Suchergebnisse

Анализ трансформаций социокультурного пространства предполагает обоснование содержания понятия и подходов в рамках которых изучение будет производиться. Целью данной статьи является определение стартовых исследовательских позиций по отношению к изучению когерентности (взаимосвязи) процессов социокультурных трансформаций, осуществляемых как в российском обществе, так и за его пределами. Но поскольку решение этой задачи требует многолетних не только теоретических, но и эмпирических исследований, а также обобщения уже накопленного как нами, так и коллегами результатов исследований в России и за рубежом, то мы в данной статье ограничиваемся определением базовых понятий и подходов. Таким образом, в рамках поставленных задач был проведен анализ генезиса понятия «социокультурное пространство» и показано, что для исследования трансформационных процессов социокультурного пространства эвристичным потенциалом обладают социокультурный и деятельностный подходы, позволяющие учитывать специфические особенности и динамику влияния различных факторов на субъектов данного пространства. Отмечено, что для адекватность построения прогнозных моделей относительно потенциала развития и сохранения социокультурного пространства будет зависеть как от детальности анализа всех составляющих (внутренней ситуации, содержания внутренних и внешних процессов трансформаций), а также от оценки когерентости процессов, с учетом их конвергентности и дивергентности. Весьма важно изучать и учесть тенденции внутренних трансформаций, идущих в соседних (других) социокультурных пространствах, поскольку они, являясь следствием их внутреннего развития, а также принятия или непринятия внешнего влияния, обусловливают трансформацию их политических стратегий и, как следствие оказываемого влияния на своих соседей. И не только их, учитывая виртуальность современного социокультурного пространства.

Hybrid languages formed as a result of language contacts are called pidgin languages in the linguistic literature, and the problem of their study is solved by contactology (or creolistics), which is an integral part of sociolinguistics. These are mainly English, Spanish, French, Portuguese, and Russian. They are widely spread in South America, Southeast Asia, Oceania, and the northern and eastern regions of the Russian Federation. There are more than 50 Pidgin and Creole languages on Earth (Creole languages were formed due to the subsequent development of the Pidgin language). Creole languages are one of the most exciting fields of study not only from the point of view of linguistics but also from the point of view of history, cultural studies and other theoretical and applied sciences. This is because the number of people using Creole languages is millions. It is concluded from the article that pidgin has a strong influence on the world language landscape of users because not only languages but also their cultures come in contact. Pidgin is shaped by the direct participation of the culture of the contacting communities and serves to communicate because not only languages but also their culture come into contact.

Актуальность данной темы определена тенденцией на популяризацию японской культуры не только среди ученых-специалистов, но и среди широкой общественности. Интерес к Востоку, в частности к Японии, обусловлен не только тем, что страны Азиатско-Тихоокеанского региона играют все более важную роль в экономической, политической и культурной жизни человечества, но и тем, что традициям Востока отводится все больше значение в жизненном укладе других стран. Культурой этой страны увлекаются, в той или иной мере, практически, по всему миру. Влияние запада на развитие Японии проявляется в модернизации по эндогенно-экзогенному типу, В результате глобализации процесс интеграции культур проявляется в полной мере. Поэтому, достаточно интересно изучать данные процессы в кросс-темпоральном плане. Целью данной статьи является исследование влияние вестернизации на культурную идентичность Японии. Авторы полагают, что данный процесс, в конечном итоге, с культурной точки зрения, представляет собой не агрессивное внедрение западных идей, а плавное слияние традиций и обычаев европейской и азиатской составляющей. Вестернизация больше представляет собой процесс так называемого культурного кроссинговера – обмена культурными традициями, характерными для многих стран.

