"ПО ЗАБАЙКАЛЬЮ И АМУРУ" А.П. ФАРАФОНТОВА КАК ИСТОЧНИК ИССЛЕДОВАНИЯ НАРОДНОГО ПРАВОСЛАВИЯ НА ТЕРРИТОРИИ ДАЛЬНЕВОСТОЧНОГО ФРОНТИРА НАЧАЛА ХХ ВЕКА

The article is devoted to the analysis of the mechanism of ethnocultural projection of European mentality, ethics, morality, trade technologies, sociocultural image of merchants, industrialists, officials, military officers, cultural workers, who influenced in the second half of 19th – early 20th centuries on the development of the Russian Far East in industrial, trade, transport, scientific, educational discourses and on the life system in general. The most significant influence on the process of development and transformation of the Far Eastern outskirts of the Russian Empire was exerted by the German settlers. The research methodology based on Max Weber's concept of entrepreneurial ethics, is based on the belief that the history and culture of the Russian Far East in the second half of the 19th and early 20th centuries, on the one hand, are linked to the all-Russian sociocultural processes and, on the other hand, to the Far Eastern specificity that emerged as a resulting of the influence of the European mentality. The article reveals the essence, structure and functions of trade, transport, industrial companies in the Amur region, Primorye and Sakhalin. The analysis of the phenomenon of the emerged regional culture is relevant. The immigrants, The article is devoted to the analysis of the mechanism of ethnocultural projection of European mentality, ethics, morality, trade technologies, sociocultural image of merchants, industrialists, officials, military officers, cultural workers, who influenced in the second half of 19th – early 20th centuries on the development of the Russian Far East in industrial, trade, transport, scientific, educational discourses and on the life system in general. The most significant influence on the process of development and transformation of the Far Eastern outskirts of the Russian Empire was exerted by the German settlers. The research methodology based on Max Weber's concept of entrepreneurial ethics, is based on the belief that the history and culture of the Russian Far East in the second half of the 19th and early 20th centuries, on the one hand, are linked to the all-Russian sociocultural processes and, on the other hand, to the Far Eastern specificity that emerged as a resulting of the influence of the European mentality. The article reveals the essence, structure and functions of trade, transport, industrial companies in the Amur region, Primorye and Sakhalin. The analysis of the phenomenon of the emerged regional culture is relevant. The immigrants, carriers of different ethno-cultural mental models and ethnic stereotypes of behaviour, not only transformed this territory, the surrounding world in an industrial way, but also planned its development in the long term, for what purpose they used their own financial resources and efforts to create scientific and cultural institutions: Society studying the Amur region, the East Institute, the future Far East State Technical University, they financed ethnographic expeditions. The result of the work is the author's conviction that mental attitudes have sufficient stability, a reliable basis for the development of the Far Eastern region, for a positive dialogue of cultures, for optimal adaptation of immigrants to a foreign cultural environment, to different natural and climatic conditions and regional specifics.

The article is devoted to the specifics of the forms and methods of trade on the Far Eastern frontier in the second half of the 19th – early 20th centuries. At the initial stage of colonization of the region, trade was distinguished by a number of features characteristic of frontier zones: the predominance of import trade, distribution trade carried out along the rivers from barges, fairs and mixed stationary trade. One of the main features of trade on the Far Eastern frontier was significant foreign influence. The competitive advantages of entrepreneurs from the USA and European countries were formed at the first stage of colonization from the delivery of goods by sea, the presence of established connections with suppliers of goods in the homeland, the possibility of obtaining a loan or the availability of working capital, the attraction of qualified compatriot employees, high quality of service and a comfortable environment in stores, and at the beginning of the 20th century – due to the export of technical innovations, further improvement of the quality of service, and the introduction of new standards of retail premises. We can speak of the perception of some of these practices by Russian merchants and positive changes in the organization of their trade business only in relation to the end of the 19th – beginning of the 20th century. It is difficult to judge, given the lack of memoirs of regional entrepreneurs, whether this occurred under the influence of European entrepreneurs or it was a consequence of business development and the increased level of education of local merchants. The main reasons for the success of the Chinese traders were solidarity, the ability to please the customer, mutual lending, minimizing expenses on advertising, insurance, furnishings of retail premises, heating, lighting and wages of employees, as well as the use of illegal and legal, but morally dubious methods of enrichment - the sale of low-quality or spoiled goods, non-payment of taxes, smuggling, fraud. Russian and European entrepreneurs estimated the methods and practices of Chinese entrepreneurs negatively, and perceived them as dangerous competitors. The Asian influence on Russian entrepreneurial culture was complicated not only by the existence of a religious and cultural boundary between the Chinese and Russians, but also by the European idea of civilizational superiority and the civilizing mission of Europe, which was accepted by the educated society of the Russian Empire and formed the basis for the attitude not only towards aborigine, but also towards Chinese migrants.

