BASHKIR EPIC "IDUKAI AND MURADYM" AS THE RELAYING OF THE MYTHOLOGICAL IMAGE OF SACRED COUNTRY IL

В настоящий период активации современных реформаций, социополитических перемен изучение историзма и исторического, патриотического мотивов в эпических полотнах особо актуально, ибо именно эпическое творчество содержит критические и глубоко философские обобщения событий не только древности, но и обозримого прошлого. Сложение событий 14 - 15 в в. в эпическое произведение «Идукай и Мурадым» завершилось мудрыми сэсэнами к 15 - 16 в в., отображая события периода активных волнений, связанных с расхищением башкирских земель, защитой родного народа. Эпос совершенствуется на этом фоне, являясь не столько историко - эпическим переложением трагических событий эпохи Золотой Орды, сколько произведением народной словесности, в котором глубоко и ярко обобщены чаяния и идеалы народа об отважных батырах - защитниках, об истинной свободе Духа и независимости, великой силе любви к родине - Иль и родной земле. В эпосе исторического характера особо ярко отмечена трансформация архетипа богини земли, потустороннего мира - Хель на выразительный, пронизывающий весь текст священный образ Иль (страны). In the present period of the activation of modern reforms, sociopolitical changes, the study of historicism and historical and patriotic motifs in epic paintings is especially important, for it is epic creativity that contains critical and deeply philosophical generalizations of events not only of antiquity but also of the foreseeable past. Addition of events 14th - 15th centuries. in the epic work "Idukai and Muradym" was completed by wise sesans to the 16th-17th centuries, reflecting the events of the period of active unrest connected with the plundering of Bashkir lands, the protection of the native people. The epic is improved on this background, being not so much the historical and epic interpretation of the tragic events of the Golden Horde as a product of folk literature, in which the people's aspirations and ideals about courageous defenders, the true freedom of the Spirit and independence, the great power of love to the homeland - ll and his native land. In the epic of a historical nature, the transformation of the archetype of the goddess of the earth, the other world - Khel to the expressive, sacred image of the ll (country), which permeates the entire text, is especially marked.

THE MOTIF OF RETURN IN D.KAINCHIN'S WORKS: RETURN AS DEATH, DEATH AS RETURN, DEATH ON THE NATIVE LAND

В статье рассмотрена специфика мотива возвращения в творчестве алтайского писателя - Дибаша Каинчина. Были выделены следующие аспекты мотива возвращения, которые отображают религиозно - мифологические представления алтайского народа о смерти: во - первых, возвращение как смерть - это качественное изменение статуса героя после путешествия в «чужую» сторону; во - вторых, смерть как возвращение - это метафоричное «возвращение» души на свою родину; и в - третьих, возвращение осуществляется с целью доживания оставшейся жизни на родине (Алтае) с последующим после смерти захоронением на этой земле. В конечном итоге все эти аспекты описывают последовательно один процесс, приводящий к одному результату, который должен быть достигнут героем: вернуться на родину живым или неживым. Автор статьи приходит к выводу, что в произведениях Дибаша Каинчина отображается менталитет алтайского народа, отношение к смерти, представления о ней, насколько важно для алтайца вернуться домой и закончить свой жизненный путь на родине, а если смерть настигает на чужбине, то происходит метафоричное «возвращение» души на Алтай. The article considers the specifics of the return motif in the literature works of the Altai writer Dibash Kainchin. We highlighted some aspects of the return motif, which reflect the religious and mythological ideas about death of the Altai people: first, return as death is a qualitative change of the hero's status after traveling to a "foreign" side; second, death as return is a metaphorical "return" of a soul to its homeland; and third, return to live out the rest of life on their native land (Altai) with subsequent burial on this land after death. In the end, all these aspects describe one process in sequence, leading to a single result that must be achieved by a hero: to return to his homeland alive or dead.

A Broader Relevance of Gullivers Suffering in the Context of Culture Shock

Purpose: This study analyzes Gulliver’s sufferings among his different hosts and his relevancy to today’s sojourners who travel abroad and suffer from the effects of culture shock. During his stay with four different hosts, Gulliver remains unable to adjust with them due to the impact of culture shock. He looks at his hosts from the cultural parameters of his native land that leads to multiplication his problems. Like him, most of the travelers who move abroad for various reasons undergo the effects of culture shock. If they fail to understand the internal and external aspects their hosts’ culture, they may respond as Gulliver does. Approach: Though critics have analyzed Gulliver’s character from different perspectives, none has studied him from the lens of culture shock. On close analysis of the text of Gulliver’s Travels, readers can easily observe Gulliver suffering from the effects of culture shock among his hosts. A fresh perspective has been adopted in this study by analyzing Gulliver’s character in the light of culture shock. Culture shock affects sojourners in multiple ways. Many students, migrants, and the diaspora go through this experience while living in a new culture among new people. Findings: This study shows that culture has been a common phenomenon for people who stay abroad for long or settle though they do not realize that several problems that they face are caused by culture shock. However, if someone consciously assimilates the effects of culture shock, it becomes a great experience to live a better life. Implications: Though Gulliver belongs to the eighteenth century England, yet he exists around and among us. It is Gulliver’s relevancy that adds to the meaningfulness of his character for the contemporary sojourners.

