Невеста зайчика (перевод П.Н. Полевого) (Russian Edition)
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He lLater he wrote many other books and articles, containing detailed descriptions of the life, activities, traditions, customs and religious beliefs of both the Udmurts and Russians living in the Vyatka-Kama region, which were published in Moscow, Kazan, Vyatka, Sarapul, Izhevsk, and other places. The rich ethnographic, folkloric and linguistic material data collected by him even today still serves as the starting point for many scholars in their Finno-Ugric studies.
Still, the main activity of G. Vereschagin in the period of his living in the Sosnovskyka area Krai was teaching. Kuklina, the leading historian of Lyalshur, who for many years was managing the local history museum in the village school Kuklina, , p. Contrary to the instructions of his superiors, he was teaching children in their native Udmurt language. Vereschagin stated in his publications that the Udmurt children often grasped faster what the teacher said in their mother tongue than his Russian pupils did.
The teacher also introduced his pupils to the Russian classical literature through their mother tongue. Vereschagin enjoyed great respect among the population of the Sosnovsky Krai. The local peasants knew him as an educated and kind man and appealed to him with all sorts of issues, including farming methods. They often trusted him with such sensitive information on the situation on their own and neighbouring land allotments that was usually kept secret for fear of getting into troubles with taxation.
Knowing that the teacher was interested in folk traditions and recorded various kinds of omens and beliefs to send them later to research centres, the peasants purposely came to him to share their knowledge or invite him to their festivals. In the course of such communication, the teacher was developing to become the first Udmurt ethnographer and the first national writer. A convincing proof of his progress 3. In , when G. Vereschagin still lived in Lyalshur, he was invited by the Sarapul District Court to participate, as the recognized best expert in Udmurt traditional ceremonies, in the court hearings and give evidence for the defence of the Stary Multan peasants tried on accusation of human sacrifice to their gods.
The court session was held in Yelabuga; just as the first one held in in Malmyzh with serious judicial irregularities, it resulted in condemnation of the Udmurt peasants, and that decision was again annulled by the Senatethe Senate again annulled that decision. The third hearing of the Multan Case, where G. Vereschagin was also present as an expert, was held in Mamadysh in and ended with the complete acquittal of the accused. According to V. Korolenko, who had been in fact the main organizer of the entire system of defending the slanderously accused Udmurts since , the brilliant expertise by G.
Vereschagin, whose testimony was opposed to that of the expert for the prosecution ethnographer I. Smirnov, professor of Kazan University , played a decisive role in the fair acquittal Korolenko, , p. The local historians believe that the move was prompted by the desire of Grigory E. In Yelabuga he was ordained to the diaconate and became a deacon of the church cemetery. In , Grigory E. In spite of the fact that he lacked proper theological education, he was appointed priest in the local church.
His stay in Yelabuga was became the beginning of a new period in his life, during which he mostly served as a priest. While serving in the church, Father Grigory also taught the Law of God at the local school. At the same time, the priest did not cease to be engaged incontinued his research work as well see, for example, Vereschagin, , , , We can now seeunderstand that the formation and development of different aspects of G.
However, his maturing as a writer 3. His literary talent first manifested itself in his ethnographic works. According to the manuscripts, drama was the only literary genre he mastered very late in his life — he began writing plays when he lived and worked in Buranovo, apparently realizing that theatre performances could be the most accessible way to address the almost totally illiterate Udmurt people. The Buranovo period of his life was also characterised by such syncretism. The difference between the two periods is that, while his writings in the Sosnovka period were mostly of scientific and ethnographic in their characternature, many works written in Buranovo demonstrate a clear inclination to artistic generalization; — in other words, the author tended to characterize the general, day-to-day events through the description of a particular case and particular people with their individual personal characteristics.
Vereschagin again began to take an active interest in worldly affairs again in , when the newly -formed Udmurt Autonomous Oblast required his knowledge and talent in the development of a new culture of his people. In spite of his priesthood and old age, he participated in the First All-Russian Congress of the Udmurt People Yelabuga, and the meeting of the Udmurt Red Army soldiers and Udmurt workers of socialist culture Sarapul, , and delivered a report on the origin of the Udmurt people at the First Congress of the Udmurt Writers Izhevak, For the first time, as noted in the preface by the Votyak Academic Centre, the Udmurt language was considered in that book by its own, rather than Russian, laws of existence.
