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Introduction. For over two decades, Russian education has been in a state of permanent reform. Due to the long and unproductive nature of the modernisation process, researchers are paying special attention to systemic factors, noting that system optimisation processes are structured primarily around organisational and technological models derived from industry. The prevalence of the technological component over the axiological results in the consolidation of a pragmatic, narrowly functional, technocratic vector of education development. To overcome this situation and to break this deadlock, a profound reconsideration of the values underlying mechanisms of reform is required, taking into account multifaceted personal, social, national and universal relations, as well as unity of content, forms and means of education. The aims of the research were identified as follows: to analyse the current trends of modernisation in comprehensive schools and higher educational establishments; to justify humanistic mechanisms for improving the modernisation in the context of language education, which performs personally developing and socialising functions under ideological pluralism and opposition of value systems. Methodology and research methods. The research was conducted taking a person-activity-based approach, referring to cultural-historical concepts, ideas of philosophical hermeneutics and traditional principles of pedagogical methodology. The theoretical framework was based on the publications and philosophical foundations of Russian and foreign scholars, who define the key role of humanistic principles and value orientations in education. The following standard research methods were used: comparison, induction, deduction, abstraction, synthesis, specification, structural and logical modelling, content analysis of documents and scientific publications on the stated problem, observation, questioning, peer review and experiment. In addition, non-standard methods and research techniques such as metaphorical modelling, biographical method and interpretational techniques were used. Results and scientific novelty. Modernisation processes in Russian education were considered: regulatory base, purposes, priorities, problems and prospects. The following thesis was proposed: at the new stage of socio-historical transformation, it is necessary to overcome the negative effects of long-term practice in the reform of the national educational system through developing established traditions as well as updating the humanistic potential of education and ensuring its axiological enrichment. The authors consider pedagogical hermeneutics as a potentially productive means and methodological tool. Pedagogical hermeneutics implies a heuristic and poly-variable apperception of reality through education in order to understand and interpret different genres of cultural texts, providing simultaneous support both to the general public and to the individual, on the basis of rational and emotionally intelligent experience accumulated in science, religion, art, language and national traditions – i.e. culture as a whole. It was shown that language education based on principles of pedagogical hermeneutics is capable of establishing humanistic mechanisms of personactivity-based social norms and cultural models. The authors presented a number of modelling options for the realisation of the proposed hermeneutical approach: various experimentally-validated techniques, educational approaches and procedures designed by teacher-researchers were briefly described, focusing on the achievement of qualitative conformance of educational results to the humanistic appeals and urgent needs of society.Practical significance. The use of hermeneutical techniques as educational tools and procedures allows us to decode semiotic information of curricula subjects; in addition, when using meta-language, it is possible to expand the content by adding personal value-sense and dialogical subjectivity, as well as to transform it into a personal sign-symbol or behavioural template. The acquisition of language experience in the process of humanistic-centred education increases the immunity of a student to various manifestations of character defectivity, strengthening identity and resistance to manipulation of consciousness in political and ideological processes and mass media. Moreover, language experience resists the deformation of the communicative sphere and verbal-cognitive processes, encouraging personal self-realisation. ; Введение. Российское образование уже два десятилетия находится в состоянии перманентного реформирования. В комплексе причин затяжной и малопродуктивной модернизации авторы особое внимание уделяют системообразующим факторам, утверждая, что в настоящее время процессы оптимизации системы ориентированы преимущественно на организационно-технологические модели, скопированные из сферы производства. Преобладание технологической составляющей над ценностно-смысловой оборачивается упрочением прагматичного, узкофункционального, технократического вектора развития образования. Чтобы переломить ситуацию и изменить этот тупиковый для социума вектор, требуется глубинное аксиологическое переосмысление механизмов реформирования, которое должно проводиться с учетом всесторонних связей личности и общества, национального и общечеловеческого опыта, единства содержания, форм и средств обучения и воспитания. Цели изложенного в публикации исследования – обсуждение современных тенденций модернизации общеобразовательной и высшей школы; обоснование гуманитарных механизмов совершенствования образовательных процессов в контексте языкового образования, которое в условиях идейного плюрализма и противостояния ценностных систем выполняет личностноразвивающие и социализирующие функции. Методология и методы. Работа проводилась с опорой на взаимодополняющие друг друга деятельностно-личностный подход, положения культурноисторической концепции, идеи философской герменевтики и традиционные принципы методологии педагогики. Теоретической базой исследования являлись научные труды отечественных и зарубежных ученых, в том числе философские изыскания, в которых показана ключевая роль в образовании гуманитарных начал и ценностных ориентаций. Использовались классические исследовательские методы – сравнение, индукция, дедукция, абстрагирование, обобщение, конкретизация, структурно-логическое моделирование, а также контент-анализ документов и научных публикаций, наблюдение, анкетирование, экспертная оценка и опытная работа. Из инструментального арсенала неклассических методов и приемов исследования применялись метафорическое моделирование, биографический метод, интерпретационные техники. Результаты и научная новизна. Рассмотрены модернизационные процессы в российском образовании: нормативная база, цели, приоритеты, проблемы и перспективы. Выдвинут тезис о том, что на новом витке социально-исторических трансформаций необходимо преодоление отрицательных эффектов многолетней практики реформирования национальной образовательной системы посредством развития сложившихся в ней традиций, актуализации гуманитарного потенциала обучения и воспитания, его ценностно-смыслового обогащения. В качестве возможного продуктивного средства и методологического инструментария предлагается педагогическая герменевтика, подразумевающая эвристическое и поливариативное познание действительности через обучение пониманию и интерпретации разножанровых культурных текстов с одновременной опорой на общественный и индивидуальный, рациональный и эмоционально-чувственный опыт, накопленный в науке, религии, искусстве, языке, народных традициях – культуре в целом. Доказывается, что языковое образование, базирующееся на принципах педагогической герменевтики, способно запустить гуманитарные механизмы личностно-деятельностного освоения социальных норм и культурных образцов. Представлены некоторые варианты авторских моделей реализации герменевтического подхода: кратко описаны сконструированные педагогами-исследователями разнообразные, прошедшие опытно-экспериментальную апробацию методики, технологии и процедуры обучения и воспитания, ориентированные на достижение соответствия качества образовательных результатов гуманитарным запросам и насущным потребностям социума. Практическая значимость. Использование герменевтических технологий как процессуально-инструментальной основы образования позволяет декодировать знаково-семиотическую информацию учебных предметов, наполнять ее, используя метаязык, личностным ценностным смыслом и диалогической субъектностью и трансформировать в личностный знаково-символический или поведенческий текст. Приобретение языкового опыта в процессе гуманитарно ориентированного образования повышает иммунитет обучающегося к разнообразным проявлениям обезличенности, нивелирования индивидуальности и манипулирования сознанием – в частности, в политических и идеологических процессах, массовых формах коммуникации, в том числе сетевых, препятствует деформации коммуникативной сферы и речемыслительных процессов и позволяет достичь личностной самореализации. ; Russian Foundation for Basic Research (project № 18–013–00268 A) ; Российский фонд фундаментальных исследований (проект № 18–013–00268 А)

Purpose of the article is to create a working model of the social structure of a society with transition type, which moves from its totalitarian past to democratic organization. In our model the basis of social stratification is the principle of the influence of individuals' personal characteristics on social transformations. As such principle, we propose self-control of mental content. Theoretical basis. The object of the research is a transitional society. The subject of the research is its social stratification. The individual mental content determines not only his behavior, but a life strategy that affects the social development of society as well. We determined the social structure layers according to the degree of the individual's self-control of mental content. Carriers of slave consciousness have the lowest degree of control, which are in a fanatical state from the surrounding psychosocial influences (ideology, religion, etc.). The insignificant degree of self-control is discovered among those who have seized consciousness - social infants susceptible to populist promises. The social layer of the owners of injured consciousness (egoists and nihilists) demonstrates the highest degree of self-awareness among these three social layers. All three social layers, taking into account their life strategies, which are conditioned with the prevailing external influence on their consciousness, belong to the zone of social deformation. The last one is the core of the social structure of the transitional society. The halo of the structure of such society forms a social layer of socially sensitive personalities. Since they build their own strategy of their own lives more independently, it can be assumed that they are conventionally out of the social deformation zone. Originality. The proposed model of the social structure of a transitional society has excellent prognostic capabilities. Social forecasts are based on a comparative analysis of the quantitative ratio of all social layers. For example, the prevailing aggregate number of slave consciousness carriers and owners of the seized