The article includes a case study introduced in applied culture science classes with the elements of comparative analysis with the participation of Chinese and Russian Master level students. As a part of a training experiment, the participants were asked to define the concept of "culture" in order to identify their views on cultural policy in modern PRC and Russia. In theoretical terms, the article clarifies the content of the concept of "cultural dominant", which is understood by the authors as a conscious attitude towards the assimilation of samples of a particular culture. The cultural dominant of Chinese Master students is focused on the culture of China. The analysis is focused on the Chinese phenomenon of understanding culture. At the level of attitudes, this phenomenon is focused on the assimilation and adoption of native culture in the first place, which stems from the state policy. The paper presents an analysis of the cultural dominance of Russian Master students focused on the integration with international partners in the atmosphere of trust and cooperation. However, the current geopolitical situation demonstrates a high degree of weakness of such a position, which indicates the need to strengthen the attention of Russians directly to Russian cultural patterns, designed to strengthen Russia's global geopolitical position. The hypothesis of the study lies in the assumption that the success of the Chinese in external expansion at different levels of modern life are dictated by deep rooting in their own Chinese culture, as well as continuity with respect to it and various ways of transmitting it. ; Статья включает кейс-стади, проведенный на занятиях по прикладной культурологии с элементами сопоставительного анализа с участием китайских и российских магистрантов. В рамках учебного эксперимента участникам было предложено определить понятие «культура» с целью выявления взглядов на культурную политику в современных КНР и России. В теоретическом плане в статье уточнено содержание понятия «культурная доминанта», которое понимается авторами как сознательная установка на усвоение образцов определенной культуры. Культурная доминанта китайских магистрантов ориентирована на культуру Китая. Проанализирован китайский феномен понимания культуры, который на уровне установок ориентирован на усвоение и принятие родной культуры в первую очередь, что является частью государственной политики. В статье представлен анализ культурной доминанты российских магистрантов, ориентированных на интеграцию с международными партнерами в атмосфере доверия и сотрудничества. Однако современная геополитическая ситуация демонстрирует высокую степень необоснованности подобной позиции, что указывает на необходимость усиления внимания россиян непосредственно к российским культурным образцам, призванным усилить глобальные геополитические позиции России. Гипотеза исследования заключается в предположении о том, что успехи китайцев во внешней экспансии на разных уровнях современной жизни продиктованы глубоким укоренением в собственной культуре, преемственностью по отношению к ней и различным способам ее ретрансляции.

In this article were discussed the influence of family and cultural resources on the applicant admission to a higher educational institution. The relevance of the topic is based on the need to study and improve human capital quality. The main research questions are the family and cultural resources structure, and a person's family resource relationship with other assets, as well as the conditions for students' academic achievement.

The project is based on a modern resource approach and a theoretical human resources model, proposed by the Russian sociologist Natalia Aleksandrovna Yakovleva to study starting inequality in the student environment. At the empirical part of the study, a survey of St. Petersburg State Institute of Cinema and Television first-year students was performed. Additional project modules were secondary analysis of available sociological results and use of statistical data.

The author presents an applicant's family resources analysis based on such empirical referents as education and professional parents activities, family income, parental attitudes towards higher education for children, family value orientations. Students' cultural resource was studied according to the activity of visited cultural events, participation in workshops, as well as a set of the most important life attitudes.

It was found that the family economic resource, the parents' education level, family motivation for providing children with higher education, and the creative profession of the father had the greatest impact on admission to the university. Applicants' cultural capital increased the success of passing the creative test and interview. The main factors in the students' academic performance are their educational capital, participation in cultural events, and the family cultural capital.

The study prospect is to expand the empirical project base for a comparative analysis of the applicants' and their families' universities choice with different ratings.

The turning points of the history are characterized by people's active participation in one of the most natural for the man social activity - the creation of new self-images. Being incorporated in these images, people are able to realize their involvement in social events. The new ideas and meanings acquire "corporality" in the new images of man and get accumulated in them becoming the reality accessible for the majority of people. Being revealed in the images of people, new ideas obtain real bodies, penetrate to the living tissue of culture, transform into reality, which can be perceived. Man uses their body as a tool for coding significant cultural meanings. The rules of behavior, public manners, the elements of appearance and clothing become the material signs of nonmaterial ideas. They transform into the complex distinguishing system, which allows for the consolidation of people with similar viewpoints. The creation of new visual images comes in hand with the experiments in the field of creating a new language. The authors demonstrate the appearance and creation of such images using the examples of Great French revolution, the revolutionary transformations of Post-reform Russia, Great Russian revolution, cultural revolution of the Chinese People's Republic. M.M. Zagorulko and I.A. Petrova represent common theoretical approaches to the analysis of cultural revolutions of the New Time and Modern period, to understanding the principles of interaction between the "old" and the "new" in culture. I.A. Petrova carries out analysis of theoretical disputes of A.V. Lunacharsky and A.A. Bogdanov about the possibility of constructing "pure proletarian culture". I.K. Cheremushnikova proves the significance of emblematic images in the culture, the connection between body self-representation and the privileged meanings, adopted during the revolution; she represents numerous examples of man becoming the carrier of new cultural meanings in the process of self-representation.

