Relevance of the study: Recently, one of the peculiarities of the Russian socio-cultural context was the situation of a sharp rupture of religious traditions, which arose as a result of the radical atheism of the Soviet period. Over the past decades, this situation has changed significantly, and since the late 1980s, enough time has passed so that many traditions have been restored, and religious institutions returned their previous functions. However, it is also early to talk about completely overcoming this break. Ethnic groups, in the traditional culture of which the confessional component is great, still feel it in the inter-flow transmission of sacred knowledge, religious practices and their meanings, in the absence of religious socialization. In addition, involved in dynamic transformation processes occurring in the context of globalization and modernization, such communities are experiencing complexity and other plan today.

In addition to the so-called "main" religions - Orthodoxy and Islam, as well as many of the "new" currents that appeared in recent years, in modern ethno-confessional mosaic of Russia, you can allocate a group of traditional religions that have no mass distribution today, but played a significant role in domestic history. The latter can be attributed, in particular, and old goods. By virtue of objective reasons, even the minimum base for growth in the Soviet period (clergy, educational institutions, cult buildings) and non-external support are such groups were in a fairly difficult situation. Their survival is entirely dependent on the internal adaptation resources and developed during the historical development of self-preservation mechanisms.

Old Believer culture is committed to maximum heritage actualization, and the tradition is the most important way to structuring collective experience. In the mental sphere, traditionalism is expressed in the use of categories of mythologized (medieval) consciousness to explain the historical realities and modern reality, a peculiar interpretation of book texts, the existence of utopian legends. This principle is brightly demonstrated by a high degree of preservation of the ancient forms of worship and accompanying his attributes. Adherence to Starne is observed in oral and musical folklore, in aesthetic preferences (canonical iconography and architectural types), in the archaic of household text and rites of the life cycle, the abundance of videoslabvisms in old-supplied dialects, etc.

As is known, due to the binarity of the thinking of believers, the semantic rows of "traditional" and "modern" are always valid opposed, in connection with which, in a collective consciousness, there is usually a certain ideal type of "ancient tradition" (synonym for "clean", "unmandant"), which When contacting with modernity is threatened. The concept of "the purity of the canon", bonded by sacred authority, underlies the self-determination of any religious institutions, and those of which traditionalism are of particular value, associate this purity with the need to maintain the faith of ancestors. For them, the problem of searching for new forms of broadcasting traditional standards in modern dynamic reality is in one row with a group of group self-preservation as integrity. Consequently, the absence of such an opportunity threatens for them to operate identity and loss of self. In this regard, issues are extremely relevant, what are the mechanisms of such self-preservation, in which individual forms (practitioners) they find their expression and are finally capable of providing a stable existence of such ethnoconfassium-nasal formations today? It should be noted that under the mechanisms of self-preservation in this paper it is understood as a combination of unique states and processes, interdependent and in certain coenses aimed at maintaining group integrity and equilibrium between the social system and the environment.

Aspects considered in this dissertation work aspects of the singularity of the self-storage of closed religious communities as the object of the study are of great scientific interest already by virtue of their novelty and small studies. So, in public opinion and among most parts of scientists, old-hand cohability is determined only as a Russian religious flow. However, being one of the forms of Christianity, it was not exclusively Russian phenomenon and had a fairly widespread in a number of Finno-Ugric and some Turkic peoples. In the territory of the Ural-Volga region, most of all non-Russian Old Believers were among the face and comi-perm, a small number among the Udmurts and the Chuvash. This is evidenced by various written sources, in particular, published materials of the All-Russian census of 1897. Such groups with cultural specificity exist so far and need a comprehensive study. The penetration of old-believe in different ethnocultural media undoubtedly affected the existence of the medium itself, converted it and introduced new elements. At the same time, it was modified by itself, pouring into other forms in the process of adaptation to the real environment. The cultural specificity of groups who accepted old-handedness, largely contributed to the allocation of new units within ethnic groups (in the case of comi-permyak ethnographic groups - Yazvinets and Zuzdints). To date, the problem of self-preservation for such groups under threat of Russian assimilation cannot be considered outlining with the question of their confessional affiliation.

Thus, the consideration of old-believe as a phenomenon aimed at reproducing the tradition precisely in various ethnocultural media, allows us to solve complex theoretical problems associated with the interaction, interpenetration and coexistence of ethnic crops and identify the general patterns of self-preservation of traditional societies in the context of modernizing reality.

The purpose of the study: Identification of the mechanisms of self-preservation of the Russian and Finno-Ugric Old Believer Communities of the Ural-Volga region, ways to broadcast traditional values \u200b\u200band practices in the conditions of a modern dynamic context. To increase the degree of representativeness of the study, old-supplied groups were studied among the Russians, Mordvians, Komi-Permyakov (Yazvinsev and Zyvdintsev), which were not the same path of historical development and possessing pronounced specifics within their ethnocultural traditions.

The achievement of this goal was carried out by solving the following specific tasks:

Illumination of the history of the formation and nature of the resettlement of various ethnic groups of old goods (Russians, Mordov, Chuvash, Komi-Zuvdintsev and Komi-Yazvintsev) in the territory of the Ural-Volga region, taking into account historical, geographical and sociocultural factors;

Identifying the main circumstances, the causes and general patterns of the penetration of old-believe in the inocultural environment;

Characteristics of external intergroup ties (prevalence of mixed marriages, the nature of social, economic and household contacts with the injectors), the degree of declared and real closetness of old-supplied communities;

Analysis of existing socio-cultural stereotypes, assessing behavioral norms, household prescriptions and methods of their compliance with modern old goods;

Determining the role of confessional symbols and household phenomena in maintaining group boundaries;

Identifying the degree of preservation of the ancient forms of spiritual culture, the level of ownership of the leaders and ordinary members of the old-supplied communities, the methods of their inter-flowable broadcast (knowledge and observance of canons, the skills of reading, hooking singing, the performance of spiritual poems, etc.);

Consideration of the rites of the transition (baptism and funeral-commemant complex) as a group marker and an indicator of intercultural interactions;

Study of methods for regulating the life and implementation of the interactions of old-supplied communities within the framework of individual agreements;

Analysis of the internal structure of modern old-supplied communities (sexual composition, hierarchy, status groups, leaders, social roles);

Consideration of traditional narrative forms and the narrative structure of modern eschatological legends and historical prose, their interpretative and adaptive function in old-supplied culture.

The chronological framework of the study in the historical part of the work is distributed deep into the end of the XVII century, that is, the time of the appearance of old-believe in the Volga-Ural region, but generally covers the period from the middle of the XIX century. To this day (2006), which is due to the possibility of use in relation to this period of the extensive corps of archival and published sources, as well as the author's field material.

The territorial framework of the study includes two extensive geographical zones. The first is outlined by the natural borders of the Southern Urals, including the territory of the modern republics of Bashkortostan, the Orenburg and part of the Chelyabinsk regions (former Orenburg and Ufa province). Until recently, this region was little known in old-handed historiography and included only in single work on the history and culture of all Russian old-believe. In addition, the Southern Urals, where, in close contact, the peoples of East Slavic, Turkic and Finno-Ugric origin coexist, are interesting to identify the historical experience of the adaptation of old goods in the inocultural and inokon confessional environment. For more than ten years, I was going to field and archive material about the South Ural Old Believers - Russians (in the main mass) and Mordve.

The complication of research tasks and the need to attract additional materials on non-Russian old goods led to the expansion of the geographical framework of the study. Committee Committee's compact groups are resettled in the territory of the Middle Urals and the Survival - in the north of the Perm Territory (Krasnovishersky and Solikamsky district) and the East of the Kirov regions (Afanasyevsky district). In addition, the material in the Old Believers-Chuvasham, Zhemurshinsky district and the Ulyanovsk Region (Veshkaya-Sky district) were involved in the territories of the Chuvashia. These territories were not isolated from each other and connected through a network of Skit centers as local and all-Russian importance.

Theoretical approaches H research methodology. A characteristic feature of the development of domestic ethnological science at the present, the post-Soviet stage was the critical revision of its theoretical and methodological foundations, primarily the theory of the ethnic volume and nature of ethnicity. Numerous discussions on this occasion were reflected on the pages of professional publications and copyright monographs1.

Great openness in the expression by Russian scientists of his own views, and the availability of unknown earlier foreign theoretical developments led, on the one hand, to the absence of a generally accepted system of terms and categories and related to this, research difficulties, on the other - to the recognition of the ambiguity of the nature of the ethnic phenomenon and the impossibility of consideration Its within the framework of only one methodological model. According to Remark D.A. The pound, "Each researcher who grew up in the literal sense" surrounded by "established methodologies and methodologies, and trying to find his way, unwittingly turns out to be out of usual scientific paradigms, in any case, outside of any one of them." 2

To date, most researchers recognize the need for reasonable integration of various scientific theories and concepts and the relevance of complex interdisciplinary methods. In this regard, by defining the optimality to solve the problem of the adaptation approach to solve in my study, I want to make a reservation that it does not have a tough impermeable framework and admits the attraction of others, in particular, symbolic and phenomenological interpretations of concepts and phenomena, depending on the context.

1 See for example: races and peoples. Yearbook. M., 1989. Vol. nineteen; Articles of various authors in EO for 1992-2003; Fishermen S.E. The philosophy of the ethnic. M., 2001; Tishkov V.A. Essays of the theory and policy of ethnicity in Russia. M., 1997; He is Requiem for ethnosu. Studies on socio-cultural anthropology. M., 2003.

