Kemerovo State University

6 Krasnaya str., Kemerovo, 650043, Russia

E-mail: kimeev@mail.ru

Ethno-ecological museums, or ecomuseums, are a new type of complex open-air museums that are created directly in the social environment. Their activities are aimed at solving socio-cultural and environmental problems of the territory on the basis of active participation of local society in the preservation and use of its ethno-cultural and natural heritage as parts of a single whole. Originating in France in the early 1970s, the idea of an ecomuseum has spread widely across all continents. It has taken a peculiar form in Siberia, where it is highly dependent on the ethno-political situation of local national communities and regional authorities. Such Siberian ecomuseums as, for example, "Tazgol" and "Kalmaki" open up wide opportunities for society. The involvement of local people and specialists will allow us to develop and implement mutually beneficial projects, take a non-standard approach to solving the most important issue of our time - the revival of the multinational culture of the peoples of this region in a normal living environment.

Introduction

The global trend of modern museum development is the search for new forms of museification of the ethno-cultural and natural environment as a whole in open-air museums. In new museums, the desire for openness of society, for merging with the life of local ethnic groups, is most fully manifested. Among museum specialists, the ideas of "new museology" and "ecomuseum"are actively developing. "integrated museum", "community", "environmental", "folk" museums, "rural ethnomuseum". The new type of museum is considered as a socio-cultural institution that significantly goes beyond the traditional framework of heritage interpretation and cultural and educational activities, which allows it to integrate more fully into the environment and ensure the preservation of disappearing ethno-cultural features of the population in places of its compact residence.

The main objectives of the article are to identify the prerequisites for the creation of ecomuseums and determine their fundamental differences from other types of open-air museums, to study the course and consequences of ecomuseification as a factor in preserving the ethno-cultural heritage of aborigines and Russian old-timers of Western Siberia in the natural environment. This will help conceptualize the essence of the ecomuseum as a national and cultural center for preserving the heritage of Siberia, including the ethno-cultural landscape.

Ecomuseums are a type of open-air museums in which architectural, ethnographic, archaeological, historical, memorial and other monuments are restored to their original location in the natural living and natural environment, in the usual human environment. The term itself was first used in 1971 at the Ninth General Conference of the International Council of Museums, and then introduced into scientific circulation by the French museologist Yu. Varin [1985, p. 5]. Another founder of the movement for the creation of ecomuseums is the French ethnographer and museologist Zh. A. Riviere called them at the same time a mirror in which local residents can re-see themselves and the past of their ancestors, and visitors can get acquainted with their traditions; a laboratory for studying the past

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and the present local population and the environment, forecasting the future of the district; a nature reserve for the preservation and monitoring of natural and cultural heritage, as well as the interpretation of space; a school that carries out cultural and educational activities [1985, p.2-3].

In the world museum typology, ecomuseums have been singled out as a special type of institution, different from Skansen (an open-air ethnographic museum), since the mid-1980s.In 1983, the first Day of Ecomuseums was held in Montreal. The First international seminar "Ecomuseums and the new museology", held in Quebec in 1984, played an important role in the development of the theory of ecomuseology, where the Quebec Declaration was adopted, containing the main provisions of the "movement for a new type of museum institution", characterized by a pronounced social orientation [Meyran, 1985, p. 20]. At the Second International Seminar in Lisbon in 1985, an International Federation was established to support the "new museology". In 1998, at a regular international conference in Furin, ideas were expressed for creating national and international networks of ecomuseums - a system that would ensure effective exchange of information and cooperation between ecomuseums of different countries. Another objective of the conference was to clarify the definition of the ecomuseum and its functions; to separate the Skansen ethnographic museum, which brings exhibits from different places, from the ecomuseum, which exhibits "the places themselves" as they were created by history; as well as ecomuseums from the usual historical, cultural and natural museum-reserve.

The emergence of a new movement was a protest against the conservative approach of most museum institutions to solving issues of cultural, social and political development, insufficient activity and difficult communication, the failure of the reforms put forward by museum workers, the refusal to experiment and participate in the political life of the district [Davydov, 1989, p.10].

The creators of the first ecomuseums considered their main goal to be the optimal preservation and development of the socio-cultural and natural environment as a whole, taking into account environmental problems and peculiarities of the region. The ecological approach required the integration of disciplines to identify and characterize the relationship between natural conditions and the technical, economic, and cultural development of the district. The regional character of the first French ecomuseums was manifested primarily in the fact that they were addressed to local residents and were created with their direct participation, together with specialists and with the active support of regional authorities.

