Pub Date : 2023-01-01DOI: 10.37816/2073-9567-2023-67-8-20
V. Lebedev, A. Prilutskii
The paper is to study the mythological late Soviet discourse about Orthodox seminaries and academies. The formation of this discourse took place in the conditions of alienation of a significant part of the Soviet intelligentsia from religion, which applies both to the humanitarian and technical intelligentsia. The sources of the formation of the corresponding mythologemes are atheistic propaganda materials, often representing religious relations in a caricatured, vulgarized form, stories of the older generation, often quite ignorant in religious matters, random information obtained from various sources, etc. Along with the Soviet intelligentsia, representatives of the clergy and lower clergy were also exposed to “church mythology”. First of all, this applies to the clergy who began their ministry in the years of perestroika. Many of them came to the church from a secular, sometimes atheistic background, so that they did not have family church traditions and were in many ways bearers of the late Soviet culture of everyday life. The discourse fixes the mythological idealization of spiritual education, with the emphasis on the deep study of classical languages and modern languages, continuity with pre-revolutionary schools, an exceptionally large competition of applicants. Along with the idealization of spiritual education, discourse records another extreme, which is largely a consequence of Soviet atheistic propaganda, portraying the church as a stronghold of ignorance and obscurantism. Negative reviews also demonstrate a significant range both in the harshness of criticism and in its accordance with reality (from fixing real moments in the life of church schools to mythological fantasies). The paper shows that negative reviews differ in the degree of temporal relevance and the desire to globalize the comments. Such reviews demonstrate varying degrees of familiarity with the real state of affairs.
{"title":"Perception of the Theological Seminary by the Soviet Intelligentsia of the Late USSR Period","authors":"V. Lebedev, A. Prilutskii","doi":"10.37816/2073-9567-2023-67-8-20","DOIUrl":"https://doi.org/10.37816/2073-9567-2023-67-8-20","url":null,"abstract":"The paper is to study the mythological late Soviet discourse about Orthodox seminaries and academies. The formation of this discourse took place in the conditions of alienation of a significant part of the Soviet intelligentsia from religion, which applies both to the humanitarian and technical intelligentsia. The sources of the formation of the corresponding mythologemes are atheistic propaganda materials, often representing religious relations in a caricatured, vulgarized form, stories of the older generation, often quite ignorant in religious matters, random information obtained from various sources, etc. Along with the Soviet intelligentsia, representatives of the clergy and lower clergy were also exposed to “church mythology”. First of all, this applies to the clergy who began their ministry in the years of perestroika. Many of them came to the church from a secular, sometimes atheistic background, so that they did not have family church traditions and were in many ways bearers of the late Soviet culture of everyday life. The discourse fixes the mythological idealization of spiritual education, with the emphasis on the deep study of classical languages and modern languages, continuity with pre-revolutionary schools, an exceptionally large competition of applicants. Along with the idealization of spiritual education, discourse records another extreme, which is largely a consequence of Soviet atheistic propaganda, portraying the church as a stronghold of ignorance and obscurantism. Negative reviews also demonstrate a significant range both in the harshness of criticism and in its accordance with reality (from fixing real moments in the life of church schools to mythological fantasies). The paper shows that negative reviews differ in the degree of temporal relevance and the desire to globalize the comments. Such reviews demonstrate varying degrees of familiarity with the real state of affairs.","PeriodicalId":41255,"journal":{"name":"Vestnik Slavianskikh Kultur-Bulletin of Slavic Cultures-Scientific and Informational Journal","volume":"47 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90400072","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.37816/2073-9567-2023-69-9-23
Nikolay M. Terebikhin
The paper displays results of the initial stage of research on the creation of a thesaurus of key geocultural concepts, images and symbols of the Russian North and the Russian Arctic as a cultural code and symbolic resource of spatial development of the Northern macroregion. The research methodology is based on semiotic analysis and hermeneutics of texts of the traditional culture of the region’ peoples, as well as works included in the Northern supertext of Russian literature. The “Island-archipelago” prasymbol and associated image-symbolical ensemble of the sacred hydrosphere (“world river”) are identified as a basic geocultural constant reflecting the structure of physical and metaphysical space (cosmos) of the North and the Arctic. The river network of the North, reproducing the tree-like topology of the “world tree”, acted as a system of spatial, social, and sacred orientations underlying the identity of ethnic and local communities of the region. Sacred hydrography determined the ways and directions of the Slavic-Russian (Novgorod) colonization of the Chud’ north (“Finnish Rus”), colonization models, types and forms of colonists' settlements. In addition to the “island” and “river” symbols, the study provides a semantic analysis of related concepts and images, relevant for building a thesaurus of geocultural symbols of the Russian North and the Russian Arctic (“holiness”, “zemstvo-world”, “Northeast”, “network”, “House of St. Sophia”).
