Having found themselves in a foreign land after the 1917 revolution and the Civil War, Russian emigrants tried to establish the old system of education and upbringing or create a new one. The changed social conditions - exile-required the search for new forms of work with children and young people. Despite many difficulties, the emigrants created an extensive and fairly coherent system of educational institutions.

The emigrants ' focus on their speedy return to their homeland determined the nature and type of education in foreign schools - mainly humanities: ancient languages, Russian literature, history, Russian language, geography. "The main goal of the education system in emigration was to preserve the Russian identity, so natural sciences and mathematics, international in content, were taught in accordance with the curricula adopted in the country of residence" (Mark Raev. Russia abroad. Istoriya kul'tury i russkoi emigratsii 1919-1939: Istoriya kul'tury i russkoi emigratsii 1919-1939 [History of Culture and Russian Emigration 1919-1939].

Emigrants attached great importance to both the organization of children's education and educational work with them, because they believed that not only the acquired knowledge forms the personality of a young person who will return to his native country in the coming years. For these purposes, there were various educational unions and associations. Some of them were restored from dore-

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the revolutionary past, for example: scouts, falcons, and others have already appeared in the emigrant "circle of life" - knights, scouts, and Musketeers.

In 1909, on the initiative of O. I. Pantyukhov, the first scout organizations appeared in Russia - immediately after their creation in England. The founder was Colonel R. Baden-Pole in 1908. The purpose of scout organizations is to educate young people aged 7-21 in a playful way while learning crafts and nature. Both boys (Boy Scouts) and girls (Girl Scouts) participated in these organizations. In 1914, the Russian Scout Society was founded in Russia. After 1917, all scout groups were banned.

It is clear that after the prohibition of this organization in Soviet Russia, the designations scout and scoutism were excluded from the Russian language or became associated only with the foreign (capitalist) world. It is interesting that D. N. Ushakov's Explanatory Dictionary of the Russian Language completely eliminates any references to the existence of this organization in pre-revolutionary Russia in the interpretation of the term boy Scout, and only provides the following definition:" a member of a special children's bourgeois organization of a military-political nature in capitalist countries." These terms are not mentioned in the well-known book by L. P. Krysin "Foreign words in modern Russian" (Moscow, 1968). Perhaps this is due not only to ideological reasons, but also to the actual-linguistic-peripherality of these designations for the Russian language in the pre-revolutionary period: "This movement did not enjoy noticeable popularity in pre-revolutionary Russia, but it became widespread in emigration. The Boy Scout movement was believed to develop in children exactly the qualities that Russia lacked during the great trials of the war and revolution "(Mark Raev. Edict. op.).

In contrast to the Soviet language, the use of words of the scout lexicon (scout, scoutism, scout) in the emigrant press is very active: "The 30th anniversary of Russian Scoutism" (title of the article. Revival. 1939. July 7);"...the struggle that has been defined in Russian Scoutism from its very inception as a struggle for nationalization, these are, in fact, the first social efforts from which the founders of the Young Russian movement derived their initial political experience "(Young Russian Iskra. 1933. 15 Aug.), etc.

Purist tendencies inherent in a number of emigrant publications also affected the name scout: it was translated (attempts to do this were made before the 1917 revolution) and sounded quite in Russian scout: "The Union of Nobles held a meeting dedicated to Imperial Russia on Sunday in the Jena Hall <...> The honorable service was performed by young scouts, young volunteers and knights" (Vozrozhdenie. 1937. November 20). Physical education of scouts and scouts (not only),

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but both ideological and military) followed the ideas developed by the ROVS (Russian All-Military Union), which were the awakening of national Russian consciousness among the highest military personnel of the Red Army and the tactics of "medium terror" (blowing up the premises of party organizations in the USSR). The paramilitary nature of the scout movement required shortening the name in a military manner - this is how the NORR (National Organization of Russian Scouts) appeared.