The structure of an ecomuseum usually includes stationary expositions in architectural and historical monuments or modern buildings; original restored or reconstructed projects of already lost archaeological and ethnographic objects, historical and memorial monuments, combined into complexes of open-air expositions. In some of them, there is no traditional household exposition, and ethnographic objects after their scientific fixation and study remain in the natural environment for employees and local residents to use them for their intended purpose.

Ecomuseums are difficult to fit into the traditional classification of museums, primarily because of the interdisciplinary approach to creating a scientific concept. It has a number of fundamental differences from skansens and reserve museums [Varin, 1985, p. 5; Yureneva, 2003, p. 459; Kaulen, 2005, p.35].

1. Ecomuseums are created directly in the human environment for the preservation, restoration (with partial reconstruction), museification of local heritage objects - folk architecture and ethnography, archeology and the natural environment, as well as movable museum objects.

2. The creation of an ecomuseum is a practical expression of the consent of the population with the authorities and public organizations in the need to study and preserve monuments, document, interpret and reconstruct the ethno-cultural heritage of the district.

3. The resource for the development of the ecomuseum is the social energy of local residents, their interest and active participation in the development of projects, the creation of expositions, and the activities of the ecomuseum to protect the living environment.

4. Ecomuseums created in the context of a dialectical contradiction by a population striving to simultaneously preserve and transform the surrounding world on the path of social development exist due to this contradiction.

5. An ecomuseum does not have clearly defined borders; it covers an area that is united not administratively, but because of the unity of traditions, natural environment, and industrial activities (for example, a river valley, agricultural area, or industrial zone).

6. In addition to immovable museum objects, the collections of the ecomuseum are collective material historical and cultural heritage and intangible forms of socio-cultural activities, including religion; the natural environment of the entire territory of residence of this society; and local residents themselves become living exhibits and regular visitors. All this is not removed from the environment of everyday life, but continues to be used functionally for cultural, educational and other purposes that do not contradict the regime of their maintenance and preservation.

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7. The staff of the ecomuseum is no longer focused on collecting and preserving material objects, but on their scientific study and museification for preservation in the natural living environment, as well as on reanimating and demonstrating traditional skills, crafts, lifestyles and ways of human interaction with nature.

8. The ecomuseum clearly sets out a social mission aimed at: :

- cultural self-identification and reanimation of the mechanism of reproduction of traditional life values, ethno-cultural traditions and national identity; moreover, the reproduction of these traditions becomes the need of the population itself, which ensures their continuity and intergenerational transmission;

- for the creative development of the local community, solving its pressing social problems through recommendations to public and state structures, participation of ecomuseum employees in the development and implementation of long-term socio-cultural programs for social reconstruction of society.

Today, the ecomuseum is firmly attached to the realities of modern life, strives to correspond to time, reflect it and serve as a source of humanism. The ecomuseum, like other reserve museums, is based on historical, cultural and natural heritage that has been saved from natural oblivion or unconscious destruction.

Ecomuseums of Siberia

In Siberia, the creation of ecomuseums began in the mid-1980s, mainly in industrially developing regions-the Khanty-Mansiysk Okrug and Kuzbass. This is partly due to the environmental crisis in these territories, the active position of the leaders of the emerging national and political elite, and the opportunities for investment in culture. The ecomuseum of Siberia was created on the initiative of the ideologists of the "ethno-cultural revival" - national writers and poets E. D. Aipin, Yuri Aivaseda (Yu. K. Vella), Yu. N. Shestalov, ethnographers I. N. Gemuev, V. I. Spodina, V. M. Kimeev-mainly by the efforts of local residents due to their internal need for national and cultural development. revival, self-affirmation as an equal people of Russia. In the Khanty-Mansi Autonomous Okrug, unlike, for example, Gornaya Shoria, where ethnopolitical problems dominate, the national and intellectual elite turned to the institute of rural ecomuseum, seeing it as an effective means of revival, formation of national consciousness and socio-political manifestation.

