents and chronicles, including those on which the famous Christian chronicler Nestor worked, were destroyed by Christians for ideological reasons after the baptism of Rus'. But it is known that Kyiv was built by the Slavs, led by a prince named Kiy and his brothers Shchek and Khoriv. They also had a sister with beautiful name- Lybid.

The world of that time suddenly found out and started talking about the Kyiv princes, when on June 18, 860, the Kiev prince Askold and his governor Dir approached the capital of Byzantium Constantinople (Constantinople) with a Russian army from the sea on 200 large boats and presented an ultimatum, after which they attacked the capital of the world for a week.

In the end, the Byzantine emperor could not stand it and offered a huge indemnity, with which the Rus sailed to their homeland. It is clear that only an empire could resist the main empire of the world, and it was a great developed Slavic empire in the form of a union of Slavic tribes, and not dense barbarian Slavs, who were blessed by civilized Christians with their arrival, as the authors of books write about this even in 2006-7.

During the same period, another strong prince appeared in the north of Rus' in the 860s - Rurik. Nestor wrote:

“...Prince Rurik and his brothers arrived from their generations... those Varangians were called Russia.”

“...Russian Stargorod was located in the area of ​​​​the present-day West German lands of Oldenburg and Macklenburg and the adjacent Baltic island of Rügen. It was there that Western Rus' or Ruthenia was located. – explained V.N. Emelyanov in his book. – As for the Varangians, this is not an ethnonym, usually mistakenly associated with the Normans, but the name of the profession of warriors.

The mercenary warriors, united under the common name Varangians, were representatives of various clans of the Western Baltic region. Western Russians also had their Varangians. It was from among them that the grandson of the Novgorod prince Rostomysl, Rurik, the son of his middle daughter Umila, was called up...

He came to Northern Rus' with his capital in Novgorod, since the male line of Rostomysl died out during his lifetime.

At the time of the arrival of Rurik and his brothers Saneus and Truvor, Novgorod was centuries older than Kyiv, the capital of Southern Rus'.”

“Novugorodtsi: these are the people of Novugorodtsi - from the Varangian family...” wrote the famous Nestor, as we see, meaning by Varangians all the northern Slavs. It was from there that Rurik began to rule, from Ladograd located to the north (modern Staraya Ladoga), as recorded in the chronicle:

“And Rurik, the oldest in Ladoz, is grayer.”

According to academician V. Chudinov, the lands of today’s northern Germany, on which the Slavs previously lived, were called White Russia and Ruthenia, and accordingly the Slavs were called Rus, Ruten, Rugs. Their descendants are the Slavic Poles, who have long lived on the Oder and the shores of the Baltic.

“...Lies aimed at castrating our history are the so-called Norman theory, according to which Rurik and his brothers have been persistently considered Scandinavians for centuries, and not Western Russians... - V.N. Emelyanov was indignant in his book. – But there is a book by the Frenchman Carmier “Letters about the North”, published by him in 1840 in Paris, and then in 1841 in Brussels.

This French researcher, who, fortunately, had nothing to do with the dispute between the anti-Normanists and the Normanists, during his visit to Macklenburg, i.e. precisely in the region from which Rurik was called, he also wrote down, among the legends, customs and rituals of the local population, the legend about the calling to Rus' of the three sons of the Slavic prince Godlav. Thus, back in 1840, among the Germanized population of Macklenburg there was a legend about the calling...”

Nikolai Levashov, a researcher of the history of ancient Rus', writes in one of his books:

“But the most interesting thing is that they couldn’t even make a fake without serious contradictions and gaps. According to the “official” version, the Slavic-Russian state of Kievan Rus arose in the 9th-10th centuries and arose immediately in a ready-made form, with a set of laws, a rather complex state hierarchy, a system of beliefs and myths. The explanation for this in the “official” version is very simple: the “Wild” Slavic Rus invited Rurik the Varangian, supposedly a Swede, to become their prince, forgetting that in Sweden itself at that time there simply was no organized state, but only squads of jarls who were engaged in armed robbery of their neighbors...

In addition, Rurik had no relation to the Swedes (who, moreover, were called Vikings, not Varangians), but was a prince from the Wends and belonged to the Varangian caste of professional Warriors who studied the art of combat from childhood. Rurik was invited to reign according to the tradition existing among the Slavs at that time to choose the most worthy Slavic prince as their ruler at the Veche.”

An interesting discussion took place in the magazine “Itogi” No. 38, September 2007. between the masters of modern Russian historical science, professors A. Kirpichnikov and V. Yanin, on the occasion of the 1250th anniversary of Staraya Ladoga - the capital of Upper or Northern Rus'. Valentin Yanin:

“It has long been inappropriate to argue that the calling of the Varangians is an anti-patriotic myth... At the same time, we must understand that before the arrival of Rurik we already had some kind of statehood (the same elder Gostomysl was before Rurik), thanks to which the Varangian, in fact, was invited reign over local elites.

The Novgorod land was the place of residence of three tribes: Krivichi, Slovenians and Finno-Ugric peoples. At first it was owned by the Varangians, who wanted to be paid “a squirrel from each husband.”

Perhaps it was precisely because of these exorbitant appetites that they were soon driven out, and the tribes began to lead, so to speak, a sovereign lifestyle, which did not lead to any good.

