Revival of abandoned villages in Russia. The government announced a new program for the revival of the village

Experience of Gleb Tyurin in the revival of villages.
Innovative revival of the province: social technologies, NEO economics and applied psychology.

Former currency dealer Gleb Tyurin decided to take on the task of rescuing the "bloodless" northern villages.
What Tyurin did in the Arkhangelsk outback in 4 years has no precedent. The expert community cannot understand how it succeeds: social model Tyurin is applicable in an absolutely marginal environment and at the same time inexpensive. AT Western countries similar projects would cost orders of magnitude more. Amazed foreigners vied with each other to invite the Arkhangelsk citizen to share their experience at various forums - in Germany, Luxembourg, Finland, Austria, and the USA. Tyurin spoke in Lyon at the World Summit of Local Communities, and the World Bank is actively interested in his experience. How did it all happen?

After high school, Gleb went to teach in a rural school in the most remote area of ​​​​the Arkhangelsk region. He gave seven years of his life to pedagogy. In the early 90s, he returned to the city, restored his decent English, mastered back in an elite English school, worked as a manager and translator in various joint ventures and Western firms, in an American business school, trained in the West, studied banking in Germany and became a senior currency dealer in Arkhangelskpromstroybank.

“It was very interesting in its own way. But I felt like such a ticking mechanism: all day I sat in front of a bunch of monitors and clicked money. Sometimes 100 million rubles a day,” recalls Gleb. What is the experience of a former teacher who sells millions of dollars in exchange rate fluctuations? Wild stress.

And when he left the bank, he saw how impoverished teachers staged demonstrations, grandmothers screaming in front of the city hall, who were not being paid a pension. “One and a half billion dollars a year passed through our bank. The country did not need any Western investment, we could completely modernize our economy ourselves. And everything was crumbling around, ”Gleb says bitterly.

The Yeltsin decade ruined the Russian North worse civil war. France can easily be hidden in the Arkhangelsk region. The region is rich, but today it is mostly wilderness, lack of roads, unemployment. Under the Soviets, almost the entire population was employed in the forestry and agriculture sectors. In the 90th year, the planned economy was canceled, the switch was turned off. They stopped buying milk and meat from the villages. For 10 years, the inhabitants of the Pomeranian villages, left to their own devices, as they say, have reached the point where they live almost exclusively in vegetable gardens and mushrooms. Those who can leave, the majority drink bitter.

During a trip to Scandinavia, Gleb somehow ended up in a small workers' settlement and saw a "circle of the future" there. Sober hard workers sit and think what they will do when their factory closes in a few years. At first he thought that they were completely stunned by their developed capitalism. And then I realized that this is the very socialism that we built and did not build. And I decided to try to do the same in Russia. He invented and created the Institute for Civil and Social Initiatives, a non-profit non-governmental organization that undertook the revival of the Arkhangelsk province. “Local authorities there live on subsidies from above, they are divided between regional centers. And there is no longer enough money for the periphery. They close the school, then the paramedical and obstetrical station - that's it, the village is doomed. Out of 4,000 villages in 20 years, it’s good if only a thousand remain,” Tyurin predicts.

But before the revolution, the inhabitants of Pomorye managed hard, lived soberly and prosperously. In the Russian North, many trades and crafts were developed, various crops were cultivated, and there was a brisk trade with other regions. The peasants themselves maintained roads and villages. Almost in the Arctic, they got rye - 40 centners per hectare, kept herds of bulls, built spacious wooden fortress houses that never wear out - and all this in the absence of equipment, fertilizers, herbicides. It was a well-oiled system of peasant self-government for centuries. It was the democratic traditions of the Russian North that made the region prosperous. And the Russian North in the 16th century is half the country.
Gleb Tyurin reproduced the traditions of the Russian Zemstvo in modern conditions.

With like-minded people, he began to travel around the villages and gather people for meetings, organize clubs, seminars, and business games. They tried to stir up people who had slumped, believing that everyone had forgotten about them, that no one needed them, and nothing could work out for them. There are well-established technologies that can sometimes quite quickly inspire people, help them to look at themselves, at their situation in a different way.

The Pomeranians begin to think, and it turns out that they have a lot of things: forest, land, real estate, and other resources. Many of which are abandoned and dying. For example, a closed school or kindergarten is immediately plundered. Who? Yes, the local population. Because everyone is for himself and strives to snatch at least something for himself. But they destroy a valuable asset that can be preserved and become the basis for the survival of this territory. We tried to explain at the peasant gatherings: it is possible to preserve the territory only together.

Tyurin found within this disillusioned rural community a group of people charged with positivity. I created a kind of creative bureau out of them, taught them how to work with ideas and projects. This can be called a system of social consulting: they taught people development technologies. As a result, over 4 years, the population of local villages implemented 54 projects worth 1 million 750 thousand rubles, which gave an economic effect of almost 30 million rubles. This is a level of capitalization that neither the Japanese nor the Americans have with their advanced technologies.

The Principle of Efficiency
“What makes up a multiple increase in assets? Due to synergy, due to the transformation of disparate and helpless individuals into a self-organizing system.
Society represents a set of vectors. If some of them could be added into one, then this vector is stronger and larger than the arithmetic sum of those vectors from which it is complex.

The villagers receive a small investment, write the project themselves and become the subject of action. Formerly a man from the regional center he poked his finger at the map: here we will build a cowshed. Now they themselves are discussing where and what they will do, and they are looking for the cheapest solution, because they have very little money. Next to them is a coach. His task is to lead them to a clear understanding of what they are doing and why, how to create that project, which in turn will pull the next one. And so that everyone new project made them more economically self-sufficient.

In most cases, these are not business projects in a competitive environment, but the stage of acquiring resource management skills. For starters, very modest. But those who have gone through this stage can already go further.
In general, this is a form of change of consciousness. The population, which begins to realize itself, creates within itself a certain capable body and gives it a mandate of trust. What is called the body of territorial public self-government (TPS). In essence, this is the same zemstvo, although somewhat different than it was in the 19th century. But the meaning is the same: a self-organizing system that is tied to a territory and is responsible for its development.

People are beginning to understand that they are not just solving the problem of water or heat supply, roads or lighting: they are creating the future of their village. The main products of their activity are a new community and new relationships, the prospect of development. CBT in their village creates and tries to expand the zone of well-being. A certain number of successful projects in one locality builds up a critical mass of positives that changes the whole picture in the area as a whole. So the streams merge into one big full-flowing river.

