Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2020-3-143-179
E. I. Goncharova
This is the first publication of eleven consecutive letters exchanged in 1892 by the profound Russian intellectual, philosopher and publicist Vasily Rozanov and Anatoly Aleksandrov, a modest poet and a budding journalist. The publication is accompanied by a study of the reasons for their relationship and of the initial stage of their spiritual rapprochement. Rozanov and Aleksandrov started their correspondence in 1892, both being devoted followers of the outstanding Russian religiousthinker Konstantin Leontiev and admirers of his intellectual heritage. Over time, their relationship changed significantly, but they maintained personal contacts until Rozanov’s death. Mainly thanks to Aleksandrov, the influential highranking official and patron of young neo-Slavophile talents, Terty Filippov, showed interest in Rozanov, wo then was still little known in Russian intellectual circles and served as an inconspicuous teacher in the provincial town of Bely (Smolensk province). Having acquired the support of their high-ranking patron, Aleksandrov and Rozanov considered 1892 to be a turning point for their social status: Aleksandrov was appointed chief editor of the journal Russkoe Obozrenie in Moscow, while Rozanov obtained the opportunity to move to St. Petersburg when Filippov promised to hire him for a small position in the State Control, where Filippov was the chief. The recently found unknown archival drafts of letters from Vassily Rozanov to Filippov and Filippov’s letters back to Rozanov (from the collection of the Russian State Archive of Literature and Art) and also excerpts from Filippov's diary of 1892 (in the possession of the Russian State Historical Archive) are published and analyzed here. Changes in Rozanov’s views on some aspects of the philosophical work of Konstanstin Leontiev are also investigated.
{"title":"Vasily Rozanov and Anatoly Aleksandrov: Personal and Literary Dialogue in the 1892 Correspondence","authors":"E. I. Goncharova","doi":"10.31860/2712-7591-2020-3-143-179","DOIUrl":"https://doi.org/10.31860/2712-7591-2020-3-143-179","url":null,"abstract":"This is the first publication of eleven consecutive letters exchanged in 1892 by the profound Russian intellectual, philosopher and publicist Vasily Rozanov and Anatoly Aleksandrov, a modest poet and a budding journalist. The publication is accompanied by a study of the reasons for their relationship and of the initial stage of their spiritual rapprochement. Rozanov and Aleksandrov started their correspondence in 1892, both being devoted followers of the outstanding Russian religiousthinker Konstantin Leontiev and admirers of his intellectual heritage. Over time, their relationship changed significantly, but they maintained personal contacts until Rozanov’s death. Mainly thanks to Aleksandrov, the influential highranking official and patron of young neo-Slavophile talents, Terty Filippov, showed interest in Rozanov, wo then was still little known in Russian intellectual circles and served as an inconspicuous teacher in the provincial town of Bely (Smolensk province). Having acquired the support of their high-ranking patron, Aleksandrov and Rozanov considered 1892 to be a turning point for their social status: Aleksandrov was appointed chief editor of the journal Russkoe Obozrenie in Moscow, while Rozanov obtained the opportunity to move to St. Petersburg when Filippov promised to hire him for a small position in the State Control, where Filippov was the chief. The recently found unknown archival drafts of letters from Vassily Rozanov to Filippov and Filippov’s letters back to Rozanov (from the collection of the Russian State Archive of Literature and Art) and also excerpts from Filippov's diary of 1892 (in the possession of the Russian State Historical Archive) are published and analyzed here. Changes in Rozanov’s views on some aspects of the philosophical work of Konstanstin Leontiev are also investigated.","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"15 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115362508","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2020-4-93-97
Maxim A. Maximov
The article presents a description of manuscripts on birch bark in the private collection of M. A. Maximov. The manuscripts date from the first half of the 20th century and come from a community of the Chasovennye branch of Old Belief whose members lived along the river Ket and its tributaries. Maximov’s collection consists of 24 manuscripts from this community, of which 15 are manuscripts on birch bark and 11 full-fledged codices.
