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Shown above are the five nearest hotels. Among them there are both ordinary hotels and hotels with several stars, as well as cheap accommodation - hostels, apartments and guest houses. These are usually private mini-hotels of economy class. The hostel is a modern hostel. An apartment is a private apartment with daily rent, and a guest house is a large private house, where the owners themselves usually live and rent rooms for guests. You can rent a guest house with an all-inclusive service, a sauna and other attributes of a good rest. Check with the owners here.
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Nearest airports
| Type | Name | Code | City | Code | Distance |
| Airport | Mound | KRO | Kurgan (RU) | KRO | 89 km. |
| Airport | Roshchino | TJM | Tyumen (RU) | TJM | 119 km. |
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The optimal route between the given points will help to make our map. With its help, you can determine the shortest distance from the village of Uporovo to Tyumen. The length of the route from the village of Uporovo to Tyumen highway is 148 km. In order to plot a route on the map, you should enter the starting and ending point of the movement and click on the "Calculate" button. The resulting path is indicated on the map by a bold line. To print a map from the village of Uporovo to Tyumen, click on the printer image above the map. A trip along a self-constructed route is convenient because the transit points you need are taken into account. This helps to avoid the difficulties that may arise when driving along the Uporovo-Tyumen village highway. You can also choose places to rest on your route. Our service will also help you find out the time you will spend on the road from the village of Uporovo to Tyumen. Based on average speed the movement of the car, the travel time will be 2 hours 28 minutes.Traveling should be fun! To achieve this goal, the specific features of the chosen route should be taken into account. This will determine how quickly and safely you can reach your destination. So, for example, if your path passes through the territory with big amount settlements then you don't need to worry about in large numbers gasoline in the tank. If the road bypasses densely populated areas, then it is required to determine in advance the area where refueling will be performed. In addition, everyone knows that the quality of gasoline at different gas stations can vary greatly. When traveling long distances, try to refuel your car at trusted petrol stations.
The village of Suerka is a beautiful Russian village on the banks of the Tobol, although some kind of Tatar hitch is heard in the name. None of the locals knows the exact translation. The former head of the rural settlement, Nikolai Vasilyevich Magneev, believes that Suerka is translated as “a village on the river”, and, according to him, the Tatars have never been here. Suerka is one of the oldest in the south of the Tyumen region. In fact, the village was once called Osipovo - after the name of its founder Osip Nikolaevich Davydov, who came to these parts in 1610 along with the first settlers from Veliky Ustyug. Maybe it would continue to be called that, if not for the Suyer River, which everyone who went to the village had to overcome. Gradually, Osipovo began to be called Suersky, and then completely - Suerka.
The first mention of the Sueri River dates back to the first half of the seventeenth century. In 1605, Prince Azim, with an army of 300 people, stood at the mouth of the confluence of the Sueri River into the Tobol.
In the memory of the Tyumen governor Ivan Milyukov, written in November 1634, it was reported that the Tyumen yasash Tatars, having visited the beast on the Sueri River, saw “Kalmatian military people of taisha Talai”, who watched the movements of the Russians, intending to “again fight the Siberian settlements”.
The development of the Sueri River by the Russians began with the construction of the Suerskaya Sloboda, whose southern border ran along the Sueri River. Suerskaya Sloboda, which had existed since the 1670s, was burned down, but was soon rebuilt. According to the description of 1749, “the Suersky prison was built over the Tobol River and an urban structure was attached to it: a city chopped into corners, with one passing tower, another gate”; around "the city is lying in pillars, with it there are three gates, gouges, slingshots and a ditch."
In former years, "peasants with nets came from the Nitsyn settlements to Suyer, they caught fish and paid a lot of tenth duty to the sovereign's treasury."
In the late 1970s, a Chubarovsk peasant, Vasily Pukhov, was looking for a convenient place at the mouth of the Sueri River, by the lake. “Near the settlement pine forest. Over a fence of versts for 10 hay meadows and meadows on both sides of the Tobol River. Along the river Sueri meadows and forests, and on high places arable land." Pukhov asks for permission to build a settlement. And soon he gets the right to attract "eager people" who want to settle in the settlement. Together with him, white-located Cossacks come, for service, instead of a monetary salary, they received the right to use arable land for free. It is necessary to mention the names of the first settlers and the places where they came from to develop new lands. The brothers Semyon and Yakov Korkin are the children of the coachman Pavel, who were born in the Turin jail, then lived in the Belyakovskaya settlement. Fadey Mitrofanovich (Semyonov), originally from the Salt of Kamsky Posad, from the Egoryevsky parish. Petrushka Lukyanovich Burtsov, son of an archer, born in Tyumen. Emelyan Kirillovich Shaverin, the son of a sexton, was born in the district of Salt Vychegotskaya in the Andreevsky volost. Behind them, peasants appear in the settlement. Pukhov takes from them guarantee obligations “to settle in a hut, to plow the land for arable land” and, after years of grace, not to run away and pay taxes. Then he gives them land for yards, arable land and hayfields. The first suburban peasants: Pyotr Grigorievich Chelovechkov, the son of a peasant, born in the Chyubarovskaya Sloboda, Larion Stepanovich Bezpalov, the son of a peasant, originally from the Kirginskaya Sloboda, Kuzma Ivanovich Kurochkin, the son of a peasant, born in the Nitsynskaya Oshchepkova Sloboda, Ivan Kondratievich (Chernoy), the son of a peasant, born in Murzinskaya Sloboda. With him came his brother Fedor, whose descendants bore the surname Simanov.
By 1683, in the Ust-Suerskaya Sloboda, there were 5 courtyards of white-located Cossacks and 4 courtyards of quitrent peasants. In addition to the yard of the villager, the yard of the hoarder Fadey Vasiliev, a peasant who was born in the district of Salt Kamskaya on Kosva, was also noted. In total, there were 11 yards in the settlement. Soon, villages grow out of the peasant's castles. Already in 1689. in the settlement there were 34 yards (100 males), in which they lived: a scribe clerk - a clerk, a gunner, a collar and the slobodchik himself. In addition, there were 5 households of Cossacks and 9 households of quitrent peasants. The following villages were assigned to the settlement:
Memorable: 4 courtyards of white-located Cossacks and 2 courtyards of peasants.
Korkina: 3 courtyards of white-located Cossacks and 6 courtyards of peasants.
Zyryanskaya: 1 courtyard of a white-located Cossack.
In 1683, white-located Cossacks and plowed peasants of the Suerskaya Sloboda filed a petition to the scribe Lev Mironovich Poskochin. It said that “in the last year, in the year 180, the Suerskaya Sloboda was built and the arable peasants plowed tithe arable land for the state and built villages near the prison on departure. And last year, in the year 189, a settlement was built above their settlement, the Chubarovsky peasant peasant Vaska Pukhov, and repairs them with all sorts of tightness and insults and takes away their land and hay mowing. And they also asked that their suburban lands be demarcated. Tracts, logs, rivers were used as boundaries. In the charter given to the slobodchik, the boundary of the boundary was indicated not quite accurately. Litigation arose between the inhabitants of the settlements. Finally, in 1683, the Suersky, Ust-Suersky and Belozersky Sloboda lands were demarcated. Vasily Pukhov, together with the white-located Cossack Emelyan Shaverin and the peasant Pyotr Chelovechkov, owned "the river Suerya and near that river they catch chickens and springs and catch fish in the summer and in the fall under the ice." In addition, Vasily Pukhov had a mill.
In 1695, Nikita Ulyanovich Remezov, the brother of the famous Siberian cartographer, chronicler and architect Semyon Ulyanovich Remezov, was the clerk of the Ust-Suerskaya settlement. On the drawings of Remezov in 1697, the following villages are marked: Rechkina, Kaigorodova, Pamyatnaya, Petukhova, Chelovechkova. Shmakova, Mezhevaya, Korkina and Zverev. There was already a church in the settlement itself. In 1710, Vasily Pukhov was listed in the white-located Cossacks, had a yard. His three sons Gerasim, Rodion and Ivan lived in their own homes. It is known that Rodion was literate and knew how to write. In 1710, the settlement included the villages of Rechkina, Pamyatnaya, Volosnikova, Zvereva, Korkina, Zaozernaya and the villages of Suersky, located along the Sueri River. In the settlement lived the Tobolsk clerk, the son of the boyar Leonty Cherkasov and the former clerk clerk Filat Buslaev. In the church of St. Nicholas the Wonderworker, the priest was Nikita Fedotov, and the sexton was Stepan Shalabanov. In total, there were 141 peasant households in the settlement and the surrounding villages. In 1710, there were 223 households in Suerskaya Sloboda, in which 1374 households lived, i.e. the average population of the suburban yard was 6.1 people. According to V. Tursky, who conducted this patrol, the entire suburban population consisted of peasants, bobs, military servicemen (dragoons, gunners, Cossacks), orderly administration and clergy. The number of peasant households was 102 houses, in which 504 households lived. (population of the yard - 4.9); Bobyl yards - 39 doors. and 161 people. (population - 4.1); the military service population (384 d.ob.p.) lived in 72 dv. (population - 5.3); clerical administration and clergy - 63 people. - lived in 10 doors. (population - 6.3). In these figures, it is noteworthy that the peasant population proper amounted to only 36.7% (by households - 45.7), the military service population - 28.1% (by households - 32.3), bobyls made up 11, 6% of the population (at home - 17.5), clerks and clergy each occupied 4.4% of the population and households. There were also housekeepers and housekeepers in the settlement - 262 d.b.p. The existence of these population groups is very important in terms of the presence in the settlement of "free" work force for this is also the sign of the city. In the composition of the population, we also do not see artisans, but it is known from the literature that this role was often performed by the military service population, especially the gunners, and the peasant population itself was far from all engaged in purely peasant work.
