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Ethnographic exhibition 1867. Ethnographic holidays

I will continue to post photographs from the First Biennale of Historical and Archival Photography. Today I propose to take a look at a selection of photographs from the collection of the Russian Ethnographic Museum. All of them were made for the Ethnographic Exhibition of 1867 in Moscow.
In January 1866, a Photographic Commission was organized under the Exhibition Committee, headed by the famous photographer Nikandr Matveevich Alasin. She announced that “a collection of large-size photographic portraits of at least 50 cm of any tribe is eligible for a gold medal if they are donated for an exhibition and a future museum and are found worthy.” You could also sell your photographs for an exhibition (you were required to provide 2 portraits of men and women in front and profile). The choice of people to photograph had to be guided by their typicality, and anthropometric data also had to be recorded. In total, about 1000 photographs were presented. Let's look at some of them:

Photo by I. Brandenburg (Arkhangelsk).

Girls of the Arkhangelsk province. Russians:

Peasant girls of Arkhangelsk district, 22 years old. Russians:

Photo by B. Barro (Nizhny Novgorod):
Married woman. Nizhny Novgorod province, Bezvodinskaya volost, Bezvodnoye village. Russians:

Peasant women of the Novgorod province of the Sarley volost of the village of Bortsova. Mordva:

Peasant women of the Nizhny Novgorod province, Gorbatovsky district, Pavlovsk volost, village of Pavlova. Russians.

“The interest in knowledge among the people is a guarantee that serious science will appear and become a necessity for everyone. The main thing is to arouse interest in knowledge and maintain it, and knowledge itself will necessarily come after that.» . (President of the Society of Lovers of Natural History, Anthropology and Ethnography G. E. Shchurovsky.)

“In our time, the world is accustomed to seeing so many inventions, innovations and discoveries introduced by the human mind in all branches of science that something really great is needed in order to make more than a fleeting impression on humanity, which has become indifferent to everything.

In any case, the ethnographic exhibition, which was created in Moscow by a society of learned people and recently opened, should seem like such an extraordinary phenomenon; for thanks to the active participation of the Slavs in it, sufficient material for study will be delivered to learned people all over the world, on the basis of which they will have the opportunity to answer many questions proposed to them.»

Folk life in Slovenia. A note written by an exhibitor and donor at the ethnographic exhibition in Moseev, a manufacturer from the city of Oseka (Essegg) Felix Lai. Moscow, 1867. pp. 3–5.

At the end of 1863, a new scientific society was founded at Moscow University, called the “Society of Natural Science Lovers;” and at the end of the following year, 1864, some of the members who founded this society proposed the following opinion at a meeting on the 9th of December:

"No part of natural science deserves great effort on the part of the Society to disseminate solid information to the mass of the public, like anthropology. No one would probably argue that the public is more familiar with the main features tribes of Africa and Australia than with the tribes inhabiting Russia. Therefore, nothing can be more suitable to the purpose of our Society than seriously acquainting the masses with these tribes. In addition, no state in the world is of such scientific interest in the study of the skulls of various tribes as Russia, which our famous honorary member K. M. Baer pointed out several years ago.” ...

Experience has shown that public lectures and popular writings cannot acquaint the public with the most important anthropological data and interest them in anthropological information as can such visual and elegant collections. Therefore, it would be desirable to organize a similar exhibition at the Moscow Exterzirhaus, dividing it into two sections: the anthropological proper and the ethnographic one. In such an exhibition the representatives of the chief tribes should be placed, as far as possible, in their natural surroundings, with the attributes of their domestic life, and each group should be so placed as to express some characteristic feature of this latter. Groups of tribes should be placed in their geographical sequence, so that the viewer, starting with the inhabitants polar countries and gradually moving to the tropical, he could form an idea of the distribution of tribes on the globe.”

From instructions to artists:

1. The figures will for the most part be costumed so that only the head and hands make up each figure. main task artist. As for the torso and, in general, the remaining hidden parts of the figure, the Committee allows the artist to enter the Committee with a statement about the method of execution he has chosen, which is discussed and approved by the Committee.

2. The heads made by the artist for the figures must represent true portraits of the persons characteristic of the given tribe. To satisfy this condition, they must be sculpted from masks taken from representatives of the tribe, or from photographs, which for this purpose must represent each face from the front and in profile. Whenever possible, the Committee delivers these materials.

3. “The heads should be made of papier-mâché; exceptions to this rule can only be allowed if the other mass proposed by the artist does not differ from papier-mâché in appearance and at the same time, if it is dense enough and not fragile - conditions that are very important for carrying figures.”

Pictures from the exhibition:

Towards the end of April, the Russian Ethnographic Exhibition was opened in the vast building of the so-called “exertsirhaus” or riding hall, standing between the Kremlin or Alexander Gardens and the University.