However, the falcons were a more popular association of young people. This system of physical and spiritual and moral education was developed back in 1862 by the Czech teacher and doctor M. Tyrsh in the general direction of the rise of national Czech self-consciousness - the so-called Sokolskaya gymnastics, At the beginning of the XX century it was borrowed to Russia, and with it came a large number of sports terminology: pereshmyg, mety, otbochka, footrest, jump, catch, etc. In 1917, N. V. Manokhin translated the book "Course of Sokolskaya Gymnastics"from the Czech language. Replenishment of the Russian lexicon with sports terms borrowed from the Czech language is explained by the "complete absence of gymnastic terminology in the Russian language" at the end of the XIX-beginning of the XX centuries (Lexicon of the Russian literary language of the XIX-beginning of the XX century, Moscow, 1981). The restoration of the Sokolsky movement abroad took place quickly: on January 16, 1921, the Russian Sokol Society was founded in Prague, and within a few years similar societies were being formed in Yugoslavia, France, Bulgaria, Latvia, Poland, China, and the United States.

In the emigrant Russian language, the Sokolsky vocabulary was often used-sokol (in many, including variable endings-sokoly and sokola), sokolka, sokolsky, sokolstvo: "On February 13-the annual traditional ball of Russian falcons was held in the Zvezda Hall" (Mech. 1937. March 21); " Evening of [Sokolstvo] opened the Society "Russian Falcon" in the New Garden with a boyar dance " (Russian voice. 1934. July 29); "On the occasion of the feast of the Holy Great Martyr St. George, the patron saint of Russian falconry, is being given a ball by the society... "(Vozrozhdenie. 1937, November 20); "The Regional Union of the Russian Falconry in Yugoslavia, living for 12 years in close fraternal cooperation with the Falcon of Yugoslavia, always takes one or another part in the Sokolsky celebrations and performances of the Yugoslav falconry" (Russian Voice, July 29, 1934).

The reasons for the popularity and necessity of the Sokolsky movement in the system of all education among emigrants are "to preserve the 'Russianness' of children, cultivating in them the independence, courage and energy necessary to cope with the difficulties of life in emigration" (Mark Raev. Edict. op.). For expats, they were woven together

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sports and national and spiritual education: "Somewhat different from all Russian and foreign sports organizations, the Russian Sokolstvo differs from them in that for it sports and gymnastics, which are part of a strictly developed system, are not an end in themselves, but serve a high ideal of the culture of the spirit" (Vozrozhdenie. 1939. July 7).

The designation vityaz appeared already in the years of emigration. Its appearance is associated with the name of N. F. Fedorov, who founded an independent organization in Paris in 1934, whose motto was "For Russia, for Faith". Therefore, the choice of the name - vityaz - for the members of this youth group was obviously not accidental, but was intended to reflect the main points of this movement: Orthodoxy and the military-historical glory of Russian soldiers. Although the branches of this organization are NEW (National Organization of Knights) They existed in many European countries, the main backbone of the knights was located in Paris and the French province. This is due to the fact that this designation is found mainly in Parisian emigrant newspapers: "National Organization "Knights". The next gathering is on Sunday, March 17, in the cathedral. After the liturgy, the knights and sentries will remain at the solemn consecration of the banner" (Vozrozhdenie. 1935. March 14). The nature of this organization, like the scouts, was also predominantly military, which explained the abundance of military training (summer military camps, hiking, shooting); in addition, the program included special secret tasks to train future terrorist fighters.

A variety of scouts and knights were volunteers who decided to devote their lives to liberating Russia from the communists and were preparing to do so by military and terrorist means. For example, in Bulgaria, the "Young Shift Company named after General Kutepov" was formed from NORR and Vityaz NOV scouts in 1937 - its members were often called Kutepov volunteers. "Kutepov volunteers had to cross "minefields" and overcome wire barriers: make and throw grenades, blow up bridges and railway tracks; cross mad mountain streams; pass the Balkan thicket day and night without roads " (Butkov V. Russian National Youth in Bulgaria / / Nashi Vesti. Rosa Site( USA), 1990).

Regional, small groups of young people were guides and Musketeers. The former were distributed mainly among emigrant youth in the Baltic republics and Poland, their name goes back to the Haidamaks (Turkish: Haidamaks). haydamak-to attack) - originally in the XVIII century, this was the name of the rebellious peasants of Right-bank Ukraine against the Polish lords. During the Civil War, this name came up in a reinterpreted meaning

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"a member of an armed group that opposes the establishment of new orders." In foreign countries, haidamaks were defined as groups of emigrants organized on a military model, mostly natives of Ukraine, who set themselves the goal of liberating the country from Soviet power; haids were members of the children's and youth organizations attached to these associations: "Tomorrow, January 2 <...> there will be a Christmas tree organized by Russian scouts and guides "(Today. 1930. January 1).