consciousness is characteristic for the first steps of a post-totalitarian society. If it continues to be fixed in time, this is the evidence of the inhibition process in social transformations and so on. Conclusions. The dynamics of social perturbations in transitional societies is effectively investigated due to the lines of the greatest mutual influence of personal characteristics on social processes. One of these lines is the individual's self-control in sphere of the mental content. The social structure model of a particular transition society created by the results of future sociological researches will allow to predict the state and prospects of its social transformations. And the main thing is that it will help to detect the factors of the success in social development of a particular society, which is the indispensable condition for the construction of a state policy. ; Целью статьи есть создание рабочей модели социальной структуры общества переходного типа, которое движется от тоталитарного прошлого к демократической организации. В основе социальной стратификации нашей модели лежит принцип влияния индивидуальных характеристик на социальные трансформации. В качестве такого принципа предложен самоконтроль содержания сознания. Теоретический базис. Объектом исследования есть общество переходного типа. Предметом исследования является его социальная стратификация. Содержание сознания индивида определяет не только его поведение, а и жизненную стратегию, что отражается на социальном развитии общества. Слои социальной структуры определены в соответствии со степенью контроля содержания сознания. Наименьший уровень контроля присущ носителям рабского сознания, которые находятся в фанатическом состоянии из-за психосоциальных влияний (идеологии, религии и т.д.). Незначительный уровень самоконтроля демонстрируют собственники захваченного сознания – падкие на популистские обещания социальные инфанты. Социальная прослойка собственников травмированного сознания (эгоисты и нигилисты) выявляет самую высокую из этих трех слоев степень самосознания. Учитывая, что жизненные стратегии всех трех социальных слоев обусловлены преобладающим внешним влиянием на их сознание, они оформляют зону социальной деформации. Она составляет ядро общества переходного типа. Ореол в структуре такого общества образует прослойка социально чутких личностей. Поскольку они более самостоятельны в выборе стратегии своей жизни, можно считать, что условно они находятся за пределами зоны социальной деформации. Научная новизна. Предложенная модель социальной структуры общества переходного типа обладает превосходными прогностическими возможностями. Социальные прогнозы основываются на сравнительном анализе количественного соотношения всех социальных слоев. Например, преобладающее количество носителей порабощенного и собственников захваченного сознания будет характерно для первых шагов посттоталитарного общества. Если оно продолжает сохраняться или нарастает, то это является свидетельством замедления процесса демократизации и т. д. Выводы. Динамику социальных пертурбаций в обществах переходного типа эффективно исследовать по линиям наибольшего взаимовлияния личностных характеристик индивидов на социальные события. Одной из таких линий есть самоконтроль индивида за содержанием сознания. Созданная по результатам будущих социологических исследований модель социальной структуры общества переходного типа позволит спрогнозировать его состояние и перспективы социальных трансформаций. А главное – обозначить факторы успеха социального развития конкретного общества, что является непременным условием построения государственной политики. ; Метою статті є створення робочої моделі соціальної структури суспільства перехідного типу, що рухається від тоталітарного минулого до демократичної організації. В основу соціальної стратифікації нашої моделі покладено принцип впливу особистісних характеристик індивідів на соціальні трансформації. У якості такого принципу запропоновано самоконтроль індивідом змісту власної свідомості. Теоретичний базис. Об'єктом дослідження є суспільство перехідного типу. Предметом дослідження є його соціальна стратифікація. Зміст свідомості індивіда визначає не тільки його поведінку, а й життєву стратегію, яка відбивається на соціальному розвитку суспільства. Прошарки соціальної структури визначені відповідно до ступеню самоконтролю індивіда за змістом власної свідомості. Найнижчий ступінь контролю мають носії рабської свідомості, які від психосоціальних впливів (ідеології, релігії тощо) перебувають у фанатичному стані. Незначний рівень самоконтролю виявляють власники загарбаної свідомості – схильні до популістичних обіцянок соціальні інфанти. Соціальний прошарок власників травмованої свідомості (егоїсти і нігілісти) демонструє найвищий з цих трьох соціальних прошарків ступінь самоусвідомлення. Всі три соціальні прошарки, з огляду на їх життєві стратегії, які обумовлені превалюючим зовнішнім впливом на їх свідомість, належать до зони соціальної деформації. Остання складає ядро соціальної структури суспільства перехідного типу. Ореол у структурі такого суспільства утворює прошарок соціально чуйних особистостей. Оскільки вони більш самостійно будують стратегію власного життя, можна вважати, що умовно вони знаходиться поза межами зони соціальної деформації. Наукова новизна. Запропонована модель соціальної структури суспільства перехідного типу є ефективною для соціального прогнозування. Соціальні прогнози ґрунтуються на порівняльному аналізі кількісного співвідношення всіх соціальних шарів. Наприклад, переважаюча сукупна кількість носіїв рабської і власників загарбаної свідомості є характерною для перших кроків посттоталітарного суспільства. Якщо вона тривало фіксується в часі, це засвідчує гальмування демократизації суспільства, тощо. Висновки. Динаміку соціальних пертурбацій у суспільствах перехідного типу ефективно досліджувати по лініях найбільшого взаємовпливу особистісних характеристик на соціальні події. Однією з таких ліній є самоконтроль індивіда за змістом свідомості. Створена за результатами майбутніх соціологічних досліджень модель соціальної структури конкретного перехідного суспільства дозволить спрогнозувати стан і перспективи його соціальних трансформацій. А головне – вирахувати фактори успіху соціального розвитку конкретного суспільства, що є неодмінною умовою побудови державної політики.

Тарас Шевченко — принципово новий тип письменника в українській літературі й новий тип особистості, громадянина в історії України. Патріотизм Шевченків — дієвий, а загальнолюдське поняття «свобода» Шевченко тлумачив згідно зі своїми людськими ідеалами гордості, мужності, непохитності, вихованими на головних засадах християнської етики й моралі. Тарас Шевченко першим сформулював у художній формі всі принципи й постулати представників українського націоналізму: волелюбність, всеосяжну народність, національну честь і гідність, палкий патріотизм, державницькі прагнення, глибинну християнську релігійність, віру у свій народ, у його світле прийдешнє, сподівання на власні сили, надзвичайну толерантність до інших народів та їх вірувань, солідарність з усіма поневоленими, антиімперську й антишовіністичну позицію, що беруть початки з демократичного, неімперського й нешовіністичного характеру української нації та її історичного досвіду. ; В истории Украины есть немало фигур, достойных всенародного уважения и любви. Т. Шевченко представлял собой не только принципиально новый тип писателя в украинской литературе, но и новый тип личности, гражданина в истории Украины. Патриотизм его — действенный, а общечеловеческое понятие «свобода» он толковал согласно своим человеческим идеалам гордости, мужества, стойкости, воспитанным на главных принципах христианской этики и морали. Поэт первым сформулировал в художественной форме все принципы и постулаты представителей украинского национализма: свободолюбие, всеобъемлющая народность, национальная честь и достоинство, пылкий патриотизм, государственные стремления, глубинная христианская религиозность, вера в свой народ, в его светлое будущее, надежды на собственные силы, чрезвычайная толерантность к другим народам и их верованиям, солидарность со всеми порабощенными, антиимперская и антишовинистическая позиция, что берут начало из демократического, неимперского и нешовинистического характера украинской нации и ее исторического опыта. ; There are many figures in the history of Ukraine, worthy of the holiness and love of the people, but Taras Shevchenko managed to excite and expose the fallen spirit of the Ukrainian nation to the realization of his own dignity at one time. Without the slightest exaggeration, he is — the greatness and glory of Ukraine, the holy martyr for her truth and will, for the revival of her statehood as a «free, new family». Consequently, at the present tragic and critical stage of the development of Ukrainian statehood, in conditions of bloody Russian aggression and dirty Kremlin propaganda, which by intrigue and treachery broke into our lives, the legacy of the Great Kobzar needs special attention, rethinking and perception without all those political, ideological and con «multinational layers, created for several decades by the Soviet literary critics, which, unfortunately, still possess the minds of our many compatriots. This, first of all, concerns the national-patriotic views of Taras Shevchenko, which were the most distorted, falsified. This applies to a concept such as Shevchenko's humanism. Taras Shevchenko was not only a fundamentally new type of writer in Ukrainian literature, but also a new type of personality, a citizen in the history of Ukraine. Shevchenko's patriotism is effective, since he paid for the most expensive — freedom, health, life. The universal concept of «freedom,» Shevchenko interpreted in accordance with his human ideals pride, courage, restraint and disobedience in the face of any despot, brought up on the basic principles of Christian ethics and morals. Therefore, for him, internal freedom — that is, freedom of thought, speech, feeling, conscience — is superior to external freedom, that is, life at will, especially if this life is associated with submissiveness, adaptability, dependence on this powerful world, on wealth, from everything that makes a person his slave. Being the spokesman for people's views on life and work, on the relationship between people, Kobzar constantly addresses both the topic of free work. These paintings of this willful will are a sharp contrast to the cruel reality in which the peasant is a disenfranchised slave («Dream» — «On the bark of wheat sting»). And the very intonations of the Faith, Hope, Love, the wisdom of the native land, the major tone are dominant in many poetry of the artist. However, we will find in the works of Taras Shevchenko and other notes: notes of silent sorrow, soft melancholy, lyricism. Indicative in this regard is the poem «Garden Cherry Kohl Hut». This poetry, like all the immense works of Taras Shevchenko, is immortal as it reveals the problems of the great philosophical theme — «the meaning of human existence on Earth», «human happiness», whose guarantor can be only freedom and justice as the norm of social existence. Thus, the national self-respect, the national idea, the purpose of liberation from autocratic Russian tyranny and the creation of a national Ukrainian state were crystallized. What are they? The