When fighting began between the tribes, it was decided to send ambassadors to (neutral) Rurik, to those Varangians who called themselves Russia. They lived in the southern Baltic, northern Poland and northern Germany. Our ancestors called the prince from where many of them themselves were from. You could say they turned to distant relatives for help...

If we proceed from the real state of affairs, then before Rurik there were already elements of statehood among the mentioned tribes. Look: the local elite ordered Rurik that he does not have the right to collect tribute from the population, this can only be done by high-ranking Novgorodians themselves, and he should only be given a gift for performing his duties, again I will translate to modern language, hired manager. The entire budget was also controlled by the Novgorodians themselves...

By the end of the 11th century, they generally created their own vertical of power - the posadnichestvo, which then became the main body of the veche republic. By the way, I think it’s no coincidence that Oleg, who became the Novgorod prince after Rurik, did not want to stay here and headed to Kyiv, where he already began to reign supreme.”

Rurik died in 879, and his only heir Igor was still very young, so his relative Oleg led Rus'. In 882, Oleg decided to seize power in all of Rus', which meant the unification of the Northern and Southern parts of Rus' under his rule, and set out on a military campaign to the south.

And taking Smolensk by storm, Oleg moved towards Kyiv. Oleg came up with a cunning and insidious plan - he and the wars, under the guise of a large trade caravan, sailed along the Dnieper to Kyiv. And when Askold and Dir came ashore to meet the merchants, Oleg and the armed soldiers jumped out of the boats and, presenting a claim to Askold that he was not from the princely dynasty, killed both. In such an insidious and bloody way, Oleg seized power in Kyiv and thus united both parts of Rus'.

Thanks to Rurik and his followers, Kyiv became the center of Rus', which included numerous Slavic tribes.

“The end of the 9th and 10th centuries are characterized by the subordination of the Drevlyans, Northerners, Radimichi, Vyatichi, Ulichs and other tribal unions to Kyiv. As a result, under the hegemony of the Polyanskaya capital, a grandiose “union of unions” or super-union emerged, covering almost the whole of Europe geographically.

The Kiev nobility, the glades as a whole, used this new political organization as a means to receive tribute…” noted I.Ya. Froyanov.

The Ugric-Hungarians, neighboring Russia, once again moved through the Slavic lands towards the former Roman Empire and along the way they tried to capture Kyiv, but it did not work and, concluding in 898. a treaty of alliance with the people of Kiev, moved west in search of military adventures and reached the Danube, where they founded Hungary, which has survived to this day.

And Oleg, having repelled the attack of the Ugrians-Huns, decided to repeat Askold’s famous campaign against the Byzantine Empire and began to prepare. And in 907, the famous second campaign of the Rus, led by Oleg, against Byzantium took place.

The huge Russian army again moved by boat and land to Constantinople - Constantinople. This time, the Byzantines, taught by previous bitter experience, decided to be smarter - and managed to tighten the entrance to the bay near the capital with a huge thick chain to prevent the entry of the Russian fleet. And they interfered.

The Russians looked at this, landed on land, put the boats on wheels (rollers) and, under their cover from arrows and under sails, went on the attack. Shocked by the unusual sight and frightened, the Byzantine emperor and his entourage asked for peace and offered ransom.

Perhaps it has gone on since then catchphrase about achieving the goal by any means: “not by washing, but by riding.”

Having loaded a huge indemnity onto the boats and carts, the Rus demanded and bargained for unhindered access of Russian merchants to the Byzantine markets and a rare exclusive: duty-free trading rights for Russian merchants throughout the Byzantine Empire.

In 911, both parties confirmed and extended this agreement in writing. And the next year (912) Oleg handed over the rule of prosperous Rus' to Igor, who married the Pskov woman Olga, who had once transported him on a boat across the river near Pskov.

Igor kept Rus' intact and was able to repel the dangerous Pecheneg raid. And judging by the fact that Igor launched a third military campaign against Byzantium in 941, one can guess that Byzantium ceased to honor the agreement with Oleg.

This time the Byzantines prepared thoroughly; they did not hang chains, but decided to throw vessels of burning oil (“Greek fire”) at the Russian boats from throwing weapons. The Russians did not expect this, they were confused, and, having lost many ships, they landed on land and staged a brutal battle. Constantinople was not taken, suffered serious damage, and then within six months the evil ones returned home with various adventures.

And they immediately began to prepare more thoroughly for a new campaign. And in 944 they moved to Byzantium for the fourth time. This time, the Byzantine emperor, anticipating trouble, halfway asked for peace on terms favorable to the Rus; They agreed and, loaded with Byzantine gold and fabrics, returned to Kyiv.

In 945, during the collection of tribute by Igor and his squad, some kind of conflict occurred among the Drevlyans. The Drevlyan Slavs, led by Prince Mal, decided that Igor and his squad had gone too far in their demands and committed injustice, and the Drevlyans killed Igor and killed his warriors. The widowed Olga sent a large army to the Drevlyans and took fierce revenge. Princess Olga began to rule Russia.

From the second half of the 20th century, new written sources began to become available to researchers - birch bark letters. The first birch bark letters were found in 1951 during archaeological excavations in Novgorod. About 1000 letters have already been discovered. The total volume of the birch bark dictionary is more than 3200 words. The geography of the finds covers 11 cities: Novgorod, Staraya Russa, Torzhok, Pskov, Smolensk, Vitebsk, Mstislavl, Tver, Moscow, Staraya Ryazan, Zvenigorod Galitsky.