Here are real examples of what Gleb and his team managed to do:
There has been no water in the Konosha region since the Soviet land reclamation in summer. They started looking for a way out. They remembered: there is an artesian well, but it is necessary to build a water tower. If you follow the usual administrative path, the construction will cost a million rubles, the municipality does not have that kind of money. But people have nothing to water the cattle and water the gardens. What to do? They came up with: to assemble a water tower from three old ones. Developed a project. The district helped with engineering support. The villagers worked for free. We bought only new pipes, adjustable wrenches - the entire construction cost 50 thousand rubles. And now there is water!
* * *
AT neighboring village Fominskaya has the same problem with water. TOSovtsy decided to put in order the springs under the village. At the same time, they have also become a local landmark. They cleaned out the garbage heap around the springs, put up concrete rings for water intake, log cabins, a gazebo in the traditional Russian style, and a decorative fence. And they began to lure tourists. How? Very original. The springs were called springs of love and kisses. In the local registry office they left an advertisement. And the newlyweds went. A tradition was born. Now there is a wedding every Sunday. They come from the city center. Each wedding leaves 500 rubles. For the village, this is money. The new Russians are already coming there to have a rest - they have begun to finish the barbecue area there. And the local TOS defended the forest from cutting down, achieved benefits for its veterans, took over the exchange of passports and many, many other things that they could not even think about before. Now the youth has begun to pull up to TOS - they believed it.
* * *
In the village of Khozmino, Velsky district, the idea was different - to equip two houses for war veterans. At first this seemed doubtful. Why these two? And where is the development? Their argument: "We will make the village more beautiful." The effect of the project was incredible. For a $250 grant, they clapboarded two houses, painted and decorated with carved cornices and architraves. Those who lived nearby looked and thought: we need to make our houses no worse. Thus arose a whole "museum" street of houses decorated with incredible fantasy. The idea behind the next project was more practical: to plow all the public hayfields and plant them with grass, which will give much more green mass. After that, Tosovites undertook to modernize the old, worn-out heating system of the village, under which they mercilessly froze in winter, and there was a constant threat of a complete defrosting of the system. Stoves or mini-boilers were installed in 16 houses, and the released capacity of the heating system was directed to a school, a club, a hospital. Effect of the project: 80,000 rubles a year of savings from budget money. Upon completion of the project, the savings will amount to 600 thousand rubles a year. And the people of Khomin undertook to restore their unique church of the 18th century.

In the village of Leushinskaya near Khozmino, a group of women, having created a TOS, took over the building of a neglected boiler house. It was a terrible dead industrial brick box, filled with huge rusty boilers and pipes, in which the wind howled and drunks got drunk. Tosovki came up with the idea to make a shaping room there. They raised the peasants, pulled out the boilers, insulated the building, put the roofs and walls in order, laid the floors, painted everything, installed the stove. Now there is a modern gym, around which young people and teenagers began to swarm, those who previously hung around idle - they are already tired of "fighting" with them. And the district for the new sports center gave half the head of the sports sections.
* * *
In the neighboring village of Bereg in the same Velsky district, there are a lot of unemployed women. They decided to grow cabbage. Created a production cooperative. They were given a non-refundable grant. They grew cabbage, sold it, and with the money they received, they improved the first-aid post, furnishings, and a sports ground for children. And they changed the situation in the village in principle. Now they have repaired the club and are creating an information center for crafts there.
* * *
In the ancient village of Oshevensk, 40 kilometers from Kargopol, CBT also turned to the revival of culture and the development of tourism. The places here are the most picturesque, a lot of antiquity, but everything is in a ruined state, there is no work, everyone drinks. Tosovites took an abandoned merchant's house of the 19th century and completely restored it in two years, recreating the interior of the century before last. It turned out to be a wonderful little hotel-museum. When the enthusiasts started, the village did not believe: “What kind of tourism do we have ?!” But when the project was successfully completed, the villagers began to ask: “Well, if you have anything else, you can take us!” Archangel Bishop, tourists from Moscow and even America have already come here.
* * *
But in the village of Zaozerye, Mezensky district, in the very north of the region, on the border with the tundra, the situation may seem an order of magnitude more complicated than in other Arkhangelsk villages. There were only two children left in the village - they were going to close the school. No production, everything closed. This is almost complete isolation from the center of the regional center! There is a broken road only in winter - 550 kilometers of deathly torment. What is there to take on? They began to think, to argue. And here's what they thought. There are many lonely old people in the area who need help. They are taken to the almshouse regional center. What if we open a nursing home for them? No room? Move a huge building of a closed kindergarten from a neighboring village!

They took it and did it in three years! In January 2004, a nursing home for 14 people was opened. Many locals got a job, a place to sell agricultural products.

In order to attract a nurse here (a headache for many even more prosperous villages!), Tosovites renovated an abandoned apartment in a hostel and advertised in newspapers throughout Russia: “A nurse is required. Preferably with children. A well-appointed apartment is provided.” It turned out that the country is full of women who dream of leaving their drinking husband, but nowhere. And one such came to them - with two schoolchildren. And this means that the nursing home is provided with medical care, and more schoolchildren have been added. So the school won't be closed.
* * *
Development is not a transfer of money, as some officials think. Development is the transfer of skills, the transfer of skills, the transfer of knowledge that shape the innovative behavior of residents and communities. Therefore, it is quite obvious that this requires the appearance of people who know how to work with this professionally - such professional "developers", people who help create development. Innovation must be brought, adapted, shown, taught, helped to implement, accompanied until it takes root, until in practice one of the villagers cannot implement something innovative. And then you need to show the rest, explain, interpret. And then this innovation gains followers, becomes a reality.
* * *
With the "submission" of Tyurin and his Institute in the Arkhangelsk region, about 40 TOSs were created - registered groups of people who are not indifferent to their own lives. Real authorities in the countryside. These projects, to put it simply, are built from several elements:
1. Local people united to develop their area. To begin with, these were small groups that became the structure for the development of their village, their village - in fact, they acted in partnership with each other and in partnership with the authorities.

2. These people themselves changed significantly: they took responsibility for their own destiny. After a short time, they thought and interacted in a new way, having acquired certain skills and knowledge.

3. With some support, residents of dozens of northern villages found smart and original solutions to their problems, turned these solutions into projects, found and received the necessary resources, started the implementation of projects and in the vast majority of cases brought them to an effective result - successfully completed the first projects and started new ones.