The exhibition was divided into three main sections:

1. Department of groups depicting the tribes inhabiting Russia and the neighboring Slavic lands.

This department included two parts: foreign tribes (116 figures) and Slavic tribes - eastern (118 figures), western and southern (66 figures).

2. General ethnographic department, which housed costumes and parts of them (155), household items, such as tools, dishes, musical instruments, etc. (567), building models (69) and gun models (205); there were also various collections of ethnographic interest, such as: a collection of songs, a collection of popular prints, albums, drawings, photographs (more than two thousand issues).

3. Anthropological and archaeological department, which included: collections of skulls and bones, both modern and ancient, a collection of anatomical preparations, anthropological equipment (632 numbers in total), a collection of antiquities from mounds and a collection of ancient stone tools (313 numbers). »

V.A. Dashkov, Chairman of the Committee for the Organization of the Russian Ethnographic Exhibition:

… “At the very beginning of work on the Committee, the main obstacle was general indifference. Few people believed in the seriousness and possibility of its execution, in its significance; they looked at it as one of those unrealizable plans that often appeared in the form of a meteor recently and which, having made a splash and flashed, resulted only in regret that they appeared; At first, the exhibition was considered not only useless, but even harmful: harmful because of the fruitless agitation in the minds that our exhibition with its anthropological tendencies, with its dolls and toy furnishings, according to our strict connoisseurs, was supposed to cause...

Our main idea was and is to acquaint the Russian public with the population of Russia in anthropological and ethnographic terms...

The society “wanted that man himself be seen at the exhibition, as the supreme being of nature in all his human surroundings, in his human activity. Hence the connection of tribal groups in their natural setting, in natural-historical, ethnographic and cultural terms; hence it is not an accidental, but an organic connection between the anthropological department and the ethnographic department at our exhibition.”

“Moving on to the Tungus and Aleuts, the Emperor deigned to ask: “Are their faces typical,” to which it was answered that they were based on photographs and drawings at the disposal of the Committee.”

* Historical outline of the exhibition structure, description and list of items that were at the exhibition and minutes of meetings of the Exhibition Committee // Moscow. 1878.

A new exhibition at the Russian Ethnographic Museum, "Peoples of Russia", presents visitors with unique objects, many of which are more than 200 years old and which were first shown at the First Ethnographic Exhibition in Moscow (April 1867). The history of these exhibits is told not only by the exhibition located in one of the central halls of the museum, but also by the catalog “Slavs of Europe and the Peoples of Russia” (Russian, English), as well as the films “The First Ethnographic Exhibition of Russia” and “Images of Peoples” Russian 60s of the XIX century "

Traditional costume at the First Ethnographic Exhibition in 1867

Entering the Moscow Manege, where the exhibition opened on April 23, 1867, visitors found themselves in unusual world, where, against the backdrop of landscapes carefully selected for each region represented, peasant dwellings and outbuildings, there were groups of mannequin figures dressed in traditional costumes of various peoples of Russia and foreign Slavic countries. About 300 mannequins were presented at the exhibition. national costumes, 450 sets and pieces of clothing, 1,100 household items, as well as musical instruments, models of buildings and tools, popular prints and about 1,600 photographs.

The first ethnographic exhibition in Russia was organized by scientists united around the Imperial Society of Lovers of Natural History, Anthropology and Ethnography at Moscow University. The main initiator of its organization was the famous anthropologist A.P. Bogdanov. The exhibition program was approved by Emperor Alexander II in accordance with the report of the Minister of Education. Moscow scientists, architects, and artists were involved in bringing it to life. The work was carried out under the general supervision of V.A. Dashkov, assistant trustee of the Moscow educational district, who provided a significant amount of money for organizing the exhibition. Donations came from members of the imperial family and government officials; donors also included scientists, travelers, and antiquity lovers—nobles, merchants, and commoners.

In the process of preparing the Exhibition of 1867, not only objects were collected, information about things and their owners was recorded, but also sketches and photographs were made. Sculptors were invited to make mannequins on which the clothes were displayed: Professor N.A. Ramazanov, academician S.I. Ivanov, as well as artists M.L. Sevryugin, Ya.M. Yakovlev, S.P. Zakrevsky, A.M. Lyubimov and Geisert. They worked on the basis of photographs obtained from different regions of Russia, and in some cases from nature.

The scientific and educational purpose of the exhibition was “to disseminate information on the study of man to the masses, to get acquainted with representatives of the diverse population of Russia and related countries, to arouse interest in the study of their population and way of life” 1.

The idea of the Slavic community as an integral system, which appeared in 1820-1830. as a result of the process of national revival of the peoples of Central and South-Eastern Europe, was associated with the growth of national self-awareness, the formation of literary languages, and the beginning of the struggle for the liberation and restoration of statehood of the Western and Southern Slavs. All representatives of the Slavic Renaissance turned to Russia, the only independent state at that time in which the Slavic component was predominant.