Zapach wojny i gór. Huculi i Huculszczyzna w międzywojennej literaturze polskiej o tematyce współczesnej (część I)

The article is the first part of a comprehensive study on representations of Hutsuls and the Hutsul region in the interwar Polish literature, which showed them during the First World War and the wars for the borders of the Second Polish Republic, as well as in the 1920s and 1930s. The article discuses, first and foremost, literary visions of Hutsuls and their native land in the wartime. It argues that these visions were deeply affected by war events that took place in the Eastern Carpathians in 1914–1915, when Polish soldiers from the 2nd and 3rd Legions Infantry Regiments fought with Russians and occasionally cooperated with some military volunteers recruited from the Hutsul community. The interwar Polish literature showed the Eastern Carpathians as a space where Polish soldiers’ bravery and dedication to the national cause were distinctly manifested. It also described and, as a matter of fact, exaggerated acts of fraternization between Polish legionnaires and the Hutsuls. This way the Polish literature imposed an important, patriotic significance to the Hutsul region and strengthened its position in the Polish national memory. Simultaneously, it showed the whole Hutsul community as allies of Poles in the fight for independence. This literary approach suggested that Hutsuls had their own history and cultural reality that differed from the Ukrainian one but fit in well with the history and contemporary times of Poles.

ETHNOCULTURAL NEEDS, NATIVE LANGUAGES OF THE STUDENT YOUTH IN CHUVASHIA

The article presents the results of a sociological survey conducted in October 2018 which involved 300 students of three higher educational institutions of Chuvashia. The main attention was paid to the projective opportunities for using various subjects in studies that are directly related to the ethnocultural differences of the peoples of Russia. The theme of the history and culture of the native land became the undisputed leader in this choice, followed by themes related to folk cuisines, national traditions and folk holidays. A significant interest of students in the opportunity to make such a choice is noted: on average, each respondent chose about 5 out of 13 proposed options. Comparing the responses given by the Russians and the Chuvash in terms of frequency of choice and preferences shows that Chuvash students are more interested in national traditions: in 7 out of 13 cases their answers surpassed the answers of students belonging to the Russian nationality in terms of frequency of choosing certain cultural characteristics. The students expressed their viewpoint about possible using the acquired knowledge about folk traditions and culture in their future professions. The answer to the question about native languages confirmed the already existing observations that not one, but two languages act as the native language for one fifth of respondents. For Chuvashia, in the absolute majority of cases, this option means that the Russian and the Chuvash languages are recognized as native languages.

Learning Toponyms at School

The article is devoted to the issues of learning toponyms at school. The relevance of the topic is determined by the effectiveness of using toponyms to form students' cultural competencies, to achieve their personal, meta-subject and subject results. Practice shows that the names of geographical objects always arouse great interest among students. Methods used in the study: analysis of scientific and methodological literature on this topic; study and generalization of the experience of teachers working on this topic; observation of the educational process. The results of the work are identification of the most effective methods of using toponyms in the lessons of the Chuvash language and literature for the implementation of educational and educational tasks, compilation of a questionnaire for collecting toponyms, development of methodological recommendations for the organization of research activities of students on this topic. The practical value of this work is determined by the possibility of applying its results by teachers in the classroom and outside of school hours. The author comes to the conclusion that studying the names of geographical objects helps to achieve the planned results, develop cultural competence, learn the history and culture of the native land, realize that language is not only a means of cognition and communication, but also a form of expression of national culture.

Szczęśliwy traf i tubylczy partner w badaniach terenowych. Z doświadczeń antropologa w USA i Ameryce Południowej Szczęśliwy traf i tubylczy partner w badaniach terenowych...

The main theme of this essay is twofold: 1. the role of unforeseen, unplanned events and encounters that usually take place in the course of ethnographic fieldwork, and 2. the advantages and disadvantages of fieldwork collaboration with an indigenous partner/assistant, combining his/her competences in local matters with that in social sciences. These reflections are based on the author’s experiences from research carried out in the U.S., focusing on the Polish-American diaspora and from studies conducted among indigenous communities of the Andean America. The cases discussed are related to the situation in Ecuador and Bolivia, and above all Chile, where the author carried out his fieldwork in the area of Araucania, the native land of Mapuche.