This way of development leads to a powerful increase in the assets of the territory, to its real capitalization - to the fact that poverty and lack of prospects give way to new opportunities, a new local economy. And you don't need a lot of money for that. Rather, we need will, desire and certain technologies of social consulting. Gleb Tyurin and his colleagues were able to show that real changes can be launched anywhere, practically in any, even in the most seemingly hopeless places.

The developed mechanisms and technologies are beginning to be widely used in the regions of Russia. Urban residents are increasingly thinking about the development of territories today - they are becoming the main audience, the main engine of change. This is a sign of our times. Previously, the city was a vacuum cleaner, "devouring" the human resources of the territory. Now the “urban” are ready to repay their debts small homeland, their villages and churchyards, their past. And to your future. It is the current citizens, their talents and opportunities that will serve to revive the Russian hinterland.

Now it is possible and necessary to build a completely new hinterland - our villages and small towns. new economy, new system settlements - a modern, micro-urbanized environment in which we can live without thinking about megacities as the only source of convenience and prosperity, because "on earth" it will be better than in megacities.

A decent life in modern Russia is impossible to imagine without effective self-government in the provinces. The main factor in the development of self-government is the responsible attitude of the residents themselves to their natural, technical and, most importantly, human resources.
To learn more about the experience and approach of Gleb Tyurin to the revival of villages and small settlements, see the videos, articles and book attached to the post, links below.
Gleb Tyurin's book "The experience of the revival of Russian villages" can be downloaded from

Additional articles about the activities of Gleb Tyurin:
Fake people - real money - http://www.stringer.ru/publication.mhtml?Part=47&PubID=5051
From Los Angeles to New York - http://ogoniok.com/4946/22/
Article by Gleb Tyurin "Corporations, social capital and modernization of the country" -http://magazines.russ.ru/nz/2006/48/tu19.html
Russia and the next long wave, or why rural areas are so important - http://www.regnum.ru/news/1181953.html

Way home. A film about resettlement from megacities and the revival of the hinterland:

Gleb Tyurin. Village revival. Arkhangelsk experience:

Gleb Tyurin — Innovative development of territories through the involvement of the population:

Gleb Tyurin. How to change a small town. New Pikalevo project:

Eccentrics live in the village of Mashkino, Torzhok District.
They are reshaping the local landscape in the manner of some Austrian, cultivating ridges, riding horses and weaving clothes.

They left the cities to lift the spirit of the Russians and revive the village.
We expected to see anything in Mashkino - Old Believers, fanatics, Slavic Nazis.

But not what they saw.

The road to Mashkin is full of potholes and winds like a labyrinth in the Murzilka magazine.
At the most dangerous fork, a stocky old man in a sheepskin coat and earflaps grows out of the ground and suggests the way:
- Directly - a large puddle, and to the right - Mashkino.

The village can only be driven by an off-road vehicle, but even its large wheels get stuck in the mud. Our goal - White House at the end of the village, upholstered with siding. It is there that "ataman Beloyar" lives.

This valuable information comes from local resident Yaroslav, recorded on VKontakte as "Uncle Vedun". He also explained how to get to Mashkin, and said one of the main local rules:
- Be sure to take off your shoes at home.

Mashkino is a hilly village. On its steep slopes beds are laid out, the glass of greenhouses glistens in the sun. Below, under the hill, the tractor hums. A long narrow ditch was dug along the village. The white ataman's house is surrounded by yellow houses that look like large beehives.

We knock on the door:
- Does Beloyar live here?
- Here. But you have to wait.
A curly-haired man with a lush beard and bright blue eyes looks mockingly and goes into the yard to connect the gas cylinder.
- The chief should not only indicate, but also work himself, - he says, unscrewing the valve.
There is a stroller in the yard of the house. There, under a canopy, the baby Maria, the fourth daughter of Beloyar's seven children, sleeps. At first, the ataman is laconic. He only reports that "in the world" his name is Sergey Vasilyevich Kaidash, and Beloyar is a name for his own. He is a former banker, the current vice-rector of the Chelyabinsk state university, Cossack foreman.
- I'll tell you everything in order, - he says to us, burning with curiosity. - In the meantime, let's go drink tea.

And we hurry to the next hut - to congratulate the local resident Natalya on her birthday. Along the way, we learn that now 17 adults and 20 children live in Mashkino. All children are homeschooled: they are assigned to a school in Bolshoi Vishenye, and here Irina, a teacher at Moscow State University, is teaching them.
- But Irina is not a teacher, - specifies Beloyar. - She's a tutor. It just helps you learn. And our task is to create an educational environment for children.
A thin boy with an ax runs out to the threshold of the hut. He has curls and cornflower blue eyes, like Beloyar's. This is his son Grisha, ten years old.
“By my arrival, you’ll chop the firewood that you can,” the chieftain affectionately orders.
Grisha nods willingly and disappears around the corner.

In his place, a migrant worker with a sallow face suddenly appears and asks Beloyar where to dig.
- This is a Turkmen, we call him Andrey, - then the ataman enlightens. - He has the nickname "little excavator": he plows from a to z. Did you see the ditch in the village? This he dug with a shovel, under the laying of the winter plumbing. Andrei is about to have a fourth child.
- How did he get here?
- I have a comrade Azir in Torzhok. I asked him to find a non-drinking family that could live and work in Mashkino. And he found Andrew.
- Is it necessary not to drink?
- Yes, - cuts off Beloyar. - We have a strict dry law, and you can not smoke. Two have already left. One drank, the other smoked.
So we learn the second rule of Mashkin and, having temporarily swallowed all the questions, we finally cross the threshold of the hut.

In the hut, a long table is lined with pies. It is noisy, cozy and full of people: men, women, children. All have kind faces and woolen socks on their feet.

Actually, this place is a school. Here, opposite the stove, there is a computer. A map of the Tver region hangs on the wall, and there are jars of pencils on the windowsills. The woman in a beige suede sundress is tutor Irina, professor of biology at Moscow State University.

The bearded guy Yura with a balalaika is a professional bard song performer. Here is a barefoot man, by the way, with a birch bark strip around his forehead. The fair-haired birthday girl Natalia in a toe-length sundress with patterns sewed herself. Children run around the room - all as one pretty, like angels. Many run up to Beloyar, hug and kiss him.