{"title":"“God’s Roads” of the Russian North: Sacred Hydrography and Hydrosophy of the Northern Pyatirechye","authors":"Nikolay M. Terebikhin","doi":"10.37816/2073-9567-2023-69-9-23","DOIUrl":"https://doi.org/10.37816/2073-9567-2023-69-9-23","url":null,"abstract":"The paper displays results of the initial stage of research on the creation of a thesaurus of key geocultural concepts, images and symbols of the Russian North and the Russian Arctic as a cultural code and symbolic resource of spatial development of the Northern macroregion. The research methodology is based on semiotic analysis and hermeneutics of texts of the traditional culture of the region’ peoples, as well as works included in the Northern supertext of Russian literature. The “Island-archipelago” prasymbol and associated image-symbolical ensemble of the sacred hydrosphere (“world river”) are identified as a basic geocultural constant reflecting the structure of physical and metaphysical space (cosmos) of the North and the Arctic. The river network of the North, reproducing the tree-like topology of the “world tree”, acted as a system of spatial, social, and sacred orientations underlying the identity of ethnic and local communities of the region. Sacred hydrography determined the ways and directions of the Slavic-Russian (Novgorod) colonization of the Chud’ north (“Finnish Rus”), colonization models, types and forms of colonists' settlements. In addition to the “island” and “river” symbols, the study provides a semantic analysis of related concepts and images, relevant for building a thesaurus of geocultural symbols of the Russian North and the Russian Arctic (“holiness”, “zemstvo-world”, “Northeast”, “network”, “House of St. Sophia”).","PeriodicalId":41255,"journal":{"name":"Vestnik Slavianskikh Kultur-Bulletin of Slavic Cultures-Scientific and Informational Journal","volume":"61 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135710863","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.37816/2073-9567-2023-69-106-118
Natalya. S. Furazheva
The second half of the 18th century and the first half of the 19th century saw significant changes to take place among the Russian nobility. The idea of forming a new type of nobility with an orientation towards Western models emerges, entailing changes in the system of education and upbringing. Thus, the concept of closed educational institutions for the upbringing of a new noble elite came to being. The principles of education and upbringing in those institutions were borrowed from the French Enlighteners, however modified because of their adaptation to the peculiarities of Russian society of that period. The basic idea was to isolate the child from the harmful influence of the social environment from an early age to let him follow a certain pedagogical concept. I.I. Betsky developed charters for male and female educational institutions in Russia. The most common military institutions of the time were cadet corps which for a long time became a source of forging of the best officer personnel for the Russian Empire. Tsarskoye Selo Lyceum represents an example of a secular educational institution for boys, known mainly for its first graduates. The Smolny Institute, established after the image of St. Louis School in Saint-Cyr near Paris, later served as a model for other institutes for noble maidens. All of these institutions were characterized by strict adherence to statutes and strict discipline. Despite some negative aspects, many closed educational institutions of the period under consideration brought up the best representatives of the nobility.