national state-building idea in the development of Taras Shevchenko is represented, firstly, by the awareness of the intellectual elite of the future nation, based on its history; second, the definition of typical, persistent features of the spiritual culture (morality, religion, language, folk ethics, etc.), inherent in the people in the form of national traditions and customs; thirdly, comparing its national community with others, which has become important means of selfdetermination. Taras Shevchenko first formally formulated in the artistic form all the principles and postulates of Ukrainian nationalism: his freedom of freedom, a comprehensive nationality, national honor and dignity, passionate patriotism, state aspirations, profound Christian religiosity, faith in his people, his future light, hope for his own strength, extraordinary tolerance to other peoples and their beliefs, solidarity with all enslaved, anti-imperial and anti-chauvinist attitudes based on a democratic, non-imperial and non-chauvinistic character ukrain nation and its historical experience. Particularly, it should be emphasized that Shevchenko's nationalism, as nationalism of the Ukrainian people, is based on Love, and therefore he is essentially human and cordial to his own and others — to all who recognize the right of Ukrainians to free state existence. So, turning to the Poles (poem «Poles»), the poet calls them «friends», «brothers» and calls along with the Ukrainians in the name of Christ to renew our quiet paradise — Ukraine. In the views of Taras Shevchenko, the national idea is filled with universal meaning. His soul sounds like a pain for a man with a degenerate life. Every image of the poor and unlucky (from the burned orphans or the shroud to the spinned mother of Ukraine) always testifies to the blame imposed on the representatives of the authorities who incarnate evil in the social system in the imperial idea. Sin, punishment, wine, and redemption, suffering and purification are all through the moral categories of Shevchenko's poetics, which are also closely related to the moral categories of Christianity. We, grateful to the descendants, have discovered new and new faces for a long time, since, having appeared on light, he embraced all spiritual nature with the spirit of others and existed.

Introduction. For over two decades, Russian education has been in a state of permanent reform. Due to the long and unproductive nature of the modernisation process, researchers are paying special attention to systemic factors, noting that system optimisation processes are structured primarily around organisational and technological models derived from industry. The prevalence of the technological component over the axiological results in the consolidation of a pragmatic, narrowly functional, technocratic vector of education development. To overcome this situation and to break this deadlock, a profound reconsideration of the values underlying mechanisms of reform is required, taking into account multifaceted personal, social, national and universal relations, as well as unity of content, forms and means of education.The aims of the research were identified as follows: to analyse the current trends of modernisation in comprehensive schools and higher educational establishments; to justify humanistic mechanisms for improving the modernisation in the context of language education, which performs personally developing and socialising functions under ideological pluralism and opposition of value systems.Methodology and research methods. The research was conducted taking a person-activity-based approach, referring to cultural-historical concepts, ideas of philosophical hermeneutics and traditional principles of pedagogical methodology. The theoretical framework was based on the publications and philosophical foundations of Russian and foreign scholars, who define the key role of humanistic principles and value orientations in education. The following standard research methods were used: comparison, induction, deduction, abstraction, synthesis, specification, structural and logical modelling, content analysis of documents and scientific publications on the stated problem, observation, questioning, peer review and experiment. In addition, non-standard methods and research techniques such as metaphorical modelling, biographical method and interpretational techniques were used.Results and scientific novelty. Modernisation processes in Russian education were considered: regulatory base, purposes, priorities, problems and prospects. The following thesis was proposed: at the new stage of socio-historical transformation, it is necessary to overcome the negative effects of long-term practice in the reform of the national educational system through developing established traditions as well as updating the humanistic potential of education and ensuring its axiological enrichment. The authors consider pedagogical hermeneutics as a potentially productive means and methodological tool. Pedagogical hermeneutics implies a heuristic and poly-variable apperception of reality through education in order to understand and interpret different genres of cultural texts, providing simultaneous support both to the general public and to the individual, on the basis of rational and emotionally intelligent experience accumulated in science, religion, art, language and national traditions – i.e. culture as a whole. It was shown that language education based on principles of pedagogical hermeneutics is capable of establishing humanistic mechanisms of personactivity-based social norms and cultural models. The authors presented a number of modelling options for the realisation of the proposed hermeneutical approach: various experimentally-validated techniques, educational approaches and procedures designed by teacher-researchers were briefly described, focusing on the achievement of qualitative conformance of educational results to the humanistic appeals and urgent needs of society.Practical significance. The use of hermeneutical techniques as educational tools and procedures allows us to decode semiotic information of curricula subjects; in addition, when using meta-language, it is possible to expand the content by adding personal value-sense and dialogical subjectivity, as well as to transform it into a personal sign-symbol or behavioural template. The acquisition of language experience in the process of humanistic-centred education increases the immunity of a student to various manifestations of character defectivity, strengthening identity and resistance to manipulation of consciousness in political and ideological processes and mass media. Moreover, language experience resists the deformation of the communicative sphere and verbal-cognitive processes, encouraging personal self-realisation. ; Введение. Российское образование уже два десятилетия находится в состоянии перманентного реформирования. В комплексе причин затяжной и малопродуктивной модернизации авторы особое внимание уделяют системообразующим факторам, утверждая, что в настоящее время процессы оптимизации системы ориентированы преимущественно на организационно-технологические модели, скопированные из сферы производства. Преобладание технологической составляющей над ценностно-смысловой оборачивается упрочением прагматичного, узкофункционального, технократического вектора развития образования. Чтобы переломить ситуацию и изменить этот тупиковый для социума вектор, требуется глубинное аксиологическое переосмысление механизмов реформирования, которое должно проводиться с учетом всесторонних связей личности и общества, национального и общечеловеческого опыта, единства содержания, форм и средств обучения и воспитания.Цели изложенного в публикации исследования – обсуждение современных тенденций модернизации общеобразовательной и высшей школы; обоснование гуманитарных механизмов совершенствования образовательных процессов в контексте языкового образования, которое в условиях идейного плюрализма и противостояния ценностных систем выполняет личностноразвивающие и социализирующие функции.Методология и методы. Работа проводилась с опорой на взаимодополняющие друг друга деятельностно-личностный подход, положения культурноисторической концепции, идеи философской герменевтики и традиционные принципы методологии педагогики. Теоретической базой исследования являлись научные труды отечественных и зарубежных ученых, в том числе философские изыскания, в которых показана ключевая роль в образовании гуманитарных начал и ценностных ориентаций. Использовались классические исследовательские методы – сравнение, индукция, дедукция, абстрагирование, обобщение, конкретизация, структурно-логическое моделирование, а также контент-анализ документов и научных публикаций, наблюдение, анкетирование, экспертная оценка и опытная работа. Из инструментального арсенала неклассических методов и приемов исследования применялись метафорическое моделирование, биографический метод, интерпретационные техники.Результаты и научная новизна. Рассмотрены модернизационные процессы в российском образовании: нормативная база, цели, приоритеты, проблемы и перспективы. Выдвинут тезис о том, что на новом витке социально-исторических трансформаций необходимо преодоление отрицательных эффектов многолетней практики реформирования национальной образовательной системы посредством развития сложившихся в ней традиций, актуализации гуманитарного потенциала обучения и воспитания, его ценностно-смыслового обогащения. В качестве возможного продуктивного средства и методологического инструментария предлагается педагогическая герменевтика, подразумевающая эвристическое и поливариативное познание действительности через обучение пониманию и интерпретации разножанровых культурных текстов с одновременной опорой на общественный и индивидуальный, рациональный и эмоционально-чувственный опыт, накопленный в науке, религии, искусстве, языке, народных традициях – культуре в целом. Доказывается, что языковое образование, базирующееся на принципах педагогической герменевтики, способно запустить гуманитарные механизмы личностно-деятельностного освоения социальных норм и культурных образцов. Представлены некоторые варианты авторских моделей реализации герменевтического подхода: кратко описаны сконструированные педагогами-исследователями разнообразные, прошедшие опытно-экспериментальную апробацию методики, технологии и процедуры обучения и воспитания, ориентированные на достижение соответствия качества образовательных результатов гуманитарным запросам и насущным потребностям социума.Практическая значимость. Использование герменевтических технологий как процессуально-инструментальной основы образования позволяет декодировать знаково-семиотическую информацию учебных предметов, наполнять ее, используя метаязык, личностным ценностным смыслом и диалогической субъектностью и трансформировать в личностный знаково-символический или поведенческий текст. Приобретение языкового опыта в процессе гуманитарно ориентированного образования повышает иммунитет обучающегося к разнообразным проявлениям обезличенности, нивелирования индивидуальности и манипулирования сознанием – в частности, в политических и идеологических процессах, массовых формах коммуникации, в том числе сетевых, препятствует деформации коммуникативной сферы и речемыслительных процессов и позволяет достичь личностной самореализации.