On December 2, 1711, for the construction of Ust-Suerskaya and other settlements and the settlement of peasants in them, the Tobolsk nobleman Feofilov received the nobility according to the Moscow list.
By 1720, the Kosachevs, Korkins, Zvezdins, Puyarovs, Shalabanovs, Bunkovs, Ustyantsovs, Konevs, Chyubarovs, Korotkovs, Zaogorodnye, Kungurtsovs, Podkozhurnikovs, Popovs, Sychovs, Proskuryakovs and Kaplins lived in Ust-Suerskaya Sloboda.
In 1697, on the cartographic drawings of S.U. Remezov, the Verkh-Suerskaya settlement on the Sueri River, which arose around 1693, was noted. The villages of Nalimova, Zyryanova and Kargopolova are located along the Sueri River around the settlement. In 1700, it was reported that "from the steppe side in past years, the arrival of military people was not at the same time." At the beginning of the 18th century, the Verkh-Suer settlement was subjected to a series of attacks by the Kirghiz-Kaisaks and was destroyed. After a series of attacks in 1700-1703, the panic of waiting for Kazakh raids seized, first of all, Russian settlements in the north of the “steppe side” of the Middle Tobol, lying at a distance from the centers of concentration of large military forces along the Tobol - Tsarev Gorodische and Yalutorovsky prison, but very close to the steppe, from where 2 well-trodden roads from Ishim led to Verkh-Suerskaya, Yemurtlinskaya, Belozerskaya settlements, which crossed according to the map of S.U. Remezov in the area of lakes Gryaznoe, Presnoe, Travykul and Sazykul.
From here, the nomads could easily go to the villages of any of the listed settlements.
As events showed, the Russian military forces could not provide effective protection of the eastern newly colonized area behind the “residential side” of Tobol, which led to a temporary curtailment of colonization processes in this territory. In 1703, the peasants of one of the centers of the colonization of the Tobolsk Verkh-Suerskaya settlement asked the administration of Siberia to “transfer that settlement to the Ust-Suerskaya settlement” (on the “residential” side of Tobol) because “that settlement is being ruined by foreigners”, which was followed by permission. And the whole village of peasants went to the Russian side of Tobol, moving to the territory of the Ust-Suerskaya settlement, where they are recorded in the census book of 1710. In 1711-1712, a war with the Dzungars took place, which prevented the Kazakhs from plundering the Trans-Urals in these years. But in the next 1713, the villages of 3 settlements along the Tobol were attacked at once. One of them was Ust-Suerskaya. Here the Kazakhs ravaged the village of Rechnaya, killing and capturing 30 peasants and driving away 60 horses. But in the following years, an alliance with Russia becomes a matter of vital importance for the Kazakhs. The Dzungars increasingly forced them out of the eastern steppes and oases of Turkestan in the steppes of Central Asia. The only way out in these conditions was migration to regions of the Ural, Tobol, Ishim and Aral Sea, in which there was nothing to think about fixing in the conditions of the Russian-Kazakh confrontation. In this regard, the Kazakh nobility tried to resolve the constant border conflicts in the Trans-Urals. In 1716, the embassy of Khan Kain solemnly promised - "And who now from the Cossack horde will repair what kind of ruin - Cain Khan promises to execute or deport to Tobolsk." After this promise of the governor of Siberia, Prince Gagarin allowed the Kazakhs to roam near the Russian settlements of the Trans-Urals along the Tobol and Ishim rivers. For a certain time, this Russian-Kazakh rapprochement contributed to the improvement of the border position of the settlements of the Trans-Urals. So, in 1717, a group of peasants from the Verkh-Suerskaya settlement, who moved because of the constant attacks of the Kazakhs in 1703, asked the governor M.P. Gagarin is allowed to again “build up in that place and start a settlement as before”, motivating this with nothing more than “spreading Your Majesty (Peter I) homeland”. The documents of 1719-1721 say that a new settlement had already been built in the Upper-Suersky Stanets.
After the founding of the Yemurtlinskaya and Verkh-Suerskaya settlements, the peasants began to develop the eastern bank of the Tobol. True, individual raids were still made in 1737, 35 horses were driven away from peasant watering places from the villages of Koroskova and Kataeva of the Suersky prison. In 1743-1745, after the construction of outposts "across the Tobol", active colonization of these places began. In 1749, Verkh-Suerskaya Sloboda counted the following villages: Oshurkova, Prosekova, Terpugova, Shmatova, Shchukina. Ust-Suerskaya is also growing by this time. With her: the village of Shmakovskoye; villages: Volosnikov, Gladunina, Dostovalova, Dugina, Zaozernaya, Zvereva, Korkina, Mokina, Myasnikova, Pamyatinskaya, Petukhova, Plotnikova, Rechkina, Romanova, Romanova, Sekasova, Slobodchikova, Suslova, Shirokova. Today Ust-Suerskoye. Today, the village of Ust-Suerskoye, which previously belonged to the Yalutorovskoye, and then to the Shadrinsk discrites, is included in the Pomyatinskoye rural settlement Belozersky district of the Kurgan region. However, even taking into account the current territorial and administrative division, dividing the history of the region into “ours” and “not ours” is extremely difficult, and even pointless. Then there were 20 versts from the Suersky prison to the Ust-Suerskaya settlement, they belonged to the same discreet and lived the same life, and despite the demarcated borders, together they repelled the attacks of enemies of both Kazakhs and Kalmyks. Here is one clearest example:
On July 15, 1693, a detachment of the Cossack horde went under the villages of the Yalutorovskaya settlement and killed scattered groups of white-located Cossacks and peasants who were not ready for battle - 42 people were killed and 69 were captured. Vasily Shulgin, who was in the Suerskaya settlement, did not wait for Ivan Molchanov's detachment, joined to his detachment (according to the Naryshkinsky list of the Siberian chronicle code, 50 Tobolsk boyar children, 60 horse Cossacks and the Lithuanian and new list, 45 Tatars - a total of 155 people), 172 white-local Cossacks and "eager peasants" from the Yalutorovskaya and Suerskaya settlements. In addition, many hunters from other settlements joined the detachment. With these forces, V.P. Shulgin went to the steppe on July 25. On July 27, a detachment of Russians entered the battle with the nomads and near Lake Semiskul on east coast R. Tobol. “And he would have started strong on both sides ... Vasily Shulgin with his two brothers, Yakov and Ivan, and with the Tobolsk boyar children, and with the Cossacks and Tatars from the white-placed, and with the suburban peasants, in that battle, all the lakes near that Semiskul were killed” - describes the events Esipov Chronicle. In a little-known monument of the late XVII - early XVIII century Siberian chronicler contains Additional Information about this event. Detachment V.P. Shulgin was forced to take the fight in unfavorable conditions for himself. Not far from the place of concentration of nomads near the lake, the Russians broke into the steppes with a cart “with gunpowder from the sovereign’s treasury” and they had to take up defense right in the open steppe “the place is not strong”, and not behind natural shelters. In addition, it began to rain heavily and the service people "wetted their guns." Now the outcome of the battle was decided by the numerical superiority of the nomads - according to the Siberian chronicler, there were "3 thousand" of them. A detachment of Tyumen servicemen Ivan Molchanov from Tsarev Gorodische did not have time to support Vasily Shulgin, not far from the place of the "battle" the fleeing Russian prisoners told Ivan Molchanov that V. Shulgin's detachment was completely destroyed. After that, the detachment of I. Molchanov withdrew to the Yalutorovskaya settlement, where he stood until autumn. From the detachment of V. Shulgin, only 14 people survived, who were taken prisoner and later fled.
In the XVIII century. even a special group of "trading peasants" appears. Already G.F. Miller in 1741 noted that plowed peasants were 319, and quitrents - 258 d.m.p. By 1762, in the settlement itself, together with the prison, there were already 251 courtyards, i.e. the number of courtyard buildings increased by 2.4 times. In administrative terms, 23 villages were “drawn” to it, and its church parish (which in some ways shows the economic market) already consisted of 378 households, in which 3033 people lived. By the end of the century, a local fair appeared in the settlement, which operates once a year, the peasants sell their bread to Tyumen and Yalutorovsk. According to the description of 1749, “the Suersky prison was built over the Tobol River and an urban structure was attached to it: a city chopped into corners, with one tower passing through it, the other gates”; around "the city is lying in pillars, with it there are three gates, gouges, slingshots and a ditch." As you can see, the fortifications of the Suersky prison were not much inferior to the wooden fortresses on the Irtysh fortified line. According to the descriptions of the same year, the following villages belonged to the prison: Buykova, Byzova, Verkhoturova, Golopupova, Kalinina, Kalunina, Karaguzheva, Kropanidina, Leskova, Moskovskaya, Novaya Shadrina, Pereladova, Petrunina, Pushkareva, Ryakisheva, Snigirev, Skorodumova, Skurdina, Staraya Shadrina , Tyutrin, Ugreninova, Black. According to church statistics in 1754 there were two churches - Bogoroditskaya and Prokopyevskaya. According to the data of the beginning of the 80s of the same century, 35 villages already belonged to the Suersky prison.