Some time later, with the explicit aim to create reading materials for school books, he started selecting individual plots from his previous ethnographic works and translating them into the Udmurt language. In the swirl of ideological turns In the first half of the s, G. Vereschagin was greatly respected both in official circles and among intellectuals of Udmurtia.
In he was forceds to leave his church service — for cooperation with the Soviet power. The Soviet authorities refused to pay pension — he was a priest! But the cooperative management started expelling him from there as well.
Vereschagin was seized by a fit of apoplexy in the premises of the City Executive Committee, where he again came with his requests for an apartment. He died on 27 August, He was almost 79 years old.
He had been working till the last day of his life. The name of G. Vereschagin was very quickly forgotten. Moreover, for many years he had been persona non grata for the media and publishers. Vereschagin Studies of G.
Вязь идей, времён, событий : избр. труды
The study of the life and creative legacy of the first Udmurt scientist and writer still remains highly relevantactual. It is highly important to consider the life of this outstanding personality within the framework of comparative typological studies of the phenomena of national literatures of Russia, and especially — in the context of the global comparative studies.
In particular, he can be considered a representative figure in the history of the art of writing among the peoples with the late emergence of national literatures. There have been some approachesseveral attempts to such interpretationanalyse his work in this way Uvarov, ; Podarok Munkachi, ; Domokos, , , a, b; Izmaylova, ; Yusufov, , , pp.neparothery.tk
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Conclusion It is difficult to be the first, both in life and after death. After death, when a lot was created in the area he or she had laid the basis for, it becomes possible to reproach this person for having made a mistake or been inconsistent. Sometimes they are credited with such ideas or deeds which have nothing to do with their actual life and creative activities. Steadfast and stubborn 3. Participants of the scientific conference dedicated to the th anniversary of G.
Vereschagin were the first to explicitly express an idea, which has been firmly rooted in the Udmurt society since then — we have already mentioned it in Section 1: G. Vereschagin laid the foundations for the professional attitude to the Udmurt culture by his own versatile creative activity and directed attention of Russian and international research community to it.
References Domokos, P. Domokos, P. Istoriya udmurtskoy literatury [History of the Udmurt literature]. Izhevsk: Udmurtia. Formirovanie literatur malykh narodov [Formation of literatures of small nations]. Yoshkar-Ola: Mari Publishing House. Izmaylova, A.
www.funtik-sad.ru Карта сайта
Pisma druzey [Letters from friends]. Udmurtskaya pravda, p.
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Korolenko, V. Izbrannye pisma [Selected letters]. Kuklina, E. Vereshchagin v derevne Lyalshur [G. Vereschagin in the Village of Lyalshur].
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Vanyushev Ed. Vereshchagin i etnokulturnoe razvitie narodov Uralo-Povolzhya [G. Vereschagin and ethno-cultural development of peoples of the Volga-Urals region] pp. Peganova, T.
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Pervoe v Rossii. Yubiley, kotoryy nikto ne prazdnoval [The first in Russia.
An anniversary celebrated by nobody]. Krasnoe Prikame, p. Pisateli i literaturovedy Udmurtii [Writers and literary scholars of Udmurtia]. Biographical and bibliographical guide]. Izhevsk: Nauchnaya kniga. Shumilov, E. Izvestia of the Udmurt Republic, p. Vereshchagin kak missioner i bikultural [G.
Vereschagin as a missionary and bicultural person].
Vereshchagin, traditsionnaya kultura i prosvetitelstvo narodov Uralo-Povolzhya [G. Vereschagin, traditional culture and enlightenment of the peoples of the Volga-Urals region] pp. Uvarov, A. Vereshchagin za rubezhom [G. Vereschagin abroad]. Vanyushev, V. Tvorcheskoe nasledie G.