We are seated on the sofa, brought a cake and tea with lemon balm and oregano. Only then, Ataman Beloyar, aka Sergei Vasilyevich Kaidash, begins a story that is astonishing as everything around him:
- I am a hereditary Cossack, I grew up in Kazakhstan. Three higher education I am an engineer, agricultural specialist, financier. Since 1989 he has been a businessman. Vice-rector of ChelGU, now I represent the interests of this university in federal bodies. And a little doctor of economics.
- Are you kidding?
- Why? I just don't like to talk about it, but I defended my doctoral dissertation. Idea rural life arose long ago. Even in the Urals, we developed a project for the settlement of Cossacks in the village. But then the crisis got in the way.
- And why precisely Mashkino?
- We were looking for a place by all signs: energy, aura, local population ... We traveled all over Ivanovo, Kaluga, Tula region. And they found Mashkino. Firstly, there is a dead end here: if someone has come, it means that they have come to us. Secondly, this is a unique place between St. Petersburg and Moscow, the foothills of Valdai, 345 meters above sea level. There is a beautiful landscape and enough land to plan globally. The spirit is good here.

Ataman Beloyar speaks energetically and assertively. Each of his words weighs a pood. It seems that he knows the answers to all worldly and philosophical questions. He explains with dignity whose land it is, whose houses it is, and what fate awaits Mashkino.
- We recently saved the local collective farm "Lenin's Way" from bankruptcy, and now officially I am its chairman. We took ownership of what was left of the collective farm property: a stable, for example. Now, de jure, all this land is ours. But we do not want to be known as Vikings. We are not buying land, but succession. Therefore, it was important for us to live in peace with the locals.
- And how were you received here?
- Two years ago, when we arrived in Mashkino, two families lived here ... Everything was looted, destroyed. And here we are. We immediately said: either we have love to the grave, or war to death. While the middle. In summer, summer residents come to Mashkino who like to drink and take a walk. And we… mmm… adjust their behavior.

Sergei Kaidash talks about hooligan summer residents, and I think: why, in fact, are the Vikings bad? In the end, their arrival in Russia was quite natural. I respectfully look at Kaidash: he seems to me Rurik.

Ataman Beloyar does not like unnecessary questions. He immediately dots the i's: they didn't just come to live and plant a garden. They have global tasks - such as the revival of the Russian village.

A village is not just a territory. It must be highly developed. We want to prove that it is possible to live and work in the countryside.
Similar ideas are popular in recent times. And the Tver region is a tasty morsel for downshifters. But so far no significant changes are visible, and the villages of Tver are quietly fading away.

Sergei Kaidash does not look like a fanatic. His concept of an ideal rural life is thought out to the smallest detail:
- Main aspect village life- education, - Sergey Vasilievich minted smoothly, as at a minister's reception. - There is a school - there is a village, and vice versa. I have been working at the university for many years. One day, my colleagues and I realized: a good applicant must be raised from elementary school. We combined several advanced programs into one and formed 100 experimental primary school to modernize education at least within the region. And the results were stunning. Now I am implementing such programs at the federal level. For me, education is not teachers. This is the environment that surrounds the child.

Sergei Kaidash brought his children (and there are seven of them!) to Mashkino, because here good environment. Now their lessons are held in nature: in the forest, fields and meadows. Knowing nature: bugs, spiders, wind, rain - the guys study chemistry, physics, biology. Therefore, their knowledge is purely practical.

Adults here also actively listen to nature. They equip the land and reshape the local landscape according to the technology of the Austrian Sepp Holzer, the famous agrarian revolutionary, permaculture devotee.

Holzer's philosophy is to understand nature, not fight it, Kaidash explains. - All parts of the landscape design should be placed "wisely": ridges - to catch the sun, next to the field - a ravine, so that the water flows down. Everything must be in harmony.

Holzer calls it "permaculture", and we call it "forest garden" and "meadow garden". We like these words.

Last year, the eminent farmer came to Mashkino with lectures. Especially for him, a white house was built, in which Sergey Kaidash and his family now live. The Cossack is in solidarity with another position of Holzer: on the ground you need to work with your hands.
- Industrialization of agriculture leads to its disappearance. If we now drive combine harvesters here, build large livestock complexes, Mashkino will perish. Because there will be one button and two people. And what about the rest of the hundred? The village should give people work.
- And how to force people to work in the countryside? Especially - pampered townspeople?
“Forcing them to come to the village and just plow is unrealistic,” Kaidash reflects. - Our the main objective- to teach people to live on earth without fear. The one who runs away from himself will not stop here. And the one who came to live will live.

People of different beliefs live in Mashkino: Orthodox, Old Believers, Muslims, atheists…
However, at a general village meeting, the inhabitants decided to form a Cossack farm in Mashkino.

Not all Cossacks are here. But from the 11 farms that are now formally ours, we will build a village. My social task is the development of the Cossacks. Not as an ethnic group, but as a spirit. As with the Russians: let's return spirituality to our homeland - it will rise.
The spirit is the main, but not the only thing they cultivate. Ataman Beloyar does not hover in the clouds, but stands firmly on the ground. His favorite sentence: "We are without fanaticism."

The project provides for the economic development of the village and the Torzhok district, so far mainly due to tourism:
- We are developing eco-, agro-, ethno-tourism, - vice-rector Kaydash enumerates. Professor Irina is sitting on the arm of the sofa, smiling and nodding in agreement. - “Agro” is our land. "Eco" is a merger with nature. And "ethno" is folklore. All three components can exist together in a village. Folklore is especially important. TV, computer - they only take energy. BUT folk art- returns. Moreover, our task is not to export products from the village, but to attract consumers here.

In this case, the "stanitsa" have achieved considerable success. For two years now, Mashkino has been organizing a “family vacation” for fans of eco-agroethnotourism in the summer: three shifts of two weeks each. Recently, vacationers created an enthusiastic group on VKontakte called Mashkino Forever. And with the money of tourists, Sergey Kaidash organized a free vacation in Mashkino for children whose fathers died in hot spots.
In the summer, tourists live in "hive houses" with four beds. They work on the ground, ride horses, eat and dance.

Dzhigitovkas are held in Mashkino and folklore festivals. Craftsmen work all summer: potters, carpenters, blacksmiths and other craftsmen. After resting in Mashkino, some decide to stay here forever. This happened, for example, with the birthday girl Natalya, who this year moved here for permanent residence with her daughter.

And now a round dance is spinning around her: the neighbors congratulate Natalia, jumping on the withered grass and singing at the top of their voices:
Let the soul, like a bird,
spreads its wings,
With your love
Covers the earth.