In October 1773, in the Yalutorovsky district, they learned about the uprising of Emelyan Pugachev. The first to rebel was the "working people" of the UK distillery. About a thousand Cossacks (peasants hastily called to royal army), sent to pacify ... went over to the side of the rebels. The uprising grew. The peasants drove out the tsarist officials, wanting to rule “according to the Cossack model”, entire villages went over to the side of the Pugachevites. Chicherin's report dated 13 m. 1774 from Tobolsk. “On the approach of the villains Tob. lips. Yalutorovsky district to the settlements of Utyatskaya, Kurganskaya and Ikovskaya, I sent a company with a cannon to them under captains Smolyaninov, Kasyanovsky and second lieutenant. Parfentiev, great-grandfather. Khakhilev and Shchepkin, and in support of them from Belozerskaya and Verkh-Suerskaya 700 people. under Major Salmanov. The first 1,000 peasants with volunteers went against the approaching enemy, but were captured by traitorous peasants and, with the help of other rebels, defeated and sent to Kungur, where the villains entered, numbering 3,000 people. They did the same with the major. Salmanov. And the settlements of Maraiskaya, Belozerskaya, Tebenyatskaya, Emurtlinskaya and Usysuerskaya, one after another, surrendered to the villains. (Total 15,000 souls). Remained that distr. one settlement Banchanka, in which the main board, with the villages belonging to it.
In an unequal struggle, the Pugachevites suffered great losses. The peasants of the settlements of Suerskaya, Emertlinskaya, Ukovskaya, which were then part of the Yalutorovsky district, defended themselves desperately. They even had artillery! But for a long time they could not resist the regular tsarist troops. The general defeat of Pugachev accelerated the suppression of the uprising in the Siberian districts. In particular, a military team was sent to the Yalutorovsky district. The massacre with the rebels began - the leaders were pulled out the nostrils, the peasants were mercilessly flogged. Hundreds of residents of the Yalutorovsky district were sent to hard labor prisons, mines and factories. But the echo of the peasant war sounded for a long time both in Russia and in Siberia. The heiress of the Secret Chancellery, the Secret Expedition, was in charge of the affairs of the rebels and Pugachevites. The center of all its office work was in St. Petersburg; in Moscow there was its branch, directly subordinate to the Moscow commander in chief. But investigations "in secret cases" were conducted (in any case, they began) also in the provincial and provincial offices, while decisions on many such cases were made in Moscow and St. Petersburg. The secret expedition, apparently, did not have a network of agents that would keep it informed of all the most important phenomena in the field of social thought and social movement. The investigative documents of the Secret Expedition definitely say that the main material on which the trials were built was denunciations. Widely developed in the practice of Russian life throughout the 18th century, denunciations in the last third of this century acquired special significance in all lawsuits The content of the denunciations, as well as the information received by the Secret Expedition, checked and supplemented: witnesses were called and interrogated, confrontations were arranged, and “question points” were drawn up. The accused or witnesses either wrote testimonies with their own hands, or from their words a protocol of interrogation by officials of the Secret Expedition was drawn up, and finally, to verify the information contained in the denunciations or in the testimony of the accused and witnesses, the officials of the Secret Expedition were sent to places one way or another connected with this process. In addition, arrests were usually accompanied by searches, during which material evidence was taken, in the form of notes, letters, documents of all kinds, etc.; perusal, which was then widely used, also often provided the Secret Expedition with important information for its investigation. The secret expedition was often not interested in the motives of actions and the goals that the accused set for themselves. On the contrary, the officials of the expedition considered their main task to achieve a confession of the defendant and repentance for his deed, although it is known that a confession does not always reveal the truth: it all depends on the conditions under which this confession of guilt was received and by virtue of what motives it could be made. Catherine more than once had the courage to declare that corporal punishment was not used during interrogations during the Secret Expedition. A few years later, the Empress officially admitted that corporal punishment was used in the Secret Expedition. In the decree of January 1, 1782, “On the non-compliance of corporal punishment by the defendants during interrogations,” it was stated that in some provincial offices and institutions subordinate to them, “for the purpose of inquiring, according to the testimony of the criminals, about the actions of their truth, they questioned not only the criminals themselves, but also those they stipulate under the whips.” In the cases of the Secret Expedition there are direct indications of the use of torture on those under investigation. So, for example, on the orders of Catherine, “to find the truth with prejudice under the batozh, ask” Peter Khrushchev was subjected to her. Who was he and what drew attention to himself?
This is one of the Pugachev chieftains, who, after the defeat of his leader, took refuge in Siberia and thereby avoided reprisals, the peasant Pyotr Khripunov, after stories about his participation in the Peasant War, was repeatedly tempted by listeners to declare himself Peter III for the sake of fighting "for a just cause." Traveled all over Western Siberia"disclosing about the sovereign" and called on the peasants to prepare for an armed uprising. “I went to the stone mountains to runaway people living in the forests to divulge that Tsar Pyotr Fedorovich was alive.” He spread rumors that “in the steppe near Barnaul, a hundred miles from the Chanovskie lakes, and from Lake Karasuk, 25 miles away, a great team is encamped, with whom the sovereign Pyotr Fedorovich is.” Khripunov agitated the peasants to “make a campaign”, to recruit about 500 artisans and fugitives, to help out six people who were sitting in the Zmeinogorsk prison in the Pugachev case, who could become great helpers in the conceived business. royal authorities learned about him only a year later, when he was betrayed by a wealthy peasant Fyodor Alekseev. Khripunov persuaded Alekseev to flee with him to Barnaul, saying that he, Khripunov, “was on the lines of the Irtysh for five years and somewhere near Barnaul, in the steppe, 100 versts, a great team is encamped for 80 versts, with which Tsar Peter Fedorovich. Informing that at one time he was Pugachev’s ataman “and his rank in the team is not lost,” Khripunov promised Alekseev that when they come to the sovereign, then “you’ll be with me at home and you won’t be a serf, and all serfs will be free." It was already a robbery of a special kind. The group escape and imposture for the sake of a new uprising seriously frightened the mountain authorities. It was hastily ordered "to bring the Cossacks to readiness, to examine the battalion with artillery and keep it in good condition," and reports about these events were sent to St. Petersburg. Khripunov was captured, during interrogation under torture he again stated that in the Altai mountains he had a huge army of fugitive people. By decision of the judges and by the will of Catherine II, he was sent to a lunatic asylum.
In the State Archive Novosibirsk region work has begun on the creation of the State Register of Unique Documents Archival Fund Russian Federation- a kind of "Red Book" of archival documents. One of such unique documents is the Letter of Nikolai Ogarev to the Kolyvan Governor Boris Ivanovich Meller dated October 30, 1786 about Pyotr Khripunov from Pugachev.
From this document it follows that the troublemaker is this runaway peasant from the Suerskaya settlement of the Yalutorovsky district.
In a letter to the governor, it is reported that Pyotr Khripunov in the fortress of St. Peter was talking about the fact that the former emperor Peter III was alive, and he saw him. Petr Khripunov was arrested. In the fortress of St. Peter, a special secret commission was established to investigate this issue. During the investigation, it turned out that P. Khripunov, being on the run, walked around various settlements (the modern territories of the Novosibirsk Region and the Altai Territory) and carried on seditious conversations. In 1783, he met Fyodor Purgin, a peasant in the village of Irmen, and Pyotr Bortsov, a peasant in the Medvetsky Stanets of the Bersk district of the Kolyvan province, with whom he talked about the Pugachev rebellion. P. Bortsov suggested - “we will make the guys company and draw up a Decree that the sovereign Pyotr Fedorovich is alive”, and that P. Khripunov would call himself the sovereign, “and they will be great helpers”. In this regard, N. Ogarev turns to B.I. Meller so that F. Purgin and P. Bortsov and other "daring people" who supported these seditious ideas, "as they are all under the jurisdiction of the Kolyvan province" to find and send them to a special secret commission.
In 1783, the road from Moscow through Vladimir, Kazan, Perm, Yekaterinburg, Tyumen, Tara, Irkutsk, Verkhneudinsk and Nerchinsk was officially legalized as the Great Siberian Route. Over time, the directions of individual sections changed: with the transfer of the residence of the Siberian Governor from Tobolsk to Omsk, the road deviated to the south: bypassing Tara and Tobolsk, it went to Omsk through Yalutorovsk and Ishim. The Great Siberian Road, being the route of the first category, has played a huge role in history. This is not only a shackled path, but also a courier, trade, missionary. Along it, after the convicts, the masses of the destitute peasantry and fishing people were pulled deep into Siberia. The first clergymen and monks, heading east, moved along it. The Great Siberian Road helped the villages of our county to develop and grow rich. People living next to the tract directly stated: “It is not the arable land that feeds us, but the high road. We live from the beach." One of the most developed villages in this direction was Suerskaya Sloboda. One of the parts of this great shackled path is located to the right of the village of Tyutrina, along the Uporovo-Suerka road, and the locals call this part of the field Potinsky ridges. Trade people from Ishim to Yalutorovsk and Tyumen, and from Yekaterinburg and Kurgan to Tyumen, passed here from all over the Siberian region. Even today you can find old-timers in our area who have kept in their memory stories about those distant events.
Stories of old-timers about the Great Siberian Highway
That's what she said 89-year-old resident of Uporovo, a native of Suerka, Valentina Nikitichna Vasilyeva: “Datya, Nikita Nikolayevich Vasiliev, told me that it used to be that fugitives and criminals and noble political people were hidden in the villages. The latter were distinguished by manners, cleanliness of the dress, were polite, did not fawn. The criminals were afraid that they would set fire to the hut, drive horses or sheep. They baked bread for everyone on the road, put onions, lard. From the memoirs of another of our compatriots Anna Alexandrovna Vagina, by her husband Kolunina, a native of the disappeared village of Vorokosova, which was three to four kilometers from Staraya Shadrina: “We had a bridge across the river outside the village, they called it Kobyliy, because merchants traveling with carts of goods always stopped at the bridge, fed the horses with oats, let them rest and drink water ". Her brother Vagin Konstantin Alexandrovich tells such a curious and at the same time tragic case: “Once, one of the local residents - Vorokosovites, taking advantage of the fact that the fugitives often went to housing, conspired with the gypsies to steal part of the peasant horses during the night grazing, hoping that the blame would fall on the fugitive convicts. The gunner was identified, severely beaten and beaten to death, not even allowed to be buried in the village cemetery.”