The exhibition consisted of three sections. The first, intended for the ordinary public, demonstrated the culture of different peoples of Russia and foreign Slavs. This part of the exhibition was structured in the form of decorative scenes, each of which included a number of mannequin figures in traditional clothing, accurately reflecting anthropological types, surrounded by authentic objects of folk life. The scenes were lined up near various buildings characteristic of the culture of a particular ethnic group, against the backdrop of landscapes typical of a particular area, among living plants.

The second and third sections of the exhibition were designed for specialists interested in the culture of peoples. “Photographic photographs, albums and drawings” with authentic images of peasants and townspeople, commissioned by the organizers (about 1,500 works), were exhibited here. In addition, the ethnographic section presented costumes, clothing details, tools, dishes, furniture, musical instruments, children's toys, building models, etc. The third section of the exhibition contained anthropological and archaeological materials 2.

The day after the grand opening of the Ethnographic Exhibition, the honorary chairman of which was Grand Duke Vladimir Alexandrovich, the exhibition, located in the building of the Exertsirhaus - the Moscow arena, was inspected by Emperor Alexander II together with Grand Duke Alexander Alexandrovich (the future Alexander III) and his wife Maria Feodorovna.

The exhibition told about the traditional culture of the peoples of almost all regions of the Russian Empire: Russians and Belarusians, Ukrainians and Moldovans; Estonians, Latvians, Finns; Komi-Zyryans, Komi-Permyaks, Mordovians, Mari, Chuvash, Tatars and Bashkirs; Georgians, Armenians, Circassians; Kazakhs, Turkmens, Tajiks; Yakuts, Buryats, Nenets, Khanty and Mansi, Eskimos, Aleuts, etc. In addition, materials on the Slavic population of Central and South-Eastern Europe were presented, which made it possible for the first time to simultaneously exhibit complexes of costumes of the Eastern, Western and Southern Slavs.

The history of the presentation of a collection of clothing of foreign Slavs at the Ethnographic Exhibition is connected with the name of Moscow University professor N.A. Popov, who justified the need to create a special Slavic department within the framework of the exhibition as follows: “...Firstly, because the Slavs should serve in this case the subject of the first and closest comparison in the study of the Russian people as related tribes; secondly, because in Russia the Poles live among the Western Slavs, and the Serbs and Bulgarians among the southern Slavs” 3.

During the exhibition (from late April to mid-June 1867), more than 83 thousand people visited it. The exhibits of the exhibition were then included in the collections of the Moscow Public and Rumyantsev Museums under the name “Dashkovo Ethnographic Museum”. In Soviet times, they were transferred to the Museum of the Peoples of the USSR in Moscow, and since 1948 they have been kept in the Russian Ethnographic Museum in St. Petersburg.

An analysis of the clothing items presented at the exhibition of 1867 convincingly indicates that, in quantitative terms, materials characterizing the traditional clothing of the peoples of Russia and foreign Slavs prevailed. It is known that the organizers of the First Ethnographic Exhibition, including Vasily Dashkov and Nil Popov, considered the traditional costume to be the main subject: “Each tribe is supposed to be represented with the help of mannequins in the form of a special group, which, if possible, should depict some characteristic scene from the life of the tribe . The attire, which actually constitutes the object of the Society’s quest, must be local, typical and complete from head to toe, not changed by innovations” 4.

And this is not surprising, since it was clothing, and its collectors intuitively felt this, that provided information about the age, gender and ethnicity of the individual, about his place of residence, social status, profession of the carrier, etc.

The costumes presented at the exhibition could tell a lot about the era in which they were created. Preliminary work Based on the attribution of these most valuable monuments, carried out by the staff of the Russian Ethnographic Museum, it can be assumed that many of them can be dated back to the late 18th - early 19th centuries, which means that currently the average age of these objects is about 200 years.

Modern researchers in the field of folk clothing note the amazing multifunctionality of traditional costume, saturated with a whole world of symbols and signs that make up the cultural space in which they existed. Undoubtedly, this judgment also applies to the exhibits of the exhibition.

It should be remembered that the traditional costume did not exist separately, as something isolated, it was associated with various objects, the functionality of which spoke of a single cultural space in which they existed. The folk costume dictated the behavior and determined the psychological mood of the owner. Thus, clothing became a reflection of the people's worldview, passed down from generation to generation along with language, centuries-old traditions and the spirit that later formed the essence of the mentality of a particular ethnic group.

An integrated approach to the analysis of the collection of traditional costume exhibited at the exhibition in 1867 opens up broad prospects for its historical and cultural analysis as a model of ethnic culture. Researchers will undoubtedly be attracted by the perspective of its natural functionality, amazing constructiveness, completely definite complexity, unsurpassed plasticity of ornaments and colors.

Even a preliminary study of this collection of costumes showed that the cultural and anthropological cross-section of women's costumes is much more diverse and complex than men's. Women's clothing, which strictly corresponded to the proportions of body parts, had specific differences in color and ornamentation not only among regions, provinces or districts, but also among individual villages, villages, and auls.

