Undergraduate Nursing Students' Experience of Northern Rural and Remote Indigenous Communities

Undergraduate nursing programs are moving towards a service learning model in teaching nursing student cultural awareness. In this article, we discuss the nursing student experience in a university elective which immerses students in rural and remote Indigenous communities resulting in cultural consciousness. This service learning experience that students encountered promoted growth in nursing praxis, and fostered positive curriculum growth and community partnerships between the College and the Indigenous communities in which they visited. Students gained cultural consciousness and increased awareness, which is beneficial in their future nursing careers as they grow into better culturally competent care providers. Also discussed is the history and background of these Indigenous communities, The Truth and Reconciliation Commission (TRC) and the First Nations Principles of OCAP (ownership, control, access and possession). These topics are discussed in detail throughout the student experience as they respond to nurses’ professional standards, development of cultural competency and integrating calls to action in truth and reconciliation.

Creating an Inclusive Classroom Culture

The chapter discusses creating an inclusive classroom through a language socialization perspective. The authors suggest that to create an inclusive culture in a multicultural and multilingual classroom, language educators should engage in explicit language socialization practices that promote development of critical cultural consciousness and language awareness. They propose that in the process of creating an inclusive classroom, educators need to attend to affective, individual, and interpersonal domains. Specific practices for use in a language (including ESOL) classroom and a teacher preparation program are provided.

Tolstoy and Dostoevsky: Two Images of Finding God

The religious opposition of Tolstoy and Dostoevsky was formalized (or even created) and was significantly widened in the works of Russian religious philosophy. The almost unconditional acceptance (or at least sympathy) for Dostoevsky's religiosity, along with distrust and well-known criticism of Tolstoy's later religious works, was firmly entrenched in the Orthodox and general cultural consciousness for more than a century. However, the confrontation was never taken seriously. We want to outline the insurmountable chasm between two images of finding God using the example of the relationship between Raskolnikov and Sonya Marmeladova on the one hand, and Father Sergius (Stepan Kasatsky) and Pashenka (Praskovya Mikhailovna) on the other. These examples are of a paradigmatic nature and can be extended to other artistic and religious (in Dostoevsky's case, journalistic) works of Dostoevsky and Tolstoy. From the legacy of Russian religious philosophy for the consideration of the works selected in the article ("Crime and Punishment" and "Father Sergius"), Bulgakov's "The Man-God and the Man-Beast" has the greatest and characteristic value. The opposition set by Bulgakov between Tolstoy (using the example of later works) and Dostoevsky (using the figure of the elder Zosima) is considered a misunderstanding by us. Bulgakov biasedly understands the religious meaning of Tolstoy's later texts. We offer a different reading of "Father Sergius" and raise the question of different images of the attainment (finding) of God in the texts of Tolstoy and Dostoevsky anew.

The Nahḍa, Iraqi Style: The Original Contribution of Father Anastās Mārī al-Kirmilī

The subject of this article, Father Anastās Mārī al-Kirmilī (1866–1947), is a central figure in the Iraqi nahḍa. Although a Carmelite monk, he devoted his life in a non- confessional spirit to the study and reform of the Arabic language and the development of a specifically Iraqi historical and cultural consciousness. He wrote on linguistics, history, and folklore, he edited texts, published a journal and corresponded with Arab and European scholars. He is still a figure of reference for Iraqi intellectuals. By presenting his work in some detail, this article seeks to integrate him into the society of the nahḍawīs while demonstrating his particular contribution.

The Influence of Consumerism Culture on the Ideology of College Students Under the Background of "Internet +" Impact and Response Research

As a value concept of Western capitalism, consumerism culture is the manifestation and new carrier of Western ideology in contemporary society. With the development of globalization, the characteristics of extreme individualism, hedonism, and commodity fetishism of consumerism culture have biased guidance and negative influence on the mainstream ideology of college students. As the main front of talent training, universities must adhere to the guiding position of Marxism in the field of ideology, avoid the multiple hidden penetration and diffuse transmission of consumerist ideology, and make full use of the communication advantages of "Internet +" to strengthen the mainstream ideology The guiding role of the students is to guide students to strengthen the "four self-confidence", form an internal ideological and cultural consciousness, and build a reasonable and scientific consumer culture atmosphere.