Introduction.The issue of protecting and promoting respect for fundamental human rights and freedoms guaranteed by the International Charter is firmly on the international agenda. Although the primary responsibility for ensuring human rights rests with States as key actors in international law, human rights defenders play an important role in this area. The activities of human rights defenders, whose right «individually and in association with others, to promote and to strive for the protection and realization of human rights and fundamental freedoms at the national and international levels» enshrined in United Nations Declaration 53/144 (1998), often involve significant risks. For example, human rights defenders themselves often fall victim to human rights abuses. Such cases not only violate the human rights of human rights defenders, but also pose a threat to a democratic society and the rule of law in general. The existence of such a situation requires an effective and timely response from states and international organizations, in particular at the international regional level. The main results of the study. The article analyzes the provisions of international regional legal acts (African Union, Organization of American States, Council of Europe, Organization for Security and Cooperation in Europe etc.) on the situation of human rights defenders. It is noted that the United Nations Declaration on Human Rights Defenders (1998) serves as a model act in this area. The article emphasizes the need to develop and adopt within regional organizations acts on the legal status of human rights defenders and guarantees of their activities, which take into account the specifics of the geographical region. It is also noted that at the international regional level there are relevant monitoring bodies (Special Rapporteur on the Situation of Human Rights Defenders, Commissioner for Human Rights, Rapporteur on Human Rights Defenders and Justice Operators etc.), whose functions are to study the legal status of human rights defenders, collect information on violations human best practices in combating such violations. Results.The legal basis for the status of human rights defenders and guarantees of their activities at the international regional level (AU, OAS, OSCE, CoE, etc.) is based on the UN Declaration on Human Rights Defenders (1998). At the same time, the adopted regional acts (resolutions, declarations, guidelines, etc.) enshrine guarantees and measures to protect the rights of human rights defenders, taking into account the specifics of the geographical region, cultural characteristics, traditions, religion. In addition, special monitoring bodies and procedures have been established within regional organizations to investigate human rights violations of the defenders, develop recommendations to states to prevent and eradicate such violations, and generalize and disseminate best practices in this area. ; Введение. Вопросы защиты и поощрения уважения к основополагающим правам и свободам человека, гарантированных Международной Хартией, неуклонно находится на международной повестке дня. Хотя основное обязательство по обеспечению прав человека возлагается на государства, как основных субъектов международного права, важную роль в этой сфере играют правозащитники. Деятельность правозащитников, право которых «индивидуально и совместно с другими, поощрять и стремиться защищать и осуществлять права человека и основные свободы на национальном и международном уровнях» закреплено Декларацией Организации Объединенных Наций 53/144 (1998) часто связано со значительными рисками. Так, правозащитники нередко сами становятся жертвами нарушений прав человека, освещая острые ситуации нарушений прав человека во время вооруженных конфликтов, со стороны органов государственной власти или других субъектов частного сектора. Такие случаи становятся не только нарушением прав человека правозащитников, но и представляют угрозу для демократического общества и верховенства права в целом. Существование такой ситуации требует эффективного и своевременного реагирования со стороны государств и международных организаций, в частности на международном региональном уровне. Основные результаты исследования. В статье проанализированы положения международно-правовых актов регионального характера (Африканский Союз, Организация Американских Государств, Совет Европы, Организация по безопасности и сотрудничеству в Европе и т.д.) о положении правозащитников. Отмечено, что Декларация Организации Объединенных Наций о правозащитниках (в 1998 г.) служит образцовым актом в этой области. Кроме этого, в статье отмечена необходимость выработки и принятия в рамках региональных организаций актов касательно правового положения правозащитников и гарантий их деятельности, учитывающих специфику географического региона. Отмечено также, что на международном региональном уровне созданы соответствующие мониторинговые органы (Специальный докладчик по вопросу о правозащитниках, Комиссар по правам человека Докладчик по вопросу правозащитников и органов правосудия и т.д.), функции которых заключаются в исследовании правового положения правозащитников, сборе информации о нарушении их прав человека, лучших видов практики в борьбе с такими нарушениями. Кроме этого, функционирование таких мониторинговых органов и учет их наработок в совершенствование правовой основы в этой области имеют важное значение для выработки единого унифицированного юридически обязательного акта о положении правозащитников на международном уровне. Выводы.Правовая основа касательно положения правозащитников и гарантий их деятельности на международном региональном уровне (АС, ОАГ, ОБСЕ, СЕ и т.д.) построена на основе Декларации ООН о правозащитниках (1998г.). Вместе с тем, в принятых региональных актах (резолюции, декларации, руководящие принципы и т.д.) закреплены гарантии и меры защиты прав правозащитников с учетом специфики географического региона, культурных особенностей, традиций, религии. Кроме этого, в рамках региональных организаций созданы специальные мониторинговые органы и процедуры, в полномочия которых входит деятельность по изучению ситуаций нарушения прав человека правозащитников, выработка рекомендаций государствам для предотвращения и искоренения таких нарушений, а также обобщения и распространения лучших видов практики в этой сфере. ; Вступ.Питання щодо захисту і заохочення поваги до основоположних прав ісвобод людини, гарантованих Міжнародною Хартією, неухильно перебуває на міжнародному порядку денному. Хоча основне зобов'язання щодо забезпечення прав людини покладається на держави, як основних суб'єктів міжнародного права, важливу роль у цій сфері відіграють правозахисники. Діяльність правозахисників, право яких «індивідуально і спільно з іншими, заохочувати і прагнути захищати і здійснювати права людини й основні свободи на національному та міжнародному рівнях» закріплено Декларацією Організації Об'єднаних Націй 53/144 (1998), часто пов'язано зі значними ризиками. Так, правозахисники нерідко самі стають жертвами порушень прав людини, висвітлюючи гострі ситуації порушень прав людини під час збройних конфліктів, з боку органів державної влади або інших суб'єктів приватного сектору. Такі випадки стають не лише порушення прав людини правозахисників, а й становлять загрозу для демократичного суспільства й верховенства прав у цілому. Існування такої ситуації вимагає ефективного та своєчасного реагування з боку держав та міжнародних організацій, зокрема на міжнародному регіональному рівні. Короткий зміст основних результатів дослідження. У статті проаналізовано положення міжнародно-правових актів регіонального характеру (Африканський Союз, Організація Американських Держав, Рада Європи, Організація з безпеки і співробітництва в Європі тощо) щодо становища правозахисників. Зазначено, що Декларація Організації Об'єднаних Націй про правозахисників (1998 р.) слугує взірцевим актом у цій галузі. Крім цього, у статті наголошено на необхідності вироблення та прийняття у межах регіональних організацій актів щодо правового становища правозахисників та гарантій їхньої діяльності, які враховують специфіку географічного регіону. Зазначено також, що на міжнародному регіональному рівні створено відповідні моніторингові органи (Спеціальний доповідач з питання про правозахисників, Комісара з прав людини, Доповідач з питання правозахисників і органів правосуддя тощо), функції яких полягають у дослідженні правового становища правозахисників, збиранні інформації щодо порушення їхніх прав людини, найкращих видів практики у боротьбі з такими порушеннями. Крім цього, функціонування таких моніторингових органів та урахування їхніх напрацювань в удосконалення правової основи у цій галузі мають важливе значення для вироблення і єдиного уніфікованого юридично обов'язкового акта, щодо становища правозахисників на міжнародному рівні. Висновки.Правова основа щодо становища правозахисників та гарантій їхньої діяльності на міжнародному регіональному рівні (АС, ОАД, ОБСЄ, РЄ тощо) побудована на основі Декларації ООН про правозахисників (1998 р.). Разом з тим, у прийнятих регіональних актах (резолюції, декларації, керівні принципи тощо) закріплено гарантії та заходи захисту прав правозахисників з урахуванням специфіки географічного регіону, культурних особливостей, традицій, віросповідання. Крім цього, в межах регіональних організацій створено спеціальні моніторингові органи та процедури, до повноважень яких входить діяльність щодо вивчення ситуацій порушення прав людини правозахисників, вироблення рекомендацій державам задля запобігання та викорінення таких порушень та узагальнення і поширення найкращих видів практики у цій сфері.