The first ecomuseum to appear in the Khanty-Mansi Autonomous Okrug was the "Camp of the Vela Family" (Nenets poet Yu. K. Vella) with an area of 30 hectares near the village. Variogan on the Ulka River, which has become an integral part of the Regional Historical, Cultural and Ecological Center (Ecocenter) "Megion". The Ecocenter also included the local history museum in Megion, which holds valuable ethnographic exhibits of indigenous peoples of the North, and the Ugra museum and tourist complex with a campsite 40 km from Khanty-Mansiysk (Gnedovsky, 1994, p. 8; Korostina, 2000, p. 30).

In the ecomuseum near the village. Variogan opened the first and only "camp school" in the world, where three teachers worked. On the ecological trails there are educational "excursions by touch" for the disabled, school local history expeditions to get acquainted with the traditional culture of the Khanty of the Agan River and provide all possible assistance in the restoration of farm buildings of the camp. Using the method of direct observation, as in the" mirror "- the traditional way of life is studied; as in the" reserve "- tourists get into the harmony of relations between man and nature; as in practical classes in the "school" - they learn to build frame dwellings, prepare national food; as in the" laboratory " - they record and analyze elements of traditional culture [Gaevskaya, 1999, p. 80].

The second Khanty-Mansiysk ecomuseum " Torum-Maa "was created on the territory of the nature monument of national significance" Khanty-Mansi Hills " by the method of folk construction on the initiative and with the direct participation of employees of the district House of Creativity of the Peoples of the North in several stages. The main goal was to preserve the monuments of folk architecture (buildings of residential, economic and religious purposes) of the Khanty and Mansi districts in the conditions of industrial development of the territory of the district and the displacement of the traditional way of life of indigenous peoples - hunters, reindeer herders and fishermen.

The original object of the ecomuseum - "Park-Museum of Ugra Art", whose general plan reflected the configuration of the borders and landscape of the Khanty-Mansiysk Okrug with its main waterway Ob (as the central "path") and its tributaries (as side "paths") - began to be created in 1985 in the center of Khanty-Mansiysk. the square near the Museum of Local Lore. Residential and outbuildings of the Khanty and Mansi districts were brought and reconstructed from various places. The complex was supposed to include an administrative building with the "Ugra Museum" and an artificial reservoir with Khanty boats along the banks. At the same time, one of the main principles of the ecomuseum was ignored - the preservation of monuments in the living environment, which, in fact, made it an ordinary architectural and ethnographic complex with elements of translocation, i.e. skansen.

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In the future, the team of authors of the Torum-Maa eco-museum project, E. D. Aipin, Yu. K. Vella, T. A. Moldanova, E. I. Kospolov, Yu. N. Shestalov, proposed to create seven additional sectors based on the regional principle of housing complexes: Agansky, Mansiysk, Kazymsky, Vakhovsky, Surgut, Oktyabrsky, Nizhnevartovsk. It was also planned to organize a tourist trail with a viewing platform on the Irtysh River and a cooperative of national cuisine. However, by 1992, the developers of the project recognized the error in choosing the territory. All expositions in the square and the administrative building were used as a regular cultural and entertainment center for conducting rituals, rituals, holidays, concerts, excursions, for "preserving the living culture" of the Khanty and Mansi Khanty in the museum environment. Visitors get acquainted with the objects of traditional Aboriginal culture, listen to their live speech, get involved in the musical and choreographic art of folklore ensembles. In recent years, the activities of the museum complex are increasingly reduced to pseudo-national activities that do not affect the preservation and development of the culture of the indigenous population of the district [Olzina, 1997].

Siberian ecomuseums can be supplemented by the Buryat village of Ust-Orda; the Pikhtinsky and Yerdyn reserve complexes in the Irkutsk region; the villages of Talmenka, Zudelovo and Srostki in the Altai Territory; settlements along the Chui Tract in the Altai Republic; settlements of Russian old-timers Yarki and Polovinka in the Khanty-Mansiysk district; villages of Tura in the Evenki district and Verkhnyaya Gutara The Republic of Tyva. According to the scheme of the ecomuseum, the archaeological museum-reserve "Ancient Emder" near Nyagan, Khanty-Mansi Autonomous Okrug. with an authentic ancient settlement - the former center of the principality of the Ob Ugrians, the historical, cultural and landscape museum-reserve "Naivan" in Chukotka, the museum-reserve "Ushki" in Kamchatka, the museum "Tunkinskaya Valley" in the Russian Far East can be developed. Shagzhina, 1996; Shulgin, 2002; Tikhonov, 2003; and others.