We go on a tour of the village. The first point is a stable where a dozen horses live. They are just as beautiful and joyful as people - except perhaps without downy socks. Many residents, including 13-year-old Daria, the chieftain's daughter, are professional horse riders. There is already a real arena for show jumping. The plans are to make a hippodrome and hold races.

Behind the stable is a farm where two cows, goats and chickens live.
From the hill you can see the new Mashkino, almost rebuilt according to the “smart” technology of Sepp Helzer. The pond is three meters deep. The excavator is digging another pond: they will cascade.
- There will be gardens. And here we made a drain channel so that the fields would not be flooded in the spring. And the ridges are broken where the sun's rays are caught, - the chieftain plainly explains. - We connected three streams underground - and now a spring is beating here.

And he leads us beyond the field to show some outlandish hills, where currants and raspberries grow up to two meters in summer.

The landing force, which landed on the land of Torzhok and developed a violent activity here, of course, attracted the attention of local authorities. In Mashkino, a stream of “checkers” at all levels stretched: a prosecutor, a veterinarian, four police majors, a SES, Rospotrebnadzor, guardianship authorities ... The UBEP charged them with illegal business.

But no one found anything to complain about:
- The prosecutor's office tried to initiate at least some kind of criminal case, - recalls Sergei Kaydash. - But we cannot be convicted, therefore we try to live according to our conscience. The greatest security for us is complete transparency. The inspectors come, and we give them tea, we don’t whisper in their ears, we don’t give bribes ...

Beloyar again repeats the main commandment: they came in peace. And the second postulate: in order for the village to live, it is necessary to correctly form the environment. Daria gallops past on a bare horse. The younger girls, seeing her, squeal with delight.
- This is the right environment: when the elders are an example for the younger ones, - Kaidash screwed up.

Walking through the village: summer trefectory, kitchen, pantry. Winter refectory wrapped in blue and red banner " United Russia", the letters" Shevel ..." are read. Now the floor is broken there, because in the summer they "danced until the morning." This is an ideological felling of the village: on the wall hangs the charter of the settlement and other commandments by which they live in Mashkino. The most important of them: "Without love, everything is nothing."

Suddenly, a bearded head appears from the underground... We shudder.
- Vanka, is that you? - calls the ataman.
Good fellow Ivan, with whom we had tea an hour ago, is now repairing the floor in the refectory, dragging bricks. Daily work is the norm of life for adults and children. And it is joy, not pain. “The biggest crime was committed by the one who began to punish with labor,” Beloyar comments.

Let's take a look at the workshops. In the carpentry workshop - wood shavings, in the pottery workshop - a kiln, a large and small potter's wheel and pots. One of these days, a dressmaker girl is coming to Mashkino for permanent residence and will also work here. These workshops are the forerunner of production, when the village will earn money itself.

The last exhibit is a bathhouse where tourists wash their clothes in summer.
- Do you also wash in basins? - I look at Beloyar.
- What do you! - Kaidash mutters. - We have a washing machine. I say: without fanaticism.
- So who are you anyway? - at the end of the conversation, the question that was asked first arises. - Are you a community?
“Community is a sacred word for me,” cuts off the ataman. - It cannot be created artificially. To become a community, people need to eat a pound of salt. We are a hostel of people who want to live and work on the earth. There is a saying: a fish rots from the head. But the revival begins with the leaders. Now we have a lot of people coming. I, as with you, talk and offer them: live. And then how it goes. If a person comes in peace, we will accept him.

What is happening in this village has five names: a village, a hostel, an eco-village, a project ...
But in my thoughts I call it simply Mashkino - as a phenomenon that has not yet been on Tver land, and maybe in Russia.
And I want to believe that it is forever.

In our troubled time of change, where every news is negative, it is great that the process of rebuilding the villages has begun and there is a positive result. Such villages are, perhaps, the hope for the salvation of Russia.

Gleb Tyurin came up with the idea of ​​reviving the northern villages by organizing TOSs in them - territorial self-government bodies. What Tyurin did in 4 years in the Arkhangelsk outback, forgotten by God, has no precedent. The expert community cannot understand how it manages to do this: Tyurin's social model is applicable in an absolutely marginal environment and, at the same time, is inexpensive. In Western countries, similar projects would cost orders of magnitude more expensive. The astonished foreigners vied with each other to invite the residents of Arkhangelsk to share their experience at various forums - in Germany, Luxembourg, Finland, Austria, and the USA. Tyurin spoke in Lyon at the World Summit of Local Communities, and the World Bank is actively interested in his experience. How did it all happen?

Gleb began to drive around the bearish corners to find out what people there could do for themselves. Held dozens of village gatherings. " local citizens looked at me like I fell from the moon. But in any society there is a healthy part that is capable of answering for something.

Gleb Tyurin believes that today it is necessary not so much to argue about theories as to think about the realities of life. Therefore, he tried to reproduce the traditions of the Russian Zemstvo in modern conditions.

Here's how it happened and what came out of it.

We began to travel around the villages and gather people for meetings, organize clubs, seminars, business games and God knows what else. They tried to stir up people who had slumped, believing that everyone had forgotten about them, that no one needed them, and nothing could work out for them. We have developed technologies that sometimes allow us to quickly inspire people, help them to look at themselves, at their situation in a different way.

The Pomeranians begin to think, and it turns out that they have a lot of things: forest, land, real estate, and other resources. Many of which are abandoned and dying. For example, a closed school or kindergarten is immediately plundered. Who? Yes, the local population. Because everyone is for himself and strives to snatch at least something for himself. But they destroy a valuable asset that can be preserved and become the basis for the survival of this territory. We tried to explain at the peasant gatherings: it is possible to preserve the territory only together.

We found within this disillusioned rural community a group of people charged with positivity. They created a kind of creative bureau from them, taught them to work with ideas and projects. This can be called a social consulting system: we taught people development technologies. As a result, over 4 years, the population of local villages implemented 54 projects worth 1 million 750 thousand rubles, which gave an economic effect of almost 30 million rubles. This is a level of capitalization that neither the Japanese nor the Americans have with their advanced technologies.

The Principle of Efficiency

“What makes up a multiple increase in assets? Due to synergy, due to the transformation of disparate and helpless individuals into a self-organizing system.

Society represents a set of vectors. If some of them could be added into one, then this vector is stronger and larger than the arithmetic sum of those vectors from which it is complex.