The men's suit, which was urbanized much earlier among many peoples, with certain options available, always consisted of a shirt, belt and pants, complemented by outerwear, a headdress and shoes. IN men's suit much earlier than in women's clothing signs of professional occupation appeared.

Thus, the exhibition featured fishing costumes of fishermen (Russians, Belarusians), hunters (Kazakhs, Komi) and Chumak (Ukrainians) who transported fish. The greatest stability in the traditional culture of any ethnic group was preserved by festive and wedding clothing, which was decorated much more richly, carefully stored and passed on from generation to generation. The festive costume undoubtedly had a symbolic (semiotic) function, marking a person’s social, ethnic and age affiliation.

Acting as a sign of gender, age and family status, traditional costume indirectly connected a person with nature, often demonstrating a certain dependence on it (for example, winter and summer clothing among the peoples of Siberia). It served as a kind of boundary between the body (microcosm) and the world (macrocosm).

Almost any traditional costume had certain symbolism. However, ritual clothing was undoubtedly unique, one of the most important tasks of which was to distinguish a person from the general everyday rhythm of life. The production of such clothing took place mainly at home using homemade tools and local raw materials. But, despite this, ritual things made by the hands of folk craftsmen continued to amaze with the rationality of their form, the harmony of color combinations, and the richness of ornamentation, which testified to the talent of the people, their skill and high artistic taste. These are, for example, the Kazakh wedding costumes presented at the exhibition.

Ritual clothing among the East Slavic peoples (Russians, Ukrainians, Belarusians) was made from linen, hemp and wool fabric homemade, which differed according to color scheme and ornament. At the same time, and this can be seen in the exhibits, factory fabrics have been used among peasants since the mid-19th century.

Each nation had its own set of elements and cut of costume, unique ornamentation, favorite color combinations and decorative techniques. One of the most common methods of decoration, known to almost all Slavic peoples, was embroidery, which was used to decorate festive costumes, outerwear, including fur vests and fur coats for men and women. The traditional, most important items of the wedding ritual, including hats and wedding towels, were also richly decorated. In addition to embroidery, lace and patterned weaving were used.

Particular importance was attached to color in ritual costume as a means of greatest expressiveness. It is important to note that despite fairly stable forms of folk clothing, costumes of this type always had a variety of color and ornamental combinations and an abundance of decorations. Different peoples had different designations and names for colors. Ritual clothing contained almost all the primary colors known on the color perception scale: white, red, black, green, yellow, blue, brown, purple, pink, orange, gray.

When endowing color with certain psychological properties, people proceeded from specific observations. Thus, among most peoples, white symbolized purity and chastity and was used in everyday clothing. The color red had its own semantics and was associated with blood. It predominated in the clothing of women of the reproductive period, but it was considered indecent for old women to wear clothes of this color. Red, along with white, dominated the wedding rituals of many ethnic groups and served as a symbol of love, virginity, marriage, and wedding night. It often acted as a talisman, for example, in the bride’s clothes, as if fencing off a woman from evil spirits. For a significant number of ethnic groups in Russia, black was a symbol of sadness and mourning. The color of danger and war; he also expressed modesty and severity. Green was considered the main tone of summer, blue was almost universally associated in rituals with the heavenly world, and yellow with wealth and power.

Color, thus, played a significant role in traditional clothing, conveying certain information about the wearer of a given costume. At the same time, differences in the color of the suit were perceived much more easily than changes in cut or fabric, especially from a distance. The color of the clothes seemed to warn the interlocutors with whom they were dealing and what position they should take in relation to this person. Thus, the color of clothing could act as a symbol of ethnic and regional affiliation or as a determinant of age and gender; color served as a prestige function or marked the civil status of the wearer of the costume.

The sets of clothing exhibited at the First Ethnographic Exhibition provided the viewer with a unique opportunity to see the variety of materials, costume designs, colors and decor of traditional clothing of representatives of all regions of the Russian Empire in the mid-19th century.

In 2007, one hundred and forty years passed since the “First Ethnographic Exhibition of 1867”. The scientific, cultural and, to a certain extent, political ideas inherent in its creation do not lose their relevance today. Therefore, turning to the experience of predecessors to show our contemporaries the materials of the 1867 Ethnographic Exhibition entitled “Peoples of Russia” seems important not only as a tribute to historical memory, but also as evidence of deep historical and cultural ties between the numerous peoples of the Eurasian space. The exhibition of this unique collection of costumes and household items was made possible thanks to the dedicated work of restorers and researchers of the Russian Ethnographic Museum.

