The writing

The protagonist of the poem by N. A. Nekrasov “Who should live well in Russia” is the Russian people. This is a collective image in which the characters are drawn and at the same time the collective image of the people is recreated.

On the pages of the work before us is a whole gallery of the most diverse representatives of the peasant world. Among them are seven wandering peasants, and artisans, and soldiers, and coachmen, and lapotniks. Here is a man with an earring, a man with a rolling pin, a man with rims, women, girls, a pregnant woman with a child, a stonemason, a Belarusian peasant, a bear hunter, reapers, koreznitsy, a feisty old believer, wanderers and pilgrims. This is a noisy, colorful, truly "people's sea". According to their social status and occupation, the representatives of the people in the poem belong to several groups: peasant farmers, workers, artisans, courtyards, soldiers, coachmen.

Depending on the attitude of the representatives of the common people to serfdom, several groups can also be distinguished. For example, some peasants consider their slave position justified and servile in front of their bars. These are traitor men, such as the headman Gleb and Yegorka Shutov, and “people of the servile rank”: Sidor, Yakov the faithful, Ipat, the slave of Peremetyev. In the nicknames of these people, their attitude to life is already felt. For peasants, the worst sin is betrayal of the people. Such a betrayal was committed by the “villain” elder Gleb, to whom the dying admiral entrusted a golden chest containing the will for eight thousand peasants, and he burned the will. There is no popular forgiveness for this Judas. A betrayal of a different kind is carried out by Egor Shutov. He is a spy and informer, he also has no forgiveness, and therefore the peasants of fourteen villages drive him through the villages, scolding him as a “vile man” and beating him. There are also such peasants who, in their habit of slavery, reach the point of absurdity. For example, the muzhik Sidor, even after being imprisoned, continues to regularly send his master a quitrent from there. And about Jacob the faithful, an exemplary serf, the people even composed a parable. This peasant is spiritually devoted to his paralytic master to such an extent that “in retaliation” for the insults he had brought the master into a dense forest and hanged himself in front of his eyes. Unfortunately, such examples are taken from life. Spiritual servility was common in those years, and many took pride in being their bar's favorite slaves and their wives favorite slaves. So, even after the announcement of peasant freedom, the lackey Ipat still cherishes the fact that "the princes have a serf".

There were in the general mass those who did not accept their slave position. For example, Agap Petrov seethes with a fierce hatred for the landlords, he refuses the role of a comedian destined for him in the estate of Prince Utyatin, and reproaches other peasants who take part in the fun. But Agap's rebellion was broken as soon as the steward had drunk him unconscious. Or Ignatius Prokhorov, a peasant who was engaged in carting, stigmatizes the elder Gleb for treason, but that's all. Headman Vlas is convinced that the master should be praised only in the coffin, but he is full of despair and lacks faith in goodness. Klim Lavin also does not go further than exposing the bar, officials and soldiery, and Kalinushka, mentioned in the song "Corvee", will never forget his hunger, master's lashes, "opened skins", but the most he dares is to sink his own grief in wine.

The wanderers-truth-seekers are dissatisfied with their position, and this dissatisfaction grows stronger in the course of the story, but they are not yet ready to participate in active action.

Yakim Nagoi suffered for his life and poverty, and overwork. He has a rebellious disposition, he believes in the people, defends the interests of the peasants, becoming a kind of tribune. A consciousness of human dignity is already awakening in him, but he “drinks half to death”, and outbursts of anger fade away just as quickly.

Another group of characters are those who rise up against oppression and become champions of people's rights. This is the Old Believer Kropilnikov, angrily denouncing the oppressors and urging the people not to obey them. His life is spent in jail. Ermil Girin is an honest, disinterested lover of truth, he is the keeper of folk customs. He openly fights

merchant Altynnikov, actively defends the interests of the people, participating in the rebellion of the peasants of the village of Stolbnyaki. There are many crimes on the conscience of the robber Kudeyar, but he atones for his sins, and then takes revenge for the bullying of the peasants, killing Pan Glukhovsky.