18世纪下半叶和19世纪上半叶，俄罗斯贵族发生了重大变化。形成一种以西方模式为导向的新型贵族的想法出现了，这需要教育和养育制度的变革。因此，为培养新的贵族精英而设立的封闭教育机构的概念应运而生。这些机构的教育和教养原则是从法国启蒙主义者那里借鉴来的，但由于适应了当时俄罗斯社会的特点而进行了修改。其基本思想是让孩子从小就远离社会环境的有害影响，让他遵循一定的教育理念。贝茨基为俄罗斯的男女教育机构制定了宪章。当时最常见的军事机构是军校，在很长一段时间里，军校成为俄罗斯帝国培养最优秀军官的来源。Tsarskoye Selo Lyceum代表了一个世俗的男孩教育机构的例子，主要以其第一批毕业生而闻名。斯莫尔尼学院是以巴黎附近圣西尔的圣路易斯学校为蓝本建立的，后来成为其他贵族少女学院的典范。所有这些机构的特点都是严格遵守法规和严格的纪律。尽管有一些消极的方面，许多封闭的教育机构在考虑的时期培养了贵族的最佳代表。
{"title":"The European Idea of Noblemen's Boarding Schools and its Adaptation in the Cultural Space of Russia in the Second Half of 18 – First Half of 19 Centuries","authors":"Natalya. S. Furazheva","doi":"10.37816/2073-9567-2023-69-106-118","DOIUrl":"https://doi.org/10.37816/2073-9567-2023-69-106-118","url":null,"abstract":"The second half of the 18th century and the first half of the 19th century saw significant changes to take place among the Russian nobility. The idea of forming a new type of nobility with an orientation towards Western models emerges, entailing changes in the system of education and upbringing. Thus, the concept of closed educational institutions for the upbringing of a new noble elite came to being. The principles of education and upbringing in those institutions were borrowed from the French Enlighteners, however modified because of their adaptation to the peculiarities of Russian society of that period. The basic idea was to isolate the child from the harmful influence of the social environment from an early age to let him follow a certain pedagogical concept. I.I. Betsky developed charters for male and female educational institutions in Russia. The most common military institutions of the time were cadet corps which for a long time became a source of forging of the best officer personnel for the Russian Empire. Tsarskoye Selo Lyceum represents an example of a secular educational institution for boys, known mainly for its first graduates. The Smolny Institute, established after the image of St. Louis School in Saint-Cyr near Paris, later served as a model for other institutes for noble maidens. All of these institutions were characterized by strict adherence to statutes and strict discipline. Despite some negative aspects, many closed educational institutions of the period under consideration brought up the best representatives of the nobility.","PeriodicalId":41255,"journal":{"name":"Vestnik Slavianskikh Kultur-Bulletin of Slavic Cultures-Scientific and Informational Journal","volume":"139 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135710645","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.37816/2073-9567-2023-69-168-175
Elena A. Balashova
The object of the study is V. Nabokov's poem “The Wreck” (1925), in which an artistic interpretation of the central fragment of the text is undertaken — the wreck of a train driven by angels. The subject matter that rarely came into the field of view of researchers determines the novelty of the paper. The work analyzes the interpretations of the poem translations made by A. Filimonov and A. Chizhov, that made it possible to observe the author's strategies in mastering the existential topic. All of them display different degrees of consistency with church tradition and poetic tradition, once again emphasizing Nabokov's worldview. The paper shows how biblical images and literary context may be combined in the most unexpected way within one poem since the 19th century. “The Wreck” sustains the tradition of Pushkin's “Prophet”, contributing to the creation of an intra-literary dialogue in which other accents are placed in accordance with Nabokov's worldview, determining the meaning of a thing, dehumanization of space, prophetic dream. In addition, the study argues that Nabokov's poem, based on the perception of the train by the Russian classics, lays the tradition of the theme of the train wreck in Russian poetry (Kochetkov, Rubtsov). Nabokov's “Wreck” aims to realize the author's poetics as fully as possible and to be a value measure of the confrontation of earthly and heavenly principles. The results obtained may be used in research and teaching activities connected to the study of the formation and development of poetry of the twentieth century.
