ANTISOCIAL DOGS: SOCIALIZATION AND REDUCTION OF THE INFLUENCE OF STRESS FACTORS DURING VETERINARY MANIPULATIONS

Socialization is the development of new information by the dog, adaptation to the surrounding world. Teaching a dog to get along with its environment is quite a difficult task, especially if we are talking about a neglected animal living in a shelter. The socialization of dogs and the correct behavior of veterinary specialists when receiving such animals is fundamental in adapting to the surrounding world, and an adequate response of animals increases the chances of finding new owners for them. The process of socialization of a dog in human society depends on the frequency of its contacts with a person. It is important that volunteers and volunteers of different ages come to shelters for socialization and communicate with the animal in different conditions for them - in aviaries and on the street. Basically, communication between a dog and a person consists of three links: vocal communication, body signals, and ritual behavior. The socialization of dogs living in shelters has a complex structure and consists of several stages. The most important and simple thing that a person can offer a dog is to get used to the hands, learn how to wear a collar and walk on a leash. Veterinary specialists should be vigilant and careful when working with asocial animals. Compliance with a number of rules and taking into account the conditions of their detention and mental state will help to effectively carry out all the necessary manipulations, without harming the specialist, assistants and the animal.

The childbirth rituals of the Yakuts: traditions and modernity

The purpose of this paper is to consider the transformation of the maternity rites among the Yakuts from the end of the 19th to the beginning of the 21st centuries. The area under research is the Republic of Sakha (Yakutia), Eastern Siberia. The main source base was represented by the authors' field materials collected in 2016-2018 in the Verkhnevilyuysky, Churapchinsky, Ust-Aldansky, and Megino-Kangalassky districts. The field studies were conducted using modern and traditional methods of qualitative sociology. The key methods of collecting field ma-terials included modern historical-anthropological methods of inclusive observation, and expert and in-depth inter-viewing of local residents. The stages of the ritual behavior practiced in preparation for conception, pregnancy, dur-ing childbirth, and during the postpartum period, as well as aimed at survival of the newborn, have been identified and clarified. The study of the transformation of the maternity rites shows that in the modern culture of the Yakuts there are only few prohibitions related to the life of the child in the first days after birth, whereas other rituals have faded away due to the development of medicine and the loss of fear, among both women and society as a whole, of infertility or death of the woman in labor or the baby in the process of birth itself.

BEHAVIORAL PROHIBITIONS IN FUNERAL AND MEMORIAL RITES OF THE CHUVASH

On the basis of literary, archival, folklore sources and expedition materials, the article examines such a little-studied genre of Chuvash folklore as prohibitions (taboos). Special attention is paid to the systematization and analysis of behavioral prohibitions that have long existed and continue to exist in the funeral rites of the Chuvash. By behavioral prohibitions, the author means a set of well-established and generally accepted prescriptions and rules that regulated the everyday and ritual behavior of an individual and a collective within the framework of a funeral and memorial rite – family members, relatives, as well as other members of a rural community. Their observance was due to the fear of the society members before the deceased and death, the desire to appease the deceased and secure his protection, as well as the desire to protect themselves from the deceased and ensure his safe transition to the other world. By adhering to the prohibitions, people ensured their own safety and well-being, and in general secured the protection of the deceased as a representative of the ancestral world. Despite the superstitious nature of most of the prohibitions, they still exist nowadays. On the one hand, this indicates the antiquity of their origin, on the other – their stability in time and space.

Udawanie i zabawa jako formy zaangażowanie religijnego

Pretense and play are present in a variety of religious traditions. They are used in religious thinking about the world as well as in ritual behavior. As a form of simulation, pretense and play are more than cultural forms because they occur in human and animal behavior. Simulation is based on complex cognitive and communicative processes and requires metacognitive and metacommunicative abilities. In religious practice, pretense and play tend to turn into serious and “authentic” behavior accompanied by the sense of reality characteristic for religious experience. It seems that the ability to cross the frames of pretense and play towards seriousness and authenticity is part of the logic of simulation. Categories of pretense and play can be used to explain the dynamic character of religious faith. The latter can be understood as shifting between two modes of experience: the reality mode (the world seen as “it is”) and the simulation mode (the world of “as if”).