The image of Savely Korchagin is depicted most vividly and in detail. This "Holy Russian hero" is endowed with the features of an epic hero. We see his power and prowess, he enters into combat with a bear, Shalashnikov's rods do not frighten him, he courageously endures hard labor and a settlement. Saveliy despises the slavish obedience of fellow villagers, and his image becomes a symbol of the possibilities of the peasantry. K. I. Chukovsky believed that the image of Savely Korchagin “belongs to the number of the most monumental” of all the images created by Nekrasov.

Folk traits are embodied in the image of Matrena Timofeevna. This peasant woman recognized both the severity of serf oppression and the sorrows of life, but did not bend, but retained her human dignity, spiritual beauty and fortitude.

The generalized image of the people in Nekrasov's epic is the poverty and poverty of the peasants, their hungry life. Let us recall at least the names of the “adjacent villages” where the seven truth-seekers come from: Zaplatovo, Dyryavino, Razutovo, Znobishino, Gorelovo, Ne-yelovo ... Whole villages of peasants go out in the fall “to beg”, “as a profitable trade”. We see the exhausting labor of the peasants, their lack of rights and oppression, recruitment. But we also see the responsiveness of the common people to other people's suffering, the awakening in them a sense of their own dignity, spiritual nobility, diligence, a craving for beauty and a desire for a new, free life. And if “such good soil” is ready, then the yoke of long-term slavery “has not yet set limits for the Russian people, there is a wide path before them.”

I. Biographical conditionality of the topic.
2. Pettiness and wretchedness of the rich.
3. Moral purity of the people.
4. A sad song of hope.

Already when the cradle is rocking, it is decided where the scales of fate will tip.
S. E. Lets

The theme of people's fate is one of the main themes in the work of N. A. Nekrasov. He, like no one else, was able in his poetic heritage to show all aspects of life and shades of the state of mind of the peasantry. The childhood years spent on the Volga had a great influence on the writer. Probably, I. E. Repin’s painting “Barge haulers on the Volga” can be considered an illustration not only of his work, but also of life itself. Throughout its entire length, he carried in his heart the nagging pain for the people gifted, but oppressed by slavery and power.

And this was also an example in life - a cruel landowner father. But the writer did not learn moral principles from him. A role model for him was his mother - a kind, sympathetic woman. That is why he pays close attention to those who are with him. He, like a doctor, understands all their illnesses and sorrows. But the most important thing that appears in his poetic work is not only pain, but also the understanding that a way out of such a difficult situation is possible. But this must be done not only and not so much by the landowners as by the peasants themselves. They can rise up and realize that their life and happiness largely depend on themselves.

N. A. Nekrasov has many poetic pictures describing peasant life. But one of the brightest is "Reflections at the front door." The very title of the work uses the word "reflection", which is in the plural. This suggests that the poet has repeatedly addressed such a sore point. But, probably, he cannot find a correct and suitable way out of the situation that has been created. Therefore, he still remains the role of an observer and some degree of an analyst of what he sees around him every day.

From the very first lines, the lyrical hero presents us with an ordinary picture. The front, main, entrance on solemn days is waiting for its petitioners. But from the first two lines it is clear that the lyrical hero treats them with contempt. He compares rich petitioners with serfs. So in a poetic picture everything is mixed up. The rich have servile qualities despite the fact that they boast of their kinship and position in society. But in spirit they remain petty, insignificant and dependent people.

Let us note that they, despite their position, are afraid of those to whom they come with a request. But they have a certain vocation with which the whole city is infected - to put themselves on the lists of petitioners.

Here is the front entrance.
On solemn days
Possessed by a servile disease,
A whole city with some kind of fright
Drives up to the cherished doors;
Writing down your name and rank,
Guests are leaving home
So deeply satisfied with myself
What do you think - that is their calling!