2 function D.A. The worlds of shamans and oblasts: a comprehensive study of teleutsky and short-range materials. M., 2005. P. 25.

3 Lotman Yu.M. Selected articles. Tallinn, 1992. Volume 1. Articles on semiotics and cultural typology; Berger P., Lukman T. Social constructing reality. M., 1995. Gurevich A.Ya. Categories of medieval culture. M., 1984; He is Problems of medieval folk culture. M., 1981; Bernshat TA New perspectives in the knowledge and study of traditional folk culture (theory and practice of ethnographic studies). Kiev, 1993.

Describing the theoretical developments used in this dissertation, we will dwell on some of the main provisions of the adaptation approach and the possibilities of its annex to research studies. The main thing for him is to understand the culture as a dynamic adaptive mechanism, or the ability to bring themselves in accordance with the changing medium. Such an understanding, firstly, served as an impetus for the development since the 1970s in the domestic and foreign ethnology of new directions, in particular, ethnoecology, and the introduction of the concept of scientific research "Life support system" 1, secondly, stimulated consideration within Many humanitarian disciplines of the problems of sociocultural and psychological adaptation of various ethnic groups in the conditions of public transformations. The optimal paths of this process were determined, various characteristics were given, specific sociological and ethnopsychological studies were carried out. List all the scientific work available today, performed in such a way, is no longer possible. The most complete and detailed historiographic overview of the adaptation problem is presented in the monograph L.V. Korel.

For my research, the most important is developed as part of an adaptation approach. Understanding the tradition. In contrast to the value perception of the tradition, often used in sociology, as opposition to modernization and progress, in the approach in question, the tradition is defined as a method of reproduction of culture or "universal mechanism, which due to breeding of life experience, its accumulation and spatially

1 Kozlov V.I. Ethnic Ecology: Theory and Practice. M., 1991; Harutyunov S.A. and others. Life support culture and ethnos: EthnCountural research experience (on the example of Armenian rural culture). Yerevan, 1983, etc.

2 Lebedeva N.M. Introduction to ethnic and cross-cultural psychology. M., 1998; Gritsenko V.V. Socio-psychological adaptation of immigrants in Russia. M., 2002.

3 Korel L.V. Sociology of adaptation: questions of theory, methodology and techniques. Novosibirsk, 2005. Temporary transmission allows you to achieve the stability of social organisms necessary for the existence of social organisms. Thus, the tradition is tightly related to the mechanisms of self-preservation and the problems of socio-cultural adaptation. In the domestic humanitarian science, for the first time, such a look at the tradition was formulated by E.S. Markaryan and in general was divided by the majority of scientists. The tradition is interpreted expandingly, practically synonymous with the concept of "culture" (in my study also "Old Believer Tradition" \u003d "Old Believer Culture"), and as a dynamic interdependent process, which includes changes and innovations, transformed during development in tradition3. In modern foreign science, at close positions, S. Eisenstadt, which, in tradition, conservative and creative components4, and used to explain the conflicting the tradition of the tradition of E. Shilza about the "central zone" of culture, which has a meaningful and streamlining functions "5.

The work also used theoretical approaches to the study of old-believe in the context of modern discussions about the "People's Religion" context in the context of modern discussions about the "textual community", consisting of a multitude of interrelated subcultures with complex synchronous and diaphrencies 6.

Large influence on the present study also provided the works of the famous researcher of the Volga-Ural region and the author

1 Marcaryan E.S. Nodal problems of the theory of cultural tradition and SE. 1981. No. 2. P. 87.

2 See: Discussion Article E.S. Markaryan II SE. 1981. No. 2. P. 97-115.

3 Harutyunov S.A. Cultures, traditions and their development and interaction. M., 2000. C.210.

4 Eisenstadt S.N. Tradition, Change and Modernity. NEW YORK, 1973.

5 cyt. By: Lurie C.B. Historical ethnology. M., 1998. P. 183.

6 Crammey R. OLD Belief As Popular Religion: New Approaches // Slavic Review. Vol. 52, N 4 (WINTER 1993). P. 700-712. A number of serious theoretical works of R.G. Kuzeeva1. When determining the specifics of various old-supplied subconfesses, IAS, P.I. publications were used. Puchkov.

The research methodology was built on the aggregate of general scientific methods. A comparative historical method was used with the use of systemic and cross-cultural analysis when interpreting the material. My approach can also be designated as typological, as I tried to find similarities and differences between similar ethnocondumed groups. And finally, a descriptive method was applied, allowing to fully pass the specifics of ethnographic material and a real context.

Collection of field material was carried out on the basis of a qualitative approach: Included observation and a semi-structured interview with a guidebook, in which the problem-thematic blocks of the conversation with research participants were designated. These blocks corresponded to the dedicated tasks of the study. The survey included two stages: 1) interviews with the main ("key") informants and 2) the subsequent addition of the results obtained on certain issues from secondary informants. When drawing up a questionnaire, MM programs were partially used Gromyko, C.B. Kuznetsova, A.B. Buganov "Orthodoxy in Russian folk culture", as well as TA Sheet (homeland ritual) and I.A. Kremlin (for funeral rituals) 4, supplemented and adapted to old-belt material.

1 Kuzeev R.G. The peoples of the Middle Volga region and the South Urals: an ethnogenetic look at the story. M., 1992; Kuzeev R.G., Babenko V.Ya. Ethnographic and ethnic groups (to the problem of heterogeneity of the ethnos) // Ethnos and its divisions. M., 1992. P. 17-38, etc.

2 Puchkov PI Modern geography of religions. M., 1979; Puchkov P.I., Kazmin O.E. Religions of the modern world. M., 1998; Puchkov PI On the question of the classification of religions // Ethnos and religion. M., 1998. P. 7-48.

3 Semenova V.V. Qualitative methods: Introduction to humanistic sociology. M., 1998; Poys V.A. Strategy of sociological research. Description, explanation, understanding of social reality. M., 1998.

4 Gromyko M.M., Kuznetsov C.B., Buganov A.B. Orthodoxy in Russian folk culture: the direction of research // EO. 1993. No. 6. P. 60-84; Sheetova TA Material collection program

Another way to collect information was a photo and video shooting, allowing in full attention to fix dynamic processes, the relevant attributes of culture (the objects of the cult and domestic use, clothing, interior of residential and life-sorries). When conducting video filming, developed by E.V. Aleksandrov method of the "consonant chamber", which is built on trusting relations between the researcher and carriers of culture, which allows them to maintain the natural behavior. The method involves the continuous shooting of plans for a relatively long distance, using synchronous sound, discreet installation1.

Historiography. The initial stage of understanding any scientific problem is the appeal to the already existing historiographic heritage. Estimates of the old goods, this widespread religious, social, cultural phenomenon, have never been unambiguous. It was seen "the cause of the troubles and a panacea from them; the only keeper of Orthodoxy and strength, its destructive; Radicious from Russians, Savior National Traditions of Culture or their Destroyers; Strengtic support of the Empire or regular media of the Russian folk rebellion. " For a three-year history of split, literature has grown to a huge mass. In this regard, in this historiographic review, I included only the part of it, which was directly used or had a certain impact on the dissertation by distributing it on thematic sections. The first includes common work on old-handedness with the designation of the main directions of old-supplied historiography, without which non-mining and rites associated with the birth of a child // Russians: family and public life. M., 1998. P. 292-307; Kremlin I.A. The program for collecting material for funeral customs and rites // ibid. M., 1998. P. 307-326.

Aleksandrov E.V. About two approaches to the creation of anthropological films // Salekhard 2000. Collection of articles on visual anthropology dedicated to the II festival of anthropological films. M., 2000. P. 14-33.

2 Pozdeeva I.V. Comprehensive studies of the modern traditional culture of Russian Old Believers: Results and Prospects // World of Old Believers. Issue.4. Live traditions: Results and prospects for integrated research of Russian Old Believers. M. 1998. P. 12. You can imagine the appeal to the stated topic. In the second-work, dedicated to non-Russian Old Believers. And finally, published studies in which, in varying degrees, the problems of the socio-cultural adaptation of old-supplied groups and their self-preservation mechanisms are raised.

The first work on old-handed work was written by representatives of the official Orthodox church and Russian historical science and pursued exclusively accusatory and missionary purposes. They are referred to by the synodal direction of old-handed historiography, whose characteristic feature of the split from a general historical context and an explanation of its causes only by intracerer problems. The most famous work of such a plan belongs to Metropolitan Makaria (Bulgakov) 1. In this row, you can list the works of A.I. Zhuravleva, E. Golubinsky and many other authors2. The theory of incorrectness of old Russian rites was first objectively revised by N.F. Capture.

In this regard, it is interesting to compare the synodal work on the polemical compositions of the Old Believers themselves, which give their own interpretations of the historical events leading to the split. First of all, it is the "History of the Vygovaya Desert" I. Filippov4, "The brief history of the angle (old-supplied) church" F.E. Melnikov5 and others. In the works of old-belt writers I.A. Kirillova, V.G. Senatova, V.P. Ryabushinsky found the definition of philosophical and religious foundations of Russian annealing, tra

1 (Bulgakov) Macarius. The history of the Russian split known under the name of the Old Believers. St. Petersburg., 1855.

