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Subject: Socio-cultural institutions of the club type
Leonova Olga 111 group
Socio-cultural institutions- historically established stable forms of organization joint activities people, predetermining the viability of any society as a whole. They are formed on the basis of social connections, interactions and relations of individuals, social groups and communities, but they cannot be reduced to the sum of these individuals and their interactions. Social institutions are of a supra-individual nature and are independent public entities with their own logic of development.
http://philist.narod.ru/lections/socinst.htm
Club- (from the English club - an association of people connected by common goals). A form of voluntary society, an organization that unites people for the purpose of communication based on common interests (political, scientific, artistic, etc.)
http://mirslovarei.com/content_soc/KLUB-781.html
The club has always been and remains a socio-cultural institution, a center of leisure activities. This activity is carried out in free time, is completely self-managed, and its results are, as a rule, non-commercial. As a voluntarily united community of people, a club can acquire the status of a public organization, the status of a legal entity. In this case, he refers to himself all the rights and obligations inherent in the club institution and at the same time any small business.
Thus, a club in a broad sense is a state, public, commercial, private organization that has or may have the status of a legal entity, created and functioning on the basis of joint professional activities of cultural workers or a voluntary association of citizens. The main task of the club as a socio-cultural institution is to develop the social activity and creative potential of the population, the formation of cultural demands and needs, the organization of various forms of leisure and recreation, the creation of conditions for spiritual development and the most complete self-realization of the individual in the field of leisure. In accordance with its tasks and in accordance with the procedure established by law, the club or any other structure of the club type is granted the right to make various kinds of transactions and other legal acts necessary for the implementation of activities: alienate, take and lease movable and immovable property, have bank accounts institutions, stamps, letterheads and other requisites, act as a plaintiff and defendant in courts and arbitrations, as well as have their own publications and participate in all kinds of enterprises and promotions of a socio-cultural, leisure nature.
The structural units of the club as an institution are educational and creative studios, amateur associations, amateur art and technical creativity groups, interest clubs and other initiative formations, including cooperative ones, which are usually part of the club on the terms of an agreement or collective contract.
Clubs and similar structures of the club type can operate both independently and under state, cooperative, public organizations, enterprises, institutions. By decision of the labor collective and in agreement with the founding organization, club structures on a voluntary basis can be part of socio-cultural complexes as the main structural unit, an ordinary subdivision, a creative formation, as well as other structural units of the complex. http://new.referat. ru/bank-znanii/referat_view?oid=23900
Only a part of the country's population is the real audience of the clubs, that is, they are among those who are significantly involved in the activities of the clubs and are influenced by them. The rest of the population is the potential audience.
The scope of influence of clubs of different groups of the population is very different. The most active in this regard are rural high school students and relatively young city dwellers with a lower than secondary education. People over 30, especially those with higher education, go to clubs much less frequently. 62
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Sasykhov A.V. The audience of clubs // Club studies: Textbook for in-t of culture, arts and faculty. cult.-clearance. work ped. in-tov / Ed. S.N. Ikonnikova and V.I. Chepelev. - M.: Enlightenment, 1980. - S. 62-78.
Determining the essence of socio-cultural institutions is impossible without analyzing their functions that ensure the achievement of the goal. Society is a complex social entity, and the forces at work within it are closely intertwined, making it difficult to foresee the results of any single action. In this regard, a certain institution performs its own specific functions. Their totality constitutes the general social functions of institutions as elements, types of certain systems.
An important role in defining the tasks of socio-cultural institutions was played by the scientific works of M. Weber, E. Kasirer, J. Huizinga. They and other culturologists distinguish regulatory, integrative and communicative functions in the structure of spiritual production. In any society, complicated multi-level systems are created, specially focused on the development of certain knowledge, ideas about life and the person himself, as well as plans and goals not only daily, but also calculated for further behaviour.
Therefore, a socio-cultural institution must have a system of rules and norms of behavior that, within the framework of spiritual culture, consolidate, standardize the behavior of its members and make them predictable. When analyzing the components of cultural regulation, it is necessary to take into account that the implementation of the standards of human values is carried out through their integration with social roles and norms of behavior, the assimilation of positive motivations and values accepted in society. Socialization is supported by personal institutions (in the family, school, labor collective, etc.), as well as institutions, organizations, enterprises of culture and art. 
