The article is based on the field materials collected in the 2010s and considers the traditional beliefs of rural inhabitants of the Southern Urals about domovoy-his appearance, functions, qualities and abilities, as well as the practices of establishing relationships with him. The research has been conducted in the Russian village of Bedjarysh located in the southwestern part of the Chelyabinsk Region. The local folklore tradition presents notions of domovoy, which generally correspond to the all-Russian mythological system. His image is syncretic and causes contradictory feelings among the bearers of the tradition. Domovoy is a patron spirit that protects the peasant manor and all its inhabitants (people and animals) from misfortunes. However, encounters with him are undesirable and dangerous. For adult persons (unlike children) it is dangerous to hear and see domovoy, but a tactile contact with him is possible. Domovoy belongs to the other world, where time flows according to different laws. He knows both the past and what will happen in the future. But domovoy likes joking, that is why not all the signs given by him should be perceived as a premonition. Domovoy is an ancestor protector and perhaps even a progenitor, so he must be present in every house. His absence is fraught with troubles. Moving to a new place of residence, one should invite domovoy to join him. However, new house owners can also get him together with the house. Domovoy is a werewolf. He is able to appear as a human or an animal and can be visible and invisible. But anomalies in his appearance or behavior disclose him to people inevitably.

Проаналізовано статистичні дані про пожежі у висотних будинках в Україні за період 2010-2019 роки та виявлено залежності їх тенденцій. Проаналізовано розподіл пожеж за об’єктами, причинами, місцями, виробами-ініціаторами виникнення, а також застосування автоматичних систем протипожежного захисту, стан із загибеллю людей внаслідок пожеж і травмуванням людей на пожежах. Визначено основні проблемні питання у забезпеченні пожежної безпеки висотних будинків та запропоновано шляхи їх вирішення.

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The paper examines the history of creation and life of the monument to the Mansi Stepan Chumpin on the top of the Blagodat Mountain (сity of Kushva, Sverdlovsk Region), in the context of development of the Russian memorial culture. The paper aims to explore conformity of this monument with the memorial landscape during the time of its installation, as well as with the trends in the development of public commemoration in the pre-revolutionary period. Chumpin was the discoverer of a large field of magnetite on the Blagodat Mountain. The monument belongs to the category of anniversary ones, as it was built shortly before the centenary of the discov-ery of the field. Commemoration of this important event with the monument was the idea of the head of Goro-blagodatsky mining district Nikolai Mamyshev. This high-ranking official was also a sentimentalist writer. The monument he erected was not similar to those in the style of classicism that were made in Russia in this period. It represented a cylindrical bowl-shaped base for iron casting bursting tongues of flame. The inscription on the ped-estal says that Chumpin was burned here in 1730. It is believed the latter was done by his tribesmen associates. The paper formulates and justifies the hypothesis of the influence of Mamyshev's literary work on the concept of the monument: Chumpin, a «contemptible» character and a foreigner, is portrayed as a «noble savage» and a figure that evokes compassion. Such image of the discoverer gave a distinct ethnic orientation to the monument. It also appears as a memorial, since it was erected over the remains of a glorified person (although historians have proved that the fact of Chumpin's death in this place is a fiction). The monument is attributed to the monu-mental ones, as it is related to the great discovery by Chumpin, and to geographically motivated ones, as it is placed on the Blagodat Mountain. The monument is also a reminder of a significant event — the discovery of a rich deposit, and it affirms the recognition of the merits of the Mansi by the state. Even by the beginning of the 20th c., this monument did not become typical for the Russian memorial environment, although it turned into a popular tourist attraction.

In this paper, elaboration of the image of smallpox in popular perception, which manifested itself in connec-tion with the organization of smallpox vaccination by the Russian government, is examined. In the context of the cultural dominance of the ruling class over the people and paternalistic attitude towards it, promulgation of the vaccination is a unique phenomenon for the early 19th century Russia, when the “amount at stake” forced the authorities to appeal to their subjects. It provides an opportunity to analyze the symbols generated by the domi-nant ideology and their perception by traditional consciousness. Propaganda started by means of sermons by the clergy. Numerous Exhortations emphasized contraposition of the benefits of the vaccinated smallpox and the harm of the natural smallpox. The verbal channel of the agitation was supported by a visual one — publication of ”popular prints”. Analysis of the plots in nine images from D.A. Rovinsky’s collection showed that corporeality was recognized as the main means of the visual agitation. Through the image of human body, health and beauty of persons vaccinated against smallpox was transmitted, as well as deformity and hideousness of those who went through the natural smallpox. Having absorbed the dualism of the pro-government propaganda, popular con-sciousness went to create an alternative version of perceptions of the infection and vaccination. By applying the binary oppositions ’friend-foe’ and ’sacred-profane’, people made an important change in their own system of values: unlike other epidemics, such a particularly dangerous infection as smallpox had changed its place in the traditional worldview. It stopped being associated with plague and death and became recognized as being “one’s own” and ”godsent”. Therefore, it should not be opposed but should be accepted with gratitude as a ”gift of God”. Intercultural communications on the subject of smallpox vaccination are not only a vivid illustration of the ambigu-ous impact of the dominant ideology on a folk culture; the emergence of socially and culturally differentiated im-ages of smallpox, having drawn a new demarcation line between the scholarly and folk cultures, deepened the rift in the Russian society, as well as introduced additional difficulties in the process of immunoprophylaxis and made it difficult to identify and treat the smallpox patients.