The villagers receive a small investment, write the project themselves and become the subject of action. Previously, a person from the regional center would point his finger at the map: we will build a cowshed here. Now they themselves are discussing where and what they will do, and they are looking for the cheapest solution, because they have very little money. Next to them is a coach. His task is to lead them to a clear understanding of what they are doing and why, how to create that project, which in turn will pull the next one. And so that each new project makes them economically more and more self-sufficient.

In most cases, these are not business projects in competitive environment, and the stage of acquiring resource management skills. For starters, very modest. But those who have gone through this stage can already go further.

In general, this is a form of change of consciousness. The population, which begins to realize itself, creates within itself a certain capable body and gives it a mandate of trust. What is called the body of territorial public self-government, TOS. In essence, this is the same zemstvo, although somewhat different than it was in the 19th century. Then the zemstvo was a caste - merchants, raznochintsy. But the meaning is the same: a self-organizing system that is tied to a territory and is responsible for its development.

People are beginning to understand that they are not just solving the problem of water or heat supply, roads or lighting: they are creating the future of their village. The main products of their activity are a new community and new relationships, a development perspective. CBT in their village creates and tries to expand the zone of well-being. A certain number of successful projects in one locality builds up a critical mass of positive, which changes the whole picture in the area as a whole. So the streams merge into one big full-flowing river.

The village is the cradle of Russian civilization

Russian civilization has developed in certain natural and climatic conditions. The cradle of Russian civilization, its matrix (the matrix is ​​the mother, the mother is the main beam in the house, the support of the structure), which for centuries has constantly reproduced the Russian national type of character, is precisely the village.

The village as a grain of Russian civilization is unusually harmoniously built into the universe. It demonstrates extraordinary resilience, despite all natural and social disasters. In fact, the village way of life, its basic material elements have not changed for centuries. The conservatism of the village, adherence to traditional values, has always irritated revolutionaries and reformers, but ensured the survival of the people.

Life on earth is simple and understandable, it is directly related to the results of labor. A person is constantly in communion with God, nature, lives in a natural daily and annual rhythm. Culture is created by man, as a ritual of communication with the Creator. (Culture is the cult of Ra, the god of the sun. In Christian times, the cult of God the Father. Without the cult of God, culture gives birth to monsters, to which we are all witnesses today). Russian world - peasant world. The peasant is a Christian. Through culture, a person interacts with nature from birth to the grave. Everything in the village culture, each of its elements has a sacred meaning of communication with the Creator, ensures a harmonious existence on this earth, in this natural area. Therefore, the cultures of all peoples are so diverse.

Highly urbanized (living mainly in cities) peoples quickly lose their identity and become dependent on completely mythical values: virtual electronic money composed under the influence of human passions and vices of culture. Their rhythm of life is interrupted. Night turns into day and vice versa. Fleeting transfers in time and space on modern means of transport give the illusion of freedom ...

“A nation is created on earth, and in the cities it is burned. Large cities are contraindicated for a Russian person... Only land, freedom and a hut in the middle of its own Pole serves as a support for the nation, strengthens its family, memory, culture of life in all its diversity.” (V. Lichutin).

As long as the village is alive, the Russian spirit is alive, Russia is invincible. Capitalism, followed by socialism, laid down a utilitarian, purely consumer attitude to the countryside as a sphere of agricultural production and nothing more. As a secondary, detrimental living space in relation to the city.

But the village is not only a settlement. First of all, this is the way of life of a Russian person, a certain way of all cultural, social and economic relations. The well-known economist of the 1920s, Chayanov, very accurately grasped the difference between the rural Russian civilization and the pragmatic and Protestant urban one in its spirit: “The basis of peasant culture is a different principle of profitability than in technological civilization, a different assessment of the profitability of the economy. By “profitability” was meant the preservation of that way of life, which was not a means to achieve greater well-being, but he was the target.

The “profitability” of peasant farming was determined by its connection with nature, with peasant religion, with peasant art, with peasant ethics, and not only with the harvest.

Here it is key concept which the leaders who grew up on the political economy of socialism still cannot grasp! Non-production of an agricultural product should be main point application of forces for the revival of the village, but the restoration of the traditional way of life of the Russian people, which has developed over the centuries. It is the way of life that is the primary value. But when it recovers, then it will be possible to forget about production. A spiritually reborn village will do everything by itself.

This is not about bast shoes and kvass, although they are also about them. Technology does not negate tradition, tradition does not negate the development of technology. We are talking about the revival of the spiritual traditions of man's relationship with the earth, with the surrounding nature, with the community, with another person.

In peacetime, without war, the Russians today retreat from their rural ancestral home to the cities corrupted by civilization. Right before our eyes, rural Atlantis is sinking somewhere faster, somewhere slower into oblivion. There is a lot of tragedy in this process, but there is also a lot of justice. Fair according to the laws of spiritual retribution. In Orthodoxy - the law of retribution. Descendants are responsible for the sins of their ancestors. But in order for the sin not to multiply and be interrupted, the descendants must make every effort and live a pure life.

The earth is tired of carrying this negligent tribe on itself, tormenting it with drunken plows and thoughtless land reclamation, cutting down forests and polluting rivers and lakes with the waste of its activities. The earth throws him off his body, the Lord does not give procreation. Empty arable lands and hayfields are overgrown with alder - a green healing plaster. The earth is waiting for a real owner to be reborn to a new life.

Today in the village there are two processes moving towards each other. To the logical end, through extinction, came life cycle village lumpen. In terrible drunken torment, leaving no offspring suitable for reproduction, the heirs of those who, having violated all human and higher laws, coveted someone else's good eighty years ago, raised their hand against their brother, scolded the shrines, go into oblivion. The process of revival of the traditional rural way of life is going towards him through people who repented of the sins committed by their ancestors, through those who every day by word and deed connect the broken thread of times, revive traditions.

We, Russian people, some earlier, some later, left the village. Someone, seduced by urban prosperity, someone to avoid repression, someone to educate children. This means that the responsibility for the revival of the village lies with all of us. Whoever can, in whom the Russian and Christian spirit is alive, must, is obliged to stop the satanic wheel of rural devastation, destroying the Russian space, devouring the future of the nation.

The revival of the countryside is the revival of Russia. Orthodoxy and the village are the front lines of defense for Russian identity. We will revive the village - we will revive the root that nourishes the spirit and body of the nation.

A stern peasant grandfather with a bushy beard is looking at me from a photograph - my great-grandfather Mikhail. His children also left the earth once in search of better share… Time to return to normal.

Why is the village dying and how to revive it? Expert opinion. " Orthodox View» about the ways of the revival of the village.