The study of trends in the development of the process of socialization shows that with the complication of the socio-cultural field, the mechanism of socialization and its direct cultural application also become more complex.
A specific function of socio-cultural institutions is integration, which is distinguished by S. Frolov, A. Kargin, G. V. Drach and other researchers. In the social sphere, there is a spread of a complex of views, beliefs, values, ideals that are characteristic of a particular culture, they determine the consciousness and behavioral factors of people. Cultural institutions are focused on ensuring and preserving the heritage of culture, folk traditions, historical knowledge, which helps to strengthen the connection between generations and unite the nation. 
There are different cultures in the world community. Cultural differences hinder communication between people, sometimes hinder their mutual understanding. These differences often become barriers between social groups and associations. Socio-cultural institutions strive to overcome cultural differences with the tools of culture and art, strengthen the ties of cultures, activate their relationships and thereby unite people both within the same culture and beyond its borders.
Traditions are social attitudes, determined by norms of behavior, moral and ethical values, ideas, customs, rituals, etc. Therefore, the most important tasks of socio-cultural organizations are the preservation, transfer and improvement of socio-cultural heritage.
The development of forms and methods of communication is the most important aspect of the activities of various cultural institutions. Scientists consider the development of socio-cultural activities in the course of the interaction of societies, when people enter into relationships with each other. Culture can be created jointly, precisely through joint actions. T. Parsans emphasized that without communication there are no forms of relations and activities. Without the presence of certain communication forms, it is impossible to educate the individual, coordinate actions, and maintain society as a whole. Therefore, a methodical, stable, diverse system of communications is needed that maintains the maximum degree of unity and differentiation of social life.
In our era, according to the Canadian culturologist M. McLuhan, the number of contacts of an individual with other people has significantly increased. But these relationships are often mediated and one-sided. Sociological research suggests that such one-sided relationships often only contribute to the development of feelings of loneliness. In this regard, socio-cultural institutions through the assimilation of cultural values contribute to the development of real human forms of communication. 
Thus, the communicative function of socio-cultural institutions is to streamline the processes of broadcasting socially important information, the integration of society and social groups, the internal differentiation of society and groups, the separation of society and different groups from each other in their communication.
Sociologists consider the sphere that allows people to take a break from everyday problems, in most cases as leisure, freed from specific participation in production. Leisure activities are much broader in content, because they can include the most diverse types of creativity. It is advisable to consider free time in the sense of realizing the interests of the individual associated with self-development, self-rehabilitation, communication, pleasure, health improvement, and creative activity. In this regard, one of the most important tasks of the socio-cultural institution is the transformation of leisure into the field of cultural activity, where the realization of the creative and spiritual potential of society is carried out.
An analysis of the factors in the formation of recreation for the population shows that libraries, clubs, theaters, philharmonic societies, museums, cinemas, parks and other similar institutions are the place for the implementation of cultural initiatives.
The institutional aspect of the functioning of the institution of society is a traditional area of interest for public and scientific and humanitarian thought. The category of social institutions received the greatest elaboration in sociology. Among the forerunners of the modern understanding of social institutions in general and social institutions of culture in particular, O. Comte, G. Spencer, M. Weber and E. Durkheim should be mentioned in the first place.
In modern scientific literature, both foreign / and domestic, there is a fairly wide range of versions and approaches to the interpretation of the concept of "social institutions", which does not allow a rigid and unambiguous definition of this category. However, some key points present in most
sociological definitions of a social institution, however, can be identified.
Most often, a social institution is understood as some "more or less stable set of formal and informal rules, principles, and guidelines that regulate various areas. human activity and organizing them into a single system"
With the help of the category under consideration, a certain community of people performing certain roles is designated, organized through social norms and goals. Just as often, speaking of social institutions, they mean a system of institutions through which this or that aspect of human activity is legalized, ordered, conserved and reproduced in a society where certain people are empowered to perform certain functions. In the broadest sense of the word, social institutions should be understood as specific socio-cultural formations that ensure the relative stability of ties and relationships within the social organization of society, some historically determined ways of organizing, regulating and petting various forms of social, including cultural, activities. Social institutions arose in the course of the development of human society, social division of labor formation certain types and forms of public relations
In a social institution, culture, in fact, is “objectified and objectified;” it receives an appropriate social status or another aspect of cultural activity, its character is fixed, and the ways of its functioning and reproduction are regulated.