{"title":"Siberian Manuscripts on Birch Bark in the Collection of M. A. Maximov","authors":"Maxim A. Maximov","doi":"10.31860/2712-7591-2020-4-93-97","DOIUrl":"https://doi.org/10.31860/2712-7591-2020-4-93-97","url":null,"abstract":"The article presents a description of manuscripts on birch bark in the private collection of M. A. Maximov. The manuscripts date from the first half of the 20th century and come from a community of the Chasovennye branch of Old Belief whose members lived along the river Ket and its tributaries. Maximov’s collection consists of 24 manuscripts from this community, of which 15 are manuscripts on birch bark and 11 full-fledged codices.","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"15 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124276090","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2020-1-81-103
I. V. Fedorova
{"title":"From the History of Publications of Pilgrim Accounts in the Nineteenth Century: According to the Correspondence between Archimandrite Leonid (Kavelin) and A. F. Bychkov","authors":"I. V. Fedorova","doi":"10.31860/2712-7591-2020-1-81-103","DOIUrl":"https://doi.org/10.31860/2712-7591-2020-1-81-103","url":null,"abstract":"","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"82 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126174253","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2020-3-63-77
D. V. Rudnev
Despite the extensive literature on A. S. Shishkov’s linguistic views, the question of their sources has not yet been resolved. This article considers Shishkov’s views on language in the context of the cultural atmosphere in the Naval Cadet Corps in St. Petersburg. The upbringing of future marine officers was strongly influenced by the English naval science, which, apparently, left its mark on the cultural life of the Corps. In the last quarter of the 18th century, the Corps was dominated not by the Gallomania inherent in Russian high society, but by traditionalist views. An example of such traditionalism is the attitude of the Corps inspector V. V. Nikitin and his assistant P. I. Suvorov, who taught mathematics and a number of other disciplines, toward language. They put their linguistic views into practice in their two textbooks on mathematics — Euclidean elements and Two books of trigonometry where they translated all mathematical terminology into Russian. Moreover, they expounded their views in the introduction to the Euclidean elements. Based on the materials of the Russian State Naval Archive, the article traces the complex publishing history of these textbooks and their further fate. For over ten years, from the first half of the 1780s to the mid-1790s, Nikitin and Suvorov were spreading their linguistic views through their math textbooks and while teaching cadets. Shishkov, who served and taught at the Naval Cadet Corps in the 1770–1780s, was undoubtedly familiar with these views. Some features of his point of view on language suggest that it could be influenced by the linguistic views of his colleagues from the Naval Cadet Corps.
尽管关于a.s. Shishkov语言学观点的文献很多，但其来源的问题尚未得到解决。本文将希什科夫的语言观置于圣彼得堡海军军校的文化氛围中进行考察。未来海军军官的成长受到英国海军科学的强烈影响，这显然在海军陆战队的文化生活中留下了印记。在18世纪的最后25年，军团不是被俄国上流社会固有的贪腐癖所支配，而是被传统主义观点所支配。这种传统主义的一个例子是兵团督察v·v·尼基丁(V. V. Nikitin)和他的助理p·i·苏沃洛夫(P. I. Suvorov)对语言的态度。苏沃洛夫教授数学和其他一些学科。他们将自己的语言学观点付诸实践，编写了两本数学教科书——《欧几里得元素》和两本三角学书籍，并将所有数学术语翻译成俄语。此外，他们在欧几里得元素的导论中阐述了自己的观点。本文以俄罗斯国家海军档案馆的资料为基础，追溯了这些教科书复杂的出版历史及其进一步的命运。从18世纪80年代上半叶到90年代中期，在十多年的时间里，尼基丁和苏沃洛夫通过他们的数学教科书和教学学员传播了他们的语言学观点。希什科夫在1770年至1780年期间曾在海军军校服役并任教，他无疑对这些观点很熟悉。他的语言观点的一些特点表明，它可能受到他在海军军校的同事的语言观点的影响。
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Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2020-3-32-62