Hegumen Sergius (Rybko),

abbot of the Russian Orthodox Church, famous missionary, Rector of the Church of the Descent of the Holy Spirit on the Apostles at the Lazarevsky Cemetery in Moscow

The village was destroyed in Soviet time. Temples were closed, houses of culture could not meet the needs of people, no one wanted to work from morning till night for workdays that were not even paid, so people fled from villages to cities where they could get an education, arrange a life. Now the process is reversed. People, especially wealthy, began to understand that the village is life in nature. Settlements begin to be founded around the cities, in which churches are built, and Russian national life is being built around the churches. This is how a real Russian community begins to emerge. Many are now beginning to take steps to revive the village, opening firms or a common Orthodox household. This is the future. I was in Finland and saw how people live in villages and study and work in cities. They are highly developed Agriculture, albeit mechanized. There are no traffic jams. In the villages there are supermarkets and restaurants, excellent roads, kindergartens, interest clubs. We also need to gradually create this, and temples should be everywhere.

Archpriest Viktor Gorbach,

Rector of the Parish of St. Innocent of Moscow in Yuzhno-Sakhalinsk, Head of the Youth Department of the Yuzhno-Sakhalinsk and Kuril Diocese

In the 20th century, we experienced industrialization, most of our society became city dwellers. For food security, we must grow all agricultural products in Russia. Sanctions in this sense have benefited. Community, and after all, the Russian village has always been communal, is based on Orthodoxy, on the understanding that all people are brothers and sisters, a single family. Today, unfortunately, we have largely lost this understanding. People living in cities may not know their neighbors on the porch and never communicate with them. With such a worldview, it is difficult to do something in the village. I cannot make predictions, but I can say that where a strong church community appears: either it is a monastery, or believers, for example, Orthodox entrepreneurs, life there changes in better side. I see the only salvation of the village in the development of church life there. And development church life unimaginable without school. But today even the culturological subject “Fundamentals of Orthodox culture”, in fact, there is a boycott of this item in some regions. I know cases where the choice of children and parents was ignored and children were forced to study secular ethics. This is a terrible crime committed by education officials. Without Orthodoxy, not only the village will not be revived, but nothing will be revived at all. Orthodoxy is deeply connected with the countryside, and with the city, and with our life, with our works, because ardent anti-church works are based on people's ignorance.

Priest Dimitry Nenarokov,

Assistant Ataman of the Central Cossack Army

In Russia, certain forces of society are fighting against abortion. With the revolution of 1917, state recognition of abortion began, when the killing of unborn children was legally allowed. This initiative has taken such deep roots that nowadays it is difficult to convince a decent woman to refuse an abortion. It's the same with the village. We are now reaping the fruits of the revolution. The problem of the village is the problem of our society and is very similar to the problem of the Cossacks. It is, but it is not there, because there are no Cossacks left. There is a rural society, but it does not exist, because there are no peasants left.

The Soviet government cut down the village at the root and ruined it. Collective farms are a caricature of rural communities that have finally enslaved rural population. Collective farmers were not issued passports, they were in an unequal position with the townspeople and workers, so they were forced to flee to the cities. This was written by such writers as Vasily Belov, Fedor Abramov, Viktor Astafiev, Valentin Rasputin.

In Russia great amount land, it is necessary to revive agriculture, and traditions and foundations have been undermined. I was born and raised in the city, although I lived in the country for many years, even now I can take any piece of land, but what will I do with this land? We have destroyed the peasant community, and it is very difficult to recreate it anew. The urban romantics of the 80s and 90s who ran to the countryside to organize farms and private households returned because the village did not accept them. This process is longer than it seems. It is necessary not to drive people from the cities to the countryside, but to make the village attractive for life, and, above all, from a spiritual point of view. Now in the village people are mostly non-believers, and if they are believers, then nominally. They are aggressive towards all visitors. Drunkenness, slovenliness and laziness flourish in the village. First of all, dry law must be established in the village.

It is necessary to give interest-free loans for the purchase of land, agricultural equipment and real estate. We need to give land to refugees and give them the opportunity to build housing on it. It is necessary to strictly collect for the use of land for other purposes. Land should be given to people, but it should be done taking into account the realities. If we give the Far East or Siberia to the Chinese, then we will get the Chinese Siberia and the Chinese Far East, so our leaders need a wise and balanced approach in this matter.

Dmitry Adoniev, head of the missionary department of the Dobrinsky Central Organ, psalmist of the St. Nicholas Church in the village of Dobrinka, site administrator site

According to statistics, since the 2000s, the population of villages has been declining. Students stay forever in cities. Even a job with a high salary does not attract anyone to live in the village. The reason is not even in work and not in money. We must remember the laws economic development! Money is where there is culture! First, we must stake on the development of non-profit organizations.

Non-profit organizations occupy a special place in a market economy. They form a separate sector called the "third sector" (the other sectors are the state and commercial organizations).
Non-profit organizations are the subject and an integral element of a normally functioning market economy, which are responsible for the creation and implementation of public goods and services. As the experience of the leading developed countries shows, the state in the conditions of market economy unable to cope with the decision of many social problems. To solve problems in the areas of health and education, politics and spiritual education, sports and culture, nature conservation, charity and a number of others, non-profit organizations are being created.
Non-profit organizations are formed by bringing together individuals to solve a certain range of common problems for them. As a rule, these are problems related to supporting socially vulnerable segments of the population, defending the rights and interests of various groups of the population, organizing leisure, enlightenment, culture, education, medical care, improving the ecology of the region, etc. This range of problems is either not solved at all by state organizations (due to lack of funds) and commercial organizations(due to the non-profitability of these operations), or is far from being solved in full.

One of the first economic works, considering culture as an independent factor, was a study conducted by the famous American scientist, a specialist in public administration, Edward Banfield (Edward Banfield) in 1958. He argued that the low rates of development of certain economies can be explained by the cultural systems that have developed in various countries. Banfield showed that the weakness of the economy in the south of Italy (as opposed to the industrialized north of the country) can be explained by local cultural traditions. American political scientist Robert Putnam (Robert Putnam) in 1993 put forward a hypothesis according to which, the more "altruistic" a society, the higher the quality of the political and state structures operating in it. Historian and economist David Landes (David Landes) proved the existence of a direct relationship between the prosperity of the national economy and such qualities of its citizens as frugality and thrift, diligence, perseverance, honesty and tolerance. Such qualities as xenophobia, religious intolerance, corruption guarantee the poverty of the broad masses of the population and the slow development of the economy. Italian economist Guido Tabellini analyzed the level of education and the quality of political institutions in 69 European regions. His conclusion: the volume of GDP and the pace economic growth higher in those regions where mutual trust flourishes, faith in the individual initiative of a person and respect for the law.