Society is a very complex system of socio-cultural institutionalized formations as a set of economic, political, legal, moral, ethical, aesthetic, ritual, etc. relations. From the point of view of sociology, the most fundamental social institutions present in most, if not all, sociocultural formations include property, the family of states, the production cells of society, science, a system of communicative means (operating both inside and outside society), education and education, law, etc. Thanks to them, the functioning of the social mechanism occurs, the processes of inculturation and socialization of individuals are carried out, the continuity of generations is ensured, skills, values and norms are transferred.
social behavior __ The most common features of a sociocultural institution can be
include the following:
- the allocation in society of a certain circle of "cultural
objects≫, awareness of the need for their isolation and regulated
community-wide circulation;
- allocation of a circle of "cultural subjects" entering into the process
cultural activities into specific relationships, conditioned
the nature of the cultural object; giving activity
subjects of a regulated and more or less sustainable
character;
- organization of both subjects of culture and its objects in a certain
formalized system, internally differentiated by status, and
also possessing a certain status on the scale of the entire
public organization;
- the existence of specific rules and regulations governing
both the circulation of cultural objects in society and
the behavior of people within the institution;
- the presence of socio-culturally significant functions of the institute,
integrating it into the general system of socio-cultural functioning
and, in turn, ensure its participation in the process
integration of the latter.
Social institutions of culture carry out a number of
functions. Among the most important are the following:
- regulation of the activities of members of the company within the prescribed
latest social relations. cultural activities
is regulated, and it is thanks to
social institutions are "developed" appropriate, regulatory
regulations. Every institution has a system of rules
and norms that consolidate and standardize cultural interaction,
making it both predictable and communicatively possible;
appropriate socio-cultural control provides
the order and framework within which cultural activities take place
every single individual;
- creating opportunities for cultural activities
or of a different nature. To make specific cultural projects
could be realized within the community, it is necessary that
appropriate conditions have been created - this is directly dealt with
social institutions;
- inculturation and socialization of individuals. Social institutions
designed to provide an opportunity, entry into the culture,
familiarization with its values, norms and rules, teach common
cultural behavioral patterns, as well as to attach
man to the symbolic order;
- ensuring cultural integration, sustainability of the entire socio-cultural
organism. This function provides a process of interaction,
interdependence and mutual responsibility of members
social group occurring under the influence of institutional
regulations. Integration through
institutions, is necessary to coordinate activities within and
no sociocultural ensemble, it is one of the conditions for its
survival;
- ensuring and establishing communications.
24. European civilization has its roots in antiquity. The ancient culture of the Mediterranean is considered the greatest creation of mankind. Limited by space (mainly the coast and islands of the Aegean and Ionian Seas) and time (from the 2nd millennium BC to the first centuries of Christianity), ancient culture expanded the boundaries of historical existence, declaring itself the universal significance of architecture and sculpture, epic poetry and dramaturgy, natural science and philosophy. In historical terms, antiquity refers to the period of history covering the Greco-Roman slave society. The concept of antiquity in culture arose in the Renaissance. So the Italian humanists called the earliest culture known to them. This name has been preserved for her to this day as a familiar synonym for classical antiquity, accurately separating Greco-Roman culture from the cultural worlds of the ancient East.
Antique culture is cosmological and based on the principle of objectivism; in general, it is characterized by a rational (theoretical) approach to understanding the world and at the same time its emotional and aesthetic perception, harmonious logic and individual originality in solving socio-practical and theoretical problems.
Even at the end of the Neolithic in Europe, the transition from the stage of savagery and barbarism to the first civilizations began. Manifestations of such a transition can be traced already in the third and second millennia BC. But still, the first millennium BC and the first half of the first millennium of the new era are considered to be the time of the heyday of ancient civilizations. This is explained by the consequences of the Neolithic revolution, the advent of the copper (it is enough to recall Homer, in whose poems almost every page mentions either a copper-pointed spear, or a copper shield, or even “copper-rich hail”), and then the Bronze Age. But a particularly important role in the onset of the stage of ancient civilizations was played by the transition to the Iron Age, which occurred just at the beginning of the first millennium BC. The use of iron gave a new impetus to the development of production, brought to life new forms of economic activity of people.
No less changes occurred during this period in the spiritual sphere, concerning the way of life of a person, his way of life, customs, mores, ideas about morality, reassessment of values. Relationships in the family and society have also changed. new type consciousness. There was a formation of statehood, associated with the transition to the first class society - slave-owning.