Further, the lyrical hero divides people into categories, since they come on different days. On weekdays, this front porch is full of suffering people. But they find a response in the heart of the lyrical hero. Therefore, they appear before us not as a formless mass, but in their unique individuality: an elderly man, a widow, etc. But in the narrative, the lyrical hero moves on to a specific case. His observations made it possible not only to divide the petitioners, but also to understand

Even their spiritual content. A certain case turns out to be in the center of attention - village Russian people approach the main entrance. The lyrical hero notices that they first prayed. That is, the soul, like their body, is supported by God himself. He is always in their hearts, he supports them in grief and brings them a rich spiritual and moral foundation. The porter does not see this natural beauty, he judges by appearance, which is far from the cold brilliance of masters. But we understand that the appearance speaks of the great industriousness and unpretentiousness of the Russian people, capable of enduring not only the heavy burden of slavery, but also a long journey in order to achieve justice.

Sunburnt faces and hands
Armenian thin on the shoulders,
By knapsack on the backs bent,
Cross on the neck and blood on the legs
Shod in homemade bast shoes
(Know, they wandered for a long time
From some distant provinces).

The porter, however, not only did not let the skinned petitioners in, but was not even flattered by their gifts. Then the Russian peasant did not ask for mercy, but with the words “God judge him,” he is ready to return home. The lyrical hero emphasizes that they, having traveled such a long journey, having beaten their legs in blood, were not even heard. Later, the reason for this behavior is revealed to us - the owner of the luxurious chambers was still sleeping. He does not care about a simple person, a hard worker, thanks to whom he can afford such a luxury.

And then, in a kaleidoscopic movement, the life of a careless rich man flashes before us. But in this crazy run, he is always alone. Throughout the description, he remains so lonely that even his relatives wish him only death. But the Russian people, in contrast, is represented by a mass, strong, powerful and invincible. Although he is poor outwardly, he is spiritually rich, and the life of each member of this society is filled with deep meaning.

Note that the lyrical hero does not idealize the peasant. He shows not only his strengths, but also his weaknesses. For example, he is not averse to drinking everything to the ruble, because then he will have a new path, full of anxieties and humiliations.

Behind the outpost, in a poor tavern
All will drink the poor to the ruble
And they will go, begging the road,
And they groan...

But after such a detailed description of the different categories of petitioners, the lyrical hero turns to his native land, capable of enduring such a contradiction on his shoulders. Bitter reflections at the front door gradually turn into a passionate appeal to someone who can hear and understand him.

...Motherland!
Name me a place like this
I didn't see that angle.
Wherever your sower and keeper,
Where would a Russian peasant not moan?

And the lyrical hero begins to list all those who groan from such a difficult life. It seems that he set out to show all of them and in no case miss anyone. In the last place in the enumeration of the reasons for such behavior, he puts indifference, the greatest evil in the world in relation to any living creature, especially man.

Moaning in every deaf town,
At the entrance of courts and chambers.

But the groan slowly turns into a sad song that can be heard on the Volga. Such a transition to a similar image allows the lyrical hero to compare the grief of the people with the breadth of the great river. And in the end, one gets the feeling that the people and the moan are simply inseparable from each other.

Come out to the Volga: whose groan is heard
Over the great Russian river?
We call this moan a song -
That barge haulers are towing! ..
Volga! Volga! .. In the spring of high water
You don't flood the fields like that
Like the great grief of the people
Our land is full,
Where there are people, there is a groan...

But the lyrical hero is sure that such a mighty strong people will find the strength to break the chains that have bound it for many years. He will be able to build his own world, full not of grief and humiliation, but of diligence and respect.

...Oh, hearty!
What does your endless moan mean?
Will you wake up, full of strength ...

But in the heart of the lyrical hero notes of doubt creep in. He begins to think that since people still suffer so much humiliation, he is not ready to create a new song that can change this world. He will also remain surrounded by humiliation and moaning.

... Or, fate obeying the law,
All that you could, you have already done -
Created a song like a moan
And spiritually rested forever? ..