The Psychological Foundations of Ritual Learning

ritual is a universal feature of human culture. A decade of psychological research provides new insight into the early emerging propensity for ritual learning. Children learn the ritual practices and instrumental skills of their communities by observing and imitating trusted group members such as adults and peers. They use social and contextual cues to determine when an action is an instrumental skill versus a ritual, and they modify their behavior accordingly. When behavior is interpreted as a ritual, children imitate with higher fidelity, engage in less innovation, are more accurate when detecting differences, and display more functional fixedness than when behavior is interpreted as instrumental. Children and adults also transmit ritual behavior to others with higher fidelity than they do instrumental behavior. The authors propose that affiliation with social groups motivates imitative fidelity of ritual. Species-specific social learning mechanisms facilitate the transmission of instrumental skills as well as rituals intergenerationally and enable cumulative cultural learning.

Socioanthropological Synthesis of Ethological Studies on Rituals in Non-Human Species

This paper analyzes the biosocial origins of ritual by pointing to its significant social and evolutionary functions. Furthermore, it offers a detailed analysis of ethological studies on rituals in non-human species that are considered groundwork for an integrated analysis of rituals in people. Due to the fact that sociological and anthropological studies of rituals were aimed at studying social functions of rituals and rituals as a form of social interaction and neglected the existence of biogenetic models as the basis of ritual behavior, the aim of this paper was to indicate that ritual is not only a product of cultural development but that it has played an adaptive role in the processes of biological and cultural evolution.

РИТУАЛЬНЫЕ ДЕЙСТВИЯ В ОХОТНИЧЬЕЙ СУБКУЛЬТУРЕ ОСЕТИН

Мировоззренческие установки, практикуемые и транслируемые мужскими сообществами, в значительной степени влияют на социализацию личности, а, следовательно, и на развитие общества. Вследствие этого всестороннее исследование мужских субкультур весьма актуально. Субкультура всегда основана на одной или нескольких предыдущих субкультурах, видоизменившихся под воздействием различных факторов. По этой причине для понимания путей дальнейшего развития современного общества актуально изучение бытовавших ранее субкультур. Одним из базовых элементов субкультур прошлого были ритуальные действия. Ритуальные действия имели выраженное внешнее оформление и глубокий внутренний смысл. В данной статье исследуются ритуальные действия и формы обрядового поведения в охотничьей субкультуре в традиционном осетинском обществе. Рассматриваемая субкультура относится к мужским профессиональным субкультурам. Влияние транслируемых ею ценностей прослеживается как в духовной, так и в материальной культуре осетинского этноса. Научная новизна работы определяется тем, что она является первым комплексным исследованием ритуальных действий в охотничьей субкультуре осетин. Источниками при разработке поставленной проблемы послужили этнографический материал, фольклорные тексты и данные осетинского языка. При разработке поставленной проблемы были рассмотрены ритуально-обрядовые формы поведения осетинских охотников в разных ситуациях. Проанализирован обряд и ритуальные действия охотничьей группы перед началом охоты, у осетин разных обществ. Установлены особенности ритуального поведения охотника, охранявшего лагерь во время поиска его товарищами дичи. Определены ритуальные действия, связанные с временным охотничьим жилищем. Выявлены особенности ритуального поведения и обряд, проводившийся после удачной охоты. Выделены обрядовые действия и ритуалы, которые проводились охотниками в населенном пункте после охоты. Описан обряд, использовавшийся осетинскими охотниками для снятия порчи. Worldview attitudes practiced and transmitted by male communities to a significant extent affect the socialization of the individual, and, consequently, the development of the society. As a result, a comprehensive study of male subcultures is highly relevant. A subculture is always based on one or more previous subcultures that have changed under the influence of various factors. For this reason, to understand the ways of further development of modern society, it is important to study the previously existing subcultures. One of the basic elements of the subcultures of the past were ritual acts. Ritual actions had a pronounced external design and deep internal meaning. This work is aimed at the study of ritual actions and forms of the ritual behavior in the hunting subculture in the traditional Ossetian society. The subculture in question belongs to male professional subcultures. The influence of the values transmitted by it can be traced both in the spiritual and in the material culture of the Ossetian ethnos. The scientific novelty is determined by the fact that this work is the first comprehensive study of ritual actions in the Ossetian hunting subculture. Ethnographic material, folklore texts and data of the Ossetian language served as the sources for the development of the problem posed. In the study of the problem posed, the ritual and ceremonial forms of behavior of Ossetian hunters in different situations were considered. The features of the ritual behavior of the hunter guarding the camp while his comrades were hunting have been established. Ritual actions associated with a temporary hunting dwelling have been determined. The features of ritual behavior and the rite performed after a successful hunt are revealed. The ritual actions and rituals that were carried out by hunters in the settlement after hunting are highlighted. A ritual used by Ossetian hunters to remove the evil eye is described. This problem requires further in-depth research.