2 Golubinsky E. History of the Russian Church. M., 1900; Zhuravlev A.I. Full historical news about the ancient stringles and new splitters, the so-called old-handed trains collected from the hidden old-handed legends, notes and letters, the Church of the Fathest of the Holy Spirit, which is on a big ohta. In 4 parts. M., 1890.

3 Capteev N.F. Patriarch Nikon and Tsar Alexey Mikhailovich. In 2 m. M., 1996.

4 Filippov I. History of the Vygovaya Old Believer Desert. St. Petersburg., 1862.

5 Melnikov F.E. A brief history of the ancient eligible (old-supplied) church. Barnaul, 1999. Diotia continued in the monograph of the modern Old Believer philosopher M.O. Shakhov1.

From the middle of the XIX century. A new, so-called democratic direction in the study of split is developing. The beginning was laid by A.P. Schap, who began to consider old-believer solely as a movement of a social protest. In such a way, the works of S.P. were written. Melgunova, A. S. Prugavina, and others. Subsequently, such attempts have repeatedly renewed, first in the first revolutionary years, then in the Soviet period4.

In the XIX century The first interesting works appear in which old property is characterized as a peculiar historical and cultural phenomenon of Russian life. So. N.M. Kostomarov saw in it "The phenomenon of mental progress", and P.N. Milyukov tried to identify common roots with other religious trends and Christian sectarianism5.

In the Soviet period, in accordance with the existing ideological installations, old-handedness was considered either with atheistic positions, or as a form of antipodeal protest6. Serious deep research appeared at this time in the Russian environment

1 Kirillov I.A. The third Rome (sketch of the historical development of the idea of \u200b\u200bRussian Mealyism). M., 1996; Ryabushinsky V.P. Old Believers and Russian religious feeling. M.-Jerusalem, 1994; Senate V.G. The philosophy of the history of old-believe. M., 1995; Shakhov M.O. Philosophical aspects of the older. M., 1997.

2 Ogpov A. The Russian split of the Old Believers, considered in connection with the internal state of the Russian Church and Civinity in the XVII century and in the first half of the XVIII. Experience of historical research on the reasons for the origin and spread of Russian split. Kazan, 1859.

3 Melgunov S.P. Old Believers and freedom of conscience (historical essay). M., 1907; He is From the history of religious and social movements in Russia XIX century. Old Believers. Religious persecution. Sectarianism. M., 1919; Prugavin A.C. Religious decanches (essays of the modern sectarianism). M..1. St. Petersburg., 1904.

4 Bonch-Broevich V.D. Materials for the history and study of Russian sectarianism and split. St. Petersburg, 1908-1909; He is Split and sectarianism in Russia (report V.D. Bonch-Broevich Second regular Congress of RSDLP) // Selected Works. M., 1959. T.1. P. 153-189; Kartov V.G. Religious split as a form of antipodeal protest in the history of Russia. In 2 hours. Kalinin, 1971.

5 Kostomarov N.M. The history of split from the splitters // European Bulletin. 1871. KN.4. P. 470537; Milyukov P.N. Essays on the history of Russian culture. T.2. 4.1.

6 Katunov A. Old Believers. M., 1972; Milovidov V.F. Old Believers in the past and present. M., 1969; He is Modern old property. M., 1979. Skoy Emigration (S.A. Zenkovsky, A.B. Kartashov) 1. A number of works of Soviet scientists dedicated to the medieval public consciousness, the ideology of the peasantry, social utopias and their connection with the old-supplied movement, have not yet lost their meaning (A.I. Klibanov, K.V. Chistov, R.G. Pichoy).

The most consistently studying the Old Believers, his book-manuscript tradition was engaged in domestic archaeographs, thanks to which a huge number of monuments of old-supplied thought were introduced into a scientific circulation, their detailed analysis was made (HH Pokrovsky, I.V. Pozdeeva, E.A. Ageev, E.B. Smilian-Skya, E.M. Smorhorunova, I.V. Pochinskaya, A.T. Shashkov, V.I. Baidin, A.G. Mosin, E.M. Yuhimemko, etc.). Art historians, philologists and gathers of folklore (ON Bakhtina, i.e. Grebenyuk, S.E. Nikitina, B.ji. Klyai and others)

The refusal of modern researchers from the specified schemes and methodological stamps has opened new perspectives for objective consecration of the phenomenon of old-believe in all its contradictions and versatility. Numerous scientific developments were reflected in specialized collections and periodicals. In this regard, it should be noted the series "World of Old Believers", since 1992, a regularly published archaeographic laboratory of Moscow State University3. Proceedings of leading and novice specialists who represent various branches of knowledge, reports of local history and members of religious communities are published in the materials of the annual conferences "Old Believers: History, Kul

1 Zenkovsky S.A. Russian Old Believers: the spiritual movements of the seventeenth century. M., 1995; Kartashev A.B. Collected Works: in two volumes. T.2: Essays on the history of the Russian Church. M., 1992.

2 Klibanov A.I. People's social utopia in Russia. The period of feudalism. M., 1977; Pihoy R.G. The socio-political thought of the workers of the Urals (the end of the XVH-XVHI centuries). Sverdlovsk, 1987; Chistov K.V. Russian folk social and utopian legends of the XVII-XIX centuries. M., 1976.

3 World of Old Believers. Vol. I: Personality. Book. Tradition. M.-SPb., 1992; Also. Vol. II: Moscow Old Believers. M., 1995; Also. Vol. III: Book. Tradition. Culture. M., 1996; Also. Tour, modernity "1. In addition, since 1994, logs are published with the same name2. To date, several issues of the "Ural Collection" prepared by Yekaterinburg scientists have already seen the light, a periodic publication dedicated to a special group of old-handed goods - lipovans appeared in Odessa3. The list can be continued by collective work edited by E.M. Yuhimemko4, collections and monographs covering the history and culture of various regional groups, including the Southern Urals, etc., etc.

In the context of my research, work has special importance, which reflected historical events that took place on the territory under study, above all, the monograph H.H. Pokrovsky "Antifeodal protest of the Ural-Siberian peasants-Old Believers in the XVIII century." (Novosibirsk, 1974). The South Ural region was included only in a few work on the history and culture of the entire Ural Old Believers. In this regard, you can call the book N.P. Parthenteyeva6, in which the late traditions of the ancient Russian musical art are analyzed. Recently, the resulting lacuna was significantly filled with two fundamental works - "Essays of the history of the old co-investigation of the Urals and neighboring Terry

Vol. 4. Live traditions: results and prospects for integrated research. Materials of the International Scientific Conference. M., 1998; Also. Vol. 5. History and modernity. M., 1999.

Old Believers: history, culture, modernity. Abstracts. M., 1996; Also. M., 1997; Also. M., 1998; Also. M., 2000; Also. M., 2002; Also. M "2005. In 2 parts.

2 Old Believers: History, tradition, modernity. Vol. 1. M., 1994; Also. Vol. 2. M., 1994; Old Believers: history, culture, modernity. Vol. 3. M., 1995; Also. Vol. 4. M., 1995; Also. Vol. 5. M., 1996; The same, vol. 6. M., 1998; Also. Vol. 7. M., 1999; Also. Vol. 8. M., 2000; Also. Vol. 9. M., 2002; Also. Vol. 10. M., 2004.

Ural collection. History. Culture. Religion. M..1. Ekaterinburg 1997; Also. Vol. II. Ekaterinburg, 1998; Also. Vol. 111. Ekaterinburg, 1999; Linden. The history and culture of Russian-Old Believers. Odessa, 2004; Also. Odessa, 2005.

4 Old Believers in Russia (XVII - XX centuries). M., 1999; Also. VZ. M., 2004; Patriarch Nikon and his time. M., 2004.

5 Mikhailov S. One-Room Temples in Huslitsa. Kurovskoye, 2001; Danilko E.S. Old Believers in the Southern Urals: Essays of History and Traditional Culture. Ufa, 2002; Old Believement of Ukraine and Russia: Past and modernity. Kiev, 2004; Philippovskoe genealogy: Historical writings of the Old Believers-Filippovtsov Volga region and South Vyatka. M., 2004; APANASEENK A.V. Older Kursk region in the XVII - early XX century. Kursk, 2005.

Parfenthev N.P. Traditions and monuments of the ancient Russian musical and written culture in the Urals (XVI - XX centuries). Chelyabinsk, 1994. Thorium "and joint monograph H.H. Pokrovsky and N.D. Solni-Kova on Chapel Accord1.

In the ethnographic terms, the material and spiritual culture of the Old Believers living in the Perm Territory (G.N. Chagin, S.A. Dilmukhametova, I.V. Vlasova, I.A. Kremlava, T. Lisov , TS Makashin), Ust-Tsilma (T.N. Dronova), Far East (Yu.V. Argudiaev), Transbaikalia (FF Bologna). The special category is the monographic studies of the Russian population on a territory in which some peculiar to old-supplied culture, specificity, was noted. According to this principle, the work of E.V. Richter about Russian western fortunes, T.A. Burnstees about the culture of Pomorro, V.A. Lipinsky about the Altai Territory3, etc.