"The transfomation of the novel Crime and punishment in the V. Pietzuch’s remake The new Moskow philosophy (axiologisation of Russian classics) "

The idea of literariness of Russian culture, of the impact of literature on Russian life, is an axiom of Russian cultural consciousness, which however doesn’t cease to draw the attention of researchers. Russian literature itself, from the 19th century on to this day, manifests this idea, altering the semantics of the life-literature relationship. In Pietzuch’s story the attention is drawn to the metatextual commentary about the role and value of Russian classics (and literature in general), and about the literariness of Russian consciousness – a commentary close to scientific discourse. The writer conceptualises literature as an invariant embodying the spiritual experience of humanity, and reality as an imitation of literature, deprived of structure and meaning. He creates an image of contemporary Soviet reality, which is a travestied variant of the world of Dostoevsky in the novel “Crime and punishment”. The conclusion refers to the development of similar axiologisation of Russian classics in the post-modernist remakes from the 1990s to this day.

Orthodox joke as a phenomenon of modern Orthodox culture

The purpose of the article is to reveal the specifics of the Orthodox joke as a phenomenon of modern Orthodox culture. Methodology. In the context of the culturological approach, the method of comparative analysis, induction, deduction, typology, and classification was used. Scientific Novelty. For the first time the phenomenon of the Orthodox joke was investigated in the context of cultural studies; assumptions were made regarding the time and reasons for its appearance; its sources are highlighted, the typology of the Orthodox joke is proposed; supplemented with data on the cultural specificity of this phenomenon. Conclusions. In secular and folk culture, a joke is a form of uncensored folk art, a sphere of dissent. The Orthodox joke, by contrast, is one of the ways of preachingand does not oppose the official church line. A parable in the form of a joke is more understandable and acceptable to the cultural consciousness of a modern person. The following types of Orthodox jokes are distinguished: curious cases from the history of the church, the life of individual parishes, or pastoral practice; «Children's perception of religion»; «In front of Paradise doors»; «Dialogue between a believer and an unbeliever»; self-irony of Orthodox monks and laity. The development of the genre of the Orthodox joke testifies to the processes of adaptation of the Orthodox culture, which exists under the prevailing secular culture.

Internal Relationship between Education on Cultural Confidence and Cultural Consciousness

Education on cultural confidence is the main way to strengthen one’s cultural confidence while cultural consciousness constitutes a base for cultural confidence. The two would be unified in the process of strengthening cultural confidence. Therefore, there is a logical relationship between them. In order to understand the relationship between education on cultural confidence and cultural consciousness, one needs to have a correct understanding of the scientific connotation of the two and a clear picture that education on cultural confidence would ensure that one would be kept steadfast in cultural consciousness because it does not only establish attitudes in cultural conscious cognition but also act as a guide for internal development.

Image of Giant in Mythology of Ob Ugrians and Zabolotny Tatars

The results of a comparative analysis of the images of giants in the mythological traditions of geographically close unrelated peoples — the Ob Ugrians (Khanty and Mansi) and the Zabolotny Tatars are presented in the article. It is noted that the assimilation and leveling of the features of the giants images in original cultures did not occur, despite the fact that the myths of the West Siberian peoples were subjected to processes of mutual influence. Particular attention is paid to the relationship between the external features and the origin of mythological characters (giants) with the specifics of the geoclimatic landscapes inhabited by the peoples that form the epic. The novelty of the research is seen in the fact that for the first time the genesis, attributes and functions of the mythological heroes of unrelated peoples living in adjacent territories — the Ob Ugrians and the Zabolotny Tatars — are compared. The relevance of the study is due to the fact that the image of a giant has significant prospects in the reconstruction of an ethnic cultural space, since, being one of the most archaic characters in myths, at the same time it remains a part of modern cultural consciousness. The author’s vision of the common and unique features of giants as distinctive characters of the Ob-Ugric and Siberian Tatar mythological systems is presented in the article. The research materials were myths and legends of the peoples of Western Siberia, records of oral stories of the indigenous inhabitants of the region, collected by the authors during field expeditions.