However, all that has been said can in no way be attributed to Europe as a whole, since most of it was still at the stage of barbarism. When they talk about the transition to the stage of civilization, they usually mean only the region of the European Mediterranean, where the Greco-Roman civilization developed, which the Italian humanists of the Renaissance called antique (from the Latin “antiquis” - ancient).
MONUMENTS OF ANCIENT GREECE
Eight such monuments are inscribed on the World Heritage List. Three of them (the Acropolis of Athens, Delphi and Vergina) are located in the northern, mainland, part of Greece, three (Olympia, Epidaurus and Bassai) - on the Peloponnese peninsula and two - on the islands of the Aegean Sea.
MONUMENTS OF ANCIENT ROME
monuments ancient rome- these are, first of all, city forums, temples, palaces, basilicas, triumphal arches, amphitheatres, aqueducts, fortress walls - objects that had a huge impact on the development of all subsequent European civilization. And it is quite possible to agree with the professor-geographer E.N. Pertsik, that in the art of Ancient Rome - architecture, sculpture - the geography of the greatest slave-owning power, which, together with Ancient Greece, according to Engels, "comes to life", as it were, "revives" the foundation of modern Europe.
Antique culture is a unique phenomenon that gave general cultural values in literally all areas of spiritual and material activity. Only three generations of cultural figures Ancient Greece created the art of high classics, laid the foundations of European civilization and role models for many millennia.
The culture of Ancient Rome, which largely continued the ancient traditions of Greece, is distinguished by religious restraint, internal severity and external expediency. The practicality of the Romans found a worthy expression in urban planning, politics, jurisprudence, and military art. The culture of Ancient Rome largely determined the culture of subsequent eras in Western Europe.
Imperial Rome created an entire artistic system embodying power and authority: basilicas, temples and palaces decorated with frescoes and mosaics, colossal statues, "home" portraits, equestrian monuments, triumphal arches and columns with reliefs in memory of real historical events became a powerful foundation of culture subsequent epochs.
In the crisis that engulfed the Roman world in the 3rd century A.D. e., one can detect the beginning of the upheaval, thanks to which the medieval West was born. The barbarian invasions of the 5th century can be seen as events that hastened the transformation, gave it a run and profoundly changed the face of this world.
26. Among the many discoveries that were so rich in that era, one occupies a special place in its impact on the minds of people. This is the heliocentric theory of the Polish scientist N. Copernicus (1473-1543), which gave a new vision of the Universe and a new understanding of the place in it of the Earth and man. Previously, the motionless Earth with the luminaries revolving around it was considered the center of the world. Now the point of reference has shifted; The earth has become an insignificant speck of dust in space, hanging in the void. The picture of the world has become frighteningly complex. The idea of Copernicus was confirmed by his followers - the Italian thinker J. Bruno (1548-1600) and the astronomer, physicist G. Galileo (1564-1642).
This discovery was an advanced and revolutionary event for subsequent centuries, but for the Renaissance it was a phenomenon not only of decline, but even of renaissance self-denial. The Renaissance appeared in the history of Western culture as an era of exaltation of man, as a period of faith in man, in his endless possibilities and in his mastery of nature. But Copernicus and Bruno turned the Earth into some insignificant grain of sand of the universe, and at the same time, man turned out to be incomparable, incommensurable with the endless dark abyss of world space. The revivalist loved to contemplate nature along with the motionless Earth and the ever-moving vault of heaven. But now it turned out that the Earth is some kind of nonentity, and there is no sky at all. The Renaissance man preached the power of the human personality and his connection with nature, which for him was a model of his creations, and he himself also tried in his work to imitate nature and its creator - the Great Artist. But along with the great discoveries of Copernicus, Galileo and Kepler, all this human power collapsed and crumbled to dust. A picture of the world arose in which a person turned into a nonentity with an infinitely inflated mind and conceit. Thus, heliocentrism and an infinite number of worlds not only contradicted the culture of the Renaissance, but were its negation.
The breakthrough made by science deepened its break with the church. Conflicts with her often ended tragically for scientists: let us recall the fate of J. Bruno, who was burned as a heretic, and G. Galileo, who was forced to renounce his views. Works in which new ideas were expressed were included in the lists of banned books.