International audience ; The collective work presents the study and publicationof excavated materials of an archaeologically known twoapsechurch from the first half of the 9th to the first half ofthe 10th century at the top of the Tuzluk Hill in the Yedi Evlerarea, Crimean Peninsula, near the village of Semidvorie(Alushta, Crimea, Ukraine). This sanctuary was linked tothe large agricultural and pottery producing settlement thatexisted in this economically developed and populous regionin the second half of the 8th/9th - first half of the 10th century.The settlement was situated 150-250 meters to the east andsoutheast from the church. Just 350 meters southeast fromthe church was a medieval cemetery of the "Suuksu" typeof the 7th – 8th / 9th (?) centuries existed which was left by thepopulation usually identified as Crimean Goths tribes.In 2007, an area of around 96 m2 was investigated andchurch ruins and surrounding cultural layer were studied.The stratigraphical analysis managed to identify here 44archaeological layers or contexts, one medieval grave withdouble burials, and a Bronze Age cultual place. The studyof ruins shows that the sanctuary was rebuilt multiple times.The church consisted of two communicating compartmentsof different sizes. As for characteristic features, the southernmain apse is bigger in size than the northern one, andthere was an entrance in the main part of the church throughthe northern compartment as well as two other doorwaysfrom the west and from the south. The western portal of thenorthern compartment was completely open and no traces ofwall masonry here were attested. In contrast to the southerncompartment, the foundation of the northern part was cutin natural. The three-layer masonry wall was made of localpoor faceted rectangular stones of various sizes. For buildingmortar, mud solutions with clay loam as a binder elementwere mostly used. The inside of the southern churchwalls was plastered with lime mortar, which in some placesis preserved in situ, and painted with red linear and geometricpatterns including letters or even inscriptions that aretoday illegible. The roof likely had two slopes covered bylocally made tiles of different types.The overall dimensions of the church were: width – 5.60-5.70 m, length - 8.50 m. The thickness of the wall was about0.7 m. Structure remains are preserved to a height of 0.80 m.Both apses have shoulders connecting apsidal semicirclesand walls. The external diameter of the southern apse is 2.13m. The internal dimension of the southern main compartmentis 2.34×4.15 м. The external diameter of the northernapse is 1.20 m, while the internal is 0.63 m. The width in thewestern part of the northern compartment is 1.34 m, and inthe eastern part it is reduced to 1.26 m. The church was orientedto the northeast. The azimuth of its central axis is 47°,which roughly corresponds to the azimuth point of sunriseduring the summer solstice for Crimean latitude.SUMMARYIn the first chapter, written by V. Kirilko, the buildinghistory of the church and its architectural peculiarities arepresented. The double apse sanctuary belongs to the relativelyrare type of churches of the Middle Byzantine periodthat could be described as a two-apse church with unequalapses of different sizes. G. Dimitrokallis (1976), the authorof the most representative corpus of double apse byzantinesanctuaries, classified them as "pseudobiconques." Thereare some examples of double apse churches in the Crimea(Sotera near Alushta, Sudak, Funa near Luchistoe settlement,Chembalo fortress in Balaklava). Yet, these sanctuariesmainly date back to the 14th century, with the one exceptionbeing the Sotera church that belonged to the periodof the 8th-10th century, and none of them provides an exactparallel to the church of Yedi Evler.During the short period of its history, the church wascompletely rebuilt at least once. The first building periodinvolved the creation of the main southern church with theapse and the three entrances from the west, south and north.It is highly likely that the church was intentionally conceivedby priests, ktitores or the Christian community as a doubleapse and two-part building. Immediately after the perfectionof the southern church, the additional northern compartmentwith open western portal and separate apse was added. Thispart of the church was connected to the main church via aspecial doorway in the wall dividing the compartment thatpreviously served as the northern entrance to the southernchurch. In fact, the second building period is distinguishedonly theoretically as a final step in the construction of thechurch. The chronology of the first two periods of the building'shistory, based mainly on the study of pottery and ceramicmaterials from the complex, dates back to the firsthalf of the 9th century, or more precisely the second-third tothe middle of the century.After a short period the church was completely destroyed,most likely due to inadequate construction worksor an earthquake. The third building period is determined as860-880s, when the sanctuary was rebuilt and reconstructed.After reconstruction, the northern compartment was buriedby earth and ruined stones and preserved according tocanon law practices for unused sacral Christian objects. Inthe third building period, the northern part was not active asa liturgical zone. The sanctuary became an ordinary ruralByzantine one-apse, one-nave church. A narthex was constructedin the eastern part of the sanctuary. The doorwaybetween the southern and northern parts was closed off bywall masonry. During the third building period, only twoentrances — the southern and western — were still active.The main entrance was the southern one, which was addedby a wooden apprentice. After the second deterioration ofthe church in the first half of the 10th century, no more renovations were carried out. The ruins were reused by the localpopulation for ordinary purposes no earlier than in the secondhalf of the 14th -15th century, as pottery fragments fromthe ruins show. Most probably, the narthex and apse wereused at this time as a temporary living structure in what isregarded in the chapter as the fourth building period. Theauthor proposes graphical reconstruction of the sanctuaryaccording to fourth building periods and shows architecturalparallels to this building among contemporary churches ofthe Northern Caucasus and Minor Asia.Chapter two, author I. Teslenko, deals with the stratigraphyof the site and description of archaeological layers.The analysis of excavated materials provided in the chapterallowed for the presentation of all steps of anthropogenicactivity on the Tuzluk Hill from the Bronze Age to moderntimes. The description of materials is organized by archaeologicallayers, with general characteristics of different findsincluded. Every layer inside and outside the church is attributedto a corresponding building period. A hypothesison the formation of each layer and its causes are also given.The most important layers are linked to two dilapidationsof the church, and some of them are attributed to regular liturgicallife and different rituals practiced in and around thesanctuary. Several layers may be left from construction andreconstruction works. A detailed description of the archaeologicalfinds and a cultural and liturgical interpretation ofstructures, layers and bones are given in the next chapters.In the third chapter, I. Teslenko provides an analysis ofceramic and pottery materials from the church. During theexcavation, 2,589 fragments of roof tiles and kalypters (55%of all ceramic materials), 637 fragments of kitchen and tablewares (13.5%) and 1,485 pieces of pithoi and amphora (31.5%) were recorded. Among them 9 intact rectangular rooftiles that were still preserved and 5 kalypters can be fragmentarilyreconstructed. Several tiles have a constructionsign or craftsmen marks as tridents and Greek letters «λ»,«ρ», «π» «В», «V». A theoretical estimation on the numberof tiles, including kalypters for covering the roof, has beendone. The amount is between 374 tiles / 376 kalypters and396 tiles / 397 kalypters in the second and third buildingperiod respectively. Accordingly, in the second period theweight of the roof was about 3893-3897 kg, for the thirdperiod – 4118-4122 kg.Nearly all excavated ceramic materials came from localproduction. The author lists the characteristics and providesa description of clay pottery and ceramic items, which showtwo craftsmen traditions. The first one emerged locally andis characteristic of primitive treatments, the use of a handpottery wheel and unsatisfactory baking. The second craftsmentradition reflects well-organized, high-technology commodityproduction oriented on the external wine trade. It ispresented specially by amphora. Today, there are more than40 known pottery workshops with high-technology kilns inthe southern part of the Crimean peninsula. Such a potterytradition was most likely brought here in the 8th-9th centuryfrom Minor Asia. The author discusses chronologies ofvarious types of local pottery, particularly amphora, and hemakes comparisons to groups of