V. A. Fateev
This article deals with ideological and aesthetic foundations of the 19th-century literary movement which was later called Pochvennichestvo (Native Soil). Some scholars have suggested that the three principal figures of this movement — Fyodor Dostoevsky, Apollon Grigoryev and Nikolay Strakhov — were so different in their views that it is more reasonable to investigate the ideas of each of them separately. V. N. Zakharov, an outstanding expert on Dostoevsky, asserted in his article “Pochvennichestvo in Russian Literature: Metaphor as a Mythologeme” (2012) that the only one who truly lived up to the Native Soil principles was Dostoevsky, who set forth the program of the new movement in the Announcement about the subscription to the journal Vremya in 1860. According to Zakharov, unlike the other, “false”, members of the movement, who were just authors of Vremya, Dostoevsky widely used the metaphor pochva (soil) as a mythologeme in this article and in his subsequent works. In fact, Zakharov shared the opinion that there was a significant difference in the views of these writers. In this case, however, the very existence of the Pochvennichestvo as a single movement can be questioned. The present article argues that the term pochva was no less frequently employed by the other leading representatives of the movement and that the use of this mythologeme is not the only indication of their adherence to it. Although Dostoevsky, Grigoryev and Strakhov had serious ideological divergences, their philosophical and aesthetic views were much closer. The Native Soil writers shared a positive attitude towards spiritual independence and a national orientation of Russian literature. All of them relied on the organic essence of life and creativity. They highly appreciated the importance of Pushkin and denied excessive theorizing, aristocratic and nihilistic tendencies. The article shows how the Native Soil principles were developed by Dostoevsky, Grigoryev and Strakhov during their collaboration in the journals Vremya and Epokha and unfolded later in the journal Zarya, edited by Strakhov, and in the journal Grazhdanin, edited by Dostoevsky, as well as in Dostoevsky’s famous Pushkin Speech
本文论述了19世纪文学运动的思想和美学基础，这一运动后来被称为“乡土”运动。一些学者认为，这一运动的三位主要人物——陀思妥耶夫斯基、格里戈里耶夫和斯特拉霍夫——在观点上如此不同，因此分开研究他们每个人的思想更为合理。杰出的陀思妥耶夫斯基研究专家v·n·扎哈罗夫(V. N. Zakharov)在《俄国文学中的Pochvennichestvo: Metaphor as a Mythologeme》(2012)一文中断言，真正符合本土原则的只有陀思妥耶夫斯基，他在1860年关于订阅《Vremya》杂志的公告中提出了新运动的纲领。根据Zakharov的说法，陀思妥耶夫斯基与其他“虚假”的运动成员不同，他们只是《Vremya》的作者，陀思妥耶夫斯基在这篇文章和他随后的作品中广泛使用了比喻pochva(土壤)作为神话主题。事实上，扎哈罗夫也认为这些作家的观点有很大的不同。然而，在这种情况下，Pochvennichestvo作为一个单一运动的存在是值得质疑的。本文认为，“pochva”一词同样经常被运动的其他主要代表使用，并且使用这个神话主题并不是他们坚持使用它的唯一迹象。虽然陀思妥耶夫斯基、格里戈里耶夫和斯特拉霍夫在思想上存在严重分歧，但他们的哲学观和审美观却更为接近。乡土作家们具有积极的精神独立态度和民族主义的俄国文学取向。所有这些都依赖于生命的有机本质和创造力。他们高度赞赏普希金的重要性，反对过度的理论化、贵族化和虚无主义倾向。这篇文章展示了陀思妥耶夫斯基、格里戈里耶夫和斯特拉霍夫在《Vremya》和《Epokha》杂志上的合作，以及后来在斯特拉霍夫编辑的《Zarya》杂志、陀思妥耶夫斯基编辑的《Grazhdanin》杂志和陀思妥耶夫斯基著名的《普希金演讲》中展开的“本土原则”
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Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2020-3-78-90
Elena M. Bukreeva, O. Fetisenko
This article accompanies the publication of previously unknown portraits of Konstantin Leontiev (1831–1891) preserved in the State Historical Museum in Moscow: a drawing by K. Osokin (1844), a sketch by R. Dorokhov (1848), and a unique photograph that belonged to the writer himself and bears the owner’s inscription. The authors elicit the history of these and some other items associated with Leontiev, now in the possession of the Museum, and see their work as a contribution to his anniversary in 2021.
