cultural practice
Recently Published Documents

Cancelled face, a «moral substitute»? The pandemic affecting our world in 2020 leads us to question a centuries-old socio-cultural practice, namely the wearing of masks, and to rethink their use in light of the current context. Depending on the civilizations and eras, masks have had various functions: religious, social and artistic. None of these functions corresponds, however, to the recent use of masks. Henri Michaux, Jean Starobinski, Michel Butor and Yves Bonnefoy will help us to answer these questions: How the wearing of masks does change our relation to identity? our relationship with others? Does not seeing the whole face make it possible to see others better?

The purpose of the article is to analyze the main features of the holiday spectacle in the context of the popular socio-cultural practice of today - festival tourism. The research methodology is based on an interdisciplinary combination of methods integrated with culturology, management, history. General scientific methods such as analysis, synthesis, deduction, induction, the method of connecting the abstract and the concrete are also used. The scientific novelty lies in the analysis of the peculiarities of holiday spectacles that shape the popularity of festival tourism. Conclusions. Festivals are the main form of presentation of the cultural and entertainment program of modern travel within the festival tourism. Their main advantages that determine the popularity are the creation of a festive spectacle, taking into account culturally historically determined worldviews; a variety of organizational and artistic means; variability; originality; openness and dialogic; continuity and adaptability; situationally and improvisation; interactivity; humor, irony, and self-irony. Keywords: holiday spectacle, holiday, festival tourism, festival, event, traditional culture.

The article offers a brief analysis of implementation of ethno-environmental component in academic subjects included in basic academic program "teachers’ training" with two training profiles "Biology and Chemistry" and "Biology and Geography". The subject matter of the article is the curriculum and extracurricular activities that are relative to ethnocultural features. The article is a theoretical overview of Russian and foreign literature on the considered topic. The analysis of the curriculum and extracurricular activities was carried out with the sue of applied examination method. It is concluded that ethno-environmental education of future biology, chemistry and geography teachers is facilitated with a range of conditions developed in the Faculty of Science Education, which include: disciplines of subject-methodical unit aimed on development of environmental thinking, based on ethno-cultural experience of Chuvash; curricular and extracurricular activities aimed on activation of their ecological and ethno-cultural practice. The main forms of upbringing the ethno-environmental culture of future teachers are as follows: master classes in ethno-environmental research; round tables devoted to ethnocultural information about toponyms; ethno-environmental seminars on the problems of protected areas of Chuvashia, etc.

The topicality of the work is determined by the need to expand the theoretical base of the Ukrainian urbanism and the formation of the own problems of cultural studies of urban space. The purpose of the article is to comprehend the aspect of corporeity in the concept of Michel de Certeau’s walk (based on the work “Walking the City”) as a cultural practice. The methodology. The research was carried out on the basis of the analysis of the source base and scientific literature with the help of comparative analysis, semiotic and hermeneutic methods, as well as with the involvement of phenomenological and biographical approaches. Generalization was carried out using the modeling method within the framework of the cultural approach. The results. The peculiarities of the concept of Michel de Certeau’s walk as a form of attracting the subject of culture to the urban space are revealed. The walk is investigated as a cultural practice of urban space assimilation, realization of active civil position and formation of individuality. It is shown that corporeity acts as a way of interacting the subject of culture with the space of the city. It is shown that the subject’s corporeity combines spatial and semiotic practices of assimilation of urban space. Actions to form a symbolic dimension of the culture of the city are shown as equivalent to the practices of spatial activities of the subject. It is noted that the cultural practice of Michel de Certeau’s walk becomes consonant to the mechanics of forming the image of the city of Kevin Lynch. It is emphasized that the combination of spatial and semiotic practices in the activity of the subject leads to the formation of the cultural space of the city. The cultural practice of walking in Michel de Certeau’s “Walking the City” is shown as a form of subject integration into the city space. The isolation of the aspect of corporeity made it possible to see the walk as a holistic form of the subject’s activity, which combines spatial actions with practical assimilation of the city together with practices of constructing the image of the city. The formation of the culture of the city, therefore, is determined by the intensity of the subject’s practices in it. The scientific novelty. In this study for the first time we have explored the concept of Michel de Certeau’s “Walking the City” as a cultural practice. Also for the first time the corporeity aspect of the walk as a form of assimilation of the city space by the subject of culture is studied. The practical significance. The results of the study can be used in teaching courses on city culture, urban studies, museumification of urban space, corporeity of culture, semiotics of culture. Also scientific achievements can be included into urban projects of modern public spaces of residential areas of Ukrainian cities with the involvement of civil activists and local residents.