amphora known from differentregions of the Byzantine World. Local amphoras arepresented by so-called "Black Sea type" (second variant),which was produced until the mid-10th century, according tothe author. At the archaeological site, only two fragments ofimported pottery have been recorded: the bottom of a highneck brown clay jug with wide flat handles, no earlier thanthe mid-9th century, and a fragment of Glazed White Ware II,according to J.W. Hayes, from 10th century Constantinople.The kitchen pottery which were in use in Khazar kaganateis also absent. Ceramic finds in the church date back mainlyto the end of 8th-10th century; only several fragments of twored glazed sgraffito bowls and one fragment of a brown unglazedpot come from the 14th-15th century.The fourth chapter presented by I. Teslenko and A.Musin describes and studies the collection of glass lampfragments (342 items) that are partially not indentified.The bulk (91%) of the lamps comes from the third buildingperiod and is concentrated near the southern entrance tothe church, where the liturgy should start. Precisely withinthe same zone, micropieces of flint made by strike-a-lightfor making "liturgical fire" were recorded, and kitchen andbone remains from community meals were also attested.Glass lamps are presented by two main groups: polycandelonor beaker-shaped lamps with hollow stems, and singlelamps with handles on the rim. All lamps have close parallelsamong glass finds from other Middle Byzantine sanctuaries,for instance, Myra-Demre in Turkey, Thessaloniki inGreece, Chersoneses in Crimea, etc. The glass is mainly coloredlight green and blue. A slowly increased percentage ofpotassium oxide recorded by optical emission spectroscopymay point to glass production centers in the southeasternpart of Asia Minor or Levant.Chapter five, written by A. Musin, analyzes and classifiesmetal crosses found in the church. The excavation recordedat least 30 crosses and their fragments. Crosses wereused throughout the entire period of the church's existence.Crosses are regarded as an ex-voto offering. Most of themwere concentrated in the altar zone of the sanctuary andnear the southern entrance to the church. Two crosses wereput in wall masonry that closed the doorway between thenorthern compartment and the main church during the thirdbuilding period, evidently with apotropaic magic purposes.Presumably, crosses were suspended on the church wall oron elements of the church's interior, or inserted in them. Thecorpus of crosses is divided into five typological groups.The main group consists of iron crosses with an extendedlower branch made of two plates connected with a rivet thatderived from individual processional crosses and turned inex-voto. Some crosses with splayed arms were cut from thinsheet-metal, including copper alloy and probably silver,and decorated with punch ornamentation. Two crosses weremade of silver coins: Umayyad dirham (661 – 750 AD) andimitation of Arab-Sassanian half-drachma of the Sassanidking Kosrou II (590-629 AD).The two last groups of crosses can be compared to thecrosses of the type 1.2.2 according to J. Staecker found inEarly Rus' and Scandinavia in the 10th – 11th century, especiallyknown to be in graves in Birka (Sweden), Gnezdovonear Smolensk, Timerevo near Yaroslavl (Russia), Kiev,Iskorosten (Ukraine) and other political and economic centersof the formation of early medieval states in Russia andSweden. Several scholars have insisted that the crosses havean Anglo-Saxon origin and appeared in Sweden around930-940s AD with the mission of bishop Uni from BritishIslands. However, after the Yedi Evler excavation, the Byzantineorigin of these crosses is quite clear. Crosses fromEastern and Northern Europe may have been created usinga Byzantine example or brought directly from this regionin several cases. During the cultural transformation of theChristianization period, crosses that initially belonged to liturgicalpublic culture were turned in barbarian society intoprivate devotion objects and used as an element in burialcustoms.Nearly all crosses found in the Yedi Evler church haveparallels in other regions of the Byzantine Empire and theneighboring region in the Black Sea coastland, Mediterranean,Asia Minor, Northern Caucasus and Balkans. Suchex-voto crosses illustrate a special feature of post iconoclasticculture in the beginning of the Middle Byzantine period,as well as large distribution of personal reliquary-crossesof the end of the 9th – 11th century. However, prior to becomingan ex-voto offering in church interior, both types ofcrosses were generally used in private Christian devotion.It is largely accepted that the 9th -11th century was a periodof increasing individualism, social atomism and growingemphasis on personal piety. With that in mind, individualcrosses were evidence of the new post-iconoclasm Orthodoxyas a manifestation of personal activity in church lifeand a sign of the victory of polis community tradition overimperial tyranny.The process of donating personal crosses to churchesshould be regarded as a special way of reconciling personaldevotion with the liturgical needs of the local communityencouraged by Church hierarchy. The present hypothesisis confirmed by information in the Byzantine MonasticTypikons, especially that of Empress Irene Doukaina Komnenefor the Convent of the Mother of God Kecharitomenein Constantinople founded between 1100 and 1118, whichprescribed that each Saturday laymen would offer crosses-stauria in the sanctuary for the commemoration of thedeceased, and that other crosses must be brought similarlyeach Sunday on behalf of the living who are recorded on thediptychs. Crosses from the Yedi Evler church and in othercases should be regarded as an archaeological illustration ofsuch a ritual.Other small finds from the church like nails, chain linksfor the suspension of lamps, fragment of bronze wire, leadplates from a wick holder, buttons of bronze, small greenglass beads, and an iron arrow-head characteristic of EasternEurope military culture in the 10th/11th - 13th century aredescribed and analyzed in chapter six by I. Teslenko. Twoamulet-pendants found in the church that are made of clamshell of Cerithium vulgatum and tooth of deer of Cervuselaphus, which could also be offered in the sanctuary asex-voto, are presented in chapter seven by G. Gavris and I.Teslenko.Chapters eight to twelve compiled by G. Gavris, V.Logvinenko, and S. Leonov deal with bones and faunisticremains including birds, mammals, fishes, marine mollusks,and land snails recorded during the excavations. As a result,information is exhausted on the repertoire of animal sacrifices,a normal practice in rural parish Byzantine churches,and the composition of church festive meals has been determined.Among 139 identified bones of mammals, 64% belongto Ovis aries and Capra aegagrus hircus, 16% to Sus scrofadomesticus, 6% to Lepus europaeus and 2 % to Bos Taurus.Birds are presented with 148 individuals of 19 species,including 78% of Gallus domesticus and Gallus domesticussm. and an insignificant quantity of bones of Otis tarda,Cygnus olor, Perdix perdix etc.It is quite interesting to note that fishes are nearly absentfrom the collection, and consequently, on the table of parishmen who lived along the sea coast, only 13 bones ofAcipenser gueldenstaedtii and Perciformes were recorded.Evidently, bones from the excavation present the remainsof a festive meal and not an everyday diet. However, shellfishesare recorded here in 1900 fragments of Mytilus galloprovincialis(95% of mollusk) and a small number ofPatella ulyssiponensis and Ostrea lamellose. Eriphia spinifronspresented in 4-5 individuals should also be noted. Terrestrialgastropods mollusks are mainly presented by Helixalbescens (72.4%), Monacha fruticola (24.2%) Chondrulatridens (3.2%), and only one shell of Brephulopsis cylindrical.Some remarks on the distribution of animal bonesin the excavated complex will be provided in the followingchapters.In chapter thirteen, I. Teslenko proposed and arguedthe chronology of the site based mainly on pottery analysis.Coins from the 7th – mid-8th century that were used forthe manufacturing of crosses give only large terminus postquem for the church building. Amphora with small horizontalmultiple grooves on the surface well-known in Crimeanot later than the beginning - first half of the 9th century arenot recorded among the excavation materials; so the beginningof the church complex must date back to the secondthird-middle of the 9th century. The find of the fragment of ahigh neck jug with wide flat handles in layers of the secondbuilding period, and their absence later on, puts the date ofthe rebuilding of the church at 860-880 AD. The presence oflocal "Black Sea type" amphora of the second variant andthe absence of forms similar to amphora of types I and IIbaccording to N. Günsenin allow to propose the first half –mid of the 10th century as the final stage of the church's existenceand that of surrounding settlements. Another find isthe fragment of Glazed White Ware II, dated no earlier thanthe beginning of the 10th century. The