27 research outputs found
Religion of the Evenki: History and Modern Times
The article attempts to reveal the transformation of the role of religion in preserving the traditional way of life of the Evenki ethnos from 1930s to 2000s in the northern regions of the Krasnoyarsk Krai, as well as its reflection in the education system and in traditional culture (folklore, visual arts, decorative and applied art). The article notes that the analysis of domestic and foreign studies of the culture and religion of the Evenki confirms the validity of appealing to an interdisciplinary type of research. The subject of the research is the traditional and non-traditional religious movements embodied in the culture and life of the Evenki ethnos. Observation, analytical-descriptive method, including the analysis of individual elements of the development of the Evenk traditional culture, followed by generalization of the data, as well as comparative historical and dialectical methods are used to solve the research problems. Moreover, among the main research methods, philosophical and art history analysis of art works of the Evenki is actively used. The conclusion indicates general outputs and tendencies characterizing the current state of the embodiment of religious trends in culture, education and everyday life of the Evenki ethno
Taymyr Reindeer Herding as a Branch of the Economy and a Fundamental Social Identification Practice for Indigenous Peoples of the Siberian Arctic
There are two factors affecting the way that Nenets and Dolgan people of Taymyr define their regional identity: 1) their traditional trade (reindeer herding); 2) ethnic art-making where the reindeer acts as an image and a symbol of ethnic traditions, touchstones, and values found among the indigenous peoples of Taymyr. Field research was conducted in Taymyr settlements (such as Nosok, Karaul, and Khatanga) from 2010 to 2014. The researchers interviewed Nenets and Dolgan people who belong to non-governmental organizations representing