Exhibition "Slavs of Europe and the peoples of Russia" (to the 140th anniversary of the First Ethnographic Exhibition of 1867)

2007 marks one hundred and forty years since the First Ethnographic Exhibition of Russia, which opened in the building of the Moscow Manege on April 23, 1867. The main initiator of its organization was the famous anthropologist A.P. Bogdanov. The exhibition program was approved personally by Emperor Alexander II based on the report of the Minister of Education. The honorary chairman of the organizing committee was Grand Duke Vladimir Alexandrovich; general management was carried out by V.A. Dashkov, assistant trustee of the Moscow educational district, who provided a significant amount for the organization of the exhibition. Donations also came from members of the imperial family and government officials. The items on display at the exhibition were mainly collected by scientists, travelers, and lovers of antiquities among the nobility, merchants, and various classes. Russian society.

A visit to the exhibition located in the Moscow Manege by Emperor Alexander II together with Grand Duke Alexander Alexandrovich and his wife Maria Feodorovna emphasized the significance of this event.

The exhibition told about the traditional culture of the peoples of almost all regions of the Russian Empire: Russians and Belarusians, Ukrainians and Moldovans; Estonians, Latvians, Finns; Komi-Zyryans, Komi-Permyaks, Mordovians, Mari, Chuvash, Tatars and Bashkirs; Aleuts, Nenets, Khanty and Mansi, Buryats, Eskimos, Yakuts; Circassians, Armenians, Georgians; Turkmens, Tajiks, Kazakhs, etc. In addition, materials on the Slavic population of Central and South-Eastern Europe were presented here, which made it possible for the first time to simultaneously exhibit complexes of costumes of the Eastern, Western and Southern Slavs.

The idea of the Slavic community as an integral system, which arose in 1820-1830, was associated with the growth of national self-awareness, the formation of literary Slavic languages, as well as the beginning of the struggle for the liberation and restoration of statehood of the Western and Southern Slavs. All figures of the “Slavic revival” turned their attention to Russia, the only independent state at that time in which the Slavic component was predominant. That is why the proposal to display the culture of foreign Slavs at an ethnographic exhibition in Moscow, which belonged to Professor N.A. Popov, was received with approval.

The 1867 exhibition consisted of three sections. The first, main part of the exhibition was built in the form of decorative scenes, each of which consisted of a number of mannequin figures, accurately reflecting the anthropological types of a particular nationality, in traditional costumes, surrounded by authentic objects of folk life. The scenes included various buildings, landscapes, and living plants typical of a particular area. The second section exhibited photographs, albums and drawings with authentic images of peasants and townspeople. The third section contained anthropological and archaeological materials.

In total, the exhibition included about 300 mannequins, 1,100 household items and 1,600 photographs. Subsequently, the exhibits became part of the collections of the Moscow Public and Rumyantsev Museums. In Soviet times, they were transferred to the Museum of the Peoples of the USSR in Moscow, and since 1948, a significant part of them has been kept in the Russian Ethnographic Museum in St. Petersburg.

The scientific, cultural and, to a certain extent, political ideas laid down during the creation of the First Ethnographic Exhibition do not lose their relevance today. Therefore, the display of materials from the 1867 exhibition to our contemporaries after a long break seems important not only as a tribute to historical memory, but also as evidence of deep historical and cultural ties between the numerous peoples of the Eurasian space.

Exhibition "Slavs of Europe and the peoples of Russia"

The first ethnographic exhibition of Russia

In 2007, one hundred and forty years passed since the First Ethnographic Exhibition of Russia, which opened in the building of the Moscow Manege on April 23, 1867. The exhibition featured folk costumes and household items characterizing the culture of the peoples of almost all regions of the Russian Empire: Russians and Belarusians, Ukrainians and Moldovans; Estonians, Latvians, Finns; Komi-Zyryans, Komi-Permyaks, Mordovians, Mari, Chuvash, Tatars and Bashkirs; Aleuts, Nenets, Khanty and Mansi, Buryats, Eskimos, Yakuts; Circassians, Armenians, Georgians; Turkmens, Tajiks, Kazakhs, etc. In addition, for the first time, complexes of costumes of the Eastern, Western and Southern Slavs were exhibited simultaneously.

The 1867 exhibition consisted of three sections. The first of them presented setting scenes, each of which included a number of mannequin figures, accurately reflecting anthropological types, in traditional costumes and surrounded by authentic objects of folk life. Famous Russian sculptors N.A. were invited to make mannequins. Ramazanov and S.I. Ivanov, as well as artists I.L. Sevryugin, Ya.M. Yakovlev, S.P. Zakrevsky, A.M. Lyubimov and Geisert. The scenes included various buildings, landscapes, and vegetation typical of a particular area. The second section exhibited photographs, albums and drawings commissioned by the organizers, depicting specific individuals - peasants and townspeople; costumes, parts of clothing, tools, dishes, furniture, musical instruments, children's toys, popular prints, and models of buildings were also shown. The third section contained anthropological and archaeological materials.