history of the churchactually spans about 100 (± 20-25) years.Chapter fourteen by A. Musin discusses liturgical ritualspracticed in the sanctuary against the large background ofByzantine church culture and shows parallels from relatedterritories. To explain the meaning and origin of the two unequalapse church building in the Yedi Evler area, the authorprovides a thorough account of the phenomenon of doubleapse churches with unequal apses from Transcaucasia andthe Northern Caucasus through Asia Minor and the GreekIslands up until biapsidal churches were recorded in medievalItaly in the 9th-13th century. As a result, a conclusionhas been made that the Mediterranean World did not havea unique genesis of double apse churches. Late Antiquitychurches with two symmetrical naves and apses cannot beregarded as a direct prototype for the Yedi Evler church andrelated building. The architecture of Transcaucasia and theNorthern Caucasus sometimes gives similar features, forexample Mgvimevi, Georgia, the end of the 13th century,but all of them were built later than the monument underconsideration.The "pseudobiconques" churches with a reducednorthern apse are also known in medieval Italy and Corsicaof the 10th-12th century (see for example: San Venerio,La Spezia-Migliarina, Liguria; San Tommaso al Poggio,Rapallo, Liguria; Santa Maria della Chiappella, Rogliano,Haute-Corse; Santa Maria di Sibiola, Serdiana, Sardegna).However, they hardly could be a source of inspirationfor builders of the Yedi Evler church for cultural andchronological reasons. The Italian architecture of the "chiesebiabsidate" did, however, deeply influence the appearanceof two apse churches in Crimea and Muscovite Russia inthe end of the 14th-15th century. Nevertheless, early Italiantwo apse sanctuaries, especially with different apses and anadditional northern entrance, could initially reflect the sameprocess of the change of liturgical planning as in the YediEvler church.It should be acknowledged that "pseudobiconques"churches are not very characteristic for the Greek Island.Some indirect parallels can bee seen in the planning ofthe church of St Spyridon – Panagia Protothroni Halkia,Halki, Naxos Island; church of St Pantaleon, Kotraphi,Peloponnesus; church of St Athanasius, Phaturu, PatmosIsland; church of St Athanasius, Phaturu, Patmos Island. Inall cases, it is difficult to say whether the additional reducedcompartment was initially intended for this or that particularliturgical ritual. It is quite possible that both naves wereused for the Eucharist. However, in the Middle Byzantineperiod, the appearance of double churches of Sts John andGeorge, Sarakini, Samos, and the Monastery of St JohnChrysostomos at Koutsovendis, Cyprus can be attested.The double apse church was renewed in the 10th century inÜçayak, near Kirşehir, Central Anatolia, Turkey. The mostnotable fact is that the high density of two apse middlebyzantine churches, including the "pseudobiconques"sanctuary, is known to have existed in the ancient Pontprovince and near Trabzon, Turkey, for example in Koralla,Görele Burunu fortress or Gantopedin fortress (Matzouka,Zana Kale), Labra, Maçka Dere, near Köpruna Köy. Thisregion always had direct ties with the northern Black Seacoast and Crimea during Antiquity and Middle Ages.At the same time, the closest parallel to the Yedi Evlerchurch can be seen in the 10th-11th century double apsechurch in the Upper City of Middle Byzantine settlementin Boğazköy (Hattusa, Asia Minor), Turkey, excavated by P.Neve in the early 1980s. At the small northern compartmentthat served as the principle entrance in the southern mainchurch, obviously meant for the Eucharist, a considerablenumber of metal ex-voto crosses was recovered. Thecombination of such features attested both in Yedi Evlerand Boğazköy and the chronological coincidence cannot beaccidental.The author argued that different liturgical functions of twochurch compartments and the subsidiary role of the northernpart may be stressed by their sizes and architectural volumesand expressed in the exterior of churches in an architectonicway and by means of architecture. An additional means ofspecial organization of two parts of liturgical space involvedthe arrangement of a separate doorway to the main churchvia the northern compartment as a supposable place of initialworship rituals.Such a change in liturgical planning finds its possibleexplanation in the reform of Prothesis/Proskomedia,which took place in Middle Byzantium during and rightafter the iconoclasm period. The Euchologion Barberinigr. 336, the oldest Orthodox liturgical book of the end ofthe 8th century, reported the appearance of the first priest'sprayer for the preparation of bread and wine as gifts for theEucharist. There was a time when the clergy and monksestablished control over the expression of community andindividual piety within the bringing of liturgical gifts. Thechapter argues in support of a hypothesis on the Prothesisfunction established in the northern compartment in MiddleByzantine churches with two unequal apses such as YediEvler, Sotera, Boğazköy, several sanctuaries of Pont andTrabzon, etc. as a materialization of church reforms at thattime. It is quite possible that contemporary Italian churcheswith two unequal apses were also influenced by the samearchitectural and liturgical innovation in the beginning of theMiddle Byzantine period, especially since the EuchologionBarberini is a manuscript of southern Italian provenance,which reflects, however, practices of Constantinople.Architectural studies let us assume that initially, for anewly performed ritual, the northern annexes or nave ofchurch could be reserved, but later such liturgical planninginnovation did not catch on in church practice. Both preanaphoraand anaphoric rituals were concentrated in thealtar zone.The architectural implementation of the Prothesisreform could be reflected in another way, for example, in theconstruction of rectangular annexes to Middle Byzantinechurch as monastery Kisleçukuru, Antalia, and in İnişdibifortified settlement, Istlada, near Kekova – Myra/Demre,both in Turkey provide examples. In fact, the MiddleByzantine period is generally characterized by the risingof additional architectural volumes and a compartmentaround the main church building within the multiplicationof liturgical rituals and "Privatisation" of Liturgy.As proof for the given hypothesis, a find of liturgicalequipment in the church can be added. At the central partof the northern compartment just opposite the doorway tothe main church, an almost rhomboidal flat stone with dimensionsof 0.5 х 0.7 m (weight 75 kg) was attested. Itshorizontal position in situ was fixed by two roof tiles andfragments of amphora. A considerable number of potteryand glass fragments was concentrated around the stone, aswell as some animal bones. At the east end of the northernapse, the bottom of pithos and fragmentary sheep skullwere also recovered, which indicate some unknown ritual.It is quite possible that such flat stones laying directly on thechurch floor and serving as the Prtothesis table for offeringliturgical bread and wine were typical for rural Byzantinechurches, as the information of Pratum spirituale by JohnMoschus suggests.No remains of the altar table or distinct elements of thealtar screen were recorded during the excavations. This impliesthat the Holy table in the church could be made ofwood and the altar screen existed as a cloth curtain or katapetasma.However, the altar zone was separated from thenaos by a terrace cut in natural as a kind of bema. Near thebema, there was a pit, most likely for a water reservoir usedfor church needs and ritual purification purposes. Beside thispit within the altar zone, several roof tiles were stocked as aspecial construction associated with finds of metal crossesand glass lamp fragments that may be regarded as an elementof an unpreserved altar barrier.Such liturgical elements as the offering of ex-voto crossesand new arrangement of the Prothesis ritual may suggesta monastic influence in the area. Additionally, this possibilityis confirmed by some features of burial custom of thegrave excavated near the church to the southeast from themain apse, i.e. the fixation of the head of one buried senilisman with the help of small stones or a special head-supportknown in the practice of Mont Athos monasteries and in theTypikon of Studios monastery in Constantinople. This observationallows for a revision of the role of Byzantine monasticismin the development of Crimean Christian cultureof the iconoclasm and posticonoclasm period, especiallysince an erroneous hypothesis on the "mass migration" ofByzantine monks-iconodoules to the Crimean peninsulabased on an uncritical review of the information of the Lifeof Saint Stephen the Younger has been abandoned after newresearch.However, rituals practiced in the Yedi Evler church werelinked not only to monastic practices but also to popularChristianized rituals, as finds of animal bones in and aroundthe church suggest. Without a doubt, these kitchen remainstestify to animal sacrifice and parish community