The article is dedicated to the 170th anniversary of the Vilyuisk (Yakutia) expedition organised by the Siberian (Irkutsk) branch of the Imperial Russian Geographical Society (1853-1885). It was led by Richard Karlovich Maack (Germ. Richard Otto Maack), a Russian naturalist of German origin and explorer of Siberia and the Far East. It also contains some information on the Pribaikalia and Transbaikalia, taken along the way during the subsequent Amur (1855-1856) and Ussuri (1859-1960) expeditions. The route, dates, and composition of the expedition are described and the contribution of the scientist to various fields of natural science and, above all, to the study of vertebrates of the region is evaluated. Scientists have identified the habitat of amphibians and reptiles (4 species), birds (121), mammals (34), which is relatively large against the background of regional studies conducted in Eastern Siberia at that time. According to the lists of bird species published in the fundamental work of the scientist "Vilyuisky district of the Yakut region" [1883-1887], the distribution of 5 species of Gallinaceous birds (Gallinaceae) in the middle of the XIX century was revealed – Hazel Grouse, Western and Black-billied Capercaillies, Black Grouse, Willow Ptarmigan. For Transbaikalia and Pribaikalia, the habitat of two more species is noted - Gray and Bearded Partridges. The Common Pheasant was accounted for by R. K. Maack only in the Amur region and the Amur region (Far East). In general, over the century and a half of the history of studying Gallinaceous birds, their species composition has practically not changed in the researcher's work area. In Yakutia, it was replenished with species from the eastern and southern regions, living there Rock Partridge and Siberian Grouse. On the scale of Eastern Siberia, only the Pheasant is currently supplementing the Gallinaceous birds list as a new species in the region, documented in the south of Eastern Siberia – in the Eastern Sayan bordering the Baikal region and in some places of Transbaikalia (not yet precisely confirmed).

The purpose of the study is to analyze the impact of Catholic clergy on the social life of the Ruthenium population in America by examining the publications of the Ukrainian journal of the 19th – early 20th centuries. Research methodology: principles of systematic scientific history, use of scientific methods of analysis, synthesis, generalization and comparison. Scientific Novelty and Originality: Through a Detailed Analysis of the Publications of the Ukrainian Freedom Magazine in America in the Nineteenth – Early Twentieth Century’s. The author defined the exceptional role of the Catholic clergy in shaping the social values of the Ruthenium people in emigration USА and Canada. Outline of research materials. The most important factor in the social life of Ukrainians in exile was the Ukrainian-language press. The Catholic clergy sought to control the social life of «Ukrainian Americans» in order to preserve national traditions, language, promote enlightenment, organize social assistance for Ukrainians, and highlight the most important problems of immigrants. Authors and contributors to Svoboda called for other peoples (Poles, Czechs, Romanians) to set up grassroots organizations to support entrepreneurship, schooling and education, developing national spirituality and language. Much attention was paid to the participation of the Ruthenian people in political life, the establishment of clubs and cultural centers. The main achievement of the «freedmen» was the creation of a single socio-political emigrant center – the Russian People's Union. The clergy fought to preserve the linguistic identity of Ukrainians. The authors have constantly addressed the issue of language denationalization, especially Russification of the population. In addition to education, the authors of the journal paid great attention to the analysis of the epidemiological situation, the spread of hunger, methods of combating smallpox, cholera, influenza. Conclusions: The Catholic clergy became an important and almost sole factor in the socio-political life of Ukrainians abroad in the process of national revival and the struggle for national unity and identity.