Ecomuseum "Kyzyl-Tofa" is located in the village. Upper Gutara in the upper reaches of the Gutara River, the valley of which is considered the original territory of Tofalar nomads. The project of its creation is entirely based on the traditional ideas of aborigines, which will help shape the social policy and demographic situation in the region, taking into account the interests of local residents. The first stage of the ecomuseum was several stationary historical and ethnographic expositions in three combined halls of the club in the village. Upper Gutara. In the future, it is planned to create an open-air ecomuseum on the bank of the Gutara River with the inclusion of individual historical and cultural monuments in the village and its surroundings.

In 1990-1999, a group of architects and ethnographers, with the participation of local residents, developed projects for six ecomuseums in the industrial Kuzbass region with its multinational population. This is the Shor ecomuseum "Tazgol" in the village. Ust-Anzas of the Tashtagolsky district, Teleutsky "Cholkoi" in the village of Bekovo of the Vedovsky district, Tatarsky "Kalmaki" in the village. Konstantinova yurts of the Yashkinsky district, Russian Siberians "Bryukhanovo" and "Ishim" in the villages of the same name along the Siberian tract, the ecomuseum-reserve "Tyulbersky Gorodok" in the village. Gorodok, Kemerovo district [Kimeev and Afanasyev, 1996, p. 5; Kimeev, 2002, p. 14].

Creation of the ecomuseum " Tazgol "(fig. Ust-Anzas Tashtagolsky district-the result of joint efforts of ethnographers of Kemerovo State University( KemSU), district authorities and local Shors to save the village from desolation and preserve numerous monuments of historical, cultural and natural heritage in its vicinity along the Mrassu River valley. The ecomuseum includes a coastal terrace with the remains of a medieval ritual burial ground and a settlement of the era of the Russian Empire. bronzes, which included reconstructions of a medieval workshop with melting furnaces and a blacksmith shop, the Shor ulus and the orekhopromyslovy mill of the early XX century. On the lower terrace there is a complex of architectural and historical monuments associated with the activities of the Altai ecclesiastical Mission of the late XIX-early XX centuries. On the outskirts of the village. Ust-Anzas can be visited by the remains of a gold mine of the early XX century, and in the surrounding protected natural landscape you can admire the picturesque rocks of Ak-Kaya and Aigan, as well as the Saginsky Waterfall (Kimeev and Shatilov, 1997).

In 1990-2005, KemSU conducted complex archaeological, ethnographic and biological expeditions along the Mrass River, excavated and partially reconstructed archaeological sites both on the territory of the ecomuseum itself and within its protection zones. An analysis of the architectural and planning organization of the village is made. Ust-Anzas, its historical center and surrounding buildings from the standpoint of determining the preservation of valuable elements of the historical landscape, individual historical and cultural monuments, as well as identifying elements that violate the expressiveness of the historical, architectural and natural environment. An assessment of the functional structure of the village and its supporting development was carried out. In 2003-2005, an ethnosociological survey of the population was re - conducted for comparison with the data of the early 1980s and analysis of modern ethnic processes [Kimeev and Arzyutov, 2005, p. 325]. New expositions are being created in accordance with the master plan.

The open-air expositions of the Teleut Ecomuseum "Cholkoi" were originally designed in the willow-covered floodplain of the Bachat River, in the central part of the village. Bekovo of the Belovsky district by the Moscow architect A. G. Afanasyev and ethnographers of KemSU at the Siberian Branch of the Russian Academy of Sciences-

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1. Ecomuseum "Tazgol" in Gornaya Shoriya (photo by V. Kimeev).

2. General plan of the ecom of the zea "Tazgol" in the village of Ust-Anzas (figure by E. Popov). I-Mission camp: 1-Trinity Church, 2-mission school, 3-missionary's house, 4-missionary's barn, 5-psalmist's house, 6-traditional dwellings, 7-pashtyk's estate; II - Ivanov's estate; III-foundry settlement; IV-Walnut mill; V-altar; VI-gold mine; VII - house of scientists; VIII-club; IX-village. Ust-Anzas.

action of the leaders of the Association of Teleut People. The village itself was then three merged settlements: the old Teleutsky ulus of Cholkoi (Ary-Payat), which by the beginning of the XX century had become the village of Chelukhoevo, the villages of Verkhovskaya (Sas) and Bekovo - with a mixed Teleut-Russian population.

