Motherland

Initially, the motherland was only that space, which is now called the small homeland : small human groups, clans, tribes, small nations settled on a small territory and mastered it. Later, these small groups enlarged, turning into people in the full sense of the word, and formed a large homeland ^[6] .

Homeland is considered as a multi-level spatial union. In this sense, homeland refers to a certain territory. The scale of the space associated with the homeland can be different: from the specific place where a person was born and raised (region, locality, locality), to the country, state, whose citizen he is ^[7] . In the Dictionary of V. I. Dahl (in the article “To Sorrow”), homeland is understood as native land; in the broad sense of the word - this is the land, the state where someone was born, in the narrow sense - a specific locality, city or village ^[8] . V. N. Telia believes that the homeland should be understood, firstly, the country where the person was born and of which he is a citizen ( large homeland ), and secondly, the person’s birthplace ( small homeland ) ^[9] . Zh. B. Esmurzaeva understands homeland as his native country, native land, the place where a person was born and where his relatives live. Such an understanding is not unique to Russian culture ; in English, it corresponds to the words Homeland , Motherland , Fatherland ^[10] .

In some cases, homeland refers to the place of permanent residence of a person or his relatives, the corresponding ethnic group ^[11] .

I. V. Nalivaichenko understands the homeland as “the world of human sensations and feelings, the world of his childhood and adult nostalgia ” ^[12] . This perception of the homeland is largely determined by a person’s craving for the place of his birth ^[6] . Homeland is often regarded as a spiritual and moral value, a shrine ^[7] .

Also, the homeland is considered as a product of the historical development of the people, which remakes the natural environment in accordance with the ideas of their culture ^[6] .

According to I. I. Sandomirskaya , the homeland is an ideological icon created by language clichés and the canonicity of discourse ; the concept of homeland is purposeful and created; the purpose of the homeland as a symbol is to create meanings and meanings within itself and to alienate everything that can come from outside, that is, to develop and maintain the myth of one's own uniqueness ^[13] .

The concept of a small homeland includes three interconnected meanings. Firstly, it is the historically original small homeland of small human groups; secondly, the territory of a region inhabited by an ethnically distinctive group, and for some reason, is relatively isolated from a large homeland or simply isolated from the rest of the country; thirdly, the birthplace of an individual who now lives in a different geographical point of his large homeland, but retains memories of his small homeland.

In many modern countries of the world, small territories have survived, to some extent isolated from a large homeland. This is the territory of the settlement of special ethnic groups (for example, the Basques in Spain ) or the regions in which ethnic groups lived relatively apart. Sometimes they have their own states. In these regions, regional self-awareness arises, which helps to better understand the native land, to become part of it, and with it, possibly, the whole big homeland. Passion for his small territory, its features in the sphere of life, culture, folklore , folk dialect creates a phenomenon called regionalism .

But even where regionalism is absent, bucolic moods, a craving for rural areas , contribute to the formation of a sense of homeland, both small and large. Even Virgil and Horace sang the delights of the village, were touched by the healthy life of the countryside. Many authors sympathetically depict local life. In the twentieth century, it was the Italian writer Cesare Poveze , the Norwegian writer Knut Gamsun and others. In Russian literature of the 1950-1980s, village prose developed, a direction related to the appeal to traditional values ​​in the depiction of modern village life ^[6] .

The second homeland is a place that has given people shelter, which has become a family ^[3] .

If a person changes his country of residence, a new country of residence may become his new homeland if he masters the culture of this national team and he has an intuitively conscious attachment to his new homeland ^[6] .

Natural and created by human creativity images of the homeland form a conscious and unconscious understanding of her personality, determine the attitude towards her. The images of the homeland created by art allow the individual to feel ownership of it. Images of the homeland can also be the result of conscious construction in the system of state ideology ^[7] .

The concept of historical homeland is used, in particular, in political science , as well as in the science of constitutional law, and can mean: the place of birth of a particular person, that is, the state on whose territory he was born; the state, to the titular nation of which this person belongs by birth, regardless of place of birth; the state, which became the assignee of the state, the citizen of which he was ^[14] .