The problem of attracting qualified labor to Russia has still not been resolved, despite the efforts of the legislator and the scientific community. At the same time, our country has significant historical experience in using the labor of foreign craftsmen. An analysis of the labor legal status of foreigners in the Russian Empire at the turn of the 19th-20th centuries makes it possible to identify how the state allowed this category of people to work and how well the rights of the workers themselves were protected. It is advisable to use positive historical experience to improve current legislation in this area. Attention to the legal framework of the late 19th – early 20th centuries is due to the fact that in connection with the growth of industrial production in the period under review, there was also a quantitative and qualitative increase in legislation regulating the labor of hired workers. Based on the results of the study, it was established that the concept of “foreigner” was enshrined in legislation; they were protected by Russian laws and enjoyed the same labor rights as Russian citizens. In some cases, the legislation of the Russian Empire provided foreigners with more opportunities than modern ones, for example, in the field of public service. The procedure for admitting foreigners to work was of a permissive nature. It is substantiated that foreign citizenship should be recognized as one of the grounds for differentiation of the legal regulation of labor of that time.

The article deals with everyday life of the Russian diaspora in Czechoslovakia in the 1920‒1940s, namely the holidays celebrated by emigrants. It gives the typology of holidays, compares the intensity of their celebration in different decades, shows both common holidays for all emigration and specific festive events that are characteristic only for Czechoslovakia. The main sources for this research are the reports of the organizations and associations, publications in the newspapers, documentaries, diaries and memoirs of the emigrants. The author raises and tries to answer the question – if the holidays unite different directions and groups of emigration or separate them. In the work, she showed the role of emigrant holidays in the preservation of national identity in the conditions of the foreign environment, as well as in the interpenetration of the cultures of the Czech, Slovak and Russian peoples.

Imperial Russia’s Civil Society, 1750–1917 Mary Schaeffer Conroy A. S. Tumanova, Obshchestvennye organizatsii Rossii v gody Pervoi mirovoi voiny (1914–fevraĺ 1917 g.). ( Public/Civic Organizations in Russia during World War I [1914–February 1917]). 327 pp., illus. Moscow: R osspen, 2014. ISBN-13 978-5824319002. A. S. Tumanova, ed., Samoorganizatsiia rossiiskoi obshchestvennosti v poslednei treti XVIII–nachale XX v. ( Self-Organization of the Russian Public from the Last Third of the 18th Century to the Beginning of the 20th Century). 883 pp. Moscow: Rosspen, 2011. ISBN-13 978-5824315288. The two works under review—a compilation describing self-organization of society in imperial Russia from the 18th century through the beginning of the 20th century, which Anastasiia Tumanova has edited and to which she contributes four chapters, and Tumanova’s monograph on Russian society during World War I—determine the strength and liveliness of civil society in imperial Russia. These works leave no doubt that the still influential view of pre-Soviet Russia as an agrarian backwater, whose populace was devoid of initiative and cowed by a capricious, authoritarian government, and the correlative theory that political repression precipitated the revolutions of 1917 must both be relegated to the dustbin. The publications under review document that the Russian government was paternalistic, intrusive, and often moved at a glacial pace. Still, sometimes the government moved with lightning speed, implementing the Great Reforms in the 1860s and 1870s and establishing the State Duma, the reformed State Council, and a modicum of civil rights in 1905–6. Moreover, and this is important, the imperial Russian government did allow Russian citizens space in which to manage their own affairs. Tumanova’s two works, under review here, emphasize that Russian citizens had plenty of capacity for self-organization. The 1991 American compilation [End Page 193] Between Tsar and People: Educated Society and the Quest for Public Identity in Late Imperial Russiaprovided introductory information on diverse voluntary and civic groups. 1Tumanova’s edited volume and her monograph are more detailed and, additionally, focus on the laws and legal aspects of establishing civic societies and maintaining them in imperial Russia. The compilation is an encyclopedic tome, synthesizing secondary sources and newly available archival evidence. Its 14 packed chapters analyze a myriad of voluntary societies and contain more than 20 pages listing voluntary societies. V. Ia. Grosul’s chapter 1, Tumanova’s chapter 2, and I. S. Rozental´’s chapter 6 recount that educated wealthy nobles, following familiarity with organizations in Western Europe, began to organize themselves into clubs in the 18th and early 19th centuries. These chapters and Tumanova’s chapters 3 and 4 (proffering precise statistics), as well as her chapter 7, co-authored with Rozental´, affirm that even though in Russia, as in Germany and Austria, societies had to be approved by the government, from the mid-19th-century clubs and societies of all kinds—philanthropic, literary and artistic, educational, leisure, nature, sports-related, devoted to gambling and to politics—proliferated astronomically among merchants and broad swaths of the rest of the population, including religious organizations and members of the imperial family. Tumanova’s forte is legal analysis, and she reviews in detail how legislation affected the organization of societies and clubs (193–216). In particular, she emphasizes that the Temporary Regulation on Societies, issued by the tsar in March 1906, speeded up this process (209–16). The volume also vividly illustrates peasant involvement in voluntary societies. The Russian Empire was predominantly agrarian, and more than 80 percent of the population was listed under the rubric of “peasant.” However, the peasantry was very diverse and not inert. Although, until 1861, half the peasants were serfs, nonpersons who had no right to own property or sue in a court of law, peasants did so anyway. As early as the 1960s, Jerome Blum detailed that both serfs and so-called state peasants established businesses—some small but others large—which indicated initiative and gave considerable autonomy. 2Ben Eklof documented that some peasant communes hired teachers in the 19th century. 3Charles A. Ruud illustrated peasant social [End Page 194]mobility in his biography of Ivan Sytin, illiterate peasant turned publishing magnate. 4...