{"title":"‘The Wreck’ by V. Nabokov: Inside the Context","authors":"Elena A. Balashova","doi":"10.37816/2073-9567-2023-69-168-175","DOIUrl":"https://doi.org/10.37816/2073-9567-2023-69-168-175","url":null,"abstract":"The object of the study is V. Nabokov's poem “The Wreck” (1925), in which an artistic interpretation of the central fragment of the text is undertaken — the wreck of a train driven by angels. The subject matter that rarely came into the field of view of researchers determines the novelty of the paper. The work analyzes the interpretations of the poem translations made by A. Filimonov and A. Chizhov, that made it possible to observe the author's strategies in mastering the existential topic. All of them display different degrees of consistency with church tradition and poetic tradition, once again emphasizing Nabokov's worldview. The paper shows how biblical images and literary context may be combined in the most unexpected way within one poem since the 19th century. “The Wreck” sustains the tradition of Pushkin's “Prophet”, contributing to the creation of an intra-literary dialogue in which other accents are placed in accordance with Nabokov's worldview, determining the meaning of a thing, dehumanization of space, prophetic dream. In addition, the study argues that Nabokov's poem, based on the perception of the train by the Russian classics, lays the tradition of the theme of the train wreck in Russian poetry (Kochetkov, Rubtsov). Nabokov's “Wreck” aims to realize the author's poetics as fully as possible and to be a value measure of the confrontation of earthly and heavenly principles. The results obtained may be used in research and teaching activities connected to the study of the formation and development of poetry of the twentieth century.","PeriodicalId":41255,"journal":{"name":"Vestnik Slavianskikh Kultur-Bulletin of Slavic Cultures-Scientific and Informational Journal","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135710874","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.37816/2073-9567-2023-67-121-131
Irina N. Raikova
The paper examines a thematic group of proverbs and sayings about the master, skill, craft, material, tools, and products of the master in Russian and non-ethnic material. It also involves, for comparison, the material of riddles of a similar subject. The study reveals the main traditional ideas about the master and mastery, similar in various ethno-cultural traditions and relevant to this day: mastery should bring income; any craft is necessary; each person is a master in his own realm; craft requires specialization; mastery is determined by trained students; a real master does not give advice to another, etc. The variants and ethnic versions of the paroemias often highlight specific, often contradictory nuances of these ideas. In the paroemias, we are talking primarily about artisans and people engaged in household works. Mastery is associated primarily with manual labor, less often in the Russian tradition, it relates to creative people. The paroemias confirm the blacksmith's special status in mythology, history and culture. In addition to didactic, informative, prescriptive functions, the analyzed paroemias also perform emotive one. Riddles of similar subjects associate the human with the natural, thereby affirming the natural source of human skill and the skill of Mother Nature herself.