An interesting assessment of this issue by the outstanding Russian scientist A.F. Losev. “The heliocentric system of Copernicus, its development by Bruno, he writes, is not based at all on the advancement of the whole human personality, on the contrary, on the interpretation of man, and indeed of the entire planet on which he lives as an imperceptible “grain of sand” in the infinite universe. Copernicus, Kepler, Galileo deprive a person of his vital soil in the form of a motionless Earth, and Gothic makes the human personality rush upwards, up to the loss of its earthly heaviness and weight. Is this the spontaneous self-affirmation of the human personality?
During the Renaissance, handicraft labor was gradually replaced by industrial labor. Manufactories require more advanced tools and new technologies. This pushes the development of science, which helps, in particular, to create such mechanisms as a blast furnace, the simplest types of turning, grinding and drilling machines. And new technologies have made it possible to produce improved tools.
The influence of the economy is also reflected in other branches of scientific knowledge. Much attention is paid to navigation and shipbuilding, which entails the study of astronomy with the compilation of special maps for orienting by the stars, and this, in turn, makes it possible to make the Great geographical discoveries and the attempt to consider it as a kingdom subject to man leads to the need to study it, and the empirical approach of Renaissance researchers makes a significant contribution to the development of physics, mathematics, astronomy and chemistry. A well-known role here was played by the emergence of printing in the 15th century, which made it possible to widely share perfect scientific discoveries and use them in the study and transformation of nature.
The connection between science and art is one of the characteristic features of the culture of the Renaissance. The true image of the world and man had to be based on their knowledge, therefore, the cognitive principle played a particularly important role in the art of this time. Naturally, artists sought support in the sciences, often stimulating their development. The Renaissance is marked by the emergence of a whole galaxy of artists-scientists, among whom the first place belongs to Leonardo da Vinci.
Ideas of humanism
The desire of the bourgeoisie, which realized its strength, to gain access to political power led to the formation of a special ideology. Its characteristic features: interest in nature, the desire to empirically cognize and explore its laws, anthropocentrism, rationalism, echoing the ideas of ancient authors extremely popular at that time, are embodied in the philosophical teachings of the Renaissance.
The deep interest in nature, characteristic of the people of this era, lays the foundations of natural philosophy. This doctrine was substantiated both from speculative positions and from the point of view of empirical knowledge.
The problem of personality formation, unknown either to the Middle Ages or Antiquity, arises. A person ceases to be “given” by his social status and a set of social roles in a hierarchically organized society, but becomes something as a result of his own efforts.
The renaissance was made the discovery of such a sphere of practical human creativity, by which European culture passed before. This is about artistic creativity. Of course, art was created both in Antiquity and in the Middle Ages, but neither in either culture, for various reasons, the work of an artist, architect, sculptor was not considered a valuable work in itself.
Humanists, having discerned in man - the creation of God, the highest ability for independent creation, found in artists not only their like-minded people; in their works they saw the realization of God-like activity. As God created the world, so the sculptor of stone or the artist on canvas creates a beautiful and perfect world. Therefore, an artist is not just a craftsman, a master who knows the secrets of his art, he is also a scientist, but not only. The Renaissance artist is also an inventor. Leonardo da Vinci called painting itself a “subtle invention”, but any design is mechanical, we would now say that engineering work is also equally valuable, because it realizes the different abilities of human nature.
That is why in one person Leonardo da Vinci, Michelangelo, Leon Baptiste Alberti, Albrecht Dürer and many other humanists, we find a combination of so many and seemingly distant abilities: poetic talent, the ability to create military equipment, the skill of a sculptor, the talent of an artist, architect, art theorist, subtle critic and connoisseur of beauty.
Art became a secular occupation, it was increasingly moving away from the rules of craft workshops, it became a free and individual matter: behind each name of the artist, one felt his own unique view of the world. The development of the relationship between the author and the hero in Renaissance literature from poetry and short stories to drama laid the foundation for the literature of the New Age - an adventurous, psychological, realistic novel, tragedy, drama, the development of various forms of lyric poetry. The spiritual basis for the flourishing of Renaissance art is the ideas of humanism. The art of the Renaissance is imbued with the ideals of humanism; it created the image of a beautiful, harmoniously developed person. The Italian humanists demanded freedom for man. “But freedom is in the understanding of the Italian Renaissance,” wrote A.K. Dzhivelegov, - meant a separate person. Humanism proved that a person in his feelings, in his thoughts, in his beliefs is not subject to any guardianship, that there should not be willpower over him, preventing him from feeling and thinking as he wants. In modern science there is no unambiguous understanding of the nature, structure and chronological framework of Renaissance humanism. But, of course, humanism should be considered as the main ideological content of the culture of the Renaissance, inseparable from the whole course historical development Italy in the era of the beginning of the decomposition of feudal and the emergence of capitalist relations.