Note that the poem ends with both an ellipsis and a question mark. The lyrical hero does not give an answer to the question posed by him. At the same time, by putting an ellipsis at the end of the text, he shows that everything can be different in life. That is, he believes in the mighty Russian people, capable of not only bearing the burden of humiliation on their shoulders, but also opening the gates to a new life, A. Ya. Panaeva told that this poem is based on real events. Watching the scene alone at first, she invited N. A. Nekrasov to see how events would develop: “He went to the window at the moment when the janitors of the house and the policeman were driving the peasants away, pushing them in the back. Nekrasov pursed his lips and nervously pinched his mustache; then he quickly moved away from the window and lay down again on the sofa. About two hours later he read me the poem "At the front door." Despite the fact that the poet reworked the plot and introduced his thoughts into it, we see that N. A. Nekrasov could not remain indifferent and simply pass by what he accidentally saw. A storm of protest lurked in his soul, which later found a way out in a poetic and truthful picture that describes the realities and fate of a Russian person who is able to overcome all obstacles in his path.

Man cannot suffer more than he can suffer. Having exhausted his possibilities in this area, he switches to other things and this is the greatest of blessings.

Nekrasov Nikolai Alekseevich (1821 - 77/78) In 1847 - 66 - editor and publisher of the journal Sovremennik, since 1868 - editor (together with M.-E. Saltykov) of the journal Domestic Notes. In depicting the everyday life of the urban lower classes, peasant everyday life, women's lot, the world of childhood, the "muse of revenge and sorrow" of the poet is especially sensitive to injustice, to human pain. Poems: "Peddlers" (1861), "Frost, Red Nose" (1864), "Russian Women" (1871 - 72), "Who Lives Well in Russia" (1866 - 76) paint a diverse picture of modern Russian life, first of all peasantry, with its dreams of universal national happiness. The Essence of Spiritual Slavery Nekrasov Satire (poem "Contemporaries", 1875 - 76). Tragic motifs in the cycle of poems "Last Songs" (1877). Prose. Criticism.

Born on November 28 (October 10, NS) in the town of Nemirov, Podolsk province, in the family of a small estate nobleman. Childhood years were spent in the village of Greshnevo, in the family estate of his father, a man of a despotic character, who oppressed not only serfs, but also his family, which the future poet witnessed. F. Dostoevsky later wrote about Nekrasov: "It was a heart wounded at the very beginning of his life; and this wound that never healed was the beginning and source of all his passionate, suffering poetry for the rest of his life." The poet's mother, an educated woman, was his first teacher, she instilled in him a love for literature, for the Russian language. In 1832 - 1837 Nekrasov studied at the Yaroslavl gymnasium. Then he began to write poetry. In 1838, against the will of his father, the future poet went to St. Petersburg to enter the university. Unable to pass the entrance exams, he decided to become a volunteer and attended lectures at the Faculty of Philology for two years. Upon learning of this, his father deprived him of any material support. The disasters that befell Nekrasov were subsequently reflected in his poems and the unfinished novel The Life and Adventures of Tikhon Trostnikov.

Since 1841 he began to collaborate in the "Notes of the Fatherland". In 1843 Nekrasov met with Belinsky, whose ideas resonated in his soul. Realistic poems appear, the first of which - "On the Road" (1845) - was highly appreciated by critics. Thanks to his sharp critical mind, poetic talent, deep knowledge of life and enterprise, Nekrasov became a skillful organizer of the literary business. He collected and published two almanacs: "Physiology of Petersburg" (1845), "Petersburg Collection" (1846), where essays, short stories, stories by Turgenev, Dostoevsky, Belinsky, Herzen, Dahl, etc. were printed. In 1847 - 1866 he was a publisher and the actual editor of the Sovremennik magazine, who rallied the best literary forces of his time. The journal became an organ of the revolutionary democratic forces. During these years, Nekrasov created lyrical poems dedicated to his common-law wife Panaeva, poems and cycles of poems about the urban poor ("On the Street", "About the Weather"), about the fate of the people ("Uncompressed lane", "Railway", etc.) , about peasant life ("Peasant Children", "Forgotten Village", "Orina, a Soldier's Mother", "Frost, Red Nose", etc.). During the period of the social upsurge of the 1850s and 1860s and the peasant reform, he published "The Poet and the Citizen", ("The Song of Eremushka", "Reflections at the Front Door", the poem "Peddlers".