The earliest charters date back to the 11th century (1020), when the indicated territory had not yet been Christianized. Thirty letters found in Novgorod and one in Staraya Russa date back to this period. Until the 12th century, neither Novgorod nor Staraya Russa had yet been baptized, therefore the names of people found in the 11th century charters are pagan, that is, real Russians. By the beginning of the 11th century, the population of Novgorod corresponded not only with recipients located inside the city, but also with those who were far beyond its borders - in villages and other cities. Even villagers from the most remote villages wrote household orders and simple letters on birch bark.

That is why the outstanding linguist and researcher of the Novgorod letters of the Academy A.A. Zaliznyak claims that “this ancient writing system was very widespread. This writing was spread throughout Rus'. Reading the birch bark letters refuted the existing opinion that in Ancient Rus' Only noble people and the clergy were literate. Among the authors and addressees of the letters there are many representatives of the lower strata of the population; in the texts found there is evidence of the practice of teaching writing - alphabets, copybooks, numerical tables, “tests of the pen.”

Six-year-old children wrote: “There is one letter where, it seems, a certain year is indicated. It was written by a six-year-old boy.” Almost all Russian women wrote - “now we know for sure that a significant part of women could both read and write. Letters from the 12th century in general, in a variety of respects, they reflect a society that is freer, with greater development, in particular, of female participation, than a society closer to our time. This fact follows quite clearly from the birch bark letters.” The fact that “a picture of Novgorod from the 14th century” speaks eloquently about literacy in Rus'. and Florence of the 14th century, in terms of the degree of female literacy - in favor of Novgorod."

Experts know that Cyril and Methodius invented the Glagolitic alphabet for the Bulgarians and spent the rest of their lives in Bulgaria. The letter called “Cyrillic”, although it has a similarity in name, has nothing in common with Kirill. The name "Cyrillic" comes from the designation of the letter - the Russian "doodle", or, for example, the French "ecrire". And the tablet found during excavations in Novgorod, on which they wrote in ancient times, is called “kera” (sera).

In the Tale of Bygone Years, a monument from the early 12th century, there is no information about the baptism of Novgorod. Consequently, Novgorodians and residents of surrounding villages wrote 100 years before the baptism of this city, and the Novgorodians did not inherit writing from Christians. Writing in Rus' existed long before Christianity. The share of non-ecclesiastical texts at the very beginning of the 11th century amounts to 95 percent of all found letters.

However, for academic falsifiers of history, for a long time, the fundamental version was that the Russian people learned to read and write from alien priests. From strangers! Remember, you and I have already discussed this topic: When our ancestors carved runes on stone, the Slavs were already writing letters to each other.”

But in his unique scientific work “The Craft of Ancient Rus'”, published back in 1948, archaeologist Academician B.A. Rybakov published the following data: « There is a long-held belief that the church had a monopoly in the creation and distribution of books; This opinion was strongly supported by the churchmen themselves. What is true here is that monasteries and episcopal or metropolitan courts were the organizers and censors of book copying, often acting as intermediaries between the customer and the scribe, but the performers were often not monks, but people who had nothing to do with the church.

We counted the scribes according to their position. For the pre-Mongol era, the result was this: half of the book scribes turned out to be laymen; for 14th - 15th centuries. the calculations gave the following results: metropolitans - 1; deacons - 8; monks - 28; clerks - 19; popov - 10; “servants of God” -35; Popovichey-4; parobkov-5. The Popovichs cannot be considered in the category of clergy, since literacy, which was almost obligatory for them (“a priest’s son cannot read and write—he is an outcast”) did not yet predetermine their spiritual career. Under vague names like “servant of God”, “sinner”, “sad servant of God”, “sinful and daring in evil, but lazy in good”, etc., without indicating affiliation with the church, we must understand secular artisans. Sometimes there are more specific instructions: “Wrote to Eustathius, a worldly man, and his nickname was Shepel,” “Ovsey Raspop,” “Thomas the Scribe.” In such cases, we no longer have any doubt about the “worldly” character of the scribes.

In total, according to our calculations, there are 63 laymen and 47 clergy, i.e. 57% of artisan scribes did not belong to church organizations. The main forms in the era under study were the same as in the pre-Mongol era: work to order and work for the market; Between them there were various intermediate stages that characterized the degree of development of a particular craft. Work to order is typical for some types of patrimonial craft and for industries associated with expensive raw materials, such as jewelry or bell casting.”

The academician cited these figures for the 14th - 15th centuries, when, according to the narratives of the church, she served almost as a helmsman for the multi-million Russian people. It would be interesting to look at the busy, single metropolitan, who, together with an absolutely insignificant group of literate deacons and monks, served the postal needs of the multi-million Russian people from several tens of thousands of Russian villages. In addition, this Metropolitan and Co. must have had many truly miraculous qualities: lightning speed of writing and movement in space and time, the ability to simultaneously be in thousands of places at once, and so on.

But not a joke, but a real conclusion from the data provided by B.A. Rybakov, it follows that the church was never in Rus' a place from which knowledge and enlightenment flowed. Therefore, we repeat, another academician of the Russian Academy of Sciences A.A. Zaliznyak states that “the picture of Novgorod of the 14th century. and Florence 14th century. in terms of the degree of female literacy - in favor of Novgorod." But by the 18th century the church led the Russian people into the fold of illiterate darkness.