XXI festival “Zodchesvo in Siberia 2021”

The Festival “Zodchestvo of Eastern Siberia” was founded at the turn of the millennium. The first Festival was held in 2001 at Irkutsk Sibexpocenter and caused a massive outcry among the architectural community in Siberia and throughout the country. Later the Festival “Zodchestvo of Eastern Siberia” became one of the most important annual architectural events in Russia. The first participants of the Festival were the architects from Eastern Siberia (such cities as Irkutsk, Angarsk, Bratsk, Chita and Krasnoyarsk, republics of Buryatia, Tyva, Khakassia, as well as Ust-Ordynsky and Aginsky national districts of Buryatia). Since 2007 architects from Western Siberia (Omsk and Barnaul) have also participated in the Festival. The Festival becomes open. The most topical issues are discussed at the Discussion Club of the Festival. Among the most prominent experts are A. Rappaport, O. Vendina, L. Kogan, A. Vysokovsky, A. Gimelstein, A.Kaftanov, M. Rozhansky, V. Dyatlov, A. Ivanov, D. Fesenko, A. Sirina, A. Finogenov. Prominent Russian architects give master classes, which enjoy great popularity. Thanks to the Festival, within twenty years, Siberian architects have met with masters from the capitals: Y. Gnedovsky, A. Asadov, S. Kiselev, A. Skokan, A. Bavykin, V. Plotkin, A. Savin, A. Cheltsov, A. Pavlova, S. Skuratov, N. Yavein, T. Kuzembaev, M. Mamoshin, Yu. Zemtsov, A. Bokov, T. Bashkaev, S. Gnedovsky, A. Chernikhov, V. Kuzmin, foreign architects M. Drahovsky, D. Dendra, G. Stanishev, as well as Siberian experts I. Popovsky, A. Myakota, P. Anisiforov, A. Dering and many other colleagues. The organizers consider the Festival to be a preparation stage for the International Festival “Zodchestvo” in Moscow. “Zodchestvo of Eastern Siberia” is traditionally held in Irkutsk. In 2014 it was first held in Krasnoyarsk, and in 2017 Krasnoyarsk housed the Festival for the second time. In the same year, Altai architects proposed to hold the next Festival in Barnaul. Thus, the Festival went beyond the borders of Eastern Siberia. We decided to maintain the name of the Festival, filling it with a new geographical meaning: “Zodchestvo in Siberia”. In 2018 the Festival was held in Barnaul, the capital of Altai, and in 2019 it was held in Tomsk. The twentieth-anniversary event took place on the native land, the city of Irkutsk. This year, Kemerovo celebrates the 300th anniversary of Kuzbass and hospitably hosts the Festival “Zodchestvo in Siberia 2021”.

AL-FARABI’S LEGACY IN STUDIES OF AKZHAN ZHAKSYBEKOVICH MASHANOV (AL-MASHANI)

The article covers the contribution of Akzhan Zhaksybekovich Mashanov, Doctor of Geological and Mineralogical Sciences, Professor, corresponding member of the Academy of Sciences of the Kazakh SSR, honored scientist of Kazakhstan, in the field of studying the scientific legacy of Abȗ-Nasr Muhammad ibn Muhammad A-Farabi. A.Zh.Mashanov was the first to explore the writings of the great Al-Farabi. Mashanov’s internal memo as of 15.11. 1960 addressed to the President of the Academy of Sciences of the Kazakh SSR, K.I. Satpayev, on the necessity to proceed with the research of the scientific legacy of Al-Farabi, gave a start to the development of Farabi-studies in Kazakhstan. Akzhan Zhaksybekovich not only proved to the global community that the birthplace of the Second Teacher in the city of Otrar, but also discovered the burial site of the prominent ancestor at the Bab-as-Sagir cemetery in Damask. The scientist could provide solid arguments and persuade academic circles of the USSR on the need to start studying Al-Farabi’s legacy in Kazakhstan, in the native land of the genius thinker. Thanks to his efforts, in 1975, the city of Alma-Ata hosted the international scientific conference dedicated to the 1100th anniversary since the birth of Al-Farabi.

AESTHETIC EDUCATION IN THE CONTEXT OF PEDAGOGICAL CONGRESSES OF 1862 - 1919

Current research is a historic and pedagogical study. It uncovers the problem of aesthetic education in the context of such a meaningful phenomenon of the education of the late 19th century and the early 20th century as pedagogical congresses. The study has proved that the issues of the aesthetic education were considered during almost every pedagogical congress from 1862 till 1919. This type of education was recognized as the necessary part of comprehensive and harmonious development of the child’s personality. Under different political conditions aesthetic education was discussed during the pedagogical congresses either as a separate issue or as an element of other types of education: labor, ethical, national and even physical ones. The main methods and means of the aesthetic education considered by the participants of the pedagogical congresses were the following ones: familiarizing with the works of the prominent foreign and national authors, excursions, getting to know the native land, national traditions, creative labor, different forms of recreation and entertainment, art and musical events, taking care of your appearance. For supporting pedagogical councils, the delegates of the congresses suggested to create aesthetic committees and professional councils. To cut the long story short, the participants of the pedagogical congresses were very attentive to the issues of the aesthetic education and considered it as one of the necessary elements of harmonious development of the personality What remained uncovered was the degree of implementation of the solutions and recommendations of the participants of the pedagogical congresses in the educational process of the schools, namely, what ideas were introduced and what left just on the paper.