The organization of the ecomuseum was entirely based on the traditional ideas of the Teleuts, which allowed us to develop a scientific concept that took into account the interests of local residents, and then the population of the entire district. The construction was financed by the Department of Culture of the Regional Executive Committee on the basis of the Decision of the Kemerovo Regional Council of People's Deputies No. 274 of 22.07.1991 "On priority measures for the revival of the Teleut people". The project was reviewed at the All-Russian Scientific Conference-

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ferences in the village. Bekovo in August 1992 [Afanasyev. Bedin and Kimeev, 1994, p. 7].

The area of the ecomuseum was defined as 5 hectares in the village. Bekovo, 1 and 2 hectares, respectively, in the villages of Ulus (Zarechnoye) and Shanda (branches of the ecomuseum). The main part of the ecomuseum with the national cultural center in the form of a wooden log yurt and the reconstruction of the Teleut camp was originally designed in d. Verkhovskoy River in the left-bank floodplain of the Maly Bachat River. Back in 1992, in two rooms of the local House of Culture, the Historical and Ethnographic Museum "Cholkoi" was opened, in which, in addition to local history material, Teleut household items were displayed. The basis of this museum was the Room of Military Glory, created in the 1970s in one of the offices of the office of the local collective farm "Siberia". In 1998-2000, KemSU ethnographers together with the museum director V. I. Chelukhoev created several combined exhibition halls with art murals and dioramas, which present the ethnoecology of Teleuts, the antiquities of the Teleut land, traditional life and art, rituals and customs of Teleuts, decorative and applied arts ,and modern history [Chelukhoev, 2004, p. 449]. This exhibition does not reject the further implementation of the project by including individual historical, cultural and traditional household monuments of the Teleuts of the Bachat River basin and the surrounding area of Bekov. In 2004 - 2005, the director of the ecomuseum reconstructed several buildings on the square near the House of Culture: a wooden watchtower made of calibrated logs, a cone-shaped Altai yurt alanchik, a semi-dugout, a log hut, a bathhouse, and an octagonal yurt. The last building with a traditional interior is used by the director for receiving guests. During folk festivals, you can get acquainted with folklore, national games and entertainment of the Teleuts, take part in horse races, ride in a sleigh or cart around the surrounding area.

In the residential area, the original objects of the ecomuseum are preserved: the brick Panteleimon Church with a parochial school, the house of the national enlightener G. M. Tokmashov and several residential buildings of historical development along Embankment Street. On excursion routes around the territory of Chelukhoev village, pos. Bekovo, etc. Verkhovskaya planned restoration of individual buildings, restoration of pediments, window frames, gates and fences, which is the historical environment of the village. The project also provides for the removal of dissonant residential buildings from the ecomuseum near the stone Panteleimon Church and in the floodplain part of the right bank of the Maly Bachat River.

The basis of the Tatar ecomuseum "Kalmaki" is the historical part of the village. Konstantinova Yurts in the Yashkinsky district, represented by a complex of architectural and ethnographic monuments and an archaeological medieval settlement. The village is located on the elevated right bank of the Tom River, which flows slowly in a picturesque wide floodplain with meadows and old trees. The name of the ecomuseum is derived from the self-designation of a local ethnographic group of Siberian Tatars related to the Teleuts (Kimeev, 1998, p. 124).

Analysis of the village status Yurts of Konstantinova and the surrounding areas from the standpoint of determining the preservation of historical and cultural monuments, valuable elements of the surrounding landscape, as well as identifying elements that violate the expressiveness of the historical, architectural and natural environment was carried out by the Moscow architect A. G. Afanasyev in 1991.An assessment of the functional structure of the village and its supporting buildings, an ethnosociological survey of the population, excavations of the Sosnovsky Cossack prison were carried out. All works were financed by the Department of Culture of the Regional Executive Committee on the basis of the Decision of the Kemerovo Regional Council of People's Deputies No. 85 of 16.03.1990. The area of the ecomuseum under the project was to be 9.5 hectares and include the central part of the village. Konstantinov yurts, where the most architecturally valuable public buildings and private buildings are located, as well as the terrace of the Tomsk Kurya (Kimeev and Krivonogov, 1996, p.125; Kimeev and Shirin, 1998, p. 35). Despite the fact that the project was developed with the direct participation of local residents, passed expertise and approval with local authorities and the Tatar National Cultural Center, its implementation never began. The head of the folk ensemble "Duslyk" managed only to develop a small stand exhibition in one of the rooms of the brick building transferred to the ecomuseum. Architectural monuments (a wooden building of a former mosque, a two-story izba - svyaz-formerly a Muslim school - madrassah, now a residential building, several other residential buildings of the XIX-early XX century, preserved on the central street of the village) continue to collapse.