The selection of only individuals of the culture and life in the study of other regional groups of the Old Believers is somewhat complicated by a general comparative analysis, but it opens up opportunities for comparison on a private detailed level. The household sphere and economic activity of the Bukhtarmins are devoted to the works of E.E. Blomkovist and N.P. Greenkova4, Ural Cossacks - S.K. Signa

1 essays History of the Old Believers of the Urals and Continuing Territories. Ekaterinburg, 2000; Pokrovsky H.H., Zolnikova N.D. Starbers-chapels in the East of Russia in the XVII - XX centuries. M., 2002.

2 On the ways from the land of Perm to Siberia: essays ethnography of the North Ural peasantry of the XVII - XX centuries. M., 1989; Old Believer World of Volga-Kamya: Problems of Complex Study: Materials of the Scientific Conference. Perm, 2001; Dronova T.I. Russian Starbers-free Ust-Tsilma: confessional traditions in the life cycle rites (the end of the XIX - XX centuries) Syktyvkar, 2002; Argudiaeva Yu.V. The peasant family has the Eastern Slavs in the south of the Far East of Russia (50s of the XIX century - the beginning of the XX century.). M., 1997; She is. Old Believers in the Far East of Russia. M., 2000; Bologna F.F. Folk calendar of the family transbaikalia (second half of the XIX - early XX century). Novosibirsk, 1978; He is Family: historical and ethnographic essays. Ulan-Ude, 1985; He is Old Believers of Transbaikalia in the XVIII - XX centuries. M., 2004.

3 Bernshat TA Russian folk culture Pomoria in the XIX - early XX century. Ethnographic essays. L., 1983; Richter E.V. Russian population of Western fourth (essays of history, material and spiritual culture). Tallinn, 1976; Lipinskaya V.A. Russian population of the Altai Territory. Folk traditions in material culture (XVIII-XX centuries). M., 1987.

4 Bukhtarmin Old Believers. L., 1930. Howl1. V.P. Fedorova discussed in detail the wedding ritigation of the Zararal "Kerzhakov", there are descriptions of the rites of the life cycle of Ustcilms 3.

A lot of work of foreign authors (R. Morris, R. Robson, D. Sheffel, E. Nakamura, E. Ivananes) 4 is devoted to old-handedness. Features of the relationship between generations in the families of the Old Believers and the forms of communication are analyzed in the book of V. Player and Article V. Ryuk-Duravin, which are distinguished by the original copyright approach, but contain many inaccuracies and surface conclusions, which is due, in my opinion, with the lack of their own field research5. The classical work of the Old Believers is considered the monograph of the French religion P. Pascal, on the example of the old estate characterized by Russian mentality and features of religiosity6.

As mentioned above, the next section of the historiographic review is the work on non-Russian old-handed work. Traditionally, the study of the split and its values \u200b\u200bin the history and culture of Russia were associated with the Russian people, the official opinion on the mono ethnicity of old estimates was entrenched. However, according to historical evidence, it had a wide distribution in a number of Finno-Ugric peoples with which many leading centers were connected in the territory of the modern republics of Komi and Karelia, the Volga region and the Urals. First

1 Signayeva S.K. The material culture of the Ural Cossacks of the end of the XIX - early XX century (the development of ethnic traditions). M., 1993.

2 Fedorova V.P. Wedding in the system of calendar and family customs of the Old Believers of the Southern Zuraloga. Kurgan, 1997.

3 Babikova T.I. The burial-memorial rite of "Ustzilem". Syktyvkar, 1998; DrONO-V.I. The world of childhood in the traditional culture of Ustcilms. Syktyvkar, 1999.

5 Pleyr W. Das Russische Altglaubigentum: Geschihte. Darsrtellung in der Literatur. München, 1961; Ruke-Dravina V. Die Untersuchungen der Russischen Mundarten Im Balticum Und Ihre Bedeutung Fur Die Allgemeine Dialektologie // Scando-Slavica. T.P. Copengagen, 1965. S. 198-209.

6 Paskai P.P. Die russische volksfrommigkeit // ORTODOXE BEITRAGE. Marburg An Der Lahn, 1966. №

7 (2). Information about non-Russian Old Believers appeared in publications already in the middle of the XIX century, but an increase in targeted research interest is observed only in the last decade. The most extensive historiography belongs to Komi-Old Believers.

The first works in which the influence of old-believes on the life and daily life of Komi-Zyryan are essays, K.F. Jacova and P.A. Sorokina1. Then in the course of comprehensive studies of the ethnography of the peoples of Komi in 1940-1950. Under the leadership of V.N. Belzer picking the field material is carried out along the road and in old-belt villages. According to the results of expeditions, there were essays of the material and spiritual culture of the peoples of Komi, in some cases some cultural specificity of individual old-supplied groups were also noted, although their confessional affiliation and features of religiosity were not subject to special consideration2.

Next to the topic of interest addressed L.N. Stallions and L.P. Lashuk, in the works of different years, they marked the cultural specificity of the Komi groups who took the "old faith", the geography of their settlement and the sub-confessional composition were determined. All of their works are united by the conclusion about the conservative influence of old-believe in the culture of Zyryan and to preserve the "archaic religious remnants". Of great interest are the works of Yu.V. Gagarin, written on the results of a continuous specific sociological study of the state of religiosity of the rural Komi population of 1966

1 Jacques K.F. On the issue of population in the eastern part of the Vologda province. M., 1908; Sorokin P. A. Modern Zyryan // Ethnographic Etudes. Syktyvkar, 1999.

Belisser V.N. Report on the work of a comprehensive expedition on the Pechora // KSIE. VZ. M., 1947; She is. Ethnographic work on the Pechora // KSIE. Issue 14. M., 1952; She is. Essays on the ethnography of peoples Komi: XIX - early XX century. M., 1958.

3 Zherebtsov L.N., Lashuk L.P. Ethnographic strengthening of the population of the upper exhaust // Historical and Philological Collection. Vol. 5. Syktyvkar, 1960. P. 53-98; Lashuk L.P. Old Believers on the territory of Komi ASSR // Questions of atheistic propaganda. Syktyvkar, 1961. P. 39-53; Zhereb.

67 The objectives of the study were to identify the degree of preservation of religious representations and their characteristics of the Old Believers. The main conclusion was to conclusion about the imminent "extinction" of old-believe.

Systematic and consecutive studies on the Pechora, Viedegling and Wash began already since the 1980s, when a folk-ethnographic laboratory was created at Syktyvkar University. Syktyvkari scientists (A.N. Vlasov, Yu.V. Savelyev, E.V. Procuratovov, T.A. Kaneva, T.F. Volkova, T.A. Dronova, V.E. Sharapov) series of collections were prepared Materials on the old-supplied book-handwritten tradition, formation and functioning of individual communities, mentoring clans, the role of the book in traditional culture2.

The newest studies among the Old Believers Komi-Zyryan (questions of mythology, artistic creativity) belong to V.E. Sharapov and pf Limerov3, who worked in old-supplied villages in the 1990s. The history and culture of local old-supplied groups among Komi-Zyryan became the subject of dissertation studies A.A. Silisova and V.V. Vlasova in order to identify the role of old-believe in the formation of local ethnocon confessional communities, the determination of their cultural specificity4. These authors have many other published works. More details of L.N. The farm, culture and life of the Udory Komi in the XVIII - early XX centuries. M., 1972; Lashuk L.P. Formation of nation komi. M., 1972.

1 Gagarin Yu.V. Old Believers. Syktyvkar, 1973; He is The history of religion and the atheism of the people of Komi. M., 1978.

2 Sources on the history of national culture of the North. Syktyvkar, 1991; Old Believer Center in your. Oral and written tradition of the UDOR: materials and research. Syktyvkar, 2002; Starovieri in the north-east of the European part of Russia. Syktyvkar, 2006.

3 Sharapov V.E. Christian plots in folklore Komi-Old Believers Middle Pechoras // Komi-Territory Christianization and its role in the development of statehood and culture. Syktyvkar, 1996; He is On the tradition of making carved wooden icons and native crosses from Komi-Old Believers-Plemptivs // Museums and regional studies. VZ. Syktyvkar, 2001. C.191-197; Limeers P.F. Udory Old Believers // Spring Parma. Bbin.iv. Syktyvkar, 1996.

4 Vlasova V.V. Komi Groups (Zyryan) Starovover: confessional features of socio-ritual life (XIX - XX centuries). Diss. on the sister Uch. Art. Cand. East. science St. Petersburg, 2002; Silent A.A. Local groups of Komi Upper and Medium Pechors: problems of language, historical and cultural and confessional self-identification. St. Petersburg., 2003. A review of Publications for the Old Believers of Zyryan was also compiled by V.V. Vlasova.

The ethnocon confessional history of Tikhvin Karel-Old Believers for three and a half centuries based on the original field material and the identified archival-documentary sources is consecrated in the monographs and articles O.M. Fishman who used a phenomenological approach in research1.

Scientific studies among the Old Believers of Permyakov began to be held in the 1950s. V.N. Belisser, in addition to the works mentioned, were written a separate essay on the material culture of Komi-Zuzdintsev, where their belonging to old-handed-care, but attention is focused on other problems2. Modern scientific publications about this group are calculated literally units3, the rest belong to predominantly pre-revolutionary authors. In this regard, for my research, it was interesting to attract materials about the nearest neighbors of the Zywandin Permyakov - the Yurlin Group of Russians, who were subjected to strong old-handed effect (collective monograph Bakhmatov AA, Podutukova I.A., Horobry CB, Black AB, Articles I.V. Vlasova) 4 .