{"title":"‘Everyone is a Master in his own Way’: Master, Skill, Craft in Paroemias","authors":"Irina N. Raikova","doi":"10.37816/2073-9567-2023-67-121-131","DOIUrl":"https://doi.org/10.37816/2073-9567-2023-67-121-131","url":null,"abstract":"The paper examines a thematic group of proverbs and sayings about the master, skill, craft, material, tools, and products of the master in Russian and non-ethnic material. It also involves, for comparison, the material of riddles of a similar subject. The study reveals the main traditional ideas about the master and mastery, similar in various ethno-cultural traditions and relevant to this day: mastery should bring income; any craft is necessary; each person is a master in his own realm; craft requires specialization; mastery is determined by trained students; a real master does not give advice to another, etc. The variants and ethnic versions of the paroemias often highlight specific, often contradictory nuances of these ideas. In the paroemias, we are talking primarily about artisans and people engaged in household works. Mastery is associated primarily with manual labor, less often in the Russian tradition, it relates to creative people. The paroemias confirm the blacksmith's special status in mythology, history and culture. In addition to didactic, informative, prescriptive functions, the analyzed paroemias also perform emotive one. Riddles of similar subjects associate the human with the natural, thereby affirming the natural source of human skill and the skill of Mother Nature herself.","PeriodicalId":41255,"journal":{"name":"Vestnik Slavianskikh Kultur-Bulletin of Slavic Cultures-Scientific and Informational Journal","volume":"264 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76784735","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.37816/2073-9567-2023-68-135-149
Irina K. Zabubenina
The study considers the dance in the context of the wedding ritual and wedding ceremonies in culture of different peoples: Russians, Buryats, Tuvans, Kalmyks and Altaians. The paper explores the dance that accompanied the wedding celebration itself and the dance that was performed at the pre-wedding and post-wedding ceremonies. The author managed to discover a lot of wedding dances in Russian, Buryat and Kalmyk culture. This circumstance illustrates the development of dance culture of peoples and the widespread use of dance in various spheres of life and activity of society. The paper revealed some cults (solar, animals), reflected in wedding dances and examined the images, meanings, symbols of cultures. In addition to traditional wedding dances the research presents a description of modern wedding dance performances highlighting the specifics of modern wedding dances in Russian culture. This study provides a description of a number of lexical, compositional and technical features, the nature and manner of performing popular wedding dances of different peoples. The author analyzes the common features and differences of traditional wedding dances. The regional specificity of wedding dances is considered by the example of Russian, Buryat, Kalmyk culture. The paper confirms the assumption that wedding dance in culture of different peoples acts as an important element of the wedding rite, very representatively reflecting cultural specifics of peoples. The study of traditional wedding dances also allowed the author to conclude that dances of this kind are a vivid presentation of the dialogue of cultures.
{"title":"Dance as an Element of the Wedding Ceremony in Culture of Different Peoples: Traditions and Modernity","authors":"Irina K. Zabubenina","doi":"10.37816/2073-9567-2023-68-135-149","DOIUrl":"https://doi.org/10.37816/2073-9567-2023-68-135-149","url":null,"abstract":"The study considers the dance in the context of the wedding ritual and wedding ceremonies in culture of different peoples: Russians, Buryats, Tuvans, Kalmyks and Altaians. The paper explores the dance that accompanied the wedding celebration itself and the dance that was performed at the pre-wedding and post-wedding ceremonies. The author managed to discover a lot of wedding dances in Russian, Buryat and Kalmyk culture. This circumstance illustrates the development of dance culture of peoples and the widespread use of dance in various spheres of life and activity of society. The paper revealed some cults (solar, animals), reflected in wedding dances and examined the images, meanings, symbols of cultures. In addition to traditional wedding dances the research presents a description of modern wedding dance performances highlighting the specifics of modern wedding dances in Russian culture. This study provides a description of a number of lexical, compositional and technical features, the nature and manner of performing popular wedding dances of different peoples. The author analyzes the common features and differences of traditional wedding dances. The regional specificity of wedding dances is considered by the example of Russian, Buryat, Kalmyk culture. The paper confirms the assumption that wedding dance in culture of different peoples acts as an important element of the wedding rite, very representatively reflecting cultural specifics of peoples. The study of traditional wedding dances also allowed the author to conclude that dances of this kind are a vivid presentation of the dialogue of cultures.","PeriodicalId":41255,"journal":{"name":"Vestnik Slavianskikh Kultur-Bulletin of Slavic Cultures-Scientific and Informational Journal","volume":"69 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81649964","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.37816/2073-9567-2023-67-142-154
M. Kaplun
In 1893, a story Apple Trees Are in Bloom by Z.N. Gippius was published in the journal Nashe vremya (Our Time). In 1911, a novel by O. Mirtov (pseudonym of the writer Olga Emmanuilovna Negreskul-Rosenfeld) under the same title Apple Trees Are in Bloom was published in the leading literary and political journal Russkaya Mysl’ (Russian Thought), edited by P.B. Struve. A close friend of the Merezhkovsky’s family, D.V. Philosophov in his 1914 essay The Feast Trunk pointed out the similarity of titles, reflecting on the secondary nature of literary and philosophical findings of Negreskul. An analysis of the Gippius’ story of 1893 and Mirtov’s novel of 1911 in the context of philosophical and gender ideas of the turn of the century makes it possible to speak of some literary parallels, both genetic and typological, characteristic of two female authors’ work, one of whom wrote under her own name, and the other worked under a pseudonym. The commonality of the plot arc of the two works, the similarity of philosophical and aesthetic statements, made in the spirit of modernist artistic quest, the proximity of the Negreskul to the symbolist picture of the world, as evidenced by her first literary experiments, make it possible to identify a common artistic concept of the formation of worldview and artistic motives in the work of two modernist writers.