This article analyses the latest archaeographical research in the field of Lithuanian Tatar written manuscript heritage. The author gives her answer to the question: was the work of fixing, collecting and description of Lithuanian Tatar manuscripts purposeful. The main emphasis is put on the work stage and its specific character. Archaeography has not always fulfilled tasks equally throughout different historical periods starting with Lithuanian Tatar written language presentation to wide academic society (Fleischer 1838, Muchlinskij 1858) and up to nowadays. While catalogization of manuscripts existed (1935, 1961, 1968, 1997, 2000 and 2003), it was not purposeful since "field archaeography" had been omitted. The publication of complete texts was ascribed to episodical (2000, 2001). Urgency of catalogization and description of manuscripts was based on changes of the situation inside society and also outside it. Nowadays manuscripts in Tatar families are rarity. Because the social and political situation has changed, the approach to this treasury is weakly controlled. Purposeful archaeographical research could assist in saving Lithuanian Tatar cultural heritage and also to analyse it from many perspectives.

This article analyses the latest archaeographical research in the field of Lithuanian Tatar written manuscript heritage. The author gives her answer to the question: was the work of fixing, collecting and description of Lithuanian Tatar manuscripts purposeful. The main emphasis is put on the work stage and its specific character. Archaeography has not always fulfilled tasks equally throughout different historical periods starting with Lithuanian Tatar written language presentation to wide academic society (Fleischer 1838, Muchlinskij 1858) and up to nowadays. While catalogization of manuscripts existed (1935, 1961, 1968, 1997, 2000 and 2003), it was not purposeful since "field archaeography" had been omitted. The publication of complete texts was ascribed to episodical (2000, 2001). Urgency of catalogization and description of manuscripts was based on changes of the situation inside society and also outside it. Nowadays manuscripts in Tatar families are rarity. Because the social and political situation has changed, the approach to this treasury is weakly controlled. Purposeful archaeographical research could assist in saving Lithuanian Tatar cultural heritage and also to analyse it from many perspectives.

This article analyses the latest archaeographical research in the field of Lithuanian Tatar written manuscript heritage. The author gives her answer to the question: was the work of fixing, collecting and description of Lithuanian Tatar manuscripts purposeful. The main emphasis is put on the work stage and its specific character. Archaeography has not always fulfilled tasks equally throughout different historical periods starting with Lithuanian Tatar written language presentation to wide academic society (Fleischer 1838, Muchlinskij 1858) and up to nowadays. While catalogization of manuscripts existed (1935, 1961, 1968, 1997, 2000 and 2003), it was not purposeful since "field archaeography" had been omitted. The publication of complete texts was ascribed to episodical (2000, 2001). Urgency of catalogization and description of manuscripts was based on changes of the situation inside society and also outside it. Nowadays manuscripts in Tatar families are rarity. Because the social and political situation has changed, the approach to this treasury is weakly controlled. Purposeful archaeographical research could assist in saving Lithuanian Tatar cultural heritage and also to analyse it from many perspectives.

This article analyses the latest archaeographical research in the field of Lithuanian Tatar written manuscript heritage. The author gives her answer to the question: was the work of fixing, collecting and description of Lithuanian Tatar manuscripts purposeful. The main emphasis is put on the work stage and its specific character. Archaeography has not always fulfilled tasks equally throughout different historical periods starting with Lithuanian Tatar written language presentation to wide academic society (Fleischer 1838, Muchlinskij 1858) and up to nowadays. While catalogization of manuscripts existed (1935, 1961, 1968, 1997, 2000 and 2003), it was not purposeful since "field archaeography" had been omitted. The publication of complete texts was ascribed to episodical (2000, 2001). Urgency of catalogization and description of manuscripts was based on changes of the situation inside society and also outside it. Nowadays manuscripts in Tatar families are rarity. Because the social and political situation has changed, the approach to this treasury is weakly controlled. Purposeful archaeographical research could assist in saving Lithuanian Tatar cultural heritage and also to analyse it from many perspectives.