Let's consider another side of the life of ancient Russian society before the arrival of Christians to our lands. She touches the clothes. Historians are accustomed to depicting Russian people dressed exclusively in simple white shirts, sometimes, however, allowing themselves to say that these shirts were decorated with embroidery. Russians seem so poor, barely able to dress at all. This is another lie spread by historians about the life of our people.

To begin with, let us recall that the world’s first clothing was created more than 40 thousand years ago in Rus', in Kostenki. And, for example, at the Sungir site in Vladimir, already 30 thousand years ago, people wore a leather jacket made of suede, trimmed with fur, a hat with earflaps, leather pants, and leather boots. Everything was decorated with various objects and several rows of beads. The ability to make clothes in Rus', naturally, was preserved and developed to a high level. And silk became one of the important clothing materials for the ancient Rus.

Archaeological finds of silk on the territory of Ancient Rus' from the 9th to the 12th centuries were discovered in more than two hundred locations. The maximum concentration of finds is in the Moscow, Vladimir, Ivanovo and Yaroslavl regions. Precisely those in which there was an increase in population at that time. But these territories were not included in Kievan Rus, on the territory of which, on the contrary, finds of silk fabrics are very few. As you move away from Moscow - Vladimir - Yaroslavl, the density of silk finds generally drops rapidly, and already in the European part they are rare.

At the end of the 1st millennium AD. The Vyatichi and Krivichi lived in the Moscow region, as evidenced by groups of mounds (near the Yauza station, in Tsaritsyn, Chertanovo, Konkovo, Derealyovo, Zyuzin, Cheryomushki, Matveevsky, Fili, Tushino, etc.). The Vyatichi also formed the original core of the population of Moscow.

According to various sources, Prince Vladimir baptized Rus', or rather, began the baptism of Rus' in 986 or 987. But there were Christians and Christian churches in Russia, specifically in Kyiv, long before 986. And it wasn’t even about the tolerance of the pagan Slavs towards other religions, but about one important principle - the principle of freedom and sovereignty of the decision of every Slav, for whom there were no masters

Today I want to show you how hard life was for our ancestors in the Russian village of the 10th century. The thing is that in those years the average age of a person was approximately 40-45 years, and a man was considered an adult at the age of 14-15 and at that time could even have children. Let's look and read further, it's quite interesting.

We came to the Lyubytino historical and cultural complex as part of a motor rally dedicated to the 20th anniversary of the Avtomir group of companies. It is not for nothing that it is called “One-Storey Russia” - it was very interesting and educational to see how our ancestors lived.
In Lyubytino, at the place where the ancient Slavs lived, among the mounds and burials, a real village of the 10th century was recreated, with all the outbuildings and necessary utensils.

We will start with an ordinary Slavic hut. The hut is made of logs and covered with birch bark and turf. In some regions, the roofs of the same huts were covered with straw, and in some places with wood chips. Surprisingly, the service life of such a roof is only slightly less than the service life of the entire house, 25-30 years, and the house itself lasted about 40 years. Considering the time of life at that time, the house was just enough for a person’s life.
By the way, in front of the entrance to the house there is a covered area - this is the same canopy from the song about the “new, maple canopy.”

The hut is heated black, that is, the stove does not have a chimney; the smoke comes out through a small window under the roof and through the door. There are no normal windows either, and the door is only about a meter high. This is done in order not to release heat from the hut.
When the stove is fired, soot settles on the walls and roof. There is one big plus in a “black” firebox - there are no rodents or insects in such a house.

Of course, the house stands on the ground without any foundation; the lower crowns are simply supported by several large stones.

This is how the roof is made

And here is the oven. A stone hearth mounted on a pedestal made of clay-coated logs. The stove was heated early in the morning. When the stove is on fire, it is impossible to be in the hut, only the housewife remained there to prepare the food, everyone else went outside to do business, in any weather. After the stove was heated, the stones gave off heat until the next morning. The food was cooked in the oven.

This is what the hut looks like from the inside. They slept on benches placed along the walls, and sat on them while eating. The children slept on the beds, they are not visible in this photograph, they are on top, above their heads. In winter, young livestock were taken into the hut so that they would not die from frost. They also washed in the hut. You can imagine what kind of air there was, how warm and comfortable it was there. It immediately becomes clear why life expectancy was so short.

In order not to heat the hut in the summer, when it was not necessary, the village had a separate small building - a bread oven. They baked bread and cooked there.

Grain was stored in a barn - a building raised on poles from the surface of the ground to protect the products from rodents.

There were bottom pits built in the barn, remember - “I scraped the bottom pipes...”? These are special wooden boxes into which grain was poured from above and taken from below. So the grain did not sit stale.

Also in the village there was a triple glacier - a cellar in which ice was placed in the spring, filled with hay and lay there almost until the next winter.
Clothing, skins, utensils and weapons not needed at the moment were stored in a cage. The cage was also used when the husband and wife needed privacy.

Barn - this building served for drying sheaves and threshing grain. The heated stones were piled into a fireplace, sheaves were placed on poles, and the peasant dried them, constantly turning them over. Then the grains were threshed and winnowed.