The basis of the ecomuseum-reserve "Tyulbersky Gorodok" of the Kemerovo region is a medieval settlement of the ancestors of the Turkic-speaking Pritomsky tyulbers with a well-preserved rampart, moat, remains of burnt residential buildings, metallurgical workshops and a cult altar, located on the outskirts of the country village of Gorodok (Fig. 3). The monument was first discovered in 1910 by a surveyor from Barnaul and the local peasant Nikolai Burdin, then again repeatedly "discovered", but not investigated [Shirin, 1995, p. 60]. Systematic archaeological excavations of the ancient settlement were carried out in 1997-2000 by the Novokuznetsk archaeologist Yu.V. Shirin.

By the decision of the administration of the Kemerovo region in 1998, the entire territory adjacent to the settlement (2.7 ha) was transferred to KemSU for an educational and scientific center and a summer practice base. Results of archaeological research-

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3. Gorodok settlement (photo by A. Vyargizov).

4. Reconstruction of the towers of the prison of the Tulbersky Gorodok Ecomuseum (photo by A. Vyargizov).

ethnographic and ethnoecological studies served as the basis for the development in 2000-2006 by the architect V. N. Usoltsev and the Tomsk Institute of Sibspetproektrestavratsiya (V. R. Novikov) of the project of protection zones and the general plan of the Tulbersky Gorodok ecomuseum-Reserve. By order of the head of the administration of the Kemerovo region A. I. Glebov dated 10.12.2002 for N1735-r in early 2003, the Municipal Institution Ecomuseum-Reserve "Tyulbersky Gorodok"was established. Its territory is defined as 12.7 hectares, of which 2.7 hectares belong to the KemSU educational and scientific center, and 10-directly to the ecomuseum. The Ecomuseum and KemSU have signed an agreement on joint activities to create expositions.

The reconstructive method was used for the museumification of the archaeological site. On some excavated and studied sites, a part of the log-earth defensive rampart with gates, observation platforms and a bridge bridge over the moat was reconstructed; two frame yurts of ancient metallurgists with smelting furnaces inside; a shed with three smelting furnaces, boxes of ore and charcoal; a log house with authentic stone anvils; in the center of the settlement - a sanctuary with a ritual fire. an altar (tayelga) in the form of a pillar, to which a pole with a horse skin is attached, hanging over a log house-a warehouse of two or three crowns, standing on four pillars. Outside the defensive rampart, two horse-drawn descents down the ravine slope to the Tomi River are partially preserved (Kimeev, 2002, p. 20).

Spatial modeling of the original structure made it possible to represent objects as part of the natural and physical phenomenon of the changed historical and cultural environment. This creates a unique visual and spatial model based on the displayed monument. The rest of the ancient settlement is presented in "full-scale conservation" to preserve the original appearance of the monument. On one of the excavated areas with a dwelling, it is permissible to build temporary protective canopies. Such an "open" display will make it possible to present the ancient settlement as part of the recreational system of the historical and landscape complex of the ecomuseum (Kimeev, 2001a, p. 65).

In the exhibition pavilion on the territory of the KemSU training center, a Museum of the History of the Pritomye region was equipped with archaeological finds in showcases and a diorama-the interiors of a Russian hut and a Tulber yurt. To the south-west of the settlement, three of the nine excavated uds are being reconstructed on the coastal terrace downstream of the Tom River. Poryvayevka medieval burial mounds, recreated aboveground and religious funerary structures of the peoples of Western Siberia. 50 m to the west of the settlement, excavations revealed the foundations of several dwellings with hearths of the Early Iron Age, which are also subject to partial restoration.

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In the Tulbersky Gorodok Ecomuseum, reconstructions of the proezd road and three corner log towers with a palisade fence typical of Siberian forts are shown (Fig. 4). This defensive complex, as well as the modern wooden buildings of the KemSU training and research center reconstructed for residential and economic buildings of the prison, create a collective image of the Siberian Cossack prison of the XVII-XVIII centuries, which organically fits into the surrounding historical landscape [Kimeev, 20016, p. 225].