The article is devoted to highlighting the activities of the famous Armenian general Vasiliy Behbutov in the Eastern (Crimean) War, in the battles of Bash-Kadiklar and Kyruk-Dara, which were part of it. The figures of the Armenian people made a worthy contribution to the victories of the Russian army in the 19th and early 20th centuries with their fighting skills and heroic deeds, greatly contributing to the spread of the glory of the Russian armed forces. Vasili Behbutov has a unique place in the brilliant constellation of Armenian generals serving in the Russian army. Behbutov is the expression of the brave spirit of the Armenian people, the living embodiment of the fighting friendship of the Armenian and Russian peoples. As a skilled and brave military leader, he was very popular both among his contemporaries and later generations.

The article is devoted to one of the oldest rites - the plowing of villages (ritual plowing) in order to prevent the death of livestock or to get rid of diseases in case of epizootics that have already begun. The purpose of the work is to identify the local features of the rite and to confirm the presence in the Tula province of an invariant core of ritual actions common to all Great Russian provinces. The main source base of the article is the ethnographic materials of the Russian Geographical Society (RGS) archive, collected in the middle of the 19th century, and the publications of parish priests in the church publication “Tula Diocesan Gazette”. The article also considers the publications of researchers in the journal “Ethnographic Review” in the late 19th and early 20th centuries. The analysis of the sources allowed to examine the rite of plowing in the Tula province from the 1840s to the 1910s, and to identify the characteristics: participants, ritual actions, and ceremonial paraphernalia. The author comes to the conclusion that the “general scenario” of the plowing in the Tula province in the late 19th and early 20th centuries was similar to the practice in other Great Russian provinces of the Russian Empire. It was revealed that the ritual plowing was widespread in the mid-19th century and retaining significant archaic features in the Tula province. By the beginning of the 20th century fragmentary information about the plowing suggests that wasn’t a standard or habitual practice, but rather a relapses. The author also notes that local accounts of plowing often mention the use of strengthening ritual paraphernalia and actions, such as “locking” the village, using a protective thread, and making noise in the Tula province.