Philologists appealed to the culture of Yazvinsky Permyakov, who noted the bright specificity of their dialect, this, above all, V.I. Lykkin in the 1960s, then modern scientists (P.M. Batalova,

1 Fishman O.M. Life in faith: Tikhvin Karelia Old Believers. M., 2003; She is. The phenomenological approach to the study of the group consciousness of Tikhvin Karel (on the example of mythological and historical legends) // Kunstkamera. Ethnographic notebooks. Vol. 2-3. St. Petersburg., 1993. P. 20-28, etc.

2 Belzer B.h. At the Zuvdinsky Committee Perm // KSIE. XV M "1952. P. 27-39.

3 Trushkova I. Yu., Senkin G.A. Zywednskie Komi: Ethnocultural specificity in the past and present // Committee-Perm District and Urals: history and modernity. Kudymakar, 2000. P. 103105.

4 Bachms A.A., Podutukov I.A., Khorobrych C.B., Black A.B. Yullensky Edge. Traditional culture of the Russian end of the XIX - early XX centuries. Materials and research. Kudymakar, 2003; Vlasova I.V. To the study of the ethnographic groups of Russians (Yurlinz) // Our region. Kudymkar, 1995. Issue 7. P. 61-67; She is. Placement of Old Believers in Northern Urals and their contacts with the surrounding population // TDMK. P. 196-202.

EAT. Smorgunova) 1. Yazvinians are devoted to the numerous works of G.N. Chagin, which, based on perennial research, comes to important conclusions that Yazvinians, due to the specificity of culture and language, can be viewed not as an ethnographic group of Perm, but as one of the peoples of Komi. On the example of Yazvintsev V.I. Baidi detected the general patterns of propagation of the annexium l in Finno-Ugrome.

Since 1972, the systematic work of the employees of the Archaeographic Laboratory of Moscow State University was conducted among Yazvintsev, a local book tradition was studied, her relationships were identified with the history of the runoff-Popovsky Old Believers. Studies were reflected in a number of publications in the university series of editions mentioned above, and E.M. Smorguovoy, V.P. Pushkova, I.Vdeeva). Several expeditions were organized by teachers and students of the Kudymkar State Institute. Thus, today it is the most studied group of Finno-Ugric Old Believers in the Ural-Volga region. However, not all aspects of the history and culture of Komi-Yazvinians are imprisoned quite fully, their integrated analysis is also required.

Old projects among the mordes were practically not dedicated to individual works, although the mention of this phenomenon is available in missionary reports, archival sources, articles on the Christianization of foreigners. Some information about the sectarianism among the face, and about one hundred

1 Lykkin V.I. Komi-Yazvinsky dialect. M., 1961; Batalova P.M. Areal studies in Eastern Finno-Ugric Languages \u200b\u200b(Komi Languages). M., 1992; Smorgunova E.M. Old Believers of the Upper Yazva: Special Language Situation // TDKM. Pp. 157-162.

2 Chagin G.N., Black A.B. Peoples of Prikamye. Essays of ethnocultural development in the X1x-twentieth centuries. Perm, 2002; Chagin G.N. Padvinskaya Laurel // Ural Collection. History. Culture. Religion. Yekaterinburg, 1997. C.168-173; He is Yazvinsky Perm. Perm, 1993; He is Yazvinsky Perm. Historical and cultural island. Perm, 1995; He is On Earth, it was yes on Yazvinskaya. Perm, 1997; He is Komi-Yazvinsky Permyaki - the ancient people of the Northern Urals. Krasnovishersk, 2002.

3 Baydin V.I. The initial period of the history of the Top-Yazvinsky Skits (to the question of the spread of ancient among Finno-Ugrov) // Cherdin and the Urals in the historical and cultural heritage of Russia. Perm, 1999. C.195-200. The number of different agreements existing in pre-revolutionary editions were summarized by E.h. Mokshina1.

Among other Finno-Ugric peoples of the Volga region, old property did not find a large propagation and, accordingly, the influence of it on their traditional culture was insignificant. Mention of Old Believers among Udmurts are available in the book Yu.M. Ivonin, but only stating character. E.F. writes about it somewhat in more detail. Shumilov in the monograph on Christianity in Udmurtia2.

Old Believer groups among Chuvash caused scientific interest only in the context of general studies of various sectarian movements, not being the subject of special consideration. The most detailed information on the history of the spread of old-tree among the Chuvash found Y.M. Braslavsky3. G.E. Kudryashov highlighted this phenomenon in the crown as a special type of religious syncretism, formed as a result of convergence (ie, preliminary synthesis) of a number of religious systems in the late stage of interfaith and interethnic interactions4.

Thus, the problem of non-Russian old-believe in URA-Lo-Volga region, which represents a large theoretical interest, was considered fragmentary, there are practically no comprehensive studies, and the degree of study of various groups of the Old Believers is not the same. In this regard, new studies in this area are presented in this area.

1 Mokshina E.H. Religious life Mordva in the second half of the XIX - early XXI century. Saransk, 2004.

2 Ivonin Yu.M. Old Believers and Old Believers in Udmurtia. Izhevsk, 1973; Shumilov E.F. Christianity in Udmurtia. Civilization processes and Christian art. XVI - early XX century. Izhevsk, 2001.

3Braslavsky Ji.io. Old Believers and Christian sectarianism in Chuvashia. Cheboksary,

4kudryashov G.E. Dynamics of polysincartic religiosity. Experience of the historical and ethnographic and specific sociological study of the genesis, evolution and the death of religious remnants of the Chuvash. Cheboksary, 1974. P. 28.

In the third section of the present historiographic review, work was noted in which problems, decisive and in this dissertation, are rising. First of all, it is necessary to make a reservation that the consideration of old estate capital is not both a conservative, and an extremely separate phenomenon, and a living developing tradition is characteristic of most modern studies. Thus, archeographers, analyzing works of writing in the whole genre of diversity, conduct a straight parallel between the ancient Russian cultural tradition and modern old-handedness. This approach is characteristic, in particular, for the works of E.A. Ageeva, E.V. Smorguanova, I.V. Pozdeeva, E.B. Smilanskaya and others publishing in the Periodic MSU series. UFO. Bubnovoy old property is defined as a culture-meditality between the medieval and modern Europeanized Russia1. At the same time, speaking of preservation in the old goods of the ancient elements of Russian culture, scientists note "persistence, activity, dynamism, even just the pricing of the old-supplied movement in general," which allow it to always be in accordance with a specific historical context. On the question of the "relative closetness" of old-supplied communities and their ability to produce collective ways to respond to external changes that do not destroy their cultures have repeatedly applied to S.E. Nikita-on. R. Morris characterizes Old Believers as a peculiar key to understanding convergence processes in the modern world3.

1 Bubnov Yu.N. Old Believer book in Russia in the second half of the XVII century. Sources, types and evolution. St. Petersburg, 1995.

2 See for example: Nikitina S.E. On the concept of an ethnocon confessional group in relation to the Old Believers // Altar of Russia. M..1. P. 16.

3 Morris R. Old Believers as the key to understanding the convergence process // Altar of Russia. Vol. 1. Old Believement of Siberia and the Far East, history and modernity: Local tradition. Russian and foreign links. Vladivostok - Big Stone, 1997. P. 24-29; He is Life in the ancient traditions in the deaf Siberian taiga // The World of Old Believers. Vol. 4. Live traditions: Results and prospects of integrated research M., 1998. P. 320-333.

The problem of adaptation resources of the Old Believers was raised by E.E. Dutchak, which emphasized the important role of the family in the processes of inter-flow broadcast of traditional norms1. The complexity of the self-preservation of the Old Believers in the one-othed environment was also considered by V.A. Lipinskaya2.

Sprinkling research base. An important source for dissertation study was the pre-revolutionary publications, which contain different degrees of saturation information on the division in the territory under study. The line between sources and historiography seems very conditional here. In this regard, the work of N. Chernavsky about the Orenburg diocese is of great value. Describing everything in detail all the significant local events, the author leads a lot of interesting information about the Old Believers: the popularity of their ideas among the Cossacks, the foundation of the Skits, the missionary activity of secular bodies and the Orthodox clergy, statistical tables3. This kind of work on the Ufa diocese was written by I.G. Zolo-Tovurhovnikov. By placing data on the number of splitters on the counties and individual settlements for 1897, he explains the reason for the rapid propagation in the edge of the split, tying it with the construction of mountain plants4. The stages of this process are analyzed by V.M. Cheremshansky1.

One of the active figures of the Ufa Missionary Committee N.P. Tyunin published in 1889 a collection of personal conversations with Old Believers, complemented by copyrighted reflections and comments

1 Dutchak E.E. Old Believer community P.Gar: capabilities of sociological discourse // Old Believers: history, culture, modernity. M., 2002. P. 189-199.

Lipinskaya V.A. On the stability of small confessional groups in a single-bean environment (based on the materials of the south of Western Siberia) // TDMK.Novosibirsk, 1992. P. 212-224.

3 Chernavsky N. Orenburg Diocese in the past and present // Proceedings of the Orenburg scientist of the Archival Commission. Vol. I. Orenburg, 1900; Vol. II. 1901-1902.