• In Germany, the period of the Third Reich (1933-1945), the German concept of “ Heimat ” (home, homeland, fatherland, homeland) was interpreted by the National Socialists as “the main country of the German race ”. This racist emphasis, along with the pan-German and aggressive aspirations of the Nazis and their genocide policies of other nations, had a very negative impact on the initially positive understanding of the Haimat homeland.
• In South Africa during the apartheid period, the concept of the homeland was given a different meaning. Homelands ("tuislande") for the indigenous population were defined within ethnic boundaries. However, the geographical boundaries did not match the original Bantu borders. The White Government has allocated approximately 25% of the unoccupied territory for black tribal settlements. Whites and other non-blacks were limited in their right to own land and settle in these areas. After 1948, these areas were gradually granted more and more rights of "home government", self-government. Since 1976, some of these regions have gained independence. Four of them were declared independent states by South Africa itself, but were not recognized as such by any other country. The territories reserved for Africans were also called Bantustans .
• In Australia, the term “homeland” refers to relatively small Aboriginal populations (also called “Outstations”, “remote sites”), where people with close family ties share lands that are significant to them for cultural reasons. A large number of such "homelands" are located in Western Australia , Northern Territory and Queensland . The heyday of the Australian Homeland Movement came in the 1970s. According to estimates, the number of Australian “homelands” ranges from 500-700, and not all of them are constantly busy due to seasonal or cultural reasons ^[15] .
• In Turkey, the concept of “homeland”, especially in the patriotic sense, is denoted by the term “ana vatan” (lit. “motherland”), while “baba ocağı” (lit. “father's hearth”) is used to denote a home where childhood has passed.
• In such large multinational countries as India , Indonesia and others, the process of forming a common homeland cannot be considered complete, although it is moving forward ^[6] .

Since the Middle Ages, Russia has been developing as a single political, economic and cultural space. The peoples of Russia communicate with each other, to some extent territorially mixed, have common aspirations, use the Russian language as a language of interethnic communication . As a result, state, geopolitical , cultural, and partly linguistic unity of the country's population arose. Gradually, a sense of a common homeland was formed. The Great Patriotic War ^{[6] was a} great contribution to the formation of a common sense of the motherland.

In the ideological discourse and mass consciousness of Russia and the USSR, there is a sacralization of the homeland and its borders ^[16] .

According to sociological polls , the concept of “homeland” is associated with loved ones, features of home life, nature, the environment, as well as lifestyle, native language , native territory ^[11] . Common is the understanding of the homeland as a specific space. For respondents, the homeland seems to be an inclusive concept, which incorporates, as in a Russian doll, both the home and the native country ^[7] .

Many small peoples of Russia have their own historical territory, which is considered as their small homeland ^[6] .

Russian emigrants , who fled from Soviet Russia and settled in foreign countries, deliberately guarded their national identity , trying to preserve it for their return to their homeland, to already post-Soviet Russia. They made efforts to organize Russian education, publishing, the press, annually celebrated Pushkin ’s birthday ^[6] .

Many people of non-Russian nationality who were born and lived in the USSR, after the collapse of the USSR, consider the Russian Federation to be their historical homeland, continuing to live on the territory of other former union republics ^[14] .

Images of the motherland in Russia

The task of establishing personal involvement in the homeland is solved, in particular, by Russian literature ^[7] .

The participants in a sociological survey conducted in 2012 formulate the following figurative understanding of the homeland: it is something pure, bright (birch trees), fertile and endless (fields, sky), sometimes a little sad (rain) substantial beginning of life (“all in general” directorate), something cute, completely untouched (cat, forests, rivers in the forest), powerful (bear, tiger), although not attacking for no reason (bear in hibernation), which meekly carries its burden of fate (horse, camel), it can and should to serve disinterestedly (images of heroes , heroes of the Great Patriotic War war and monuments to them), this is something obviously non-marketable (the ideology of Soviet films and books), partly given in faith (the image of churches) and not given in modern life stereotypes ^[17] .

Russian philosophy

In the works of Russian philosophers there are objections to the material-natural, existential understanding of the homeland, the exhaustion of its content by living and living together. Homeland does not depend on the formal parameters of the subject, his language or citizenship. I. A. Ilyin believed that "the Motherland, first of all ... its spirit and its shrines", "something of the spirit and for the spirit." S. L. Frank emphasized the spiritual and moral ideality of the homeland. Ilyin called emigrants “living pieces of our Russia” and considered the homeland as a living creature, which is embodied in all personalities, both living and non-living in a certain territory. G.P. Fedotov believed that the physical abandonment of the homeland is not its betrayal and loss. On the other hand, the location of a person in the territory of the state, according to Ilyin, does not determine the acquisition of his homeland. Ilyin assumed a personality gap with what is usually considered a fatherland, and the creation of a new true homeland for himself. Ilyin believed that gaining a homeland, a person overcomes psychic atomism , likens a personal spirit to the spiritual life of his people and recognizes the inseparability of a person from the path of his homeland.