The exhibition was organized by scientists united around the Imperial Society of Lovers of Natural History, Anthropology and Ethnography at Moscow University, headed by the famous anthropologist A.P. Bogdanov. The exhibition program was approved personally by Emperor Alexander II. The honorary chairman of the organizing committee was Grand Duke Vladimir Alexandrovich; general management was carried out by V.A. Dashkov, who provided a significant amount for the organization of the exhibition. Donations also came from members of the imperial family and government officials.

In total, the exhibition included about 300 mannequins, 450 sets and pieces of clothing, 1,100 household items and 1,600 photographs. Subsequently, the exhibits became part of the collections of the Moscow Public and Rumyantsev Museums. In Soviet times, they were transferred to the Museum of the Peoples of the USSR in Moscow, and since 1948, a significant part of them has been kept in the Russian Ethnographic Museum in St. Petersburg.

The scientific, cultural and, to a certain extent, political ideas laid down during the creation of the First Ethnographic Exhibition do not lose their relevance today. Therefore, showing our contemporaries the materials of the 1867 exhibition seems important not only as a tribute to historical memory, but also as evidence of deep historical and cultural ties between the numerous peoples of the Eurasian space.

NOTES

1 Ivanova O.A. All-Russian ethnographic exhibition of 1867 (historical sketch) // Materials on the work and history of ethnographic museums and exhibitions. - M.: 1972 - P.100.

2 All-Russian ethnographic exhibition and Slavic congress in May 1867 Index of the Russian ethnographic exhibition organized by the Imperial Society of Natural History Lovers in 1867 (M., 1867) - Ethnographic exhibition in 1867 // News of the Imperial Society of Natural History Lovers, Anthropology and Ethnography at Moscow University. - T.XXIX. Vol. I. M., 1878.

3 CIAM F.459. Op. 2.D. 2976. L.1.

4 CIAM. F.455. Op.1, D.3.L.37-38.

In 1867, an Ethnographic Exhibition was held in Moscow for the first time in Russian history. Then, in the Moscow Manege on April 23, the peoples of Russia appeared before the eyes of the amazed public in all their, as they said then, “peculiar form.” The exhibition clearly showed the whole world how huge the Russian state is, how vast the empire’s possessions are and how many peoples with different views of the world, different customs, habits, and tastes live in its spaces. The exhibition program was approved by Emperor Alexander II in accordance with the report of the Minister of Education.

The exhibition, the opening of which was so representative, told about the traditional culture of the peoples of the Russian Empire and the Slavs who lived within Austria-Hungary, Prussia, Saxony and Turkey, in the Serbian Principality and Montenegro. It was prepared by scientists united around the Society of Lovers of Natural History, Anthropology and Ethnography at Moscow University. The main initiator of its organization was the famous anthropologist A.P. Bogdanov.

Against the backdrop of landscapes carefully selected for each region represented, peasant dwellings and outbuildings, there were groups of mannequin figures dressed in traditional costumes of various peoples of Russia and foreign Slavic countries. The exhibition featured about 300 mannequins in national costumes, 450 sets and pieces of clothing, 1,100 household items, as well as musical instruments, models of buildings and tools, popular prints and about 1,600 photographs. The exhibition told about the traditional culture of the peoples of almost all regions of the Russian Empire: Russians and Belarusians, Ukrainians and Moldovans; Estonians, Latvians, Finns; Komi-Zyryans, Komi-Permyaks, Mordovians, Mari, Chuvash, Tatars and Bashkirs; Georgians, Armenians, Circassians; Kazakhs, Turkmens, Tajiks; Yakuts, Buryats, Nenets, Khanty and Mansi, Eskimos, Aleuts, etc.

The ethnographic exhibition in Moscow closed on June 19, 1867. During the two months of the exposition, it was visited by 83,048 people, among whom were representatives of all European countries.

After the exhibition was closed, its exhibits became part of the Moscow Public Rumyantsev Museum under the name “Dashkovsky Ethnographic Museum”. After the revolution, the funds of this museum were transferred to the Museum of the Peoples of the USSR in Moscow, and since 1948 they have been stored in the Russian Ethnographic Museum of St. Petersburg.

The most interesting holidays where you can get acquainted with the history and original culture of the peoples of our Russia. Of course you need to go to such events. You will learn a lot of new things not only about the area where the holidays are held, but also about how our ancestors lived, their way of life, traditions and folklore.

Venue: Kruzhilinsky farm, Rostov region. Held in the first ten days of September.

On small homeland the great Russian writer Mikhail Sholokhov, at the Cossack farmstead of the State Museum-Reserve M.A. Sholokhov annually hosts the literary and ethnographic festival “Kruzhilin Cleanup”. “Toloki” is when any work is done “by the whole world.” Everyone who takes part in the holiday will have the opportunity to see a fascinating reconstruction of the life of a Cossack farm late XIX- the beginning of the twentieth century, experience the joy of friendly joint work and recreation, learn a lot of new and interesting things.
After watching the theatrical composition “Polish Porridge, or Matchmaking in Kruzhilin,” guests will learn how the young Cossack Andrei chose his wife and will take part in the ancient ritual of matchmaking.
The main characters of the holiday and their families will show themselves in action, in peasant labor using traditional land use methods on the Don. Everyone will be able to get involved in field and other work, demonstrate the craftsmanship and skills that our ancestors were once famous for, and receive lessons in pottery, wicker weaving, wood carving, different types women's handicrafts, taste Cossack pickles, and hear Cossack folk songs.