{"title":"Z. N. Gippius and O. Mirtov (Olga Negreskul): Literary and Gender Parallels","authors":"M. Kaplun","doi":"10.37816/2073-9567-2023-67-142-154","DOIUrl":"https://doi.org/10.37816/2073-9567-2023-67-142-154","url":null,"abstract":"In 1893, a story Apple Trees Are in Bloom by Z.N. Gippius was published in the journal Nashe vremya (Our Time). In 1911, a novel by O. Mirtov (pseudonym of the writer Olga Emmanuilovna Negreskul-Rosenfeld) under the same title Apple Trees Are in Bloom was published in the leading literary and political journal Russkaya Mysl’ (Russian Thought), edited by P.B. Struve. A close friend of the Merezhkovsky’s family, D.V. Philosophov in his 1914 essay The Feast Trunk pointed out the similarity of titles, reflecting on the secondary nature of literary and philosophical findings of Negreskul. An analysis of the Gippius’ story of 1893 and Mirtov’s novel of 1911 in the context of philosophical and gender ideas of the turn of the century makes it possible to speak of some literary parallels, both genetic and typological, characteristic of two female authors’ work, one of whom wrote under her own name, and the other worked under a pseudonym. The commonality of the plot arc of the two works, the similarity of philosophical and aesthetic statements, made in the spirit of modernist artistic quest, the proximity of the Negreskul to the symbolist picture of the world, as evidenced by her first literary experiments, make it possible to identify a common artistic concept of the formation of worldview and artistic motives in the work of two modernist writers.","PeriodicalId":41255,"journal":{"name":"Vestnik Slavianskikh Kultur-Bulletin of Slavic Cultures-Scientific and Informational Journal","volume":"10 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75506884","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.37816/2073-9567-2023-69-24-36
Nikolay N. Gubanov
The present paper is to study the meaning and functions of classical (full-time, “face-to-face”) lectures in the modern educational process. The essence of the lecture is revealed in the light of the social concept of Randall Collins' creativity and his sociology of intellectual networks. The study`s approach allows for interpreting lecture as an archetypal version of intellectual interactive ritual that provides reliable transmission of cultural capital from one generation of intellectuals to another. During the interaction successful participants of the described process acquire a high emotional potential necessary for intellectual creativity, which is determined by personal contacts of intellectuals “face to face”, as well as their positions in the intellectual network. The results of the study enable the authors to state that the lecture has such characteristics that make it a unique and irreplaceable way to gain intellectual experience for both the lecturer and the audience, and as a consequence, acts as the basis for the reproduction of the intellectual elite. Therefore, an online lecture can only be an addition to a classical lecture, without which this reproduction would become impossible, and stagnation would occur in science. Of course, only a small part of students and postgraduates will become outstanding scientists, but they will shape the science. The above considerations are followed by a number of illustrative examples from the history of education and personal long-term pedagogical practice of the authors. The paper concludes with the answers to standard reproaches against classical lectures as a form of education. The research has not only theoretical, but also practical significance, orienting young teachers to master the art of lecturing.