In 1862, after the events of 1861, when the leaders of the revolutionary democracy were arrested, Nekrasov visited his native places - Greshnev and Abakumtsevo, the result of which was the lyric poem "Knight for an Hour" (1862), which the poet himself singled out and loved. The Essence of Nekrasov's Spiritual Slavery This year Nekrasov acquired the Karabikha estate, not far from Yaroslavl, where he came every summer, spending time hunting and socializing with friends from the people. After the closure of the Sovremennik magazine, Nekrasov acquired the right to publish Fatherland Notes, with which the last ten years of his life were associated. During these years, he worked on the poem "To whom it is good to live in Russia" (1866 - 76), wrote poems about the Decembrists and their wives ("Grandfather", 1870; "Russian Women", 1871 - 72). In addition, he created a series of satirical works, the top of which was the poem "Contemporaries" (1875). The late lyrics of Nekrasov are characterized by elegiac motifs: "Three Elegies" (1873), "Morning", "Despondency", "Elegy" (1874), associated with the loss of many friends, consciousness of loneliness, serious illness (cancer). But there are also such as "The Prophet" (1874), "To the Sowers" (1876). In 1877 - a cycle of poems "Last Songs".

N. Nekrasov died on December 27, 1877 (January 8, 1878 n.s.) in St. Petersburg The essence of spiritual slavery Nekrasov

Rejoice in what you have and who you are, be generous in the disposal of both - and you will never have to chase after happiness.

MUNICIPAL EDUCATIONAL INSTITUTION

ANNI SECONDARY EDUCATIONAL SCHOOL №3

with in-depth study of individual subjects

Anninsky municipal district

Voronezh region

Lesson Development

literature on the topic:

“The variety of peasant types in the poem by N.A. Nekrasov

"To whom in Russia it is good to live."

GRADE 10

and literature

Pysenkova Olga

Alexandrovna

Anna 2014

Lesson topic:

“The variety of peasant types in the poem by N.A. Nekrasov “Who should live well in Russia”.

Name me a place like this

I didn't see that angle.

Wherever your sower and keeper,

Wherever the Russian peasant moaned.

N.A. Nekrasov.

Saved in slavery

Free heart -

Gold, gold

The heart of the people!

N.A. Nekrasov.

Lesson Objectives:

Educational:

1.Find out what is the meaning of human happiness, what are the ways to achieve it, whether an individual person can be happy in the midst of universal grief.

2. Find out how the character of the Russian people is revealed in the poem.

3. Find out the connection between the motive of wandering and the motive of the road in the work.

Developing:

To develop a cognitive interest in the poem being studied, to expand the horizons of students.

Learn to apply knowledge in practice.

Educational:

1. Respect for the person, conscientious attitude to work.

2. Raising an attentive reader.

Lesson type: lesson explaining new material.

Equipment: multimedia installation, exhibition of the poet's books.

During the classes

Repetition of the studied material.

Oral survey:

Tell about the life and work of N.A. Nekrasov.

What is the idea, history of creation and composition of the poem?

How does the poem show the theme of social and spiritual slavery.

2. Communication of the topic and purpose of the lesson.

Teacher: we all have one thing in common: interest in N.A. Nekrasov’s poem “Who in Russia should live well”. The poet belongs to the number of rare creative individuals, flares up like lightning, leaving a deep imprint in our hearts for a long time. He knew how to permeate every poetic line with his conquering feeling. He became an unsurpassed poet not only of domestic, but also of world literature.

Today at the lesson Nekrasov is with us, we feel his eyes on us, we hear how he breathes.

Pay attention to the portrait of the writer.

His pen belongs to the folk epic “Who in Russia should live well”, written in the 60-70s of the 19th century, where a new free spirit of the peasantry rises to fight.

From which villages did the peasants go to seek their fortune?

What is missing for people living in villages with the names Razutovo, Znobishino, Gorelovo, Neelovo, Neurozhayka?

