后民俗学的破坏性因素:语言和文化背景

Larisa E. Ilyina
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摘要

文章致力于研究后民俗作为文化圈一部分的破坏性因素的语言文化背景。作者认为后民俗是民间传说的一种形式,在原有语境之外实施并接受现代解释。根据对科学文献、作者收集的后民俗文本以及互联网上免费提供的文本的分析,作者合理地证明了后民俗的破坏性因素包括谩骂词汇本身、它所创造的语境、谩骂词汇的说出(理解为一种行为)以及对这种词汇的被动接受。作者认为谩骂词汇是最具有普遍性的词汇,因为它保留了语言攻击的本义(攻击),并传达了实施受他人谴责的行为的意图。总之,文章得出结论,后民俗学的破坏性因素对个人和整个社会文化空间产生了负面影响;然而,并不总是能够确定社会在多大程度上理解和意识到某些因素对其文化和传播的影响,更不用说更广泛的影响了。克服后民俗因素破坏性影响的手段是每个人在传播过程中对自己的言行负责。
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Destructive elements of post-folklore: linguistic and cultural context
The article is devoted to the study of the linguocultural context of the destructive elements of post-folklore as part of the cacosphere. The author considers post-folklore as a form of folkish lore, implemented outside the original context and receiving modern interpretations. Based on the analysis of scientific literature, post-folklore texts collected by the author, and texts freely available on the Internet, the author reasonably proves that the destructive elements of post-folklore include the invective vocabulary itself, the context it creates, the utterance of invective vocabulary, understood as an action, and passive acceptance this vocabulary. The author considers the term invective vocabulary to be the most general due to its retaining of the original meaning (attacks) in the sense of verbal aggression, and conveying of the intention of committing an action condemned by others. In conclusion, the article concludes that the destructive elements of post-folklore have a negative impact on the individual and the sociocultural space as a whole; however, it is not always possible to determine with certainty to what extent society understands and is aware of the influence of certain elements on its culture and communication, not to mention the broader impact. The means of overcoming the destructive influence of post-folklore elements is the responsibility of each person for its words and actions in the process of communication.
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