or familyfestive meals organized in the church. The finds of oxremains, an animal usually offered as a sacrifice in ruralGreek communities during sanctuary consecration, nearthe western and southern entrances to the church may referto rituals of dedication of the church after its constructionand reconstruction in the second and third building periods.Other bones and faunal remains are relatively proportionallyspread out in the church complex. It is difficult todeterminate where exactly the common meals took place.Most likely, during the first period of church life it was thenorthern part of the church; the joint offering of gifts forthe Eucharist and ordinary meal in the same place near theflat stone in the northern part of the church shows a kindof syncretism of liturgical and popular rituals. During thelast period, when the northern compartment was buried accordingto canon law postulates the main part of the kitchenremains was concentrated near the southern entrance to thesanctuary.The practice of animal sacrifices and parish meals waslargely in use in Byzantine popular religion, or so-called"parish Orthodoxy." In spite of prescriptions against suchpractices, which can be found in canon law, it was regardedas a norm in society, and even hagiographical texts, for example,the Life of Saint Nicolas of Sion in Asia Minor, tellabout such rituals without any fulmination. Rituals of animalsacrifices are also known in the North Caucasus, Transcaucasia,and the Balkans and are still preserved in ethnographicpractice until the beginning of the 20th century andon several territories up until the present age. For example,in the Farassa area, Cappadocia, modern Feke, Adana Province,Turkey, in the Greek parish the ritual of animal sacrificeswas recorded in the church opposite the main altar on abig stone. This parallel may suggest that the flat stone in thenorthern part of the Yedi Evler church, apart from its Prosthesisfunction, could have also served as archaic sacrifice.The remains of rituals of church consecration are alsoknown from the excavations. They have been attestedthanks to one-time concentrations of charcoals and fireplacesas well as kitchen remains opposite to the entrances of thesanctuary. For the first church consecration, three fireplaceswere recorded to the north, west and south of the church.The second consecration left one fireplace to the south fromthe church according to the position of the main doorwayduring the third building period.Within the last zone, micropieces of flint made by strikea-light were found. It is obvious that there was a specialplace here for making 'liturgical fire' before the beginningof office of vespers. Evidently, the celebration in the churchwas not conducted every day, but on special days includingFeast and Sunday Liturgies. Today the ritual of makingnew fire before offices is still preserved in Latin andGreek parish life, only on the eve of Easter Day when theliturgical light for the ceremony is normally lit from a bonfireburned outside the church. In Russian and UkrainianOrthodoxy, such practice has been abandoned. A specificderivate of such practices is the ritual of 'Holy Fire' in thechurch of Holy Sepulcher in Jerusalem on Great Saturday,the day before Orthodox Easter, presented in mass mentalityand church propaganda as a miracle. However, the practiceof making 'new' or 'holy' fire, especially at the beginningof spring, is well known thanks to ethnological research inWestern and Central Europe, and relations between churchrituals and folklore customs are difficult to establish. Multiplefragments of glass lamps in the same zone hardly referto any rituals, nor do presented remains of lamps accidentallybroken during manipulation. Only one church customthat involves the intentional breaking of wedding glass cupsof wine was first attested in the Euchologion Paris Coislin.213 in 1027 AD. However, until the 12th century, the churchblessing of wedding was practiced in the aristocratic milieuand was not very widespread in rural society.In sum, the local parish community had enough cultivatedlevel of religious life and combined innovations ofliturgical mainstream of Byzantine society issued from culturalcenters and archaic practices belonging to the provincialrural population.The conclusions presented by I. Teslenko and A. Musinsummaries research results and give future perspectives.For the first time in the history of excavations of Crimeanmedieval churches, thanks to careful digging and fieldfixation, architectural archaeology managed to record manyliturgical features and everyday life elements characteristicof Byzantine rural churches. It allowed for determining acharacteristic of the material culture of the local populationduring the "demographic boom" and establishing of themataadministrative division in Byzantine Empire in the 8th-9thcentury. Church planning kept the very important step inthe development of the initial part of East-Christian Liturgyas ritualisation of Prothesis. Archaeological contextspreserved intact bones of animal sacrifices and communitymeals appropriated to Byzantine popular religion, tracesof making of 'holy' or liturgical fire as micropieces of flintmade by a light-a-strike, and ex-voto offering in the formof metal crosses, and amulets pendants that at the sametime could serve as interior church decoration. Such findsallowed us to establish byzantine origin of several typesof Christian devotional crosses pendants from the 10th-11th century originated from the territories of Early Rus'and Scandinavia. The church in Yedi Evler is an examplemonument of the Middle Byzantine period for the study ofliturgical devotion, rural sacral architecture and everydaylife of provincial settlements, which should be useful forthe understanding of both Crimean medieval culture and thehistory of other parts of the Byzantine World.The study of the Yedi Evler church permits us todraw some conclusions about the historical developmentand cultural situation in the southern part of the Crimeanpeninsula at the end of the 8th – mid 10th century. The materialculture of the local population known from the result ofthe church excavation and investigation of surroundingsettlements and pottery workshops suggests importantinnovation, such as stone housebuilding using roof tiles,high-technology pottery production with very effectivekilns, winemaking oriented to local and long distancetrade, and ecclesiastical architecture of basilica-type parishchurches. All these improvements were previously unknownfor the autochthonic people, which may be indentified tothe Crimean Goths. The settlement archaeology in the areashows that the above-mentioned innovations were broughthere with the wave of mass migration, and newly-establishedresidences of the new population existed quietly side by sidewith previous habitations. This situation may demonstratethe process of mutual integration and even acculturation ofautochthonic people in higher organized society. Most likely,the main group of migrants came from Asia Minor andbrought the mentioned traditions of Byzantine-Rhômaioscivilization, including high technology in pottery andliturgical innovations reflected in ecclesiastical architectureand devotional practices.Undoubtedly, the colonization of the southern part of theCrimean peninsula was organized by the administration ofthe Byzantine Empire in the framework of the establishingof the themata system. The theme ta Klimata in this areawas constituted in 841 AD, and later in the 850s it wasreorganized in the theme of Chersoneses. In the same vein,the new church administration was established here. Theregion under question had probably been included in themetropolitan of Ghotia or Doros, whose eastern borderseparating it from another one new diocese of Sougdaia orSourozh, now Sudak, was exactly across from the Yedi Evlervalley. The Goths diocese is referred to as "a certain regionalong the coast there called Dory," mentioned by Procopiusof Caesarea in his panegyric on the building activity of theemperor Justinian De Aedificiis.The chronology of pottery materials suggests that thechurch in Yedi Evler and the local agglomeration, as wellas a considerable part of settlements in Southern and South-Western Crimea, ceased to exist at the same time in the firsthalf of the 10th century. Such a social collapse may be linkedto the politically unstable situation in the area caused by theconflict between the Byzantine Empire and Khazar kaganateand active military raids of the Rus' from the Middle Dnieperarea to the Black Sea and Caspian Sea regions, Asia Minorand Constantinople. The local population moved to moresecure regions or fled behind city walls for protection.This publication is supplemented by appendixes withcatalogues of finds of various categories including metals,glass, and faunal artifacts (I. Teslenko, N. Turova), pottery,ceramic and stone materials (O. Ignatenko, I. Teslenko),architectural elements (V. Kirilko), find of Bronze Ageperiod (I. Teslenko), description and results of opticalemission spectroscopy of glass finds (A. Egor'kov) andstudy of flint finds (V. Chabai).