Conclusion: Nekrasov's peasants don't need much - what they have would be whole. Nekrasov depicts in the poem a destitute, hungry, orphaned peasant. The further into the depths of the poem its heroes go, the greater the diversity of life they encounter, the wider for them the specific framework of the concept of happiness moves apart.

Teacher: in what ways does the author reveal the images of the peasants?

Student: through mass scenes, through a specific image.

Teacher: what makes men go in search of an answer to the question: who lives happily, freely in Russia?

Student: seven men become wanderers - truth-seekers. They want to get to the root of life and go on a journey, repeating the question: who is happy in Russia? The men are a symbol of change in people's Russia. Only their drinker and nurse - a self-made tablecloth will remain to justify their wanderings. We "enter" the world of real life.

teacher b: what role does the image of the road play in the poem? How does it relate to the wandering motif?

Student: the image of a wide path opens the poem and is present until its end. On the sides of the road, a panorama of the entire Russian land unfolds:

Forests, floodplain meadows,

Russian streams and rivers

Good in spring.

Here are peasant roads, the roads of the poet himself. We are entering the world of real life, the world of human destinies and people's fate. The people are only capable of suffering under the weight of oppression. The peasant world appears extremely naked, in all intoxicating frankness:

Russian peasants are smart,

One is not good

What they drink to the point of stupefaction.

There are various images of wanderers in the poem. The motive of wandering runs through the whole work, while it is closely connected with the motive of the road. The road is the most important symbol of Russian literature, the embodiment of movement, striving forward. She leads wanderers and pilgrims from one village to another, leads the peasants - truth-seekers to the truth. As long as the people have the desire to seek truth and happiness, despite the terrible life and overwork, it can rightly be considered "great and omnipotent."

The peasant world appears extremely naked, in all intoxicating frankness:

Russian peasants are smart,

One is not good

What they drink to the point of stupefaction.

These words are spoken by Yakim Nagoi. What is he? Give examples from the text.

Student: in the chapter "Drunk Night" the author portrays Yakima Nagogo. He became the voice of the peasants. Drawing his hero, Nekrasov left the original abstract image of the “good fellow”:

Factory curls blond

Shake it up, throw it off the roller

With the eyes of a falcon

Noisy crowd.

This portrait was replaced by a specific individual portrait:

Chest sunken as if depressed

Stomach; at the eyes, at the mouth

Bends like cracks

On dry land.

The wise man Yakim Nagoi, although he appears drunk in the poem, has not drunk his mind. With dignity and anger, he proves to Pavlusha Veretennikov that it is not the peasant who is to blame for drunkenness, but grief, need, lack of rights. He understands that the wine drowns the peasant's anger. A harsh life was prepared for him by fate: hard labor, a powerless position. He experienced a lot: he got burned, he was in prison, he visited the city in search of justice.

Teacher: the peace of the peasants is served by Saveliy - the hero of the Holy Russian. What is it like in the poem?

Student: a majestic figure of a peasant-truth seeker appears before us. Savely at the age of one hundred, already bent, is still powerful:

With a huge gray mane

Tea twenty years uncut,

With a big beard

Grandpa looked like a bear.

For the murder of the manager, the bloodsucker Vogel, the grandfather spent twenty years in hard labor, twenty years in the settlement, and still did not reconcile. In his thoughts about the peasantry there is a deep, hard-won wisdom.

Savely believes in the heroic power of the people, but he sees that his strength is spent on endless patience. The people in his story are similar to the epic hero Svyatogor. He regrets his wasted strength, dies with words about the hopelessness of the peasant fate. The image of Savely leaves an impression of strength, indomitable will, longing for freedom. The prophecy of Savely remains in memory:

To not endure - the abyss,

To endure is an abyss.

It is not for nothing that he says to the peasants - wanderers: "Branded, but not a slave."

Conclusion: Saveliy is a hero. Somehow, this word has imperceptibly disappeared from our everyday life. He was replaced by the simple concept of a physically strong person, most often a sportsman who can be respected, but also feared. In Russian epics, such people were not only strong, but also kind and fair. Those who are not indifferent to the word of honor, who are ready to fight for it.