Humanism was a progressive ideological movement that contributed to the establishment of a means of culture, relying primarily on the ancient heritage. Italian humanism went through a series of stages: formation in the 14th century, a bright heyday of the next century, internal restructuring and gradual declines in the 16th century.
The evolution of the Italian Renaissance was closely connected with the development of philosophy, political ideology, science, and other forms of social consciousness and, in turn, had a powerful impact on the artistic culture of the Renaissance. Revived on an ancient basis, humanitarian knowledge, including ethics, rhetoric, philology, history, turned out to be the main area in the formation and development of humanism, the ideological core of which was the doctrine of man, his place and role in nature and society. This doctrine developed mainly in ethics and was enriched in various areas of the Renaissance culture.
Humanistic ethics brought to the fore the problem of man's earthly destiny, the achievement of happiness through his own efforts. Humanists approached the issues of social ethics in a new way, in the solution of which they relied on ideas about the power of man's creative abilities and will, about his wide possibilities for building happiness on earth. They considered the harmony of the interests of the individual and society to be an important prerequisite for success, they put forward the ideal of the free development of the individual and the improvement of the social organism and political orders, which is inextricably linked with it. This gave a pronounced character to many ethical ideas and teachings of the Italian humanists. As a rule, humanists did not oppose religion. But, exalting man, making him look like a titan, they separated him from God, who was assigned the role of a creator who did not interfere in people's lives. Man became the religion of renaissance humanism. Therefore, L.N. Tolstoy wrote about the Renaissance as an era of the destruction of religion, the loss of faith, the triumph of unbelief. Humanists criticized the dogmatic, ritual side of the Christian Church, the Catholic clergy, did not see any advantages in it over ordinary believers. Humanists understood the liberation of thought not only as overcoming dependence on church dogmas. Freedom was seen in overcoming dependence on group, collective consciousness. For free thought, first of all, a person is necessary. This view was the ideological justification for individualism, which became a characteristic feature of the era. The young bourgeoisie, who had no birth and nobility, could rely only on personal qualities, on their own mind, courage, enterprise, which were valued more than the nobility of origin and the glory of their ancestors. Many problems developed in humanistic ethics acquire a new meaning and special relevance in our era, when the moral stimuli of human activity play an increasingly important role. social function. The humanistic worldview became one of the largest progressive conquests of the Renaissance, which had a strong influence on the entire subsequent development of European culture.
SCS includes creative, communicative, service subsystems in its structure.
SCI is a kind of social institutions, SCI is the subject of sociology and in sociology SCI is understood in two ways: (family institute, natural language, folklore, art, literature). 2. Institutional SCI - a social institution appears as a formally organized set of institutions and professional groups that have self-reproduction and a certain social purpose. Institutional SCI grew out of normative institutions. SCI are those formal or informal institutions that provide for the implementation of professional or non-professional cultural activities. The definition of SCI is made difficult by the fact that all SCI are related to culture. SCI will be considered those social institutions that create, preserve, assimilate spiritual and cultural values. The criteria for recognizing SCI follow from the definition of SCI - social institutions that ensure the implementation of cultural activities. The first criterion for recognizing the SCI is by the subject of the SCI, by the composition of employees:
1. Socio-cultural workers who are engaged in the storage and dissemination of spiritual and cultural values
2. Creative workers who create spiritual values
In addition, anonymous creators of folk cultural values and morality were represented among the subjects. As a result, 3 SQI groups are found that intersect
SKI- those formal and informal institutions that ensure the implementation of professional or non-professional cultural activities.
SKI classification:
Spiritual and industrial social institutions, in which professional creative workers are employed:
Social and communication institutions in which professional SC workers are employed.