Taymyr indigenous peoples, run businesses or work in government agencies, schools, and other organizations implementing cultural policies. Indigenous peoples have very low economic and social activity. The Dolgans also have a very poor standard of living due to lack of reindeer. The Post-Soviet era has seen an income gap growing between the Dolgans and the Nenets and unequal economic groups being formed. Reviving reindeer herding is essential. Nenets and Dolgan reindeer herding is an economically inefficient subsidized branch of agriculture, but its role is symbolic rather than economic. Nenets and Dolgan reindeer herding is an ethnicity-forming and ethnicity-sustaining factor. Todayβs reindustrialization of Taymyr may end up exterminating its indigenous peoplesβ unique economic, environmental, and cultural practices. Taymyrβs political establishment must pay due attention to the threat of ruining these unique practices.
DOI: 10.5901/mjss.2015.v6n3s5p22
Π Π²ΠΎΠΏΡΠΎΡΡ ΠΎ ΠΌΠ΅ΡΠΎΠ΄ΠΎΠ»ΠΎΠ³ΠΈΡΠ΅ΡΠΊΠΈΡ ΠΏΡΠΈΠ½ΡΠΈΠΏΠ°Ρ ΠΊΡΠ»ΡΡΡΡΠ½ΠΎ-ΡΠ΅ΠΌΠΈΠΎΡΠΈΡΠ΅ΡΠΊΠΎΠ³ΠΎ ΠΏΠΎΠ΄Ρ ΠΎΠ΄Π° Π² ΠΈΠ·ΡΡΠ΅Π½ΠΈΠΈ ΠΈΡΠΊΡΡΡΡΠ²Π° ΠΈΠ½Π΄ΠΈΠ³Π΅Π½Π½ΡΡ Π½Π°ΡΠΎΠ΄ΠΎΠ² Π‘Π΅Π²Π΅ΡΠ°, Π‘ΠΈΠ±ΠΈΡΠΈ ΠΈ ΠΠ°Π»ΡΠ½Π΅Π³ΠΎ ΠΠΎΡΡΠΎΠΊΠ°
This article is devoted to the analysis of cultural-semiotic approach that is considered as one of the
key principles in studying the art of indigenous peoples of the North, Siberia and the Far East. The
author proposes systematization of the methodological principles of cultural- semiotic approach
(understanding of culture as a structure consisting of series of symbolic systems and cultural texts;
symbol creation principle actualized in fictional dialogism; culture representativeness and symbolic
interpretation of signs of culture and the concept of βvalueβ as a key concept in semantic philosophy
of art). On the basis of correlation of cultural-semiotic approach methodological principles and
constructivism ideas, the definition of βartβ is specified. Art is understood as a cultural-semiotic