{"title":"Portraits of Konstantin Leontiev in the Collection of the State Historical Museum","authors":"Elena M. Bukreeva, O. Fetisenko","doi":"10.31860/2712-7591-2020-3-78-90","DOIUrl":"https://doi.org/10.31860/2712-7591-2020-3-78-90","url":null,"abstract":"This article accompanies the publication of previously unknown portraits of Konstantin Leontiev (1831–1891) preserved in the State Historical Museum in Moscow: a drawing by K. Osokin (1844), a sketch by R. Dorokhov (1848), and a unique photograph that belonged to the writer himself and bears the owner’s inscription. The authors elicit the history of these and some other items associated with Leontiev, now in the possession of the Museum, and see their work as a contribution to his anniversary in 2021.","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132782110","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2020-4-7-17
Vasily V. Kalugin
Avvakum made extensive use of the Prophetic Books, their symbols, images and language; he quoted and commented on them. He often cited biblical excerpts not in the redaction intended for reading but in the one used at church services. This was natural for a hereditary priest who had extensive liturgical practice. Avvakum also referred to apocryphal legends. In the “Book of Conversations”, denouncing moral decline, he cited the parable of the prophet Jeremiah, who in the daytime walked around Jerusalem with a burning candle in a fruitless search for a man. The parable is close to the Coptic translation of the apocrypha ”Chronicle of the Prophet Jeremiah”, made from the Greek original. The Old Slavic translation of this apocrypha from Greek (“Paralipomena Jeremiah”) is known in two redactions. However, this episode is not found in any of them. Obviously, Avvakum knew some other, possibly oral, intermediate source.
{"title":"“I Am Looking for a Man” (Old Testament Prophets in the Works of Archpriest Avvakum)","authors":"Vasily V. Kalugin","doi":"10.31860/2712-7591-2020-4-7-17","DOIUrl":"https://doi.org/10.31860/2712-7591-2020-4-7-17","url":null,"abstract":"Avvakum made extensive use of the Prophetic Books, their symbols, images and language; he quoted and commented on them. He often cited biblical excerpts not in the redaction intended for reading but in the one used at church services. This was natural for a hereditary priest who had extensive liturgical practice. Avvakum also referred to apocryphal legends. In the “Book of Conversations”, denouncing moral decline, he cited the parable of the prophet Jeremiah, who in the daytime walked around Jerusalem with a burning candle in a fruitless search for a man. The parable is close to the Coptic translation of the apocrypha ”Chronicle of the Prophet Jeremiah”, made from the Greek original. The Old Slavic translation of this apocrypha from Greek (“Paralipomena Jeremiah”) is known in two redactions. However, this episode is not found in any of them. Obviously, Avvakum knew some other, possibly oral, intermediate source.","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"28 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132566204","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2020-4-51-69
S. Semiachko
The article examines the early history of Anna of Kashin and Euthymius of Arkhangelsk’s cults. Their veneration began at the end of the 1640s and acquired new content several decades later, after the Russian Church schism. The author of the article focuses on the origin of the legends, according to which the saints rest in their tombs with fingers of their right hands positioned as if they were making a two-finger sign of the cross. The study is based on hagiographic texts dedicated to these saints, legislative acts, documents of church councils, and icons. The author comes to the conclusion that the legends had oral roots and originated among the opponents of Nikon's reforms in the early post-reform period.