Teacher: which of the epic epic reminds Savely?

Student: Mikulu Selyaninovich.

Conclusion: the awakening peasant consciousness is captured in the image of the Holy Russian hero. Savely sees the causes of evil, he has lost faith in the good king, he understands that it is not humility that needs to be won.

Teacher: Are there contradictions in this image?

Yes. Seeing how the peasant wears chains and rods for an infinitely long time, Savely himself at times begins to preach patience and humility between the age-old habit of slavery and the rebellious spirit. What will win?

Teacher: the closest person to Savely is Matryona Timofeevna in the chapter "Peasant Woman". How does the author of the poem portray her?

Student: Savely conveyed his spirit of indomitable love of freedom to Matryona Timofeevna. The anger of the peasant woman is accumulating, but in her mind, faith in the intercession of the Mother of God, in the power of prayer, has been preserved. She is close to the ideal type of the "dignified Slav", her life is typical for most peasant women.

Teacher: which author depicts her life in the poem?

Conclusion: if a spiritual thunderstorm ripens in a woman, then a reorganization of life is possible. Faith in the people, in their awakening is expressed in the words of the poet, which have become winged:

Saved in slavery

Free heart-

Gold, gold

The heart of the people!

No matter how terrible life is, it has not killed the best human qualities in the people, responsiveness to the suffering of others, readiness for struggle.

Teacher: reference to epigraphs. Why are the epigraphs given in this order? Have the keys to female happiness been found?

Yes. External beauty, kindness of heart, natural talent, fame. The image of Matryona Timofeevna is exceptional. This is the type of "ideal Slav". She does not bow her head before formidable bosses.

Teacher: Is Matryona Timofeevna happy? Are the peasants happy in the poem?

Nekrasov himself was looking for an answer to this question. Time passed, events were screwed one on another. The author has not determined who is happy. The images of the peasants testify to the growth of the self-consciousness of the people. The poet sees the highest moral beauty of a person in diligence, in conscientiousness, in the ability to sympathize with other people. Such beauty is poeticized.

Teacher: let's pay attention to another image of the peasant - Grisha Dobrosklonov.

Student: Grisha Dobrosklonov sees his happiness in serving the people. He set off on a journey through the boundless expanses of Russia, encountering troubles and sorrows on his way, but firmly believing in the wonderful future of the country:

You are destined to suffer a lot,

But you won't die, I know.

Grisha announces the arrival of a new time, a new life. He cannot come to terms with the current situation of the peasants, he gives his life to serve the people, their happiness, their future. The journey, Grisha's songs are the best proof of this.

Teacher: your attitude to the poem.

Student: It's time to draw conclusions.

First, over the poem

The poet tried for many years.

No wonder he tried

He created a masterpiece.

And secondly, according to conscience

We can Russian classics

Name the work

After all, it is passed on to offspring

Language, breath of time

And just beauty.

3. The result of the lesson.

4. Homework.

Analyze the images of the landowners in the poem.