The article substantiates a need to develop a cultural code as a guardian, carrier and translator of the traditional values of modern societies, a catalyst for perfecting valuable reference points, preferences and determinants of social subjects, setting norms for them and regulating their socio-cultural activities. The author demonstrates that through the history, a cultural code working as a mechanism of spiritual and moral preeminence and ethno-cultural identity contributes to shaping spirituality and developing integration and socio-cultural interaction in the contemporary world; protects traditional values from destruction by informational and communicational revolution and by the intervention of social nets into social relations; determines the protection of culture against marginalization ruining traditional connections and forms of value and civilizational interaction.

The article presents a historical and cultural analysis of family traditions in the context of festive culture in Russia in the XIX century. The importance of studying traditional family holidays and their potential for the modern development of Russian culture has been updated. The authors point to the historical and cultural connection of spiritual and moral education and personal development in Russia with Orthodox culture and family traditions as sources of values formation, as a teacher of high standards of morality. It is noted that one of the mechanisms for the transmission of traditions and the spiritual and moral development of a person is holidays. The article offers an analysis of theoretical studies of the holiday within the framework of the «mythological school», «school of borrowing», the agrarian theory of the holiday, the «labor» theory of the holiday, the «sacred» concept of the holiday, the theory of mass culture. This analysis of the concepts of the holiday as a cultural phenomenon allows us to identify the essential characteristics of the holiday and its role in the functioning of the spiritual and moral tradition. The authors note that family and household holidays and rituals, which have been forming for many centuries, are of great importance in the system of festive culture. Family celebrations reflect traditional life and family traditions. Within the framework of the study, the authors divide family and household holidays into personal family and household holidays and into social family and household holidays. The characteristics of two types of holidays are given. It is emphasized that the Russian family of the period under review was characterized by the maintenance of the traditional Slavic family structure. It is concluded that the festive culture in Russia in the XIX century carries a powerful spiritual and moral potential and can be considered as a resource for spiritual and moral education in modern conditions

Роль фразеологических единиц в качестве «экспонентов культурных знаков» рассматривалась известными учёными в разных аспектах. Являясь носителями культурно-значимой информации, фразеологизмы выполняют особую роль в процессе концептуализации мира. Из-за своей особой и тесной связи с культурой устойчивые выражения достаточно трудно понять и перевести. Ввиду сложности и значимости изучения фразеологизмов должное внимание следует уделять культурной коннотации английских и китайских устойчивых выражений. Культурная коннотация - это категория, позволяющая соотнести две семиотические системы: язык и культуру. Каждый фразеологизм, если он содержит культурную коннотацию, вносит свой вклад в общую картину национальной культуры. В данной статье предпринята попытка анализа культурных феноменов, отражающихся в культурном сравнении и в различиях между китайским и английским языками. Вводя знания о культурных совпадениях, культурных различиях, статья анализирует идиомы с относительно новой культурной точки зрения. Анализ культурной коннотации фразеологизмов предполагает выяснение многих вопросов и прежде всего того, каким образом культура воплощается во фразеологических единицах. Статья также может послужить в качестве совершенствования знаний о культурных коннотациях английских и китайских фразеологизмов. Следовательно, обогащённая культурная осведомлённость помогла бы учащимся избавиться от вмешательства родного языка. В то же время их владение иностранным языком и межкультурная компетентность будут улучшены. На разных этапах работы применялись различные методы исследования: метод сплошной выборки при сборе материала; дефиниционный анализ при исследовании фразеологизмов; контекстный анализ, включающий в себя метод наблюдения и метод интерпретации текста при выявлении актуальных смыслов. На всех этапах работы использовались методы этимологического и синхронно-сопоставительного анализа. Практическая значимость исследования обусловлена тем, что полученные результаты могут быть использованы в обучении английского, китайского языков, при разработке учебных пособий, словарей справочников, использоваться в теории и практике перевода, в учебной лексикографии.
Well-known scientists in different aspects considered the role of phraseological units as «exhibitors of cultural signs». Being carriers of culturally significant information, phraseological units play a special role in the process of conceptualization of the world. Due to their special and close connection with culture, set expressions are quite difficult to understand and translate. In view of the complexity and significance of the study of phraseological units, due attention should be paid to the cultural connotations of English and Chinese set expressions. Cultural connotation is a category that allows us to correlate two semiotic systems: language and culture. Each phraseological unit, if it contains a cultural connotation, contributes to the overall picture of the national culture. This article attempts to analyze cultural phenomena reflected in cultural comparisons and differences between Chinese and English. By introducing knowledge about cultural coincidences, cultural differences, the article analyzes idioms from a relatively new cultural point of view. The analysis of the cultural connotation of phraseological units involves the clarification of many issues and, above all, how culture is embodied in phraseological units. The article can also serve as an improvement of knowledge about the cultural connotations of English and Chinese phraseological units. Therefore, an enriched cultural awareness would help students to get rid of the interference of their native language. At the same time, their foreign language skills and intercultural competence will be improved. At different stages of the work, various research methods were used: the method of continuous sampling - when collecting material; definitional analysis - in the study of phraseological units; contextual analysis, which includes the method of observation and the method of interpreting the text - in identifying relevant meanings. At all stages of the work, the methods of etymological and synchronic-comparative analysis were used. The practical significance of the study is because the results obtained can be used in teaching English, Chinese in the development of teaching aids, dictionaries, reference books, used in the theory and practice of translation, in educational lexicography.