Architectural and ethnographic expositions of the ecomuseum are located in the exhibition pavilion, reconstructed defensive, public and residential structures of the prison, as well as in the traditional buildings of the Tulber-Teleut ulus recreated according to existing analogues. In the future, the information center of the ecomuseum with exhibitions on the history of the Siberian Cossacks and aborigines, a costume shop, a photo salon, and a tavern will be organized in the entrance tower at the descent to the river.

Directly on the territory of the ecomuseum, specially protected natural areas are identified: "reserved mushroom forest" and rock outcrops with coastal terraces and ravines - habitats of rare species of animals and plants listed in the Red Book of Kuzbass.

By the end of the 20th century, only some historical villages of the Kuzbass Pri-Tomye preserved the traditional layout along the Ili Sibirsky trakt River and multi-functional public buildings and residential buildings. They are monuments of an original culture, but at the same time they are connected with historical events and celebrities of Russia.

In 1992-1993, the Moscow architect A. G. Afanasyev, together with the ethnographers of KemSU, commissioned by the Department of Culture of the Kemerovo Region Administration, in accordance with the regional program "Historical and Cultural Heritage of the Kemerovo region", developed the project of protection zones and the general plan of the Ishim ecomuseum in the Yaysky district. The ecomuseum development scheme was focused on identifying, restoring, recreating and using the historical heritage-the characteristic rural environment of the community center with the early 20th-century buildings (a complex of wooden houses and the stone Spasskaya three-altar Church) that stretched along the former Moskovsky Tract, as well as elements of culture, traditional way of life, folk traditions, etc.) preserved on the riverine section of the central Dekabristov Street. crafts of Russian Siberians [Kimeev and Afanasyev, 1996, p. 82]. Local authorities believed that the creation of an ecomuseum with a separate form of management would contribute to the revival of an original national culture with characteristic ethnic features of Russian immigrants, the restoration of confessional traditions, and the increase of spiritual saturation of life. It was planned to satisfy the intellectual needs of local residents by introducing them to the diverse activities of the ecomuseum located in their habitat. However, the general crisis of Russian society did not allow us to start implementing the project. Architectural monuments continue to be destroyed, including the stone Spasskaya three-altar Church, which is rare for villages in Western Siberia.

Another pritraktovy ecomuseum - Bryukhanovo-can be based on the Museum of the History of Peasant Life, created in 1993 in the wooden house of the "merchant peasant" Pyankov, which is an architectural monument in the center of the village of Krasny (former name-Bryukhanovo) Leninsk-Kuznetsky district, Kemerovo region. This museum was planned as a regional museum of local lore, but received the specified official name, since its expositions consisted mainly of objects of crafts and everyday life of Russian old-timers and immigrants.

Back in 1995, the architect A. G. Afanasyev, with the participation of Kuzbass historians, developed a project for an open-air museum in the historical part of the village of Krasny. Its protection zones included the Pyankov House, other preserved monuments of folk architecture, and the restored and functioning stone Trinity Church of the early 20th century. In 1996, in one of the rooms of the Museum of the History of Peasant Life, KemSU employees created a stationary archaeological and historical exposition based on its funds and corrected the composition of the planned architectural and ethnographic expositions in the open air. Local authorities have not started implementing the project due to lack of financial resources, and monuments continue to be destroyed [Kimeev, 1997, p. 188].

At present, the Tyulbersky Gorodok and Tazgol ecomuseums of the Tom Region operate year-round educational and research centers of KemSU, where methods of preserving and museumifying the natural and cultural environment as interrelated parts of a single whole are developed within the framework of the ecomuseum concept, and complex ethno-ecological expeditions are conducted to identify and study monuments of historical, cultural and natural heritage. At the same time, conditions are created for the self-regulation of social relations, the preservation and transmission of national traditions, and the ecological culture of the population of the Tom region is formed on the basis of modern scientific knowledge and the study of historical experience. All this made it possible to move together with local authorities to practical measures to organize ecomuseums-reserves as national cultural, educational, scientific, and natural and recreational centers of the Tom region [Kimeev, 2006, p. 43].