{"title":"Lecture as a Means of Translating Cultural Capital and Reproducing of Intellectual Elite","authors":"Nikolay N. Gubanov","doi":"10.37816/2073-9567-2023-69-24-36","DOIUrl":"https://doi.org/10.37816/2073-9567-2023-69-24-36","url":null,"abstract":"The present paper is to study the meaning and functions of classical (full-time, “face-to-face”) lectures in the modern educational process. The essence of the lecture is revealed in the light of the social concept of Randall Collins' creativity and his sociology of intellectual networks. The study`s approach allows for interpreting lecture as an archetypal version of intellectual interactive ritual that provides reliable transmission of cultural capital from one generation of intellectuals to another. During the interaction successful participants of the described process acquire a high emotional potential necessary for intellectual creativity, which is determined by personal contacts of intellectuals “face to face”, as well as their positions in the intellectual network. The results of the study enable the authors to state that the lecture has such characteristics that make it a unique and irreplaceable way to gain intellectual experience for both the lecturer and the audience, and as a consequence, acts as the basis for the reproduction of the intellectual elite. Therefore, an online lecture can only be an addition to a classical lecture, without which this reproduction would become impossible, and stagnation would occur in science. Of course, only a small part of students and postgraduates will become outstanding scientists, but they will shape the science. The above considerations are followed by a number of illustrative examples from the history of education and personal long-term pedagogical practice of the authors. The paper concludes with the answers to standard reproaches against classical lectures as a form of education. The research has not only theoretical, but also practical significance, orienting young teachers to master the art of lecturing.","PeriodicalId":41255,"journal":{"name":"Vestnik Slavianskikh Kultur-Bulletin of Slavic Cultures-Scientific and Informational Journal","volume":"77 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135710649","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.37816/2073-9567-2023-69-285-299
Valeriya S. Efimova
Old Church Slavonic language emerged in a narrow elite circle of bookmen. It is a literary language of the medieval type, and this fact in many respects determines the peculiarities of its lexical inventory. The lexical fund of the language consists not only of words but also of multi-word names, which are lexical units-designations. The method of nomination by multi-word names was not alien to the Slavic folk speech of the time, however, most of the Old Church Slavonic multi-word names were created by Slavic bookmen themselves in the translation process (mainly from Byzantine Greek). The appearance of quite a large number of phraseological calques with multi-word names in the Old Church Slavonic lexicon is due to the need of nominating concepts related to the adoption of Christianity and “medieval encyclopedism”. The repeated use by bookmen of phraseological calque in different translated works led to the phraseologization of this phraseological calque. The author assumes that the main and defining property of phraseologisms is the possibility of extracting them entirely by a native speaker from his memory (in the case of the Old Church Slavonic language, mainly by a bookman). Thus, Old Church Slavonic phraseologisms are the results of processes that could take place in the language both over the centuries and in the period of the first Slavic translations but from a synchronous point of view, these results are already built into the lexical system, ready for use by a bookman. This is the fundamental difference between “phraseological calque” and “phraseologism”.