Cooking food in an oven requires special temperature regime- languor. This is how, for example, gray cabbage soup is prepared. They are called gray because of their gray color. How to cook them?
To begin with, take green cabbage leaves, those that are not included in the head of cabbage are finely split, salted and placed under pressure for a week for fermentation.
For cabbage soup you also need pearl barley, meat, onions, and carrots. The ingredients are placed in a pot, and it is placed in the oven, where it will spend several hours. By evening, a very satisfying and thick dish will be ready.

This is how our ancestors lived. Life wasn't easy. There were often crop failures, and even more often there were raids by Tatars, Vikings, and simply bandits. The main exports were furs, honey, and skins. The peasants collected mushrooms and berries, all kinds of herbs, and fished.

When defending against the enemy, the basic equipment of a warrior was chain mail, a shield, and a helmet. Weapons: spear, hatchet, sword. Chain mail is not to say that it is light, but unlike armor, you can run in it.

PROJECT
On cognitive development for children of the preparatory group
"How people lived in the old days"

Compiled by: teacher of the highest qualification category MDOU TsRR " Scarlet Sails» - kindergarten No. 26 of the city of Zheleznogorsk, Kursk region
Maslova Irina Nikolaevna

("Journey on the River of Time")

Project type: information-practice oriented
Project duration: long-term.
Project participants: children senior group, their parents, teacher, kindergarten specialists.
Relevance of the topic:
Currently, unfortunately, there is a loss of interest in the past of the people, their heritage. Children preschool age superficially familiar with how people lived before, how they built their homes, how they decorated their lives.
What changes happened to the buildings of the people in which they lived, how the people themselves, their way of life, their clothes changed, children have fragmentary ideas about all this. Children have poorly developed cognitive interest and cognitive initiative.
Problem: Children have an insufficiently developed interest in the past of humanity, the history of the home, and the processes of its transformation.
Goal: to create in the child’s imagination holistic images of a person’s past and present home, to develop the research skills of pupils, to support children’s initiative.
Tasks:
-introduce children to the history of housing, its features at different periods of a person’s life, depending on climatic conditions;
-develop in children a retrospective view of a person’s home (orient themselves in the past and present);
-develop independence and cognitive initiative of students;
-to form generalized methods of mental work, prerequisites for educational activities;
-stimulate the development of cognitive and creative abilities;
- cultivate interest and respect for the past of your people.

Project stages:

Stage I: (preparatory)

Activity

1. Selecting a topic, introducing the topic using the “three questions” model “What do I know? What do I want to know? How to find out?
What we know:
- that there were primitive people;
- that they lived in caves because they did not know how to make bricks;
- we know that they (ancient people) needed shelters and that they “inhabited their caves.”
What we want to know:
- why didn’t man want to live in a cave?
- How did people learn to build wooden houses?
- Why was the fortress needed?
- Who were they defending themselves from?
What to do to find out:
- ask adults to tell about what they know about the history of a person’s home;
- find pictures on the Internet depicting ancient man and his home;
- read in the encyclopedia how and where people lived in the old days.
2. Statement of the problem “Why is it necessary to know the history of a person’s home?”
3. Discussion of the problem, acceptance of tasks.
4. Explore methodological literature on this topic “Educational process in groups of senior preschool age” N.A. Korotkova,
“How our ancestors lived” Yu. Dorozhkin,
“What happened before...” O.V. Dybina, “Cognitive Development” by V. Volchkov
5.Selection fiction, production of teaching aids.
6. Introducing parents to the upcoming work, conversations with parents on this topic
6. Development of a model of interaction with kindergarten specialists.
7. Development of a long-term plan for project implementation
Conversations

Accumulation of information.

Conversations, surveys

Awareness of the motive and purpose of activity

Stage II: practical

Long-term plan for project implementation

September
Reading “Faith and Today” Marshak S.,
"The Cat That Walked By Itself" R. Kipling

October
1. Making a map-panel of the “river of time”, symbolizing the movement of historical time.
2.Selection of stops: “antiquity” - “old times” - “our time”, educational and research activities
3. Conversation: “The house in which we live.”
N.A. Korotkova “The educational process in groups of children of senior preschool age.”

November
1. “Journey to the past home”,
cognitive activity
2.Making a model: “Cave of an ancient man”, design.
3. “Inhabitation of the “antiquity” stop, educational and research activities

4. “Who built this house?”, conversation
O.V. Dybin "What happened before...".

Yu. Dorozhin “How our ancestors lived.”

V.Volchkova “Cognitive development”.

December
1. How our ancestors lived (old times), conversation.

2. Medieval city fortress. (examination of illustrations)

3. Travel to a museum of objects, educational and play activities.
Yu. Dorozhin “How our ancestors lived”

January
1. Making a model of a person’s home in the old days, design.
2. Living at the “old man” stop, educational and research activities.
N.A. Korotkova “Educational process in groups of children of senior preschool age”

February
1.Visiting my grandmother in the village, a story from personal experience children.
2.Traditions of Russians, cognitive activities.
3.Game “Journey into the diversity of the man-made world”

V.N. Volchkova “Lesson notes for the senior group.”
O.V. Dobin "What happened before..."

March
1. “What are houses for?”, conversation.
2. Making models of modern houses.
3. “Wonderful things of the man-made world”, didactic game.

O.V. Dybina “What happened before...”

O.V. Dybina “Man-Made World”

April
Fun with parents: “It’s good in our house!”