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During the implementation of the Tazgol and Tyulbersky Gorodok eco-museums program, more than 50 jobs were created, and the 60 km long Tashtagol - Ust-Anzas gravel road was laid. Ecomuseum objects with guest houses are included in automobile and water routes and are actively used. The project of the Tulbersky Gorodok ecomuseum provides for the revival of the village. A small town with proper infrastructure - a shop, a school, farms, which will give an additional several dozen new jobs. The ecological situation around the villages of Ust-Anzas and Gorodok has already significantly improved.

It should be noted that the ecomuseums of Siberia were a voluntary cultural borrowing of the local rural population, in contrast to other "public institutions" imposed on them in the Soviet period - boarding schools and collective farms with rural clubs. The naturalness of the ecomuseum's entry into the ethnocultural field of the Aborigines testifies to the existence of such an institution in their culture in the past. These are ancestral and family sanctuaries that go back to the ancestral cult. The motivations for the creation of both sanctuaries and modern ecomuseums lie in the sphere of group religious and ethnic identity [Koshurnikova, 2002, p. 67].

The involvement of the natural element that gave birth to the ethnic culture of the aborigines of Siberia was manifested in the choice of a place for ecomuseums and the creation of a park museum exposition. The chosen place in the minds of local residents was significant in connection with the sacred veneration of ancestors and was an ethno-cultural center of the intersection of trade routes and fishing trails, where travelers usually make sacrifices. Thus, the main object of the ecomuseum "Tazgol" (ritual complex) is located at the intersection of two transport highways - the Mrassu River and the ancient land trade route Ulug-Chol, which connected Altai with Khakassia. The ritual medieval settlement of the Tulbersky Gorodok Ecomuseum is also located at the intersection of the land route from the Bachatsky steppes along the river valley. Unga in the Kuznetsk Alatau and water on the Tom River. Medieval mounds and settlements surround the core of the ecomuseums "Cholkoi" on the bank of the Bachat River and "Kalmaki" on the right bank of the Tom River.

Conclusion

The tendency to create ecomuseums in Siberia still remains due to the desire of local authorities and the national and intellectual elite to revive ethnic cultures, recreate and preserve the natural habitat and life of the small-numbered peoples of Siberia. Ecomuseums were created mainly in remote and hard-to-reach places where the national culture in close to traditional forms has not yet been lost. In the future, the most important task will be to create conditions for preserving the unique traditions of small ethnic groups in their natural habitat in the context of the onset of industrial civilization.

For modern ecomuseums of Siberia, both the protective and creative settings of cultural development are preserved, which makes them part of a living culture. It is this type of museum that can offer interesting and diverse non-traditional forms of interpretation of ethnographic sources. Ecomuseums serve as laboratories, train specialists, assist in the organization of other nature reserves, involve residents in their activities to preserve the past, and encourage them to creatively reevaluate the present and realize the future. It is here that the most complete "immersion" in the culture and cultural environment is possible.

The idea of an ecomuseum, adopted in places of compact residence of the aborigines of Siberia due to special reflection as a consequence of alienation from cultural roots, proved attractive in a critical situation of awareness of the destruction and loss suffered by their ethnic cultures. Ecomuseums are primarily focused on the need of Aborigines to preserve, reanimate and reproduce their cultural identity and ethno-cultural development, to improve the environment, economy, and social life, and to activate recreational and tourist activities as an opportunity to create new jobs.

It is more difficult for ecomuseums created in industrial areas to become part of the present, as social contradictions are compounded there by differences in the culture and standard of living of rural and urban populations, aborigines and Russian Siberians. In such Siberian ecomuseums as, for example, "Torum-Maa", "Nature and Man", "Tulber Town", you can only offer an artificially created "identity" of rootless local residents, whose views are alien to the worldview of the aborigines.

Some declared and created ecomuseums of the Tom region, such as "Tazgol" and "Kalmaki", open up wide opportunities for society. The involvement of the local population and specialists will allow us to develop and implement mutually beneficial projects, take a non-standard approach to solving the most important issue of our time - the revival of the multinational culture of the peoples of this region in a normal living environment. Although the ecomuseum is not designed to solve all regional problems of a global nature, it can improve the living conditions of local residents and provide them with additional jobs. And most importantly - only ecomuseums can reanimate

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the mechanism of self-reproduction of vital values and cultural traditions for the population of the district, to preserve their habitat.

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