The poem "To whom it is good to live in Russia" Not-
Krasov began writing in 1863 and worked
over her until the very last days of her
life. During this time, the country has experienced
many of the changes that are reflected in
nie in the poem. Here the poet gave a wide
mud of pre-reform and post-reform
Russia, showed the main features of modern
reality, revealed contradictory
between the interests of the people and the exploiter
the essence of the landowners. In spite of
the fact that serfdom was abolished in the country
right, the life of the peasants did not change in any way
lass, she remained the same heavy and not-
fair. Therefore, the theme of slavery and
baud was relevant for Russia in the 60s
XIX century.
It just so happened that people most often de-
fall into two categories: those who are satisfied
their position, and those who are trying
to change something, for example, to gain freedom.
Satisfied with their lives in the poem,
yut lackeys. They have served their ho-
zyaev who are accustomed to this and live differently
they just don't want to. Yard of Prince Pere-
Metieva licks the master's plates. He,
standing at the master's table, even got sick
"noble" - gout. He is proud of his
the position of the beloved slave of the prince and the dream
there is only one thing:
Leave me Lord
my honorable illness,
According to her, I'm a nobleman!
This man, who himself is ra-.
bong, despises ordinary men, not counting
them for the people.
Ipat, the servant of Prince Utyatin, calls
her "benefactor" as a prince, and herself
calls nothing but an unworthy slave.
When the peasants were granted freedom, he did not
wanted to leave the prince because he remembered
his mercy. Lord's "favors" conclude
lis that the owner harnessed it to the body
gu or bathed in the hole, and then gave water to drink
coy. Nekrasov speaks indignantly about those
who is capable of betraying his own peasants.
Such is the headman Gleb - he burned the free,
given by his master to the peasants:
For decades, until recently
Eight thousand souls were secured by the villain.
With Yegorka Shutov, who served in
the police, the people themselves are cracking down:
Damn man! - Don't hit him
So who to beat?
Many peasants simply tolerate land
boxes, not knowing how to escape from under them
oppression. Therefore, they consider the best place
a tavern where you can pour vodka on your grief
and at least for a while forget about insults and humiliation
niyakh. Tells us about such peasants
Yakim Nagoi. He thinks it's vodka
restrains the peasants from reprisals against the
boxes:
Every peasant has
The soul is like a black cloud, -
Angry, formidable - and it would be necessary
Thunders rumble from there,
pouring bloody rains,
And everything ends with wine
Submissive peasants is the whole
Vakhlak village. Having received the will, they again
sold into slavery for water meadows.
But there are also peasants who only
to endure for the time being. An example
dedication and fortitude act
Yakim Nagoi, Ermil Girin, Matrena, Agap,
Savely. The female share of the peasant woman is heavy.
The author lovingly draws the image of Matryona Kor-
chagina, who all her life carried her heavy
some burden: bullying husband's relatives,
reproaches, overwork. She had to
to live a difficult hungry year, love death
my son. And although Saveliy is “grandfather, born
tel father-in-law, "consoles her:" Be patient
long-suffering, endure many twists,
he himself understands that it is impossible to endure any longer.
Savely appears in the poem as a real Russian
skim hero, who work for the family
Rykh, maybe, and alone walked on a bear.
A lot had to go through in his lifetime
Savely: hunger, need and deprivation, cruel
the appeal of the landowner, who "to the thread"
ruined his peasants. Now Savely
accepts that the path to a free life lies
through the fight. “Our axes lay until
ry, ”says Saveliy and thereby intends
goes to an open performance. Peasants
outraged by the atrocities of the lords raised
did riot and killed their master. Savely on-
been to hard labor, but his spirit is not broken and he
has no remorse for what he did.
Something similar to Saveliy repentant times
striker Kudeyar. He prayed for sins and decided to live
honestly, but after many years of seclusion
meets pan-villain Glukhovsky. pan without
drops of remorse boasted:
How many slaves I destroy
I torture, I torture and hang,
And I would like to see how I sleep!
The robber dealt with the pan, and the sins
he was released.
For many, thoughts about freedom are just beginning.
are ripening, and their rebellion is as yet passive.
Such a rebel is Agap from the chapter
"The Last". After he expressed the ba-
rin all my grievances, he ordered him to be executed
mouth. To save Agap from reprisal, the cross
tiana, with his consent, staged a performance.
They got him drunk and carried him out as if
company. In his own way, Yakov Ver-
who hanged himself to avenge
his nephew. But many are already
public protest. Rebellion is not loners, but
lye villages:
...Sometimes it will pass
Team. Guess:
Must have rebelled
Gratitude in abundance
Village somewhere.
The peasants understand the need to fight
They would be waiting for a person who will show them the way.
Such a person appears in the poem Grigo-
Ray Dobrosklonov. He boldly moves forward
that believes in the strength of Russia:
You are poor
You are abundant
You are beaten
You and the almighty
Mother Russia!
Nekrasov showed that oppression and slavery
will inevitably give rise to a revolt and that the peasants themselves
will fight for their freedom. Freedom,
according to Nekrasov, the key to happiness.