{"title":"On Some Processes in Forming the Lexical Fund of the First Literary Language of the Slavs: Multi-word Nominations, Phraseological Calques, Phraseologisms","authors":"Valeriya S. Efimova","doi":"10.37816/2073-9567-2023-69-285-299","DOIUrl":"https://doi.org/10.37816/2073-9567-2023-69-285-299","url":null,"abstract":"Old Church Slavonic language emerged in a narrow elite circle of bookmen. It is a literary language of the medieval type, and this fact in many respects determines the peculiarities of its lexical inventory. The lexical fund of the language consists not only of words but also of multi-word names, which are lexical units-designations. The method of nomination by multi-word names was not alien to the Slavic folk speech of the time, however, most of the Old Church Slavonic multi-word names were created by Slavic bookmen themselves in the translation process (mainly from Byzantine Greek). The appearance of quite a large number of phraseological calques with multi-word names in the Old Church Slavonic lexicon is due to the need of nominating concepts related to the adoption of Christianity and “medieval encyclopedism”. The repeated use by bookmen of phraseological calque in different translated works led to the phraseologization of this phraseological calque. The author assumes that the main and defining property of phraseologisms is the possibility of extracting them entirely by a native speaker from his memory (in the case of the Old Church Slavonic language, mainly by a bookman). Thus, Old Church Slavonic phraseologisms are the results of processes that could take place in the language both over the centuries and in the period of the first Slavic translations but from a synchronous point of view, these results are already built into the lexical system, ready for use by a bookman. This is the fundamental difference between “phraseological calque” and “phraseologism”.","PeriodicalId":41255,"journal":{"name":"Vestnik Slavianskikh Kultur-Bulletin of Slavic Cultures-Scientific and Informational Journal","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135710652","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.37816/2073-9567-2023-69-366-378
Galina A. Pozhidaeva
The paper shows the composer's work appeal to serious and significant topics related to the historical and spiritual life of the people of Russia, both in the past and today. Typical artistic images of folk culture and the national nature of the musical language make it possible to qualify the composer’s work as the mainstream of “new folklore wave” of the 50 – 70s of the 20th century through to the 90s and enriching it with folk-instrumental genre. The leading instrumental form in the composer's work becomes a symphony, a concerto - which applies to the principles of genre and epic symphonism. Particular emphasis should be placed on the importance of the spiritual mentality of the Russian people and their musical and liturgical culture The organic fusion of the music of folk life and the high spiritual culture of Holy Rus' allows us to take a fresh look at the composer's work. It brings a new quality to the “new folklore wave”, revealing, along with a genuine folklore stream, a deep Orthodox faith concealed from the official direction of socialist realism, preserved among the people despite all prohibitions and persecution. In the work of V. Pozhidaev, the ancient layers of folk and Christian musical culture are connected in an original way. The depth of the content, the organicity of the folk and professional, expressed by modern means — all this gives rise to a surprisingly original musical world, full of kindness and illuminated by the inner light.
{"title":"The Originality of the Musical Work of the Composer Vladimir Pozhidaev (1946–2009)","authors":"Galina A. Pozhidaeva","doi":"10.37816/2073-9567-2023-69-366-378","DOIUrl":"https://doi.org/10.37816/2073-9567-2023-69-366-378","url":null,"abstract":"The paper shows the composer's work appeal to serious and significant topics related to the historical and spiritual life of the people of Russia, both in the past and today. Typical artistic images of folk culture and the national nature of the musical language make it possible to qualify the composer’s work as the mainstream of “new folklore wave” of the 50 – 70s of the 20th century through to the 90s and enriching it with folk-instrumental genre. The leading instrumental form in the composer's work becomes a symphony, a concerto - which applies to the principles of genre and epic symphonism. Particular emphasis should be placed on the importance of the spiritual mentality of the Russian people and their musical and liturgical culture The organic fusion of the music of folk life and the high spiritual culture of Holy Rus' allows us to take a fresh look at the composer's work. It brings a new quality to the “new folklore wave”, revealing, along with a genuine folklore stream, a deep Orthodox faith concealed from the official direction of socialist realism, preserved among the people despite all prohibitions and persecution. In the work of V. Pozhidaev, the ancient layers of folk and Christian musical culture are connected in an original way. The depth of the content, the organicity of the folk and professional, expressed by modern means — all this gives rise to a surprisingly original musical world, full of kindness and illuminated by the inner light.","PeriodicalId":41255,"journal":{"name":"Vestnik Slavianskikh Kultur-Bulletin of Slavic Cultures-Scientific and Informational Journal","volume":"78 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135710872","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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