This is the first publication in toto of a forgotten memoir “My Ordeals in 1918” by baroness Varvara Uexküll von Gyllenband’s. Originally written in 1919, three years prior to her fleeing Petrograd, the memoir tells the story of her three-week detention by the Bolshevik secret police (the Cheka) in 1918. Keywords: 20 th -Century Russian History, Bolshevik Revolution, Varvara Uexküll von Gyllenband (1850—1928), “My Ordeals in 1918” (1919), Life Story, Russian Emigration, Soviet Terror.

Three Scenes from Crime and Punishment Fyodor Dostoevsky (bio) —translated from the Russian by Michael R. Katz Translator’s Note: Dostoevsky’s Crime and Punishment (1865) has long been considered the quintessential Russian novel. There are at least six English-language versions of it in print and available in paperback, including a 1992 translation by Richard Pevear and Larissa Volokhonsky. Pevear and Volokhonsky have enjoyed a great deal of popular success with their renditions of the great Russian classics; of late, however, scholars have begun to criticize their work. Among the issues raised are the hazards of an excessive literalism, insufficient awareness of humor and irony, and the downplaying of rhetorical eloquence. Below are three excerpts from a work-in-progress: a new translation of Crime and Punishment that seeks to improve on existing versions, especially the most recent, and to arrive at something like an “equivalent” work in English that will render the immediacy, poignancy, and emotional impact of Dostoevsky’s extraordinary novel for today’s readers. The first selection is from Part I, Chapter 2, and includes Marmeladov’s “sermon” in the tavern. After “rehearsing” the crime he is about to commit, Raskolnikov drops in at a tavern where he encounters the down-and-out and already inebriated Marmeladov, who relates his life story and then launches into a deceptively amusing but unexpectedly eloquent introduction of the novel’s sublime religious theme. The next excerpt is from Part I, Chapter 5, and contains an exceptionally memorable account of the first of the hero’s five dreams, an account of the peasant Mikolka beating his poor nag in front of a tavern in the little town where a young Raskolnikov is out walking with his father. This allegorical “pilgrimage” through the harsh, cruel secular world toward the little church and peaceful cemetery resonates deeply with the novel’s epilogue. The third and final selection is from Part III, Chapter 5, and comprises Raskolnikov’s first interview with the examining magistrate Porfiry Petrovich. It is a vivid depiction of a contest of intellectual equals who spar and parry brilliantly in one of the wittiest, most entertaining, and most deeply disturbing scenes in the book. —M.R.K. [End Page 90] Marmeladov’s “Sermon” Marmeladov wanted to fill his glass again, but there was nothing left. The bottle was empty. “Why should anyone feel sorry for you?” demanded the tavern keeper, who’d turned up next to them once more. There was a burst of laughter and even some cursing. The listeners laughed and cursed, while those who weren’t listening joined in, enjoying the sight of this retired civil servant. “Sorry? Why feel sorry for me?” Marmeladov cried suddenly, standing up, his arms outstretched, now genuinely inspired, as if he’d been waiting for precisely those words. “Why feel sorry, you ask? No, there’s no reason to feel sorry for me! I should be crucified, nailed to a cross, not pitied. But crucify me, oh judge, crucify me, and then, having done so, feel sorry for me! I myself will come and ask to be crucified, since it’s not enjoyment I seek, but sorrow and tears! Do you think, oh, shopkeeper, that your bottle’s afforded me any pleasure? Sorrow, sorrow’s what I sought in its depths, sorrow and tears, and I found them and tasted them; but He who has pitied all men and who has understood everyone and everything, He will take pity on us; He and no one else; He is the judge. He will come on that day and He will ask: ‘Where is the daughter who sacrificed herself for her wicked and consumptive stepmother and for a stranger’s little children? Where is the daughter who pitied her earthly father, an obscene drunkard, and was not disgusted by his beastliness?’ And He will say: ‘Come forth! I have already forgiven thee . . . I have forgiven thee once . . . Thy sins which are many are forgiven, because thou hast loved much . . . ’ And He will forgive my Sonya, He will; I know that He will forgive her . . . Just a little while ago when I was with her, I felt this in my heart! And He will...