The name musketeer (French: mousquetaire < mousquet "musket") in the figurative sense of "member of the organization of children of Russian emigrants" was common in Paris and some French cities; its use by Russian emigrants living in France was due to a background reference to the popular noble, honest and disinterested heroes of the novels of A. Dumas. However, in other countries, if the designation was known, then the youth unions of Musketeers of the same name practically did not arise.

In emigration, units of former military personnel were preserved according to the regimental or divisional principle (usually by the names of their commanders): Kornilov Regiment, Alekseevsky, Markovsky, Drozdovsky, Turkulovsky, etc. Very often, they organized youth departments that were engaged in military-patriotic work. So the designations young Alekseyevets, young turkulovets, young Markovets, young Kornilovets, young drozdovets (or colloquially - young thrush) appeared.

Military-patriotic and religious educational activities were a mandatory part of almost all emigrant youth associations. Even the slightest weakening of such activities was very painful for emigrants. However, the process of young people's departure from the ideas and ideals of their fathers was difficult to stop: young people were actively involved in the life of the country, they had other life values and guidelines. Therefore, it is no coincidence that the concept of denationalization was born in emigrant everyday life - the loss of a person's national-patriotic feeling, the desire to return to their homeland. Emigrants used a whole range of words of this word-forming series; it is noteworthy that almost all of them from a semantic point of view show the dynamics (processuality) of the development of the verb trait: "After all, if our "shift" is not ready, if our youth is dispersed, "denationalized", finally leaving Russia for their personal life abroad, then emigration will take place." as a political force, after some time it will cease to exist" (Vozrozhdenie. 1939. July 14); "Continuous hostility and endless disputes over the search for the causes and culprits of the disaster. Avvakum's political disputes... The result is clear - either further fragmentation of the future young forces, or withdrawal

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from the interests of Russian life, i.e. denationalization... "(Russkiy Golos, July 29, 1934).

Emigrant youth was contrasted with Soviet youth - the word molodnyak was most often used to refer to the latter in journalism. It is interesting that Dahl's Dictionary does not register the meaning of "young people" in this word; this meaning apparently appeared at the turn of the century in the urban vernacular and came from the regional speech in addition to the literary meaning "young animals, offspring". This value was active in the 1920s and 30s; it is included in Ushakov's Dictionary with only one grammatical mark sobir(ательное): "young people, young cadres"; obviously, there were no sharply negative associations in it at that time, most likely - only jokingly familiar ones.

In emigrant journalism, the negative connotation is dominant, so that it even affects the semantics of this designation: young people "thoughtlessly, blindly perceiving any ideas; deceived or deceived young people": "15 years of the communist system < ... > almost completely destroyed the old generation that grew up in the pre-revolutionary years. < ... > In 1930 - 31. < ... > "molodnyak" was suddenly recognized as the most advanced detachment of the construction of socialism, the skirmisher of the five-year plan enthusiasts, the shock detachment of the world revolution, the advanced cohort of militant godlessness, the conductor of continuous collectivization, etc. " (Voice of Russia. 1932. July); "[the Young Russians] promise to fight for the allied empire <...> they extend a hand to the Soviet young people, they stand for the planned economy, they celebrate the achievements of the five-year plan <...> for the emigrant youth-these are all new words, and in general not only for young people - these are new ways. Words that were "taboo"in immigrant families: Soviets, planning, collectivization" (Malorosskaya iskra. 1932. 20 Aug.).

Thus, the worldview of emigrant youth was formed in an extensive system of various educational associations - both restored (from pre-revolutionary Russia) and created again. In the overwhelming majority of cases, all of them pursued the following fundamental goals: instilling religion, love for the Motherland (Russia), respect for the country's past, mastering the practical art of war, and readiness to take up arms to regain what was lost in the revolution and Civil War.

Saint-Petersburg.

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