В статье раскрывается сущность этнокультурного кода коренных жителей Алтая, основанная на комплексе устойчивых мировоззренческих концептов: мифологеме перекрестка, философеме «Jол» («Путь»), концепте сакрального центра и др., составляющих каркас духовной системы кочевых народов Евразии – тенгрианства. В ходе исследования эксплицируются ключевые маркеры менталитета коренных жителей Алтая, проявляющиеся как в бытовых реалиях, так и в ритуальных практиках; обосновывается их актуализация в современной социокультурной ситуации и выявляется их потенциал для разработки стратегии социально-культурного развития региона, основанной на интеграции биосферно-ноосферного потенциала территории с ее культурным кодом. Подчеркивается, что менталитет алтайского народа свободен от религиозных и политических догм; он чувствителен к изменениям, появляющимся в природной и социальной среде; сосредоточен на событиях, происходящих сегодня. Методы. В исследовании использовались методы структурно-функционального и семиотического анализа. Делается вывод о том, что сакральные центры на территории Алтая не утратили своей значимости в современных условиях, поэтому новая модель социально-экономического развития региона – ноосферная модель – основана на синтезе науки, экологии, почитании святынь своего народа, этнокультурном многообразии и природосообразных законах социального устройства как основы устойчивости бытия. ; The article reveals the essence of the ethno-cultural code of the indigenous people of Altai, based on a complex of stable worldview concepts: the mythologema of the crossroads, the filosofeme "Jol" ("Path"), the sacral center concepts, etc., which make up the framework of the spiritual system of the nomadic peoples of Eurasia – Tengrianism. The study exposes key markers of the mentality of the indigenous inhabitants of Altai, manifested both in everyday life and in ritual practices; their actualization in the current sociocultural situation is substantiated and their potential for developing a strategy for the sociocultural development of the region, based on the integration of the biosphere and noosphere potential of the territory with its cultural code is revealed. It is emphasized that the mentality of the Altai people is free from religious and political dogmas; it is sensitive to changes that occur in the natural and social environment; it is focused on events occurring today. Methods. The methods of structural and functional and semiotic analysis were applied in the study. It is concluded that the sacral centers on the territory of Altai are of great significance in modern conditions, so the new model of socio-economic development of the region – the noosphere model – is based on the synthesis of science, ecology, veneration of the holy places of their people, ethno-cultural diversity and natural laws of social structure as the basis for the stability of life.