Stage III: final
Presentation “Journey along the River of Time” “History of Home”,
Exhibition of building models, entertainment with parents “It’s good in our house”

Practical material on project implementation

Lesson summary “History of human housing in the Middle Ages”
Program content:
1. Continue to teach how to create models of buildings: houses, fortresses, as a holistic embodiment of the past.
2. Develop a retrospective view of objects, help master the forms of ordering experience: cause-and-effect, spatial and temporal relationships.
3. Contribute to the development of children’s cognitive initiative and broadening their horizons.
4. Foster friendly relationships between children.
Methods and techniques: counter and search questions, conversation, experiments, modeling, problem situation.
Materials and equipment: map-scheme of the medieval fortified city; material for research: wood, stone, water; material for modeling a fortress: Lego set, wooden set.
Progress of the lesson
Educator. Children, we continue our journey along the “river of time.” We learned how and where people lived before: first in caves, then in huts. But it was probably also inconvenient to live in a hut. How do you think? Why? (There were no windows, doors, it could rain, etc.) Educator. Yes, I agree, and people began to build houses from wood. Do you think a wooden house was more comfortable? How was it different from a hut?
Educator. So, we have reached the second stop on the “river of time,” which is called “old times.” And the word “city” in those days had a completely different meaning. Think about how we can find out what this word meant before?
Educator. Summarizes children's answers and introduces the meaning of the word “city”. This is a settlement that had a strong wall-fence, a fortress. What do you think it was needed for?
Educator. A story for children about the fortress wall.
When enemies approached, residents of nearby settlements tried to hide behind the city fence. Therefore, when the fortress walls were built, no one spared effort. The more reliable the wall was, the easier it was to hold the defense. The fortress walls seem simple only at first glance. In fact, everything was thought out to the smallest detail.
Look at the picture of the fortified city.
-What buildings are made of stone?
- Which ones are made of wood? What are towers for?
- What unusual did you notice in the construction of the wall?
Educator. Summarizes children's answers.
And now I suggest you make the appropriate mark on the “river of time” and begin making a model of a medieval fortified city.
- What do we do first? What materials will we choose to build the wall?
Educator. He offers to experimentally select a material for the wall. (Children draw conclusions that the most suitable material is stone, because it is durable and does not allow water to pass through).
Educator. And now I suggest you make a fortress out of a wooden builder, out of a Lego constructor. (children’s independent work)
Educator. So our “journey along the river of time” has come to an end. What do you remember? What can you do now? Did you enjoy the “trip”?
Our travels do not end here; new, interesting discoveries await us.

Municipal state educational institution

Village secondary educational school

Kalacheevsky district, Voronezh region.

View of ethnographic museums and exhibitions,

dedicated to the Year of Culture.

How people lived in the old days

(museum history lesson for 4th-5th grade students).

Developed by:

Bloshchitsyna Elena Petrovna,

history teacher

MKOU Poselkovaya secondary school

Kalacheevsky district,

Voronezh region.

Voronezh

2014

Subject: How people lived in the old days.

Lesson type: lesson - travel.

Objective of the lesson: introduce students to the life of people in the old days.

Lesson objectives: develop interest in native history and the ability to use museum exhibits; develop children's creative abilities.

Methods and techniques: immersion in the past, a journey through the pages of the history of our native land, demonstration of exhibits local history museum, conversation, visual (exhibitions).

Equipment: in a week, the museum director gives the task - to prepare proverbs about labor and riddles about vegetables for the museum lesson; screen; projector; computer; travel map; pie and tea; visual aids - cards with vegetables; bags of cereals: peas, buckwheat, millet, oats; presentation “How people lived in the old days”; an envelope with homework and pictures - coloring pages “Women’s costume of the North and South of Russia”; handout “Russian folk clothing", "Interior of a Russian hut", "Peasant furniture", "Design and decor of folk life"; cards for assessing the acquired knowledge; film "Women's folk costume"; museum exhibits: furniture, utensils from a peasant hut, women's and men's folk costumes, a samovar, etc.

Lesson plan:

1.Russian hut: interior and utensils.

2.Occupations of people.

3. Cuisine of our ancestors.

4. Game “Guess where, what kind of cereal.”

5. Game “Vegetables, what’s extra?”

6.What kind of clothes did they wear? Watching the film "Women's Folk Costume".

7. Consolidation “Questions and answers”.

8. Creative homework.

9.Tea drinking.

Progress of the lesson.

1. Organizational moment.

Students occupying their jobs. Mutual greeting between teacher and students. The head of the museum introduces students to the goals and objectives of the lesson. Draws their attention to the journey map.

2.Updating.

Repetition of the studied material necessary to “discover new knowledge” and identify difficulties in the student’s individual activities.

Teacher: - Guys, before we start our journey, let's remember. In 4th grade you have such a subject as “The World Around You”. In these lessons in the sectionV“Pages of the History of the Fatherland” you have already become acquainted with the life of the ancient Slavs. Let's remember and answer questions on this topic:

- Why were the Slavs strong and resilient?(Every day was full of work worries; their well-established life could be disturbed by the appearance of enemies or some kind of disaster.)

- What did the men do?(All men were hunters,ryballs.)

- Who were they hunting?(They hunted wild boars, bears, and roe deer.)

- Who are beekeepers?(They collected honey from wild bees.)

- What did the women do?(Women prepared food, planted gardens, weaved, spun, sewed, many of them were engaged in healing, and prepared medicinal potions from herbs.)