These SQIs are considered formal, because they have a certain material and technical base, are regulated by legislatively adopted legal regulations(for example, "Fundamentals of the legislation of the Russian Federation on culture 1992").
in number cultural and leisure institutions type includes objects: functioning on an administrative-territorial basis, with a universally complex nature of activity: centers of culture and leisure, cultural-sports and socio-cultural complexes; rural
focused on the cultural interests of certain professional, national, cultural and other socio-demographic categories of the population (for example, clubs, centers and houses of the intelligentsia, books, cinema, aesthetic education of children, women, youth, pensioners; folklore, musical culture, technical creativity; national cultural centers
Cultural and leisure institutions: theaters, museums, cinemas, exhibition halls, concert halls, conservatories, discos, parks of culture and recreation, a park at the place of residence, a palace and a house of culture, clubs of interest.
SC centers can be: social and humanitarian (including rehabilitation and corrective); artistic and aesthetic; sports and recreation; scientific and technical.
In my work leisure centers should aim to achieve the following goals:- meeting the needs of all socio-demographic groups of the population, regardless of the level of their preparedness for active leisure activities; - providing a set of activities that provides each of the visitors of the center with a full opportunity to implement leisure activities; - ensuring the progressive process of including the population in the modern sphere of leisure, cultivating culture rational use free time;
Activation of the activities of all existing public service institutions by developing and setting on their basis high-quality, modern leisure programs that are in demand among the population.
SKI functions:
Creative, individualization function, socialization function (dissemination of cultural values, providing access to them), social memory function (ensuring the preservation of cultural values).
SKD Decembrists
In the case of the Decembrists, 579 people were involved in the investigation and trial. 121 Decembrists were exiled to Siberia, five were executed. The word "Decembrist" comes either from the fact that the events took place in December (December 14, 1825) and this is bureaucratic slang, or this term was invented and written by Herzen A.I.
The Decembrists believed that Russia could be changed for the better by: the abolition of serfdom, the introduction of a constitutional monarchy, freedom of speech. This can be achieved by enlightening Russian society (it was assumed that the situation could be corrected in 20 years of enlightenment).
The victory of the Russian people in the Fatherland War of 1812 had not only military significance, but it had a huge impact on all aspects of the social, political and cultural life of the country, contributed to the growth of national self-consciousness, and gave a powerful impetus to the development of advanced social thought in Russia. The Decembrists believed (content of ideas): “ by the gradual improvement of morality and the spread of enlightenment ... society hoped to achieve a quiet and inconspicuous revolution in the government of the state».
The main means of disseminating advanced social ideas the Decembrists believed education and printing. The Decembrists sought to educate the people in the spirit of high morality, true patriotism, and love for freedom. In Russia, the system developed by the English teachers A. Bell and J. Lancaster, the system of mutual education (the elders help the younger ones), for the first time, since 1818, was used by the Decembrists in soldier's schools. Petersburg, the Decembrists founded Free society - establishment of schools according to the method of mutual education, which was led by the active figure of the Union of Welfare F.N. Glinka. This society coordinated the work of other "Lancaster schools" that arose in different cities of the country. The Decembrists always gave great importance public education of children.(home schooling does not temper). The views of the Decembrists on education and pedagogy received
the most vivid reflection in the “Russian Truth” by P.I. Pestel, which was, as it were, a project for the state transformation of Russia. According to the Decembrists, in the future state education should be public, universal and accessible to all citizens. Along with education Russkaya Pravda also speaks of other means of educating the people: mass holidays and educational events.
The condemned Decembrists tried by all available means to make their contribution to the education of the people, to the study of the region where they lived.
turned out to be, and the lives of the people inhabiting Siberia. The Decembrists proposed to use the desire of Siberians for education and allow the opening of schools everywhere primary education on the
donations from the people. The Decembrists proposed to open a museum of natural history in Irkutsk for a wide viewing and to organize a scientific committee to collect scientific information about Siberia. Of particular importance in the field of raising culture, the Decembrists proposed
education of the aboriginal peoples of Siberia. Thus: They were "enlightened" by: joining in secret unions and societies. They began to conduct agitation and propaganda, based on the system of Lancaster education: a system of mutual education. They launched agitation work in the regiments. (PR. Semenovsky).
They tried to propagandize by means of the press, periodicals (did not work out).
They created the Union of Salvation, the Union of Welfare, the Northern Society, the Order of Russian Knights (based on the model of a Masonic organization).
Conclusion: The main SKD of the Decembrists was already carried out in Siberia. Engaged in the creation of schools, libraries.
Spread economic knowledge among the people.
They acted as researchers of Siberia: they wrote popular science works.