The peasants really sheltered the fugitive convicts, helped as much as they could: they tripled special windows in the village huts, where bread, milk, and bowls of food were put out for the fugitives at night. Often lights shone in the village bathhouses - these were runaways who came in to warm up, relax, eat and even wash.
After the split Orthodox Church, "teachers" - Old Believers and their associates staged acts of self-immolation. Many cases of Dvoedansky fires have been recorded in the Toblsk diocese, including in the Yalutorovsky district. In 1782, in the month of May, in Siberia, “by the seduction of the false teacher of the Suersky prison, the peasant Mikhail Menzelin, a male drowned himself in the Sazykule lake of the Sandy winter hut with newly born ten souls.” Menzelin taught self-sacrifice "For Your sake, Lord." He drowned those who agreed in the lake or locked them in a hut and burned them.
After the war with Napoleon in Russia, the decomposition of the feudal-serf system began. In Siberia, this was expressed, in particular, by the fact that refusals to pay taxes became more frequent. And at the beginning of 1826, the peasants of the Suersky volost refused to obey the Yalutorovsky police officer and expelled the district judge. Know what it was. Governor Bantysh-Kamensky himself arrived with a military detachment to pacify the peasants. The leader of the "revolt" Artemy Medvedev and Semyon Pyankov were whipped and exiled to Baikal, six other "instigators" were also whipped...
As for education in the settlements, it should be noted that those that appeared in the 1830-1840s. Church schools “for village children” were, if not a completely white spot, at least in both pre-revolutionary and subsequent research literature very little attention was paid to them. By 1839, information about the appearance of schools in the villages of state peasants of the Tobolsk diocese refers only to one Ishim district. True, the opening time of all eight schools at rural churches dates for some reason from one day at once - September 8, 1837. It seems that in reality, in those conditions, the opening of schools with the start of education could occur on different days, which is confirmed by more reliable data on other districts of Tobolsk diocese. In them, the opening of the first schools occurs only in 1839. Thus, the appearance of four schools in the Yalutorovsky district at churches in the villages of Verkh-Suersky, Suersky, Mokrousovsky and Bolshakovsky dates back to September 1839. In the Suersky school, before September 1, 1841, there were 24 student, but they still need to add 14 of the “newly enrolled” and 3 who dropped out at the end of their studies (“having studied, left”), at the Verkh-Suer School at the John the Theological Church - 27. This despite the fact that in Korkinsky school A. Pudovikov found in the teachings of 4 boys from 7 to 11 years old, "besides these, three dropped out, and these were not very successful."
Suerka was not a poor village: three stone merchant houses, two churches, a local council, a tea shop and even a confectionery. A fire in 1914 destroyed half of the village, but to the credit of the inhabitants, they rebuilt it. Suerka was also famous for its fairs, there were already four of them a year! Two rows of wooden benches were set up on the square, they traded in fabrics, products, downy shawls were brought from Orenburg, fish, cranberries, nuts from Tobolsk, and silks from China. Yes, and their own, local, did not yield: they carried woolen self-woven carpets, woolen shawls, lace, embroideries and much more. The stalls stretched all the way to the church.
Ideas for renewing the church and adapting it to changing political conditions date back to 1905-1907, but they were put into practice in the 1920s. The constituent assembly of the Living Church group was held on May 16, 1922 in Moscow, where the Supreme Church Administration (HCU) was also formed, headed by Archbishop Antonin (Granovsky). The authorities immediately granted the renovationists legal status, and an open persecution began against those who remained faithful to the patriarchal Church. Some bishops hid in their places, others were arrested, but the majority recognized the Renovationist HCU for a short time.
The formation of the "Living Church" groups was also active in the former Tobolsk diocese. On December 26, 1922, the chairman of the parish council of the religious community of the settlement of Suerskaya, Yalutorovsky district, Ignatius Orlov, and the church warden applied to the provincial executive committee with a statement. In it they asked for permission to convene on January 29, 1923. county congress of representatives of the Orthodox clergy and laity. Vladimir Marsov, the representative of the HCU, petitioned on this matter and asked for permission to hold the congress, since the issues on the agenda correspond to the directives of the HCU and will be considered in the spirit of the renewal movement, and also assured that there would be no excesses at this congress. The GPU and the administration department were not opposed and recommended that the congress be held before February 10, 1923.
Suerka is forever connected with one family tradition of the Ozhgibesov family. Alexander Pavlovich Novoselov returned from the Russo-Japanese War as a blind invalid. At home, his wife Afanasia Ilyinichna, three young daughters and a son were waiting for him. They had land - with a gulkin's nose: according to the then existing laws, land allotments were allocated only to male children. And what was, the blind soldier could not process. They lived in poverty. And then there are the local rich, driving cattle, poisoned the bread. The girls would go around the world, beg for alms, but Alexander Pavlovich got angry: I’ll go, I said, to the king, I’ll complain. Did I not deserve a pension? And went. Not alone, really, who will let him go, blind, alone: in long way Afanasia Ilyinichna went with him. The year 1908 stood in the yard. We had enough money to get to Yekaterinburg. There they could get stuck and, perhaps, return back without salty slurping, if not for the case. At the station, as the family legend says, Afanasia Ilyinichna met a woman with a child crying. The baby still did not let up, and the peasant woman, who was known in native village a sorceress - she treated children, and took birth, - undertook to calm him down. The woman turned out to be the wife of an officer on her way to the capital, and in gratitude for the help, the family took the blind soldier and his companion with them. So they ended up in Petersburg. Parting, the officer's wife gave Afanasia Ilyinichna some money and admonished: they will give you alms, you take it and go, do not stop, otherwise they will take you to the "beggarly" one.
What follows is an incredible story. Alexander Pavlovich and Afanasia Ilyinichna reached the palace. Not only were they not driven away. They were accepted, sent to the bathhouse, changed from head to toe - “I have never seen such clothes!” - Grandmother Athanasius said, - and they arranged an audience with the Emperor of All Rus' for the Knight of St. George! Afanasia Ilyinichna was not allowed to see the tsar, she was waiting for her husband outside the door. What did the blind soldier tell Nicholas II? He complained that he was in poverty, that the rich oppressed him, that he had to beg for alms, and the children - small and small - swell from hunger. The tsar not only gave a pension to the invalid of the war, he also wrote a decree that the whole community should cultivate the land for him, so that the family would have bread all year round! Afanasia Ipinichna received gifts for the whole family - a little coat for each child. And on post horses across all of Russia they were sent home, to a distant Tobolsk province. Alexander Pavlovich and Afanasia Ilyinichna traveled for eight months. And when they returned, a commotion arose in the village! Since then, the family has not been in poverty. The world built a two-story house for them, provided them with bread, and the pension allowed them not only to live, but also to teach their eldest daughter Olga.
In 1650-60, the first settlement appeared on the territory of the modern regional center - the village of Uporovo. According to legend, it was founded by a fugitive Tula peasant Zakhar Uporov.
There are two versions of the place where Zakhar Uporov's hut was built. According to some sources, he built a hut at the confluence of the Uporovka River with the Tobol River, according to others - on the Sharp Hillock, where a church has now been built.
In the 18th century, peasants were engaged in agriculture and cattle breeding. They sold butter, meat, as well as lard, leather in the cities: Yalutorovsk, Tyumen, Kurgan. At the end of the 18th century, the village of Uporovo belonged to the Suersky volost of Yalutorovsk, the county of the Tobolsk province. In 1815, the Church of All Saints was built in the village of Uporovo, attached to the Bogorodsk church of the Suerskaya settlement. The parishioners of this church were residents of 14 nearby villages. According to State Archive In the Tyumen region, the parish of the Church of All Saints for 1915 in the village of Uporovo was 164 males, 170 females. In the 80s of the twentieth century, the church was demolished and the building of the Savings Bank was built.
In 1896, according to the GATO, there were 211 courtyard places in the village of Uporovo, 401 men and 436 women lived. In 1893 a school appeared in Uporovo. Until 1917, mainly the children of officials and priests studied there. There are 15-16 children in total. The school consisted of 3 classes, the priest was in charge, and one teacher worked besides him.
In 1904, Uporovo had: a zemstvo station, a literacy school, a water mill, 4 trading shops, and a butter factory. There was a weekly fair. Merchants from many volosts and cities came to trade.
In 1919, a revolutionary council was created in Uporovo, it was headed by Chivilev Dmitry Afanasyevich. In 1920, the first meeting of the party cell was held, which was attended by one member of the RCP (b) and 18 sympathizers. D.A. was also elected secretary. Chivilev. In February 1921, a peasant uprising broke out in Uporovo under the leadership of Martyshin Yevlampy. Dmitry Afanasyevich, brutally tormented, was thrown into a well.
In 1923, on the basis of the decrees of the All-Russian Central Executive Committee of November 3 and 12, the Suersky district was formed as part of the Tyumen district of the Ural region. It was formed from the Ingalinskaya, Korkinskaya, Petropavlovsk, Suerskaya, Uporovskaya, part of the Mininskaya and part of the Singulskaya volosts of the Yalutorovsky district. The district included 18 village councils: Bunkovsky, Verkh-Ingalinsky, Volkovsky, Ingalinsky, Korkinsky, Lipikhinsky, Lykovsky, Pospelovsky, Morevsky, Nifakinsky, Odinsky, Petropavlovsky, Pushkarevsky, Skorodumsky, Suersky, Uporovsky, Chernakovsky, Shadrinsky. By 1925 (exact dates have not been established), Volkovsky, Morevsky and Chernakovsky village councils were abolished. By resolutions of the Presidium of the Ural Regional Executive Committee: - December 30-31, 1925, Byzovsky, Morevsky, Tyumentsevsky and Chernakovsky village councils were formed; - September 15, 1926 - Morevskiy village council was transferred to the Yemurtlinskiy district.