“Kruzhilin Cleanup” is a holiday of peasant labor, a bright, spectacular, singing, exciting and educational holiday. The word “toloki” among the Cossacks meant comradely assistance in rural work, the good old custom of helping neighbors for free. Usually the one for whom they worked gave the workers a treat, and the cleanup ended with a folk festival.

At the festival you will feel the atmosphere of Cossack life and meet the heroes of Sholokhov’s works. Here you can see how the Cossacks lived 100 years ago, and try yourself in the role of a homely owner, “write your own line” in a unique novel under open air. The artistic and ethnographic composition presents a reconstruction of ancient Cossack rituals and a demonstration of traditional land use techniques on the Don. Those who wish can plow the land themselves with a plow on oxen, winnow grain with a rumble, grind flour with millstones, master blacksmithing and the art of wicker weaving, learn how to beat a braid, weave a fishing net, paint wooden spoons, make clay pots on a potter's wheel, burn patterns on wood, knock down using a butter churn, crocheting and knitting, spinning on an old spinning wheel, baking pancakes and making dumplings. The best folklore groups take part in the folk festival.

"World of Siberia"«

The festival takes place in the village. Shushenskoye, Krasnoyarsk Territory, in July.

Over the many years of history, the festival has turned into a large-scale ethnic space. The festival program includes several creative sites: Large festival site, Small festival site “Ethnotechnopark”, Ritual site, “City of Masters”, “Ethnointeractive”, Historical and Ethnographic Museum-Reserve “Shushenskoye”, family recreation park.

« WORLD OF Siberia” is not only music! This is a large-scale ethnic space where every viewer can become an actor in festival life: getting acquainted with crafts, participating in ethnic rituals and actions, watching ethnic films from several film and video festivals, and folk theater performances. Art projects of contemporary art, organically integrated into the festival space, will prove the amazing closeness of the original culture to modern people.
Craftsmen and craftsmen from all over Russia and foreign countries bring the best examples of their creativity to Shushenskoye. Patchwork quilts, unusual ethnic jewelry, rare species musical instruments, accessories self made– here everyone can buy a work of decorative and applied art.

At the festival you can listen to music on the main stage, which is located in the stadium. Concerts of groups from Russia and foreign countries take place here during the day and in the evening. The City of Craftsmen attracts many visitors. where you can view and buy handmade products from different materials: wood, beads, leather, fur and much more. Where you can also take master classes on beadwork, basket weaving, sewing felt toys, weaving bracelets.
Attractions nearby : Historical and Ethnographic Museum-Reserve "Shushenskoye", Sayano-Shushenskaya Hydroelectric Power Station named after. P.S. Neporozhniy, Sayano-Shushensky State Biosphere Reserve, I. Yarygin Museum, Ergaki Natural Park, Shushensky Bor National Park.

Where can you stay during the holiday? : Architectural and ethnographic complex “New Village”, tourist complex “Tourist”, recreation center “Mirage”, sanatorium “Shushensky”.

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"Feeding the spirit - the owner of the sea"

This holiday, a rite of feeding the Master Spirit of the sea, is held in July before the summer fishing season in Poronaysk, a city in the Sakhalin region, in Terpeniya Bay.

This city annually hospitably welcomes representatives of the indigenous peoples of the North and holds this ceremony. The ceremony is held on the shore of Terpeniya Bay. A paleo-village has been built, recreating the life of local peoples, a field kitchen invites you to taste fresh pink salmon soup, and folk music plays. National wrestling, jumping over sledges, defile in national costumes, playing on a bear log, jew's harp, cuisine of the indigenous peoples of the North, “catching a deer” (throwing a maut on the antlers of a deer), just communication - all this is unusual and very interesting.

The rite “Feeding the Master of the Sea” itself is performed by respected people - elders from among the indigenous peoples of the North. To carry it out, a ritual dish is specially prepared, and food prepared to appease the spirits is placed in it.
The essence of the ritual is that the elders (man and woman) ask the “masters” of the elements for mercy during Putin, because according to the popular worldview, Man and Nature are a single whole, and they cannot “fight” with each other. Having secured the support of the host spirits through feeding and offering them human food, people carry out professional actions.
The program includes games, national sports games for children and adults, performances of national creative groups, tasting of dishes of national cuisines.

At the exhibition and sale held during the event, it will be possible to buy products of national arts and crafts.