In modern cultural processes, the problems of the essence of the mentality of the Russian people in Dostoevsky’s artistic works are acquiring critical importance. The article provides a detailed analysis of the images of the Russian people and pictures of their life created by F. M. Dostoevsky in Notes from a Dead House, and reveals the origin of the ideas of Pochvennichestvo in Dostoevsky’s work of the early 1860s. The following main typological groups of images of the people are distinguished: the types of “meek” and “fierce”, “tormentors” and “victims”, “selfwilled” and “weak-hearted”. It is concluded that Dostoevsky affirmed the religious tolerance inherent in Russian Orthodox culture and called on the Russian people to take on the mission of the messiah. In his opinion, “Europeanized” Russian intellectuals are morally lost souls, temporarily cut off from the roots of the people as a result of the reforms of Peter the Great, who were destined to merge with the people. He opposed the “Blame circumstances” form and utilitarianism, and called for a return to art itself. Although Dostoevsky did not hide the obvious cruelty, barbarity and backwardness of Russian peasant life, he still believed that the noble Christian virtues of mercy and self-sacrifice remained at the core of peasant life. He believed in the spiritual strength and moral power of the Russian people and saw the way of salvation for a developed personality in uniting with the people. The significance of the work lies in the in-depth and detailed understanding of the problem of people and nationality in Dostoevsky’s works. The results of the work can be used in the study of Dostoevsky’s oeuvre in universities.

В статье раскрывается воспитательный потенциал социально-образовательного проектирования в духовно-нравственном становлении будущих педагогов. Обосновывается необходимость использования традиций православной культуры и педагогики в подготовке студентов к созданию условий духовно-нравственного развития школьников в учебной и внеучебной деятельности. Описывается социально-образовательный проект для студентов-будущих педагогов «Православие – путь к духовной безопасности русского человека и русского народа», включающий обучение студентов истории православной педагогики, семинары «Слово Пастыря и Учителя» о традиционных православных ценностях, культурно-образовательные экскурсии по православным монастырям, волонтерские акции «Милосердие» « для детей, оказавшихся в трудной жизненной ситуации. Социально-образовательное проектирование позволяет сформировать у студентов социальную активность, общекультурные и профессиональные компетенции будущей педагогической деятельности в области духовно-нравственного развития школьников.

The book The Red Mirror: Putin’s Leadership and Russia’s Insecure Identity by Gulnaz Sharafutdinova is a valuable contribution to the literature on post-Soviet Russian politics, as well as to identity studies. Scholars of international relations largely succeeded in demonstrating the relevance of national identities for foreign affairs. However, there are not so many works exploring their effects for domestic political regimes. Sharafutdinova explains Putin’s lasting popular support by his contribution to the “sense of national identity and collective purpose that Russian citizens relate and value” (19–20). She relies on the social identity theory that posits a sense of belonging, pride, and self-esteem, provided to individuals by their respective groups, as an important driver of social behavior. According to Sharafutdinova, Putin’s leadership rested upon a crafty exploitation of group emotions associated with “two central pillars of the Soviet collective identity, including a sense of exceptionalism … and a sense of a foreign threat to the state and its people” (18). Such manipulations were facilitated by using the state-controlled media to broadcast the proper messages, on the one hand, and “the contextual variables” that made the Russian population sensitive to them, on the other (35). Among such variables, the author particularly emphasizes “the Russian citizen’s collective experience of the Soviet collapse and the ensuing transition” (35). Of course, this is not the first work exploring the political outcomes of the national identity construction in Russia (e.g., Morozov 2009) or pointing to the contrast between the hardships of the early years of Russia’s

This paper explores the importance of clothing to the Russian population during the reign of Peter the Great. As part of his sweeping transformations, Peter Alekseyevich mandated that the Russian people begin dressing in Western styles so that they may better align themselves with their Western European counterparts. Many analyses of Peter the Great focus on the economic reforms, and in turn overlook the sociocultural aspects that facilitated the success of many of his projects. Despite the autocratic power of the Tsar, the Russian people were tied to their traditional garments, and were faced with a difficult choice; to follow the personally expensive requests of Peter I, or to risk their status and retain traditional Russian values. The sartorial reforms of Peter the Great implicated more than just clothing, rather they were about religious piety, masculinity, changing social status, and growing divisions between ranks.