There were 18 village councils in the district again: Bunkovsky, Byzovsky, Korkinsky, Verkh-Ingalinsky, Ingalinsky, Lipikhinsky, Lykovsky, Nifakinsky, Odinsky, Petropavlovsky, Pospelovsky, Pushkarevsky, Skorodumsky, Suersky, Tyumentsevsky, Uporovsky, Chernakovsky, Shadrinsky. On January 1, 1932, the Suersky district was abolished, and its territory became part of Uporovsky.
After the end of the war of 1698 with the Oirats, the Kazakhs in 1700-1703 again organized a number of major raids on the Russian Trans-Urals by detachments of up to 2-3 thousand people. In 1701, 5 attacks by nomads were made in the Southern Trans-Urals. In 1703, a Kazakh detachment defeated the village of Arkhipova, located 13 versts from the Yemurtlinskaya settlement. 9 men, 3 women were killed, 7 and 8, respectively, were taken prisoner along with all their property. At noon on August 28, "thieves' people" attacked the village of Slobodchikovo in the Yemurtlinskaya settlement, when the entire active population was in the field, and easily "took" men and women. From the settlement, a detachment of dragoons, led by sergeant Ugreninov and Yakimov, with "eager" peasants quickly went in pursuit. In 1708, a detachment of Bashkirs entered the region of the Middle Tobol region, ruining the village of Berdegin in the Yemurtlinskaya settlement. In 1713, the villages of 3 settlements along the Tobol, Ust-Suerskaya, Yemurtlinskaya and Tsaryova Gorodishcha, were attacked at once. In the Yemurtlinskaya Sloboda, nomads ravaged the village of Reneva, capturing 42 people (16 men and 26 women), they burned 15 yards, taking belongings, horses, cattle "without a trace".
The first mention of the Emurtlinskaya Sloboda, which was available in the TsGADA, dates back to 1740. For defense against the Bashkirs, Sloboda was surrounded defensive structures, had its own artillery. The church was built in 1718. The settlement was populated mainly by state quitrent peasants and raznochintsy. In 1740, 630 souls, adults and 365 children, lived here and in the six villages surrounding it.
According to the yasak book of 1893, the following settlements belonged to the Emurtlinskaya volost: the village of Emurtlinskoye, the villages of Berdyugina, Goryunova, Kasheir, Kulakov, Moreva, Nerpin (Chernodyrov), Nosulin, Slobodchikov. By 1912, there were already three villages, Berdyuginskoye and Goryunovskoye that had grown up were added to Yemurtlinskoye. Slobodchakova left the villages and Markova joined.
For the powerful development of butter-making in the province, the help of the provincial agronomist N.L. Skalozubov. He took care of increasing the incomes of the peasants and convinced the governor K.M. Bogdanovich that peasants do not need to sell milk to buyers, but build dairy plants themselves and trade in the finished product - butter. The governor asked the Ministry of Agriculture and State Property to send a knowledgeable buttermaker to the province to teach the peasants how to make butter. The ministry sent head. Smolensk mobile dairy V.F. Sokulsky, who at that time was in the city of Kurgan. He managed to negotiate with the peasants of the Moreva village, which then belonged to the Emurtlinskaya volost, on the creation of an artel factory for the production of butter. 6 people started the business, soon other peasants joined them. When things went well, the news of the artel butter factory spread to neighboring volosts, the peasants began to ask V.F. Sokulsky to open their factories. However, there was a lack of equipment and craftsmen. Sokulsky himself worked at the Morevsky plant and taught four students along the way. Later, another plant was opened in the Yalutorovsky district and two in Kurgan. The produced oil was sold to buyers in the city of Kurgan, who sent it to many countries Western Europe. Unfortunately, Siberian oil did not always meet European standards, so it was sold at a low price. In 1896, the Ministry of Agriculture and State Property sent a specialist M. Lefeld to the Tobolsk province to teach artel buttermakers how to work in a European way and produce high-quality butter.
According to the provincial statistical committee for 1903, it is known that in Yemurtl there was a zemstvo station, a volost administration, a ministerial school, a library, a hospital, photography, a bakery store, a butter factory, 5 trading shops, a water mill, two fairs, a state-owned wine shop. In 1903 520 men, 364 women, 367 households lived in Yemurtl. The main occupation of the villagers was agriculture. In the 1930s, settlers brought with them tomatoes, beans, and corn. There were masters in the village: pimokats, potters, chebotari (shoemakers), blacksmiths, coopers. Famous throughout the district: chebotar Vaganov Polikarp, potter Gleb Vasilievich Khramtsov. There were two ministerial schools in the church parish - a two-class one in the village. Emurtlinsky (until 1915, 60 boys and 20 girls studied there) and a classmate in the village of Slobodchiki (30 boys and 10 girls). The wealthiest merchant was Fyodor Ryakishev, he built a church in the village (on the site of the modern House of Culture), had two stone houses. One of them stands opposite the village council at the intersection of two streets. It still trades today. Old-timers say that once there was an underground passage from this store, about two hundred meters, to the coast of Emurtla. And they also say that the treasure buried by the owners during the flight is still stored in the cellars. Local enthusiasts are periodically covered Golden fever and then they dig, search. Allegedly, one of the heirs of Ryakishev came to the village, who knew where the treasure lay, but for some reason could not approach it.
At that time, there were “Austrian” Temples and prayer rooms in Emurtl (the community was registered on September 29, 1907, although it existed (like the church) from a much earlier time; rector E.P. Toporkov.
In the 1930s, the church was destroyed and the MTS of the Yemurtlinsky state farm was built from its bricks. The post office building now stands on this site. There was also a two-domed, brick church in Yemurtl. IN Soviet time in the church was the dining room of the commune. Voroshilov. There was a school in a wooden building next to the Orthodox Church. In 1915, a stone one was built, which has survived to this day.
In 1919, the Council was formed in Emurtl. Mikhailov Fedor Petrovich became the first chairman. In February 1921, during the kulak-esser rebellion, Emurtla became the center of reprisals against supporters Soviet power. Here "enemies" were brought from other villages. 259 people passed through the commission of inquiry, 130 were killed in Yemurtl, others were driven to other villages. The massacre was led by a local resident Kravchenko Flegont. 93 fighters for Soviet power are buried in a mass grave in the center of Emurtly. In 1923, an agricultural artel was formed in Yemurtl, into which several families voluntarily joined. By 1928, 323 farms of 6% of peasants were cooperative in the Yemurtlinsky district. In Emurtl, a commune was created to them. Voroshilov, it also included peasants from Kashair and Slobodchakov. The commune was headed by Pyatkov Sawan.
In November 1930, there were 30 collective farms in the Yemurtlinsky district - 83% of the peasants. From December 1930 MTS is being created in Emurtl, director Gorenov, deputy. on the political side of Skarenov. During the winter of 1931 MTS trained 30 machine operators. The first tractor drivers in Yemurtl: Saratovkina, Tatiana Khramtsova, Tatiana Ivanova, Tatiana Pesheva, Valentina Belozerova.
Based on the decrees of the All-Russian Central Executive Committee of November 3 and 12, 1923, the Emurtlinsky district was formed from the Verkh-Suerskaya, Emurtlinskaya, Kizakskaya, Komissarovskaya, Nizhnemanaiskaya, Pyatkovskaya and Uvarovskaya volosts of the Yalutorovsky district of the Tyumen province. It included 24 village councils: Bolsheprosekovsky, Verkhnemanaisky, Verkh-Suersky, Vidonovsky, Goryunovsky, Durakovsky, Emurtlinsky, Kapralikhinsky, Kizaksky, Kiselevsky, Komissarovsky, Krutikhinsky, Kursky, Masalsky, Nizhnemanaysky, Oshurkovsky, Pyatkovsky, Seredkinsky, Slobodchikovsky, Staronerpinsky, Talitsky, Uvarovsky, Fateevsky, Shchigrovsky. On August 16, 1924, by the decision of the Presidium of the Okrug Executive Committee, the Kursk village council was renamed Pogodaevsky. In 1925 Pogodaevsky and Fateevsky village councils were abolished. By resolutions of the Presidium of the Ural Regional Executive Committee dated December 30/31, 1925, Bolsheprosekovsky, Verkh-Suersky, Krutikhinsky, Oshurkovsky and Seredkinsky village councils were transferred to the Maraisky district of the Kurgan district. On September 15, 1926, the Morevskiy village council was transferred from the Suersky district, the Talitsky village council was renamed Panteleevsky. By the decree of the All-Russian Central Executive Committee of January 1, 1932, the district was abolished. Durakovsky, Uvarovsky and Shchigrovsky village councils were transferred to the Mokrousovsky district of the Kurgan region, the rest - to the Uporovsky district.
The village of Masali was founded in the 30s of the nineteenth century from free migrants of the peasants of the Kaluga province of Masalsky district. Upon arrival in the Yemurtlinsky volost of the Yalutorovsky district, they were assigned a place of residence between the villages of Nosulina and Kataeva. Land lands were allocated to the new settlers at the expense of the old-timers of the villages of Khryashchevka, Nosulina, Emurtly, Kizakskaya, Kataeva and hayfields at the expense of the settlements of Verkhnemanaya, Pyatkova and others. This caused the hostile attitude of the old-timers towards them, which persisted for many years.