4 Zolotovarhovnikov I.G. Ufa Diocese for 1897. Geographical, ethnographic, administrative and historical and statistical essay. Ufa, 1899. M2. It included a lot of ethnographic stories - descriptions of some family rites, household specifics, small private parts characteristic of local sensations (ducts, pigeon, etc.). It is impossible to learn from dry archives. The biased attitude of the tunin to its interlocutors and noticeable tendentiousness does not interfere with the book to the book an important source.

Ethnographic sketches about Old Believers were made in travel notes M.A. Krukovsky and K.P. Gorbunov, historical essay V. Kasimovsky3. Interesting information about the lives of famous split-sized beds, located in the territory of the Ural Cossack troops and closely related to IRGIZ monasteries, can be learned from the article P.V. Yudina4. The most detailed ethnographic essay on the Old Believers of the Southern Urals of the beginning of the XX century. is the article D.K. Zelenina. In 1905, the well-known Russian scientist spent the whole month in the village of Ushen-Ivanovo Belebean County of the Ufa Province among the Old Belopopovtsev's Old Belopants and outlined his observations in a rather surround essay. It gives a historical excursion, the overall characteristics of the management methods, the construction of housing, a description of traditional clothing, features of household text, religious life and ritual practice Usenchant1.

The early history of old-believe in the territory of the Perm province (from the end of the XVII to the second half of the XIX centuries) was presented in detail by Archimandrite Palladium (Pyankov), its fundamental work, based on a huge number of virtually all during the writing of available documents and information

Cheremshansky V.M. Description of the Orenburg province in economic and ethnographic, geographical and industrial relations. Ufa. 1859.

2 TININU N.P. Letters to split (for 1886-1889). Vol. I. Ufa, 1889.

3 Krukovsky MA Southern Urals. Path essays. M., 1909; Gorbunov K.P. Among the southern Ural splitters (from the tourist diary) // Historic Bulletin. 1888. No. 12; Casimovsky V. Historical essays about Duvana (1868, 1877). Monument, 1991.

4 Yudin P.V. In the Syrovsky Debries (Essay from the past Ural Old Believers) // Russian Starina. 1896.№ 1. Tsev, so far remains the most valuable and objective source of information on the old-supplied communities of various agreements in all areas of the province (the emergence of the first beds, biographies of famous priests and mentors), including the Old Believer Center on the Upper Yazv. The source of Yazvinsky Old Believers also served the work of I.Ya. Krivosekova, Ya. Kamasinsky, travel notes N.P. Belditsky3.

The vast ethnographic essay of N.P. is devoted to Zywandin Perm. Steinfeld, which contains a detailed information about the peculiarities of their settlement and management, is described by life. Noting the commitment of the local population to the split, the author writes: "The split here is a positive phenomenon. For five hundred years of Orthodoxy, Orthodoxy did not even learn to prayers, not to mention any more or less definite concepts about the dogmas and rites of their religion. It would seem that for the appearance of the soil split here is strongly unsuitable. In fact, it is fifty years ago, it spread quite strongly and keeps stubbornly "4.

Some data allowing localizing Chuvash Old Believers in the territory of the Ural Volga region, there are in Articles N.V. Nikolsky5. Fragmentary information on old-handedness among the Morder is contained at the famous researcher M.V. Evsevieva6.

1 Zelenin D.K. Features of life of the Usen-Ivanovo Old Beloviers // News of the Society of History, Archeology and Ethnography at Kazan University. 1905, T.21. VZ. P. 201-258.

1 Schuchadiy] (drunk), Archim. Review of the Perm split of the so-called "Old Believers". St. Petersburg., 1863.

3 Krivoschekov I.Ya. Dictionary of Geographic Statistical Cherdynsky County of Perm Province. Perm, 1914; KAMASIN YA. Near Kama. Ethnographic essays and stories. M., 1905; Bel-breathetsky N.P. About the Vishero region // Perm Zemskaya week. 1908. № 7-18.

4 Steinfeld N.P. Zuzydinsky region (Glazovsky district) N calendar of Vyatka province for 1893. Vyatka, 1892. p.312.

5 Nikolsky H.B. Christianity among the Chuvash of the Middle Volga region in the XVI-XVIH centuries. Historical essay. Kazan, 1912.

6 Evseviev M.V. Selected Works. T.5. Saransk, 1966.

Another view of the published sources used in the present work are various periodicals. First of all, it regularly published in the XIX XX century. "Diocesan Vedomosti" (used Orenburg, Ufa, Vyatskiy, Perm, Samara, Simbirsk Vedomosti). In the reports of the parish priests, the reports of the existing splits and sects were placed on the reports of the parish priests, sometimes the distribution of splitters in the senses and consent was made. Personal observations of their compilers are of particular value, as statistics, as a rule, was not distinguished by reliability.

The first publications about the Old Believers among the Finno-Ugric peoples of the Ural-Volga region appeared in church periodicals, these were works written by Orthodox priests and having predominantly missionary orientation. Despite the tendency, they are distinguished by the details, they also consider the issues of the distribution history of the split among the "Inoverts", and the peculiarities of their life, and the forms of religious life. It is necessary to allocate a series of articles of the priest N. Blinova about Komi-Permyak, where there is a special effect of old-handedness on their lifestyle1. Information about the Zuwandin group of perm-antiboders can be learned from the work of Archpriest M. Formak-Skogo2. The Missionary G. Selivanovsky was wrote about the "Nonolarkov" group. A small note in the "Simbirsk Vedomosti" has become almost the only source of information about one of the groups of Old Believers-Chuvashi4, etc.

1 Blinov N. Agricultural life of Permyakov and Vyatyakov Karsovsky parish (Glazovsky county) // Vyatski provincial statements. 1865. №31-33; He is Forens of the northeastern part of the Glazovsky County // ibid. № 59-67.

2 Formamkovsky M. Split in the northern strip of the Glazovsky County. From the report of the missionary Archpriest M. Formakovsky for 1879 // BEB. 1880. No. 10.

3 SELIVANOVSKY G. Fair // BEB. 1902. No. 16.

4 to the history of Christian-educational affairs among foreigners (the history of one foreign arrival) // Sest. 1898. No. 23.

In addition, the discretion of the Ufa Brotherhood of the Resurrection of Christ was actively used in the thesis for 1898 and notes about the Old Believers from the provincial newspapers. The materials of the All-Russian census of 1897 partly contributed to the detection of the region of the non-Russian element in the medium of the Old Believement population. They were attracted by "lists of towns" in various provinces.

Fragmentality and insufficiency of published materials available in my disposal predetermined their auxiliary, secondary function. The scope of archival documentation is much more significant in the work, in all the variety of which can be conditionally allocate several categories (see Annex III).

The first type includes archival sources of a statistical nature. The solution to the task of fully eradicating the split, which the power structures set themselves was impossible without clarifying its distribution and knowledge of quantitative indicators. In this regard, throughout its existence, many prescriptions that bind local urban and police department to present accurate information about the number of splitters and their prayer buildings are published. This desired accuracy in real practice was practically unattainable, by virtue of a number of reasons. First, the natural desire of the Old Believers themselves hide their confessional affiliation, both due to persecution and from prejudice against official records. Secondly, a significant layer of the entrepreneurial top of the Ural Society consisted of adherents of the old faith. This is besides the fact that merchants and factory supplies were seriously interested in cheap and reliable working strength, and therefore did not hurry to issue the true number of old goods to the authorities. Thirdly, the silence of the official clergy could often be guaranteed to elementary bribery.

Accordingly, various statements and reports deposited in archival funds are not subject to objective statistical information. The value of them in another. They allowed to identify settlements where the Old Believers lived, and sometimes their subconfesses, which was particularly relevant to the Southern Urals almost not studied in this regard. This kind of business is together with a modern field material formed the basis for creating cards placed in the application (see Appendix IV). With their help, the routes of modern expeditionary departures were planned.

The second category of archival sources, selectively used in thesis, entered forensic materials. This is a statement about the crimes of splitters against the Orthodox Church, the lists of not applicants from confession, the court cases on the seduction of the Orthodox in the split, about the capture of splitting Popov, the detection of secret sketeers and praying, about consolidated marriages, etc.

The next extensive group of materials was the registration documents of the Old Believer communities. The first stream of such cases is observed in the period from 1906 to 1915, that is, after the highest declaration of freedom of religion in the Russian Empire. And the second is already in Soviet times, when the fiscal objectives of the atheistic state disguised under the guise of registration. In the Soviet period, another kind of sources have been formed, covering directly opposite processes - the termination of the activities of old-desired religious associations, the closure and transfer of churches and prayer houses for cultural institutions and economic needs. This also includes petitions for the registration of various groups and correspondence on this.

In general, the sources stored in seven archives were investigated, - Russian State Historical Archive (RGIA, F.815, 796), Archives of the Russian Academy of Sciences (St.

St. Petersburg branch, F.ZO), Central State Historical Archive of the Republic of Bashkortostan (CGIA RB. F.I - 1, I-2, I.6, I-9, I-11, R-394, R-1252, 4732, R-4797), the state archive of public associations of the Republic of Bashkortostan (GOOW RB, F. P-122), the current archive of the Council on Religious Affairs at the Cabinet of Ministers of the Republic of Belarus, the Central State Archive of the Orenburg Region (CGAOO. F.6, 10, 11 , 18, 37, 94, 164, 167, 175, R-617) and the State Archive of the Chelyabinsk Region (Gacho. F.220, and - 1, and - 3, and - 33, R-274, F.6, F .eleven). Bought to analyze more than two hundred cases.