How dDid jealous Slavs choose a place to live?(PlacechoosingIs it safe, near rivers, somewhere on a hill, usuallyoncoastal hill.)

Teacher: - Well done!

3. Studying new material, a story with elements of conversation, viewing a presentation.

Teacher: - But what is this? Guests are coming to us!

Girl 1, dressed in the folk costume of the North of Russia: - Hello everyone! Peace to your home! Peace be with you, dear children, we have come at a good hour. We have prepared such a warm welcome for you.

Girl 2, dressed in the folk costume of the South of Russia: - Good afternoon, invited and welcome guests! Cheerful little kids! And we came to tell you about the old days.

Girl 1: -How people lived.

Girl 2: - What they ate and drank.

Girl 1: - Yes, what people wore.

Girl 2: - Oh, you, listen and remember, and then play with us. Fine!

Girl 1: - Well, are you ready to go on a journey into the past? (Children's answer).

Now we will go to the house of a Russian who lived many years ago.

At that time, even 2-story houses were very rare - they were only builtthe mostrich people. So, let's try to imagine the house of a Rusich in ancient times

Slide No. 2, 3 – “hut”, Russian stove.

Previously, they didn’t say “house”, but they said “izba” - a warm half of the house with a stove. The stove occupied most of the hut. In the harsh Russian winters, it was impossible to do without a stove. Food was prepared in it. They dried it on it
herbs and vegetables, old people and children slept here, you could even wash in the oven. The stove occupied a place of honor in the house and was treated with respect.

Diagonally from the stove in the hut was the Red Corner.

Slide number 4 – “Red Corner”.

This was the most sacred place - icons were placed in it. Everyone who entered the house had to cross themselves at them.

Slide No. 5, 6 – furniture and utensils.

The table was placed in the Red Corner, along the table there were benches and benches. The benches were made wide and attached to the walls of the hut. You could sleep on them. And they sat on the benches, and they could be moved. Under the benches there were chests and lockers (a box attached to the wall without doors or glass), where various goods were stored.

D girl 2: - Let's look at what utensils were used in the old days, that is, what items and accessories were needed in the household. I'll tell you a riddle, and you guess it.

There is no wise man in the world like Ivan, the cunning one;

He got on his horse and rode into the fire. (Cast iron and grip).

(Explains and shows).

I’ll also ask you a riddle:

The black horse gallops into the fire. (Poker).

(Explains and shows).

Next riddle:

He never eats, but only drinks.

And when it makes noise, it will attract everyone. (Samovar).

(Explains and shows).

Well done, children!

Everyday life began with work. Women had to wash and iron their clothes. How was this done? We have here authentic items designed to do just that. Rubel (flat stick, 10-12 cm wide, with a handle; washboard). Rolling pin (from “skat” - roll out thinly, stretch out). Ironed also with an iron. The irons were cast iron and coal. (Shows and explains). They wore homespun clothes - linen or wool, which were woven on home looms.

Slide No. 7 - machine.

Girls began to spin yarn at the age of 5 and became skilled craftswomen.

Slide No. 8,9,10 - spindle, spinning wheel, bast shoes.

The nicknames “non-spinner” and “netka” were considered very offensive. All girls used to know how to sew and embroider, even from royal families. Look at the spindle - literally means “spinning stick”. But
spinning wheel (Display of museum exhibits).

Lapti. They were woven from bast, hence the expression “skinned.” They were also woven from the bark of oak, willow, and birch bark.

Slide No. 11,12,13 - classes.

Men fished, hunted, were engaged in farming, beekeeping, and various crafts.

Girl 1: - Let's get acquainted with the cuisine of our ancestors!

Slide No. 14 - what did you eat?

We had lunch at noon. From time immemorial, bread in Rus' was the main food product. There are even proverbs: “Bread is the head of everything,” “Like bread and kvass, so is everything with us,” etc. Everything was prepared without salt. Pies were baked for every holiday. Self
the word pie comes from the word "feast".

Not a single day passed in Rus' without porridge. “Porridge is our mother,” they said in Rus'. In ancient times, the Slavs had a custom of eating porridge with former enemies when making peace - hence the proverb, which is often used today. “You can’t cook porridge with them.” We prepared porridge from cereals.
Cereals - backfill - hence “to fall asleep”, crushed cereals were called “vargenya”, they could be cooked from it hastily - hence the verb - “to bungle”. Do something, prepare something quickly, quickly.

Slide number 15 – game.

In Rus' they cooked porridge from barley, millet, oats, and buckwheat. Guess where, what kind of cereal - Game (different cereals are poured into bags, the children must guess what kind of cereal it is and what the name of the porridge that is prepared from this cereal is called).

My favorite porridge was buckwheat. The porridge was flavored with butter. Rich - poppy or nut. The poor - flax, hemp.

Slide No. 16 - how did you eat?

The food was placed on the table in a large pot. They took turns scooping with spoons, and the owner made sure that no one ate “sip,” that is, without biting off the bread, and the grounds could be scooped up only after the head of the family did so. Solid food was taken with hands, and liquid food was taken with spoons. They ate with wooden spoons (display of exhibits: pots, bowls, spoons).

The father made sure that no one disturbed the order at the table. If this happened, he hit the forehead with a spoon.

Slide No. 17 – vegetables.