By 1914, the village of Masalskaya became one of the largest settlements in the Kizaksky volost of the Yalutorovsky district, it consisted of about 200 households. Crafts were developed: carpentry, lukoshny, tailoring, wool-beating, pottery, tar and many others.
In 1908 in the village a school was opened in one of the peasant houses. Only boys studied. Classes were sporadically. In 1926 Alexandra Safronovna Samsonova came to the school and classes began to be held regularly. A new school with two classrooms was built. A reading room was opened next to the school. In the 1930s teachers Kipriyanov Selifon Semenovich, Borovkov Ivan, Trubekhin Ivan Filippovich, Trofimova Valentina Fedorovna (Honorary Citizen of Tyumen) arrived. The school became the center of mass work culture. IN post-war years Pautov Vasily Gennadievich was in charge of the school.
In 1920-21. the village of Masali was the center of events of the civil war, the kulak-esser rebellion. Many activists of the Soviet government were brutally killed and thrown into a well near the village of Kizak, it was possible to establish the names of the executed: Iosif Kirillovich Kachanov, chairman of the executive committee, Ilya Kirillovich Belov - deputy. chairman of the executive committee, Khokhlov Mikhail Fedorovich - secretary of the executive committee of a total of 26 surnames.
In 1928, a commune was formed in Masali, organized by Osip Alekseev and Andreev Karnily Ivanovich. But the commune lasted only one year.
In 1929, a collective farm named after Stalin was formed in Masalakh, in Khryashchevka named after Andreev, in Markovo "Pushkin's Memory", Vidonovo "Red Village", in Kizak "Country of Soviets", in Sivkovo and Zhuravlevo "Lenin's Way". Andreev Karnily Ivanovich was elected the first chairman of the collective farm named after Stalin.
There are many villages in the world that have been wiped off the face of the earth, and there are many of them in our Uporovsky district. One of them is Snigereva. According to the stories of old-timers, it was founded in 1656. In 1703 - it was already listed in the census. Its founder was Ivan Snegirev, who fled from the cruel treatment of the owner and, together with Zakhar Uporov, sailed down the Tobol with his family. Following him, fugitive oppressed people came here in search of a better life. The men cut wood and built two-story houses from very thick logs. On the lower floors there were kitchens and workshops where linen was combed, wool was spun, felt was made and felt boots were rolled. Solid stables and utility rooms for livestock were also built. People weren't poor. Each yard had 6-7 dairy cows, a lot of young animals, horses, sheep. The grove near the village was called Snigirevka, and the forest, where women and children went for berries and mushrooms, was called Snegirevsky bork. These names exist to this day.
There was no church in the village. Almost all the inhabitants of Snigereva were dvoedany. All fasts and Orthodox holidays were strictly observed. Almost every house had a "clean" corner for prayer. Candles were made from beeswax themselves, they also buried the dead in dugout coffins or simple hewn coffins, also without a single nail. The cemetery also had its own - Terekhov district. They gathered to pray together in the house of Ivan Nikiforovich Kopylov (about the 1930s).
In total, there were about 20 households in the village. The inhabitants were engaged in animal husbandry and worked on the land. Of the crafts here, the main ones were weaving, embroidery, weaving, and pottery. Women were engaged in weaving and embroidery, and men worked with clay. IN civil war in the village, as in others, whites and reds appeared. From the whites, the villagers hid in the cellars. Then one of their supporters was found, who betrayed the peasants and they were shot. Nobody remembers his last name.
During the flood, the village was flooded from the side of Skorodum. Several times Snigiryova burned down, gradually dilapidated. In 1912, Snegiryova belonged to the Uporovsky discrit. Around 1929, the village was moved to Ugreninovo. People dispersed, some of the houses were taken to Ugreninovo, Byzovo, Uporovo. However, back in 1938, there were 8 residential buildings, 9 household buildings, and 25 people in Snegireva. By 1949, the village does not appear in any document of the district. Now this place is noticeable only by the fact that a large reinforced concrete bridge was thrown there on the way from Uporovo to Byzovo, Suerka and Isetsk.
Another village that disappeared in the Soviet era is Zyryanka. There were no villages with this name in Siberia. They still exist in the Tyumen and Ishim regions, in the Sverdlovsk and Kemerovo regions, in the Altaysuom and Krasnoyarsk regions. Their distribution area reaches almost to the coast. Pacific Ocean, and all of them, like a compass, indicate the direction of settlement of people from Komi. After all, it is known that before the revolution and earlier, the inhabitants of the Komi Territory were called "Zyryans", and the boundless taiga expanses - their habitat - were often called the Zyryansky Territory.
So, eight kilometers from Uporovo, between Shashova and Chashchina, who still live, once stood the village of Zyryanka. It was formed around 1700 and was named after the people who inhabited it. One exiled Zyryan settled here, and after him others began to build their houses. At first, only two Zyryan families lived in the village - the Kondrashovs and the Beznosovs. The village was big. It consisted of three streets: the first, the main one, because of its length of one kilometer, was called "Big", the second - "Sweet", and the smallest - "Andreevskaya". Sweet got its name not in vain, because the Great Siberian Highway once passed here. According to the stories of old-timers, oriental goods from Asia, including sweets, were dispersed from here in small batches to nearby villages. One of the merchants of Zyryanka was engaged in trade in sweet oriental goods. And they jokingly said that she was sweet because it was from this street that the village boys loved the girls the most. In total, there were about fifty households and 300 inhabitants. It was considered a rich village, wealthy people lived in it in solid houses: there were about 12 two-story and several brick ones. The richest was Sergei Ivanovich. He lived in a two-story house with a balcony. He had a large farm: a hundred bee hives, a lot of livestock and land. He hired laborers for the summer and paid them a wagon of wheat, two buckets of honey, and an ox for the winter. Another rich man was Evgeny Fedorovich Pelenkov. He had his own shop and traded in "red" goods.
There was no church here, it was replaced by a small chapel. There was also an oil mill and a four-year school. The forests near the village were called Kolki, Rednik, Krivoe. Arable land: Evgenov's hut, Tozan, At the miner. Rivers: Tobol, Staritsa, Rytik, Zyryanka, Spring was called a pool in which no one knew the bottom. Between Karaguzheva and Zyryanka there was a Soloneshnaya fossa. Mermaids are believed to have danced there. village for its a little story burned to the ground three times, when only old people and children remained in it, who could not put out the fire (all the adults were in the field).
In 1893, Zyryanka was included in the Ingalinsky discrit. During collectivization, many families were dispossessed, and their houses were occupied by a club, a shop, and more. The first chairman of the collective farm was Patin Kipriyan Andreevich, who was arrested in 1935 and sent to Kolyma because, having handed over the grain to the state according to the plan, he left part of it for the collective farmers as an emergency reserve. But one of the envious people from neighboring villages denounced him and he was imprisoned.
In March 1938, the Zyryansk village council appeared. It included Zyryanka itself, a settlement half a kilometer away from it, called Ostrov, and the settlement Kolkhoznaya farm. In Zyryanka, there were 55 residential buildings, 59 households, and 209 residents. There are 5 residential buildings in the Island, the same number of households, 24 inhabitants. In the settlements Kolkhoznaya farm there were 5 residential buildings, 6 households, and 19 people.
In June 1943, in Zyryanka there were 79 farms of collective farmers with a population of 227 people, 16 farms, and other population with a population of 35 people. There were 95 farms with a population of 262 people, there were no individual farmers in the village. In 1949-1950, an orchard was laid here. In 1959, the census notes that Zyryanka belongs to the Nikolaev village council, and 212 people live in it: 89 men and 123 women. The nationality of the inhabitants is Russian. In 1966-67, Zyryanka and Karaguzheva were attached to the Pritobolny collective farm. When it was classified as unpromising and the school and first-aid post were closed, the cows were removed from the farm, the residents began to disperse. Part moved to Uporovo, part to Byzovo, part to Karaguzhevo, part to Komarovo (Zavodoukovsky district). By the early 1980s, the village had ceased to exist. The last red brick merchant's house was demolished in 1995-1999. Now the place where it was, you can still guess from the outlines. When plowing the fields, they find agricultural implements and tools - shovels, axes. You can see the remains of a grain dryer near Staritsa. In the kolka, as a monument to the perished village, there is a small rural cemetery, to which the children and grandchildren of its inhabitants still come and come. Better than archives, human memory keeps the memory of the disappeared villages. About Zyryanka and Snigiryova, children's essays were written on the topic “Let's put up a monument to the village”.
The Significance of the Suklem Monastery and the Suerskaya Seraphim Church in the Design of the Cultural Space of the District
Not far from the village of Suklem in our district, there was once a monastery in the name of the Holy Trinity, the Suklem monastic community, popularly called “Kovrizhka”. The monastery was located in a forest, surrounded on three sides by a small river Emertloyu, and on the fourth - a wooden fence.
The “Kovrizhka” owes its appearance to the elder Nikon, about whose initial life, unfortunately, there is no exact information left. It is known that he belonged to the inhabitants of the village of Chistovka, Kizak volost, of the same Yalutorovsky district. In 1897, Elder Nikon arrived in the village of Suklem, where he was engaged in various types of work: logging, building log cabins for houses, baths, and other things. Always caring about the performance of the accepted work, he never thought about payment for his work, but took only what was his subsistence for the day. A conscientious attitude to business and complete disinterestedness immediately drew the attention of residents to him. He had a special appearance: unusually meek, affable, with a childish smile on his lips, he involuntarily attracted the heart of everyone. IN summer time he sometimes pastured cattle. On one of these days, Nikon went to the forest to find a more convenient place for pasture. After walking a considerable distance, he came to a hill, which was a small flat area that towered above the area. Deep jungle surrounded him. A dense forest, rising on the surface of symmetrically spaced mountains, stretched its noisy peaks to the sky. The gentle sun poured its golden-sparkling rays over all this. Admiring the primeval beauty of the area, the elder was inexplicably delighted. Since then, some force has drawn him here, and he increasingly began to visit the place he had found. Once in a dream, he saw how many icons, accompanied by inexpressibly marvelous singing, descend to this place, and a quiet ringing of bells is heard. Touched by a wonderful dream, he decided to build a house here. But before settling here, it was necessary to obtain permission from the society that owned the place. Having received such permission, in 1899 the elder settled in a dugout dug out by him. Living here, he was engaged in fishing, knitting nets, turning spindles for peasants.