The article presents the results of the theoretical analysis of such phenomena as “socio-cultural practices”, “enrichment program”. The research determines their role in students’ personal development. The contemporary social position of a student calls for a new pedagogical approach, and therefore requires innovative or retro-innovative approaches. The author develops a socio-cultural practice of the youth enrichment program merging the ball and the role-play. Thus, the research aim is to develop an organization model of socio-cultural practices of youth enrichment programs (as exemplified by a ball) in order to enable students’ personal development. The study reveals characteristic pedagogical features of the socio-cultural practices of youth enrichment programs. Using the example of a student ball, the article shows how through the study of the history of dance and etiquette, students immerse themselves in the cultural environment, which will contribute to the development of patriotism, diligence and curiosity. Team work on concert acts contributes to the formation and strengthening of student partnership. Discussions about the nature of politeness promote kindness, empathy, honesty, and courtesy in student relationships. Students also develop non-standard thinking. Working together in the youth enrichment program, students learn to be hard-working and creative. Part of the enriching experience of this socio-cultural practice is secured in the non-standard situation that goes beyond students’ usual everyday life. The practical application of the research results makes it possible to use the proposed model to develop socio-cultural practices of youth enrichment programs aimed at students’ personal development.

The article gives a survey of the problematics, historic and cultural practice of maintaining and developing the ethnic languages of Russia through translation; it retrospectively describes the history of polycultural co-existence (including the unified method of presentation for childrens folk lore in S. Marshaks version) and outlines the ways of dealing with todays urgent problems of preserving ethnic language. The article describes the models of reconstructing the lost texts and the strategies of translating the texts of small ethnic groups, as well as the models of maintaining the quality of translation from Russias ethnic languages into Russian. We especially stress the importance of the Russian language in its role of the cultural mediator. The article pays due attention to the need to develop specific practiceoriented theories of translation which would embrace the global experience in translatology and take into account the specificity of ethno-centric mentality and the ways to keep it in translation. The article is an introduction to the following materials in the volume.

<p>In an era of globalization and technological revolution, concurrent shifts in architectural styles are visually apparent. With endeavors to accommodate globalized cultural diversity, multi-cultural exploration in architecture capitalizes on new innovative construction methods. The architectural outcomes of these cross-cultural modernized, buildings often enough, neglect local culture and local heritage, where the architecture dominates its environment, where foreign customs replace local, and where ‘local identity’ is lost. I have experienced this in my own country, Aotearoa (New Zealand), a nation enriched with Māori culture that is progressively becoming more neglected within its own environment, where foreign influences are replacing, or have little consideration of local culture and the local context. This dishearteningly made me wonder on a global scale, whether different culture’s ‘local identities’ have been neglected and/or replaced by foreign cultures. Within this thought, I hypothetically situated my-self in a foreign context with the aim to establish my own nation’s culture. Now how do I do so without neglecting the local culture and removing a sense of their ‘local identity’? How do I establish a sense of Aotearoa Māori culture abroad, that sympathetically interweaves local and foreign customs with respect to the physical environment and surrounding context? This design-led research aims to establish a cross-cultural theory of architecture that is expressive of two cultures. Exploration of multi-cultural practice within the discipline of architecture will be explored to unify a dialogue between two nation’s traditional architectures, that does not neglect or remove the ‘local identity’ of the local culture.</p>

<p>In an era of globalization and technological revolution, concurrent shifts in architectural styles are visually apparent. With endeavors to accommodate globalized cultural diversity, multi-cultural exploration in architecture capitalizes on new innovative construction methods. The architectural outcomes of these cross-cultural modernized, buildings often enough, neglect local culture and local heritage, where the architecture dominates its environment, where foreign customs replace local, and where ‘local identity’ is lost. I have experienced this in my own country, Aotearoa (New Zealand), a nation enriched with Māori culture that is progressively becoming more neglected within its own environment, where foreign influences are replacing, or have little consideration of local culture and the local context. This dishearteningly made me wonder on a global scale, whether different culture’s ‘local identities’ have been neglected and/or replaced by foreign cultures. Within this thought, I hypothetically situated my-self in a foreign context with the aim to establish my own nation’s culture. Now how do I do so without neglecting the local culture and removing a sense of their ‘local identity’? How do I establish a sense of Aotearoa Māori culture abroad, that sympathetically interweaves local and foreign customs with respect to the physical environment and surrounding context? This design-led research aims to establish a cross-cultural theory of architecture that is expressive of two cultures. Exploration of multi-cultural practice within the discipline of architecture will be explored to unify a dialogue between two nation’s traditional architectures, that does not neglect or remove the ‘local identity’ of the local culture.</p>