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Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2021-3-34-61
M. B. Plyukhanova
The “Dream of the Virgin” is an apocryphon about the Passion of Christ, revealed to the Mother of God in a visionary dream. It circulated among many European nations in the form of a spiritual verse, a narrative, a prayer, or an incantation. Starting with the fundamental work of A. N. Veselovsky, this story has been an important subject of comparative research up to the present day. The oldest manuscripts with texts related to it are of Italian origin and date back to the 14th and 15th centuries. The article presents features of the Italian tradition of the apocryphon in texts preserved in these early manuscripts and in more recent folklore recordings. In Italy, the “Dream of the Virgin” existed in the context of various poetic texts about the Passion of Christ and the Lament of the Virgin Mary. The development of Italian volgare literature on the theme of the Passion is associated with the cult of the Passion of Christ, which was extremely widespread in the 13th and 14th centuries. Some details in the Italian texts suggest that the motif of the Virgin Mary’s dream about the Passion possibly originated in the tradition of the Holy Land related to the Mount of Olives and Gethsemane
{"title":"“Dream of the Virgin” – “Sogno di Maria” in the Context of Italian Literary and Folk Texts about the Passion of Christ","authors":"M. B. Plyukhanova","doi":"10.31860/2712-7591-2021-3-34-61","DOIUrl":"https://doi.org/10.31860/2712-7591-2021-3-34-61","url":null,"abstract":"The “Dream of the Virgin” is an apocryphon about the Passion of Christ, revealed to the Mother of God in a visionary dream. It circulated among many European nations in the form of a spiritual verse, a narrative, a prayer, or an incantation. Starting with the fundamental work of A. N. Veselovsky, this story has been an important subject of comparative research up to the present day. The oldest manuscripts with texts related to it are of Italian origin and date back to the 14th and 15th centuries. The article presents features of the Italian tradition of the apocryphon in texts preserved in these early manuscripts and in more recent folklore recordings. In Italy, the “Dream of the Virgin” existed in the context of various poetic texts about the Passion of Christ and the Lament of the Virgin Mary. The development of Italian volgare literature on the theme of the Passion is associated with the cult of the Passion of Christ, which was extremely widespread in the 13th and 14th centuries. Some details in the Italian texts suggest that the motif of the Virgin Mary’s dream about the Passion possibly originated in the tradition of the Holy Land related to the Mount of Olives and Gethsemane","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"22 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116950103","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.31860/2712-7591-2021-2-108-124
T. Shchepanskaia
The article considers some aspects of post-agrarian development of the modern Russian village. The research is based on materials from the field ethnographic study of the territory of the Mikhailovsky rural settlement in the Olonetsky District of the Republic of Karelia, which was performed in May 2009. The research focuses on one case study: changes in material culture after the closure of a local fur farm (Zverosovkhoz) in the post-Soviet period. The transition from the use of equipment in a closed enterprise to its public and personal use, along with the renewal of a traditional rural way of life (traditional fishing and subsistence livestock production practices), led to the perception of this equipment (in particular, the reserves of metal wire mesh that was previously used in making animal cages) as a new environment - a source of materials for traditional rural activities. We record the use of these resources in fishing, livestock production, housekeeping, as well as in structuring (partitioning with fences) and improvement (cleaning) of public spaces. As a result, the equipment from the fur farm influences the emergence of a specific visual environment, which turns into a material embodiment of the collective memory of the times of the “state farm millionaire” (sovkhozmillioner). Another direction of the renewal of traditional rural ways of life is associated with the actualization of the ethnic identity of the Ludian Karelians and the development of rural and ethnic tourism. These processes have formed a request for objects of material culture that are made of traditional materials. These things are not involved in everyday economic activity but meant to be demonstrated as markers of ethnic and local identity.
{"title":"On the Dynamics of PostAgrarian Development: The Recycling of a Rural Fur Farm in the Republic of Karelia","authors":"T. Shchepanskaia","doi":"10.31860/2712-7591-2021-2-108-124","DOIUrl":"https://doi.org/10.31860/2712-7591-2021-2-108-124","url":null,"abstract":"The article considers some aspects of post-agrarian development of the modern Russian village. The research is based on materials from the field ethnographic study of the territory of the Mikhailovsky rural settlement in the Olonetsky District of the Republic of Karelia, which was performed in May 2009. The research focuses on one case study: changes in material culture after the closure of a local fur farm (Zverosovkhoz) in the post-Soviet period. The transition from the use of equipment in a closed enterprise to its public and personal use, along with the renewal of a traditional rural way of life (traditional fishing and subsistence livestock production practices), led to the perception of this equipment (in particular, the reserves of metal wire mesh that was previously used in making animal cages) as a new environment - a source of materials for traditional rural activities. We record the use of these resources in fishing, livestock production, housekeeping, as well as in structuring (partitioning with fences) and improvement (cleaning) of public spaces. As a result, the equipment from the fur farm influences the emergence of a specific visual environment, which turns into a material embodiment of the collective memory of the times of the “state farm millionaire” (sovkhozmillioner). Another direction of the renewal of traditional rural ways of life is associated with the actualization of the ethnic identity of the Ludian Karelians and the development of rural and ethnic tourism. These processes have formed a request for objects of material culture that are made of traditional materials. These things are not involved in everyday economic activity but meant to be demonstrated as markers of ethnic and local identity.","PeriodicalId":426957,"journal":{"name":"Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124043005","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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