In complete solitude, the old man spent one year. In 1900, he was joined by a wanderer named Mikhail, from the peasantry Irkutsk province, Nizhe-Ostrozhny village. After that, a few more people came to them seeking solitude, thus, the number of aliens increased to five. Their life, besides prayer, was filled with different types work, both for the arrangement of their own dwellings, and for the acquisition of their own food. In order to converge for a common prayer, they decided to build a chapel for themselves. First of all, it was necessary to allocate a tithe of land for it. The peasant society, on which it depended, had a far insufficient land allotment even for its own needs. But there were people who energetically got down to business and helped in acquiring a place for the chapel. Having secured the land and the consent of the community, the members of the community filed a petition with the Tobolsk Spiritual Consistory for permission to build a chapel. In 1902, permission was obtained. Apparently the Lord himself, who gathered them from afar, helped them, because the work, begun almost without any means, proceeded with amazing speed. In 1903, the chapel was built, the cherished dream of the hermits - a desert in the middle of a dense forest, where you can live in prayer away from the bustle of the world - came true. But suddenly they missed the rumor that the newcomers supposedly live not for the salvation of their own souls, but for sensual pleasures, that they produce temptation among the nearest inhabitants. The rumor was not slow to reach the authorities, who issued an order to remove this community, but the chapel was ordered to be closed. The community members had no choice but to trust in God's help, seeking consolation in prayers. They calmly waited for the days of bad weather to pass, and soon all the doubts of the people dissipated, the lies of human testimonies were revealed. Little by little, the hermits again gathered in their former place. After that, they were not disturbed. When the number of newcomers began to increase significantly, the elders formed a council in order to ask Vladyka for a shepherd. To do this, they chose one from their midst, to whom they entrusted the petition. Vladyka cordially received the visitor and after a brief conversation with him promised to satisfy their request. In 1906, during a trip around his diocese, His Grace Anthony personally visited the community, where he confirmed his promise. In 1907, the rector of the community was appointed, he became the treasurer of the Abalak Znamensky Monastery, Hieromonk Nikita. Nikita first of all took up the construction of an altar to the chapel, without which it was impossible to celebrate the liturgy. At the end of the construction of the church, he took it into his head, following the example of previous years, to walk around the holy places, but he did not return from there. The news of his righteous death came from the Solovetsky monastery.
The newly built community has become a favorite place for the outpouring of prayers and feelings of believers. People were streaming in from all directions. Over time, the monastery began to consist of a chapel and two churches. The first stone one, in the name of the Holy Trinity, was located on a high, completely smooth hill, for which it received the name "Kovrizhka" (carpet - bread, circle), the second - wooden, in the name of the Ascension of the Lord, was located at the foot of the hill, a little closer to the river. And the chapel is on the monastic churchyard. Around the hill there were residential and outbuildings of one and two floors.
In the 1930s, Kovrizhka was a large community. She had rich lands, bee apiaries and various living creatures. The monastery was not only economically developed, but also spiritually exalted, and it was not for nothing that pilgrims from all over the region flocked to this holy monastery for prayer services. The monastery became famous not only in the vicinity, but also far beyond its borders. "Kovrizhka" was beautiful, secluded and well-groomed. The community paid great attention to charity, renewing old things and supplying food to all the needy and hungry.
The monastery was also famous for the holy spring, located a few hundred meters away. This source still exists. From the stone temple there was an underground passage to the other side of the river, but it has not survived to this day. The monastery itself has not been preserved.
The history of the "gingerbread" for the thirty-year period of its existence, has retained only minor information. After closing in 1937, the monastery was used as an orphanage for children, and then as a nursing home. It very quickly fell into decay and by 1940 only ruins remained at this place. By 1960, everything was looted down to the foundation. Simultaneously with the closing of the "Kovrizhka" monastery valuables were confiscated. And not only in the once holy monastery, but also in the entire village of Suklem, in which there were more than a hundred households. The work of the Uporovsky poetess L. G. Grebenshchikova “The History of the Saint “Kovrizhka” was written about the Suklem Monastery. The place, which was once a spiritual center and an attraction for pilgrims, is now overgrown with shrubs and large trees. Only in places are pits dug out not so long ago, probably by seekers of church property. All that remains in memory of the monastery of the Holy Trinity is a few exhibits in Uporovsky local history museum, two icons, a crucifix and a book for worship.
One icon of the Mother of God of the Caves was donated to the Cathedral of the Sign in the city of Tyumen.
In August of this year, the results of the action "Seven Wonders of the Tyumen Region" were summed up. The competition for the brightest, most interesting and wonderful places of our region was timed to coincide with its 65th anniversary. In total, 52 historical and cultural objects were submitted for the title of miracle, the voting went on for more than two months. According to the jury, the seven winners are as follows: the Tobolsk Kremlin, the Ob River, the Surgut Bridge across the Ob, the Abalak Monastery, the Urengoy field, the First well (R-1) at Samotlor, the Polar Urals. The popular vote, which was attended by residents of the Tyumen region (more than a thousand votes came to the competition commission, submitted via sms and an Internet survey), revealed the second unofficial list of the seven wonders. The "People's" list includes the miraculous icon of Suer. Today, after long wanderings, she returned to her native land - the Temple of St. Seraphim of Sarov.
In the second quarter of the eighteenth century, a pestilence raged in Suerskaya Sloboda. At that time, the Mother of God appeared to one of the parishioners and ordered in the Rafailovsky Monastery to paint the Smolensk Icon of the Mother of God, promising to end the disasters, and in memory of the deliverance from him, she ordered to carry the icon to this monastery every year. When the inhabitants of Suerka turned to the abbot of the Rafailovsky monastery, he pointed out to them the recluse - Hieromonk Macarius. He agreed to fulfill the request, ordering the petitioners to first fast for 6 weeks, then confess and partake of the Holy Mysteries. After the icon had been painted, it was brought to Suerka, and after a prayer service was served before it, the pestilence ceased. In the name of this icon, a stone two-story church was erected on the banks of the Tobol, which was destroyed in the thirties of the twentieth century. Its upper aisle was consecrated in honor of the Smolensk Icon of the Mother of God, and the lower one - in the name of Athanasius and Cyril of Alexandria.
The icon was decorated with a silver riza with gilding and precious stones. Grateful parishioners spared no expense, trying to somehow express their gratitude for the grace-filled help emanating from her. Even by the number of various pendants-gifts to the icon, one could see how many people who believed in its miraculous power received what they asked for.
The Iset steward had severe pain in his eyes. He asked to bring a miraculous image from the Suerska settlement. When his request was fulfilled and a prayer service was served before the icon, the sick man received his sight. After some time, the loss of livestock began in Isetsky and its environs. Residents brought holy water from Suerka. With a prayer, they sprinkled cattle, buildings - the death stopped.
The summer of 1770 was dry. Spring also began with a drought. The townspeople appealed to the diocesan authorities with a petition. On this request, His Grace Varlaam, Archbishop of Tobolsk, imposed the following resolution: “Order St. at their request, bring the icon of the Most Holy Theotokos to Yalutorovsk, but with proper deanery and more soberly and with fasting, but it would be better during fasting time, when it is more capable for the people. On the basis of this resolution, the Yalutorovo spiritual administration decided in 1771 to bring the icon on September 14, and in the future to bring it on the first Sunday of Peter's Lent. In the following year, 1772, when the holy icon was raised from Suerka on the ninth Friday after Pascha, it began to rain heavily, which lasted three days. From this rain of bread and grass, to the joy of the inhabitants, came to life. Since then, on the ninth Friday, thousands of pilgrims from the Ishim, Petropavlovsk, Kurgan, Tyumen districts, as well as from Tobolsk, Omsk, Verkhoturye, have gathered in Suerka.
The way to Yalutorovsk for the icon lay through many villages that have been preserved on the map of the Tyumen region to this day, and from Yalutorovsk to Suerka it was returned through Zavodoukovsk, sometimes it also visited Yurga. Everywhere the image of the Mother of God was met with reverent awe and reverence, a prayer service was served, an akathist was read. The icon was on the road from one to four weeks, which depended on the diligence of the people and on the time the haymaking began.
By the year 13 of the 19th century, the icon was damaged from prolonged wear. By order of His Grace Athanasius, in order to preserve the shrine, in 1835-1839 they made a list that was supposed to be worn around the district. But the people were saddened, and the Right Reverend reversed his decision, and also ordered that the icon be updated, preserving all its features. This was done by an icon painter from Turinsk. The image was covered with a thin layer of mica. The tradition has since been revived.
In 1845 or 1846, in the center of the Suerskaya Sloboda, the house of the peasant Abram Pustozerov caught fire, followed by neighboring houses, and, finally, the fire approached the house of Yakov Vologzhanin. When the highly venerated icon was brought to the site of the fire, the fire stopped. The migrant Ivan Grigoryev of the Yalutorovsky district of the Shatrovskaya volost was seriously ill for about nine weeks, but he vowed to go to worship the Suer Icon and, having recovered, kept his promise on June 7, 1866: a prayer service was served, during which he read an akathist on his knees and with tears. This statement was recorded in the liturgical journal on page 56.