And the most common vegetable was turnip. They didn't know potatoes back then. Cooking turnips was easy, hence the famous proverb. “Better than steamed turnips.” We also ate cabbage, cucumbers, beets, and carrots. They especially loved onions and garlic, which were used for treatment.

Slide No. 18,19 – game.

Game “Vegetables. What's extra? (Children lay out cards with vegetables that were eaten in the old days. Then they answer the question: What is missing here and what is missing?)

Our ancestors loved fish, but rarely ate meat - only as a meat eater. Favorite dishes include jelly, which was made from rye flour, from peas, but most often from oatmeal. Kissels used to be not sweet and thick; they could be cut with a knife. We ate this jelly with milk or butter. Kiselnye lanes have been preserved in Moscow, where people lived who cooked jelly for sale.

The most common drinks were kvass, fruit drink, honey, and sbiten. Sbiten was drunk hot instead of tea; it was prepared from various herbs. Each housewife had her own recipe. But tea was unknown to the Russians. He appeared 300-350
years ago. First it was brought from Mongolia, then from China, the birthplace of tea. It was very expensive and inaccessible to ordinary people.

We had dinner at 6 pm, when the sun was setting below the horizon. They went to bed at sunset. And in the morning, with sunrise, everything started all over again.

Guys, have you prepared our task?

(Children tell proverbs about labor and make riddles about vegetables).

Girl 2: -What kind of clothes did they wear then?

Slide number 20 - clothes.

(Tale about clothing. Women's and men's folk costumes of the North and South. Work with handouts.)

The more closely you study Russian folk costume as a work of art, the more values ​​you find in it, and it becomes a figurative chronicle of the life of our ancestors, which, through the language of color, shape, and ornament, reveals to us the hidden secrets and laws of beauty of folk art. The composition of the Russian folk costume ensemble is being built differently in traditional dresses of the North and South of Russia.

Most often, the insignia was not the cut and type of clothing, but its
color, amount of decor (embroidered and woven patterns, application
silk, gold, silver threads). The most elegant clothes were from
red fabric. The concepts of "red" and "beautiful" were in popular
presentation are unambiguous.

There are more differences in women's clothing in the northern and southern regions, and in
masculine - on the contrary, more common.

Men's suit.

It consisted of a shirt- shirtswith or without a low stand and
narrow pants made of canvas. The shirt was worn over pants and belted with a belt or long sash.Shirtalways decorated with embroidered or woven patterns, which were located along the edges of the sleeves and on the shoulders, at the clasp andaround the gatehem. Embroidery withmatched with fabric insertsFriendcolor, the location of whichemphasized the design of the shirt.

Men's shoes - bootsorbast shoes with onuchas and frills.

Girl 1: Women's suit.

Women's folk costume was multi-layered. Its main elements were a shirt, an apron or curtain, a sundress, a poneva, a bib, and a shushpan. The most decorative and richly decorated part of Russian women's costume was the apron. It was decorated with embroidery, woven patterns, colored finishing inserts, silk patterned
ribbons. The edge of the apron was decorated with teeth, white and colored lace,
fringe of silk or woolen threads, frill of different widths. The women's costume of the Russian North is often called "word of mouth"
complex." The smooth dark background of the sundress helped to sound even brighter
multi-patterned and multi-colored embroidery of shirts and aprons. Sundress
with a seam in the middle of the front, trimmed with patterned ribbons, lace,
a vertical row of copper buttons was the most common. In the northern costume, the sarafan predominated, and in the southern costume, ponevas predominated. In the clothes of the Russian North, from the ancient Russian costume, epanechkas and soul warmers, quilted on cotton wool with sleeves, have been preserved.

The costume of the southern provinces was a “powder complex”. It is based on a poneva - a homespun plaid skirt. It was strengthened at the waist. Her hems don't meet, and her shirt is visible in the gap. Later, they began to cover the hole with a cloth of another material - stitching. The festive poneva was richly decorated with embroidery, patterned braid, calico inserts, lace, and sequins. Often a bib was worn over the blanket and apron. It was trimmed with fabric or woven braid along the neck, side and bottom of the product.

Watching the film "Women's Folk Costume".

4. Summing up.

Girl 2: -To the glory we worked hard today.

Girl 1: - Did you remember everything? Let's check it out.

Here are our questions: - What was considered the warmest and most important thing in the house in the old days? (Bake).

Girl 2: -What was in the Red Corner? (Icons, table).

Girl 1: -What things did our ancestors use? (Enumeration).

Girl 2: -What did they eat in the old days? (Enumeration).

Girl 1: - Guess which of us is in the costume of the North, and which of the South of Russia. (Answer).

5.Homework.

Girl 2: - Well done, guys! Here's a task for you from us. You've done the first one. (Paint the women's folk costume of the North and South of Russia).

Girl 1: - Goodbye, we have to go.

Girl 2: - Yes, new meetings.

(They leave).

Teacher: - Well, what did you like about our journey into the old days and our guests? (Answer).

6. Reflection.

- Evaluate yourself on how you worked in class today. Color the bubble with the color you will use to mark your work in class.

Yellow

Green- I’m still wrong.

Red- stop! I need help.

(Children hand over cards to the teacher).

Teacher: - And now I ask everyone to try tea and pie. (Cuts the pie and distributes it to those present, drink tea).

Application.

Travel map.

Card for assessing the acquired knowledge.

Yellow- I understand everything, I can move on.

Green- I’m still wrong.

Red- stop! I need help