Thus, we can conclude that culture undoubtedly has a certain impact on economic success. However, culture is influenced by religious, historical, geographical and other factors that are subject to change. Consequently, the culture itself is subject to change. In my opinion, it is appropriate to speak of the existence of " common culture economic success" when the same values ​​in the field of economic behavior ensure progress by political and geographical conditions. But again, all these conditions can also be influenced! The most important thing is to attract experienced specialists to this cause of "reviving the countryside". Here it should also be taken into account that the conduct of the world among different generations of people is too different. At present, spiritual values ​​have been replaced. But everyone knows that undeniable truths are contained in the gospel. A great task rests on the shoulders of the Church. Therefore, the priests will have to work hard in the missionary plan!

The main stake should be placed on the youth. Departments of the deanery of the Dobrinsky church district have long been cooperating with the authorities of the Dobrinsky district for the benefit of society and the state. The vision of the world of the head of the administration of the Dobrinsky district, Valery Vasilyevich Tonkikh, coincides with the gospel truths! This person is supported by his colleagues, employees, subordinates. Therefore, the clergy have easy access and preach the gospel truths in kindergartens, schools, vocational schools, medical and other institutions. If you look at the history of the arrival of the St. Nicholas Church in the village of Dobrinka over the past 15 years, you will see cooperation with the Department of Culture and Social Development, mutual holding of cultural events with them aimed at strengthening morality and patriotic spirit among the population!

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PROJECTS IN THE REGIONS. VILLAGE REVIVAL

The main stake should be placed on the revival of peasant (farm) enterprises. To restore the local (municipal) authorities.
We must use the experience of peasant farms and zemstvos.

It is necessary to restore the economic model in the regions,.

It is necessary to return taxes from the center to the places and purposefully (regional and federal investment programs) invest in the rural economy.
Deduction of taxes at the location of production, and not the location of the office or legal address.

Village recovery (infrastructures, forms of ownership, peasant self-government - the world)

To restore justice - to return land, livestock, tools of production to the descendants of those robbed and destroyed by the Bolsheviks.

It is necessary to return land to the inhabitants of villages and villages, they will have more rights to return land and experience in working on it. Return (increase) of land and property to villagers, taken away N. Khrushchev from private households.

It's time to revive communal (municipal) lands to solve problems for the inhabitants of the entire village: land for grazing livestock, forest land for picking mushrooms, berries, hunting, and providing fuel or a damless mini hydroelectric power station on a nearby river (land for public (municipal) enterprises).
Return to municipal (public) ownership of lands of regional and federal significance to meet basic needs (lands taken by the Bolsheviks from people, from villages).

Village projects. Increase in volumes and cultivated territories by peasant farms

Allocation, redistribution of resources from regional and federal funds to municipal funds (finance, land, equipment and livestock) for villages and regions showing positive dynamics.
Implementation of successful economic schemes and projects in the countryside.
Formation (, financial (share interest-free funds), purchasing) for personal farms and peasants.

Also, the formation of successful forms of socially oriented municipal enterprises (power plants, resource enterprises (according to the most common local resource).
Assistance in training and formation of local personnel.

Creation of information and investment development centers in the countryside

Such centers can be formed on the basis of new village information and community clubs (centers). .
Such centers (providing at the expense of the village-zemstvo), first of all, will include:
- Internet access;
- room for meetings, events, training;
- information boards with news, offers and projects.

Personnel. Peasant farms and personal farms

Human potential, first of all, must be sought on earth, i.e. among those who know how and work on the land (peasantry, private farms, dachas).

First of all, you need to decide on those who want and those who can feed themselves on earth.
Therefore, those who wish must be divided into those who will live there permanently and those who will come to rest, work on the land.

First category these are villagers working at nearby enterprises, and living off, incl. personal economy. Also, these are those who have experience of living in rural areas and are ready to move if there is an opportunity to feed themselves on the ground.

Second category these are summer residents who also have houses with land plots and come to places for recreation and growing vegetables, fruit and berry crops. From the second group, a transition to the second group is possible under favorable conditions.

Support for the development of the countryside should be done on the first category.

There is also a few category of farmers , workers farms(peasant economy). They can act as an example of an effective project, share experience.

All those wishing to move constantly on the ground should try themselves in the 1st category: hold a personal household (hens, sheep, rabbits, goats, etc.) or work in the garden, orchard. Look, they will pull a 10-12 hour working day in the countryside.

HISTORICAL PARALLELS

It is necessary to take into account the negative experience of the past. Those pathological changes in power tragic pages stories that influenced the village and the country as a whole.
There are 2 main layers here: and the capture by the Dutch from the Moscow kingdom.
The Bolsheviks with their destruction of the peasantry and the corral of the remaining serfs (collective farms).
Creation of a repressive over-centralized state with a developed system of punishment for the recalcitrant. The countdown here can be started from the February and November revolutions. - the Bolshevik project, apparently, was controlled from England, where the owners of the former colonization East India Company, formerly the Republic of Genoa, are located (Holland and England were colonies of this trading corporation).

This is the capture of the Moscow kingdom by the false tsar Peter 1, the transfer of the capital to the Baltic coast to the Varangian (Baltic Slavs) city. The infection occurred by the Republic of Genoa from Holland, which put its man on the throne of Muscovy.
Where, later, for a certain time, the group was held that created the super-centralized project "Holy Roman Empire" to extract funds from conquered countries and peoples. Later she moved to England, resurrecting the project in the form of the "Holy British Empire", then she moved to the United States of America created (perhaps by her).
Now the owners of this project have moved to Europe, they are recreating the Holy Roman Empire in the form of the European Union.

Government reform. Decentralization

Therefore, the system of government should be reformed. The current colonization structure is clumsy and convenient only for pumping funds out of the regions. We need to return the rights to distribute our resources to the regions and to the municipal level.
For the model, you can take (Varangian) with its competent distribution of financial and information flows.
This is the revival and strengthening of the municipal (zemstvo) and regional authorities. This is a decrease in the levels of management in power, the expansion of horizontal ties. Gradual reduction of the current federal government to the implementation of projects, the selection of government representatives only for the duration of the project, and then their return to the regional authorities.