Over time, the waters of the Tobol River washed away the shore, and it became obvious that the church could suffer. It was then that a decision was made to build a new church, and a cross was installed here, to which on the days of big holidays believers make procession and serve a prayer service. The new church was built by the whole world from 1905 to 1912, and it received its name in honor of St. Seraphim of Sarov. In 1914, when the temple was consecrated, the miraculous icon took its rightful place in it.
In the 1930s, two priests who served here were exiled and shot. During the Great Patriotic War grain was stored in the church. The miraculous icon was transferred to Yalutorovsk. In 1946, a priest comes to the village, the church begins to work. In the 1960s, the state still continued its campaign of persecution against the Church. By that time, the number of parishes in the Omsk diocese, compared with 1947-1943, had almost halved. In the Tyumen region, out of eighteen parishes, only eight remained (two churches each in Tyumen, Tobolsk, Ishim, and one church in Yalutorovsk and one in the village of Suerka, Uporovsky District). In total, 13 churches functioned in the diocese in 1964. But the attack of the atheistic state on the Church continued. At the end of the year, the Suerskaya church was closed, although by that time it remained the only functioning church in the countryside in the entire Tyumen region. A large role in the closure of the temple was played by the request of the inhabitants of the local collective farm "Memory of Lenin". The believers of the village of Suerka were not going to give up without a fight and did not sit idly by. They, seeing that the local authorities were making active efforts to close the temple, appealed to the Council for the Russian Orthodox Church under the Council of Ministers of the USSR in an attempt to defend the church. The executive committee of the Tyumen regional (rural) Council of Workers' Deputies also applied there with a request to deregister the community. The Moscow Soviet took a decision, unexpected for Tyumen party officials, that there were no legal grounds for removing the registration of a religious society, moreover, that it was "economically strong and supported by believers" and that there had been an arbitrary closure of the church. That is, the local authorities were told that they were acting illegally. How was the officials to take down such a slap in the face? They didn't take it down. Approximately at the same time, acting. authorized Council for the Russian Orthodox Church in the Tyumen region A. Eremeev painstakingly prepared
Soon the Council of Ministers satisfied the "legitimate demand" of the Soviet workers. Believers who tried to file a protest and gather a scattered community were prosecuted.
From this "in the name of the Russian Soviet Federative Socialist Republic" - the verdict we learn an important detail of the whole case. It turns out that the church was closed by the local authorities in the summer of 1964, before applying to the central authorities, which, of course, was a violation of the law, since such a decision could be made in Moscow. Both the commissioner for the Tyumen region and the Tyumen regional executive committee tried to legalize the virtually lawless closure of the temple; they understood that they could not retreat. The believers wrote to all instances, but what could they do against the already adopted decision. The church in the village of Suerka was viable, but it was doomed. The case was moving towards a denouement.
At the beginning of 1965, against the wishes of the believers, the closed church was plundered under the cover of the authorities: all the icons were removed and taken out, the contents of mugs and chests with church utensils were opened and stolen, the iconostasis was broken with the help of a tractor and the crosses were torn from the temple. After the devastation, the Suer temple was transferred to the local secondary school as a sports hall. Some of the icons were taken to Yalutorovsk, some were taken away. The document talks about it like this:
SECRETARY OF THE REGIONAL EXECUTIVE COMMITTEE comrade. A. I. Eremeev
On the merits of the complaint of a group of believers with. Suerki Zavodoukovsky district we report the following:
On the basis of the telegram of the regional executive committee dated February 6, 1965 on the closure of the Suyerskaya church by higher organizations, the executive committee of the Zavodoukovsky district council decided to confiscate church property from the unused church premises, describe and store it, and transfer the premises to the Suyerskaya secondary school for a sports hall.
In order to implement this decision, Suerk was sent to the head of the district department public education comrade Trofimov P.F and instructor of the RK CPSU comrade. Grigoriev N.I.
By the decision of the executive committee of the Suyorsk village council, a commission was created headed by the former chairman of the village council, comrade Arkhipov A.K. The commission included party and Soviet workers from. Suerka, but from believers-church warden Arkhipova A.S.
Church warden Arkhipova refused to participate alone in the work of the commission. Then the commission suggested that she invite all believers to the village council.
An hour later, the headman brought 5-6 elderly citizens with her. This group did not recognize the validity of the telegram and the decision of the district council and demanded from the commission and from representatives of the district committee of the party and the district executive committee a document on the closure of the church directly from Moscow, which, naturally, they could not present. Then the headman Arkhipova and the believers declared that they refused to participate in the work of the commission, that they would not give the keys to the church, and left the premises of the village council.
The Commission reported this to the Secretary of the RK CPSU comrade. Marov I.P. He received your permission by phone to open the church and the commission began work without representatives of the church twenty.
In addition to members of the commission and representatives of the RK CPSU and the district executive committee, the director of the Suerskaya high school comrade Shabashov N.N. and 4-5 students of the 11th grade.
All the icons were removed, the iconostasis was dismantled / and not broken by a tractor, as the complainants write / church mugs and chests were opened, the money of 25 rubles was counted.
After the inventory was drawn up, the property and equipment was stored at the village council, where it is kept safe and sound until further notice from above.
The crosses, together with their bases, were removed from the church by a cable using a tractor without destroying the base of the structure of the building.
Chairman of the Executive Committee of the Zavodoukovsky District Council V. Smirnov.
We must bow to Anna Savelyevna Arkhipova, "illiterate", she turned out to be more literate than those who did not want to fulfill even their own illiterate laws. She, along with the believers, “demanded a telegram from Moscow.” She refused to give the keys to the church and left the premises.
So the Seraphim Church ceased to exist. She held out in the 20s and 30s, survived the war, but she could not overcome the line of the 60s. It was the best preserved among the churches of the region, as the documents say about it. And in the 89th, when the wind of change flew to Suerka, walkers reached out to the head of the village council, Nikolai Vasilyevich Magneev: come on, Vasilyich, we will restore! And a beautiful church arose. They brought from Tobolsk and installed the iconostasis - it cost four million rubles. Thanks to the famous countryman - director of Surgutneftegaz Vladimir Bogdanov. The village is proud of the church. Lost icons were collected from home. Something was brought from Yalutorovsk, but they did not want to return the Suerska shrine for a long time, so as not to deprive Yalutorovsk parishioners of the opportunity to worship it. Then they reached an agreement: the icon began to travel from Yalutorovsk to Suerka and back. For a long time, an old list from it was kept in the temple, but justice finally triumphed - the miraculous Suer icon returned to its native walls.
A lot of cases of grace-filled help from the icon have been recorded over the years, but one of them deserves special mention. In 1850, in the dry spring time, a pine forest caught fire near the village of Shadrina. The fire broke out forty miles away, near the village of Chimeevsky, Kurgan District. The fire blazed in different places over a large area due to a strong gusty wind. From the east, west and north, the village was surrounded by flames, and from the south - Tobol, through which there was no bridge. The people with tears asked to be allowed to bring the holy icon to the place of fire. As soon as the ferry with her went down the river, the direction of the wind changed, and then it completely died down. Gradually, the fire ceased, with the flame of which the peasants of three volosts were driven under the steep Tobol. The village of Shadrin was also saved. This story repeated itself a century and a half later, in the dry spring of 2004. When fires blazed in the Uporovsky district from one side or the other, the fire again came to the village of Staraya Shadrina from the direction of the village of Chimeevo, Kurgan Region. By May 18, the danger turned out to be so great that all the available forces of the civil defense and emergency services had to be thrown into extinguishing it. But the wind from the west made it impossible to put out the fire. The parishioners of Suer applied with a request to Archpriest Sergiy Shvalev, and he - to the Archbishop of Tobolsk and Tyumen Dimitry. With the blessing of His Eminence, the Suer Icon, which one hundred and fifty-four years ago saved Staraya Shadrina from a fire, was raised with a prayer in Yalutorovsk, in St. Nicholas Church, where it had been located since the closing of the Suer Church of Seraphim of Sarov. In Yalutorovsk, a prayer service was served - in Shadrina they fought against the elements. The fire was launched along two corridors: to where there was no longer food for him. When the icon arrived at the scene of the fire, the main threat to the village was left behind. People breathed a sigh of relief, followed by tired equipment. Archpriest Sergiy Shvalev and Priest Georgy Sannikov together with the inhabitants and workers of the forestry served a prayer service here, and in the early morning, after drops of holy water, a quiet, warm rain fell on the ground. Since then, the miraculous icon of the Mother of God has remained in the revived Temple of St. Seraphim of Sarov. Today, Priest Vasily Lapukhin carries out pastoral service in the church, services are constantly going on again, and as several centuries ago, pilgrims from all over the Tyumen region are sent here with their sorrows. As their grandfathers and great-grandfathers, they ask for intercession from the Suer shrine, and she, as before, helps everyone.
ground for pushing through the right decision to close the church. They send an appeal to the Central Council and the Tyumen Regional Executive Committee. in the course of the emergence and formation of prisons, settlements and villages, starting from the 16th century, all significant events that took place in the country (active colonization of Western Siberia, defensive policy from nomadic tribes, the Pugachev uprising, the development of crafts and agriculture) were reflected in the history of the region. Part of the historical and cultural heritage was wiped off the face of the earth (the Suklem monastic community, the villages of Zyryanka and Snigireva), leaving only memory and traditions. Part of it has not only been preserved, but still plays an important role in the life of the region and the region.
The material for the site was prepared by Kurguzova I.N.
Created: 30.12.2009
Update date: 03.12.2019