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International blacksmith festival“Kuzyuki. City of masters"

International blacksmith festival “Kuzyuki. City of Masters" takes place in the summer, in July, in the city of Zlatoust, Chelyabinsk region.

Project goal: promotion and revival of ancient Ural folk crafts: blacksmith craft, gunsmithing, metal engraving. The motto of the event: a man is the smith of family happiness, a woman is the keeper of the hearth, children are the bright and hot sparks of the family hearth.

Throughout the festival, visitors will be able to watch and learn artistic forging, smelting crucible steels, forging and shaping blades, making knives, forging Damascus, steel engraving and much more.

The format of the festival is the creation of a dream city, a city of craftsmen, where traditional crafts and production for Chrysostom are shown. For guests - an opportunity to get in touch with the industrial and cultural activities of the city, learn the history and traditions of the city.

Festival Russian tea in Mechovitsy

In July in the village of Mekhovitsy, Savinsky district Ivanovo region The Russian Tea Festival is taking place.

Real Russian tea from all kinds of herbs and master classes on preparing tea infusions, gingerbread and a sweets fair, an exhibition of samovars and even the Kostroma Snow Maiden delighted the guests at the holiday, which traditionally lasted the whole weekend.

Since ancient times, our ancestors brewed fireweed - Ivan tea. This drink has many advantages over black and green teas. And you don’t need to travel far for good herbal tea. Ivanovskie trade marks“Tea Meal” and “Phyto-Lady” shared the secrets of the herbal business throughout the weekend. There is something to be proud of the Ivanovo land! After all the main objective festival - preserving national traditions.

For those who come to relax during the holiday there is a lot of entertainment. One of them is Russian carousels without automation, because the mechanism is driven by one’s own hands. For young ladies who can sing, dance, cook and sew. The “Beauty of the Festival” competition is taking place. Dozens of strong men different ages took part in a strength tournament from the kettlebell lifting section of the city of Ivanovo. This is an original Russian sport that shows brave prowess. In the competition of ditties and accordionists, the winners were named by the people's jury. Here you could take part in a speed-eating competition for the Medovik cake, and simply try buckwheat porridge from the field kitchen.

There is a lot of entertainment here for children, based solely on folklore and strange Russian traditions. For example, a quiz on knowledge of Old Church Slavonic words and names, an educational game “Secrets of Herbs”.
Guests of the holiday can not only purchase ready-made With tea-themed souvenirs, but also make them with your own hands. The festival includes a master class on making tea-themed paper cards; Those who wish can make mini-cups from salt dough, or use the Palekh lacquer miniature technique to make a brooch with a samovar. There are also master classes on making flowers from foamiran, “tea tulip”, and wicker weaving.

"Atman's fists"

“Atmanovskie kulAchki” are authentic traditional games of the Russian people, held annually in the month of August, in their original place of existence: in the village of Atmanov Ugol, Sosnovsky district, Tambov region on the patronal holiday of the Dormition of the Blessed Virgin Mary.

The core of the holiday, as before, is the big fists (wall-to-wall fistfight), which takes place according to folk rules, and the boyar wheel kuragoda festivities, within the framework of which competitions of accordionists, dancers and dancers and bass players and jokers (performers of ditties) take place. In addition, the games program includes competitions in the disciplines of Russian ethnic sports and competitions in traditional pastimes.

"Atmanov's fists" became historical basis to revive the cycle of games of the Russian people. Today, within the framework of the “Russian Games” project, traditional games for Christmastide, Maslenitsa, Krasnaya Gorka, Trinity, etc. have been revived and are regularly held.

From the history of the village of Atmanov Ugol.

The village of Atmanov Ugol was founded in 1648 on the Chelnova River by people from the Shatsk villages of Algamasovo and Berezovo, led by Savva Otmanov. Later, the bulk of the settlers followed the band of daredevils. The settlers brought with them the ancient system of military-physical education and control of the level of combat training of the population, which had developed among the Russians in ancient times. It is based on collective fist fights, characterized by the communal nature of a demonstration of strength and prowess, the unification of men on a paramilitary basis, an age hierarchy and a specific role for each age group in the fighting game, strict rules of conduct for fighters, and the symbolism of the battle.

Traditional games are ethnocultural traditions of public competitions - primordial fun that took place during mass gatherings dedicated to calendar holidays or religious ceremonies; as a rule, they are located in places associated with the history and culture of indigenous peoples; they form the physical and spiritual expression of human adaptation to the natural and historical-cultural environment. The concept of “traditional games” is widely used in the world and includes a variety of traditional types of physical activity.

“Atmanov’s fists” is a holiday thanks to which folk traditions are revived. Today, the ancient rules of battle in the village of Atmanov Ugol are strictly observed, because the meaning of the holiday is precisely to reconstruct the ethnocultural environment, the scenario of the patronal holiday that has developed historically

As you can see, there is a wide variety of holidays held in Russia. And that is not all…