Despite the enormous importance of archival data, the most extensive group of sources amounted to the materials of the author's field ethnographic studies collected during individual expeditionary exit. About 80 settlements were covered in the territory of the Republic of Bashkortostan (1996-2005) and Chuvashia (2005), Chelyabinsk (2001-2005), Orenburg (2001-2004), Perm (2004-2005. ), Kirov (2004-2005), Ulyanovsk (2006) regions. List of settlements is provided in the Appendix.

In the questionnaire, the designer were marked the main thematic interviews with informants. The guidebook includes sections on history (resettlement, history of old-supplied currents, the current state of communities), material and spiritual culture.

As observations show, currently the material culture of the Old Believers has undergone significant unification and standardization, therefore attention was paid only to those elements that were transferred to the discharge of the attributes of the ritual and religious sphere and entrenched as dominant signs of culture (chapel costume complex, ritual food, etc. d.).

Accordingly, the building of issues relating to spiritual culture was significantly wider. It included sections designed to reveal the features of the Old Believers of the worldview (eschatological expectations, the existence of utopian legends, interpretation of book texts). Much attention was paid to the study of religiosity. Research in this area is carried out only in the context of the daily livelihoods of the individual and society and suggest fixation and analysis of private manifestations of religiosity. As the latter, church holidays were considered, public services, honoring local shrines, as well as the degree of compliance with religious prescriptions and taboos, knowledge of the main canons, attitude to the sacraments. The composition and structure of confessional communities were detected, the role of spiritual leaders in them - priests and mentors.

Scientific novelty research. A fundamentally new decision of the task is to identify the mechanisms of self-preservation of old-supplied communities - on the example of various ethnocultural media, since the involvement of the material at the Finno-Ugric Groups of Old Believers and a multi-level comparative analysis with control groups of Russian Old Believers and representatives of the studied peoples that are not belonging to the Old Believers confession are held In ethnology for the first time.

Largely new is the object of the study - Old Believers among Finno-Ugric peoples. In particular, not a single special work is not dedicated to the Old Believers among the Mordva, and the studies among Komi-Zuvdintsev, who were reflected only in several articles were conducted in the middle of the expired century.

The dissertations for the first time are introduced into the scientific circulation, previously archival sources and original field material, which allows you to fill lacuna in the domestic science, and gives a specific material for scientific generalizations.

Practical significance. The dissertation materials may be involved in popularizing knowledge about old-handed-related knowledge, when writing training programs and manuals on the history and traditional culture of the East Slavic and Finno-Ugric peoples of the Ural Volga and various confessional groups, used to compile confessional maps. The scientific information contained in thesis can be the basis for the development of general and special courses in universities, as well as for lecture and educational activities in museums and national-cultural societies.

Approbation of research. The main provisions of the thesis were set forth by the author in reports and communications at international, All-Russian, regional conferences and congresses organized by scientific and educational centers. Moscow (1997, 1998, 1999, 2000, 2002, 2004, 2005), St. Petersburg (2005), Omsk (1997, 2003, 2005), Nalchik (2001), Ufa (1996, 1997, 1998, 1999, 2000, 2001, 2006), Yekaterinburg (2000), Orenburg (1998), Chelyabinsk (2006), Perm (2001), Saransk (2004), Samara (2002, 2006), Izhevsk (2004), Sarapula (1997), Yoshkar-Ola (2005), Ulan-Ude (2001), Astrakhan (2005), Kiev (2004), Budapest (2004) were discussed at the Center for the Study of the Inter-National Relations of the Institute of Ethnology and Anthropology of the Russian Academy of Sciences.

Conclusion

The spread of old-believe in the territory of the Ural-Volga region was a long historical process, the intensity of which at a time or another stage, along with the difficulties of relations with government and the official church, was still determined by transformations within the entire religious movement and individual old-supplied agreements, as well as relevant wide opportunities. For the economic and cultural development of the incomplete territories.

Until the first quarter of the XVIII century, the main mass of the Old Believers in the region under study was Cossacks, which, due to the isolated position on the eastern outskirts of Russia, continued to adhere to old rites and after church reform. In the future, the increase in the number of "splitters" here was associated with the construction of fortresses and mining enterprises, and then with peasant colonization. Religious self-organization within the framework of old-procurement agreements was rather adapted to solve the organizational problems arising before immigrants (a choice of places for settlements, migration routes, security of property rights, land sections, etc.), and later contributed to the stabilization of community existence in new socio-economic conditions. The peasant colonization of the region with varying degrees of intensity continued until the beginning of the 20th century. Only by this time were finally marked by the place of compact settlement of the Old Believers, the boundaries of the main senses and agreements.

Initially, old supplies in the Ural-Volga region was a Russian phenomenon. The basis for intercultural interactions with Finno-Ugric and other peoples, as a result of which the adoption of their old-supplied creeds took place, was laid mainly during the XVIII and XIX centuries in the process of joint development of new lands and gradually establishing various contacts. In the course of the study, factors contributed to intercultural interaction were identified: territorial (worm settlement); Economic and economic (production and trading contacts, destroyers); sociocultural (knowledge of the Finno-Ugilities and Turks of the Russian language, acquaintance with the basics of Christianity); and the main reasons for the spread of old-believe among the Volga peoples (Mir-Zrensky crisis, social tension, caused by events on violent Christianization, the socio-psychological proximity of the "Raskolnikov" and "Forers").

The adoption of the old co-investment of the Volga peoples, even where it was not a mass phenomenon, led to the separation of small groups within their religious communities and, as a result, for further insulation of them in social terms. In general, it diversified the overall ethnocon confessional mosaic of the Ural-Volga region and complicated interfaith and inter-ethnic, as well as into-ethnic interaction in the region.

As the study showed, being initially a Russian phenomenon, old co-processing as a religious doctrine, nevertheless, allowed the existence of his adherents other than Russian ethnicity. The adoption of old goods did not lead to the immediate divistry of "foreigners", religious self-consciousness coexisted with the general ethnic and linguistic. The Ural-Volga region is characterized by the formation of both Mo-ethnic (Russian, Mordovsky, Perm, Chuvash) and poly-ethnic confessional communities based on old-believers (Russian-Mordovsky, Russian-Perm, Russian-Chuvashsko-Mordovsky) around religious centers (temples or prayer), uniting residents of the nearest settlements on parish type.

Where the level of inter-ethnic interactions is relatively low, a confessional (old goods) belonging, along with the language, can serve as a group marker separating both from the main ethnic array and from the Russians. Such a situation has historically developed in Yazvinsky Permyakov ("We are not comi-perm and not Russians, they have Nikon's patriarchal faith, and we are Old Believers"). In addition, in this group, the adoption of old estate and the factor in the preservation of the native language, which is among the Old Believers-Yazvinians, is used mainly by Permytsky. The Komi-Zuzdintsev had no such relationship, to assimilative processes, accompanied by the loss of the native language and the change of ethnic identity (in Russian), are equally involved as Old Believers and Orthodox.

The adoption of the Old Believerships of the Volga peoples led to the transformations of their ethnocultural appearance, changing the ritual and household spheres of their life, in some cases, ousting, in others, opposite the preserving individual elements of the traditional complex, at the same time bringing new, characteristic of Russian culture. As field studies show, the set of these preservative or displaced elements is always variable in various regional groups. By observing S.A. Harutyunova, an off-language part of the culture is generally more diffusted and permeable than language, therefore the moment of switching the cultural code is not so discretened and rosary, as when switching from one language to another, and it is not so easy to unambiguous fixation1. At the same time, in all studied groups, a complex of cultural phenomena, objects, symbols, characterized by the carriers of the culture as "old-supplied", and performing the role of confessional markers, regardless of the actual degree of safety and the degree of conformity canon, are revealed.

Thus, old supplies in both Russian and in the Finno-Ugric communities, is an integral part of group self-consciousness,

1 Harutyunov S.A. Cultures, traditions and their development and interaction. M., 2000. P. 182. Defining it at various levels of social interactions: inside the confession (separation between consent), within the ethnos (separation between ethnographic and religious groups) and, finally, more widely adjusting relations with the surrounding foreign environment (separation from other ethnic groups on the basis of ethnic and confessional (old-supplied) accessories).

The initial premise when solving the main, set in the present study of the problem was the thesis on the continuity of the old-supplied group identity with the preservation and reproduction of the tradition. The tradition of the Old Believers performs the function of the sense, evaluation and ordering of being, that is, it is a universal mechanism that ensures the stability of old-supplied groups or social systems directed, on the one hand, to streamline the systems themselves as holistic organisms, on the other - to regulate their interaction with external environment.

The external environment sets the rules and restrictions on which the social system is functioning, and, at the same time, initiates the adaptation process. For old estate, which was originally an opposition movement, relationships with the state and the official church played a major role. In the course of the historical development of the old-supplied communities, many protective strategies were developed, and in this paper, we considered one of the aspects of the problem related to the organization of church life, which is strongly dependent on government-dealing measures to combat the split. The functions of religious centers in Old Believers were performed by secret monasteries (Skeits) and private chapels, the relationship between which was carried out through priests or mentors and active laity. As the study showed, the church institutes scattered in vast territories regulated the vital activity of the set of communities and represented a peculiar network within the framework of individual agreements that constitute the components of which were rapidly restored in the event of destruction. In addition, old-supplied monasteries and church parishes demonstrated the ability to combine and split functions depending on the historical context. The maintenance of the stability of religious life contributed to the continuous and currently certain method of hierarchying the internal structure of individual old-supplied communities in the degree of compliance of the behavior of individuals an authoritatively established norm.