Russian philosophical thought is characterized by the idea of ​​the homeland as the highest value, which cannot be replaced with anything. Ilyin argued that the presence of a homeland, love for it, means the difference between a spiritual person and a “spiritual idiot,” for whom everything that is indicated by the word “spirit” is a meaningless expression. P. B. Struve agreed with the definition of the role of the homeland that I. S. Turgenev put into Lezhnev’s mouth: “Russia can do without each of us, but none of us can do without it. Woe to the one who thinks this, a double woe to the one who really does without it. Cosmopolitanism is nonsense, cosmopolitanism is zero, worse than zero. ” B.K. Zaitsev and E.N. Trubetskoy considered the homeland as a spiritual concept, a shrine that occupies a high position in the hierarchy of values. Trubetskoy comes to the conclusion that the homeland should be considered as the only, irreplaceable, absolute value that takes precedence over all the others, otherwise “the homeland ... is changed to something else that is more in line with interest, taste, benefit,” as it was, for example , during the First World War , when the question was raised of which is preferable: the salvation of the Fatherland or class interests. S. N. Bulgakov understood the homeland as the source and determinant of all thoughts and actions of man, his spiritual foundation and sacred object. In the understanding of P. A. Florensky , the motherland is, first of all, a spiritual essence, the highest value, the ideal to which a person aspires, in which he feels an urgent need. The true homeland, as a spiritual entity, is, according to Florensky, the center of cultural life, crystallizing the cultural construction of the Russian people. Homeland is an indestructible spiritual idea. If the idea of ​​the homeland is alive, then not everything died ^{[11] [7]} .

A.F. Losev regarded the homeland as a special set of moral intellectual ideas and ideas, values ​​shared by the individual, effective service to spiritual ideals, which, in his opinion, is a condition and confirmation of man’s eternal life and immortality. G. D. Gachev defined the homeland as a social, spiritual whole, which also has a bodily basis. Homeland can act as a social ideal, which is experienced and perceived personally.

Fedotov believed that the concept of the homeland would not be complete, would not gain an active moral content if it was formed in the context of counteraction to other countries and territories, if a person did not correlate the idea and purpose of the homeland with the universal idea of ​​the eternal existence and development of mankind in all its diversity. Losev believed that there is a universal human homeland as a stronghold of good and truth ^[11] .

The homeland of an object or phenomenon is its place of origin. The country of origin of goods is considered to be the country in which the goods were completely produced or undergone sufficient processing. Moreover, the country of origin of goods can be understood as a group of countries, or customs unions of countries, or a region or part of a country, if there is a need to distinguish them for the purpose of determining the country of origin of goods ^[18] .

The concept of country of origin is used in the economy to indicate the country in which an international company was founded and / or has its headquarters . In music and sports it is used as an indication of the country of origin of musical groups and sports teams .

• Patriotism
• Motherland
• Mother Motherland (Volgograd)
• Homeland
• Kinship
• Relatives
• Native language

• Ilyin I.A. Homeland and us. - Smolensk: Staff, 1995.511 p.
• Struve P. B. Patriotica. Russia. Homeland. Alien. - SPb. : Publishing House of the Russian State Art Institute for Contemporary Art, 2000 .-- 349 p.
• Fedotov G.P. Fate and sins of Russia: in 2 volumes - St. Petersburg. : Sofia, 1992 .-- T. 2 .-- 348 p.
• Gachev G. D. National images of the world. General questions: Russian, Bulgarian, Kyrgyz, Georgian, Armenian. - M.: Soviet writer, 1988 .-- 445 p.
• Artanovsky S. N. Homeland as a cultural-historical phenomenon // Bulletin of the St. Petersburg State University of Culture and Arts. - 2012. - No. 2. - S. 11-15.
• Zimovets L.G., Pushkar A.I. Searches for spirituality through comprehension of the motherland in Russian philosophy and literature // Theory and Practice of Social Development. - 2015. - No. 10. - S. 171-173.