An important role in overcoming crisis situations in old goods was always played by a personal factor, which was especially manifested in the most difficult Soviet period, when religious life in the communities was maintained at the expense of a small circle of people, as a rule, the inocities of former monasteries. The transfer of the monastery to the "World", although it was a violation of the canon, but in the established conditions was considered as the only possibility of preserving and transmitting the tradition. Accordingly, in contrast to the majority of old-supplied communities, in which the broadcast of religious experience in Soviet times occurred only at the level of individual families, in such communities there were also the developmental forms of transmission of sacred knowledge, which a considerable extent contributed to the strengthening of intragroup ties. In general, the Soviet period turned out to be the most destructive for old-believe, currently observed restoration of the infrastructure of old-supplied agreements are much slower than in official Orthodoxy. Historic experience is used: as in the XIX century, the relationship between individual communities is carried out through priests and active laity.

Despite the declared closure and the desire to limit the external contacts, three main directions of the interaction of old-handers with an inner-ethnic and inokonfessional surroundings are revealed. Interactions in the economic and economic sphere, though differed in the greatest activity, did not affect the safety of religious tradition, but ensured the physical survival of the old-supplied communities. Interfaith marriages were subjected to more rigorous collective control, intra-family and internally, but allowed under certain conditions, rather flexible ways of resolving contradictions between the canon and household practice were developed. Finally, the third direction of interactions - missionary activity, qualitatively different from the first two, being quite definitely aimed at the expansion of contacts, and strengthen the old-proximal presence in the "foreign" medium.

The external environment considered in the context of the adaptive process is still as a subject of interpretative activity, since each community perceives and explains it in its own way, in accordance with the cultural and historical context and with its conceptual picture of the world. For old goods, it is characterized by the use in the socio-historical concept of eschatological categories, which is explained, in my opinion, both the circumstances of the emergence and existence in the aggressive atmosphere and the reaction of the traditional society for transformational processes. All new phenomena of the surrounding world, related to social life, to the subject and natural world, are interpreted by the Old Believers as recent times. That is, eschatology is a way to interpret reality and, accordingly, the inclusion of changing forms of everyday life in the circle of usual and explained concepts. In addition, creating additional psychological stress, eschatology allows you to fully mobilize protective mechanisms to maintain group integrity. So with Christian eschatology, a messianic idea for Old Believers, who contributes to the formation of pronounced personalism and perceptions of their own position as the only correct and possible, is relevant.

The self-preservation of the old-supplied communities, as well as other ethno-confessional communities, is directly related to the maintenance of external and internal group boundaries, while the principle of selection of cultural signs symbolizing the boundary is determined by the degree of conformity of tradition, they should not be subjectively assessed as an innovation.

The branch of the Old Believers from other communities was originally built on a religious basis, in this regard, the border is fixed primarily, the system of confessional symbols (churches and low houses, books, icons, various cult objects), which are the so-called basic symbolic medium, which, absorb In the process of socialization by carriers of culture, contributes to group cohesion. Accordingly, the most stringent restrictions on contact with "strangers" are also related to the ritual-religious sphere (ban on joint worship, visiting temples, the use of objects of cult).

Along with confessional symbols, household phenomena (clothing, appearance, food) are endowed with signs in old goods. If in the conditions of normal reproduction of the cultural tradition, domestic behavior is defined as "natural", then in the case when the society turns out to be in the position of the burden, it is endowed with a special meaning and additional functions, values \u200b\u200band motivations. The rejection of Novels first of the Petrovsky era, and then all subsequent, contributed to the gradual folding of the whole system of household prohibitions. Clothing of ancient cutting, wearing beard, the rejection of smoking and are now perceived by the old-shipmen themselves and the surrounding population as a group symbols. In addition, behavioral tabs are declared obligatory for each "true" starrel (a ban on joint meal with representatives of another denomination, pronunciation of certain words, smoking, etc.).

Thus, both in a historical retrospect and now, all the symbolic resources of the old-supplied communities are thrown on to preserve purity, the threat of which comes from others from "worldly". For permanent maintenance of the boundary, everything is used from radical eschatology to endogamy and "cups". Here, according to the classification of R. Krammy, the "text community" dominates, which involves identifying authenticity with tough regulations. However, if you look more carefully, it turns out that the ultra-conceived of the conservation cannot be performed differently as a detailed, inventive system of adaptation, which includes the repertoire of legitimate means of violation of the norm.

In addition to creating the border between "its" and "strangers", any society, caring for its integrity, produces a system of social codes or behavioral programs aimed at supporting the internal balance and production of various types of collective cohesion. The consolidation of members of the Old Believer communities contributes to many group connections: these are marriage contacts, and cathedral solutions for dogmatic and domestic issues, and common church holidays, and reverence of their own shrines.

In addition, a powerful psychological consolidation factor, as well as one of the components of the group self-identification of the Old Believers, allowing to carry out an error-free border along the line "We" - "they", is the perception of the Old Believers of its community as a collective custodian of sacred book texts. Traditionally, the important role of the book determined the existence in the old-supplied oral culture of a large number of secondary texts (interpretations of written works), reflecting the mental features of the entire community. Specificity of culture is already manifested at the level of selection of written works, which are included in communication processes under the search for analogies between the events of the Holy History and the history of Old Believers. Such a comparison of the content of canonical texts and meaningful phenomena and events for older supplies serves as a way to argued the truth of their own creed and contributes to the formation of positive identity, strengthening confessional self-consciousness.

Historical memory as one of the components of the group consciousness finds the expression and in oral works from the "Small" or "local" history circle, also discovering distant and neighboring projections - from legends on legendary ancestors to the history of their community. As the study showed, the most archaic layers of local oral history, which is not based on old-supplied books, are more persecuted among the Finno-Ugric groups (legends about kud, the ancestors of first-stems endowed with the features of cultural heroes, etc.).

Thus, the desire to complete rejection of innovations and perfect closets inevitably faced by the Old Believers inevitably faced with the impossibility of their practical implementation, which pushed the constant search for a compromise and new ways to preserve tradition in conditions of changing reality. It was the traditionalism that put the Old Believers before the need to choose a more flexible relationship with the outside world, and, as it does not paradoxically, stimulated their creative and social activity. In this regard, some patterns can be distinguished.

Firstly, the degrees of declared and real closedness of old-supplied communities do not always coincide, absolutely closedness, both in a historical retrospect, and now - rather a subjective idealized characteristic of the group supported from the inside and outside. The focus, the intensity of the interactions of the Old Believers with the environment, as well as the level of collective control in this area may vary depending on the context and the situation.

Secondly, old-supplied culture, like any other, is not a rigid design with a simple and unambiguous correspondence between all components, when the change or loss of one of them leads to its complete destruction. In changing conditions, not all components of the old-supplied culture are persisted, but only those that relate to the sphere of sacred. In relation to this area, cultural scientists use the concept of "cultural core", understanding under it a set of certain ideas, norms, dogmas adopted by the absolute majority of social members as the basis of self-affirmation in the world1. The phenomena close to the sacral center turn out to be more conservative than those in the stranded peripheral and more rolling part of the culture. So the Russian folk costume ousted from everyday use, being "praying" clothes, partly saves their traditional features. Proclaimed by canons, but not observed in ordinary life, the prohibitions are updated in the performance of rituals, which is not practical application. Manual Pellery is carefully indulging from generation to generation, etc.

Thirdly, as ethnographic studies show, the norms declared by the Old Believers do not remain unchanged, but are periodically revised taking into account specific situations. This can be traced on the examples of religious literature (late comments to church rituals) and household innovations. The views of the Old Believers on the technical inventions are evolving from active rejection to the actual use; The eschatological dates are transferred and re-substantiated; It is proposed to substantiate the introduction of non-previous items in the daily practice; Prohibited products are replaced by others, etc. That is, the rules complex turns out to be elastic and promptly reacting to external impulses. The search for the transformation of new or inocultural phenomena to the norm imply either confirmation of its compliance with the teachings of the "Holy Father" to reference to an authoritative source, or interpretation in terms and categories of its own culture. In this process, a discipline specified by the canon is necessarily observed, but the space for free experimentation remains.

Fourth, the fulfillment of the main norms is not practiced by the whole team, but only a small part of its members who voluntarily assumed responsibility for the preservation of tradition and limited external contacts. The transition to this category is possible for each community member, as a rule, people are not involved in a variety of social activities. Differentiation of "Cathedral" and "worldly" in the free-state communities and non-formal division into groups according to the degree of insertion - in Popovsky allows you to create legitimate intermediaries, firstly, between the "world" and "truly believers", secondly, between religious canon and practice . It does not interrupt the continuity in the transfer of accumulated experience, its broadcast is ensured.

Thus, the study testifies to the high adaptive ability of old-believe. At the same time, the observed ratio of traditional and new forms always remains as such, which allows the old-supplied communities to organically fit into the surrounding context and develop dynamically. In this regard, the mechanism of their self-preservation can be defined as follows - maintaining equilibrium or optimal balance between tradition and innovation, between closure and openness.

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