construct that generates social meanings in the individualβs and collectiveβs consciousness and allows
a human being to verify ideas about the world around us and, on a subconscious level, design his/her
picture of the worldΠ‘ΡΠ°ΡΡΡ ΠΏΠΎΡΠ²ΡΡΠ΅Π½Π° Π°Π½Π°Π»ΠΈΠ·Ρ ΠΊΡΠ»ΡΡΡΡΠ½ΠΎ-ΡΠ΅ΠΌΠΈΠΎΡΠΈΡΠ΅ΡΠΊΠΎΠ³ΠΎ ΠΏΠΎΠ΄Ρ
ΠΎΠ΄Π°, ΡΠ°ΡΡΠΌΠ°ΡΡΠΈΠ²Π°Π΅ΠΌΠΎΠ³ΠΎ Π²
ΠΊΠ°ΡΠ΅ΡΡΠ²Π΅ ΠΎΠ΄Π½ΠΎΠ³ΠΎ ΠΈΠ· ΠΎΡΠ½ΠΎΠ²Π½ΡΡ
Π² ΠΈΠ·ΡΡΠ΅Π½ΠΈΠΈ ΠΈΡΠΊΡΡΡΡΠ²Π° ΠΈΠ½Π΄ΠΈΠ³Π΅Π½Π½ΡΡ
Π½Π°ΡΠΎΠ΄ΠΎΠ² Π‘Π΅Π²Π΅ΡΠ°, Π‘ΠΈΠ±ΠΈΡΠΈ ΠΈ
ΠΠ°Π»ΡΠ½Π΅Π³ΠΎ ΠΠΎΡΡΠΎΠΊΠ°. ΠΡΠ΅Π΄Π»ΠΎΠΆΠ΅Π½Π° Π°Π²ΡΠΎΡΡΠΊΠ°Ρ ΡΠΈΡΡΠ΅ΠΌΠ°ΡΠΈΠ·Π°ΡΠΈΡ ΠΌΠ΅ΡΠΎΠ΄ΠΎΠ»ΠΎΠ³ΠΈΡΠ΅ΡΠΊΠΈΡ
ΠΏΡΠΈΠ½ΡΠΈΠΏΠΎΠ²
ΠΊΡΠ»ΡΡΡΡΠ½ΠΎ-ΡΠ΅ΠΌΠΈΠΎΡΠΈΡΠ΅ΡΠΊΠΎΠ³ΠΎ ΠΏΠΎΠ΄Ρ
ΠΎΠ΄Π° (ΠΏΠΎΠ½ΠΈΠΌΠ°Π½ΠΈΠ΅ ΠΊΡΠ»ΡΡΡΡΡ ΠΊΠ°ΠΊ ΡΡΡΡΠΊΡΡΡΡ, ΡΠΎΡΡΠΎΡΡΠ΅ΠΉ
ΠΈΠ· ΡΡΠ΄Π° ΡΠΈΠΌΠ²ΠΎΠ»ΠΈΡΠ΅ΡΠΊΠΈΡ
ΡΠΈΡΡΠ΅ΠΌ ΠΈ ΠΊΡΠ»ΡΡΡΡΠ½ΡΡ
ΡΠ΅ΠΊΡΡΠΎΠ²; ΠΏΡΠΈΠ½ΡΠΈΠΏ ΡΠΈΠΌΠ²ΠΎΠ»ΠΎΡΠ²ΠΎΡΡΠ΅ΡΡΠ²Π°,
Π°ΠΊΡΡΠ°Π»ΠΈΠ·ΠΈΡΡΠ΅ΠΌΠΎΠ³ΠΎ Π² Ρ
ΡΠ΄ΠΎΠΆΠ΅ΡΡΠ²Π΅Π½Π½ΠΎΠΌ Π΄ΠΈΠ°Π»ΠΎΠ³ΠΈΠ·ΠΌΠ΅; ΡΠ΅ΠΏΡΠ΅Π·Π΅Π½ΡΠ°ΡΠΈΠ²Π½ΠΎΡΡΡ ΠΊΡΠ»ΡΡΡΡΡ ΠΈ
ΡΠΈΠΌΠ²ΠΎΠ»ΠΈΡΠ΅ΡΠΊΠ°Ρ ΠΈΠ½ΡΠ΅ΡΠΏΡΠ΅ΡΠ°ΡΠΈΡ Π·Π½Π°ΠΊΠΎΠ² ΠΊΡΠ»ΡΡΡΡΡ; ΠΏΠΎΠ½ΡΡΠΈΠ΅ Β«ΡΠ΅Π½Π½ΠΎΡΡΡΒ» ΠΊΠ°ΠΊ ΠΎΠ΄Π½ΠΎ ΠΈΠ· ΠΊΠ»ΡΡΠ΅Π²ΡΡ
Π² ΠΊΠΎΠ½ΡΠ΅ΠΏΡΠΈΠΈ ΡΠ΅ΠΌΠ°Π½ΡΠΈΡΠ΅ΡΠΊΠΎΠΉ ΡΠΈΠ»ΠΎΡΠΎΡΠΈΠΈ ΠΈΡΠΊΡΡΡΡΠ²Π°). ΠΠ° ΠΎΡΠ½ΠΎΠ²Π΅ ΠΊΠΎΡΡΠ΅Π»ΡΡΠΈΠΈ ΠΌΠ΅ΡΠΎΠ΄ΠΎΠ»ΠΎΠ³ΠΈΡΠ΅ΡΠΊΠΈΡ
ΠΏΡΠΈΠ½ΡΠΈΠΏΠΎΠ² ΠΊΡΠ»ΡΡΡΡΠ½ΠΎ-ΡΠ΅ΠΌΠΈΠΎΡΠΈΡΠ΅ΡΠΊΠΎΠ³ΠΎ ΠΏΠΎΠ΄Ρ
ΠΎΠ΄Π° ΠΈ ΠΈΠ΄Π΅ΠΉ ΠΊΠΎΠ½ΡΡΡΡΠΊΡΠΈΠ²ΠΈΠ·ΠΌΠ° ΡΡΠΎΡΠ½ΡΠ΅ΡΡΡ
ΠΎΠΏΡΠ΅Π΄Π΅Π»Π΅Π½ΠΈΠ΅ ΠΏΠΎΠ½ΡΡΠΈΡ Β«ΠΈΡΠΊΡΡΡΡΠ²ΠΎΒ». ΠΡΠΊΡΡΡΡΠ²ΠΎ ΠΏΠΎΠ½ΠΈΠΌΠ°Π΅ΡΡΡ ΠΊΠ°ΠΊ ΠΊΡΠ»ΡΡΡΡΠ½ΠΎ-ΡΠ΅ΠΌΠΈΠΎΡΠΈΡΠ΅ΡΠΊΠΈΠΉ
ΠΊΠΎΠ½ΡΡΡΡΠΊΡ, ΠΏΠΎΡΠΎΠΆΠ΄Π°ΡΡΠΈΠΉ ΡΠΎΡΠΈΠ°Π»ΡΠ½ΡΠ΅ ΡΠΌΡΡΠ»Ρ Π² ΠΈΠ½Π΄ΠΈΠ²ΠΈΠ΄ΡΠ°Π»ΡΠ½ΡΡ
ΠΈ ΠΊΠΎΠ»Π»Π΅ΠΊΡΠΈΠ²Π½ΡΡ
ΡΠΎΠ·Π½Π°Π½ΠΈΡΡ
ΠΈ
ΠΏΠΎΠ·Π²ΠΎΠ»ΡΡΡΠΈΠΉ ΠΎΡΡΡΠ΅ΡΡΠ²Π»ΡΡΡ Π²Π΅ΡΠΈΡΠΈΠΊΠ°ΡΠΈΡ ΡΠ΅Π»ΠΎΠ²Π΅ΠΊΠΎΠΌ ΠΏΡΠ΅Π΄ΡΡΠ°Π²Π»Π΅Π½ΠΈΠΉ ΠΎΠ± ΠΎΠΊΡΡΠΆΠ°ΡΡΠ΅ΠΌ ΠΌΠΈΡΠ΅ ΠΈ
ΠΊΠΎΠ½ΡΡΡΡΠΈΡΠΎΠ²Π°ΡΡ Π½Π° ΠΏΠΎΠ΄ΡΠΎΠ·Π½Π°ΡΠ΅Π»ΡΠ½ΠΎΠΌ ΡΡΠΎΠ²Π½Π΅ ΡΠ²ΠΎΡ ΠΊΠ°ΡΡΠΈΠ½Ρ ΠΌΠΈΡ
ΠΠ²Π΅Π½ΠΊΠΈΠΉΡΠΊΠ°Ρ Π΄Π΅ΡΡΠΊΠ°Ρ Π»ΠΈΡΠ΅ΡΠ°ΡΡΡΠ°: ΠΈΡΡΠΎΡΠΈΡ ΠΈ ΡΠΏΠ΅ΡΠΈΡΠΈΠΊΠ°
The article provides an overview of the historical development of the Evenki childrenβs literature in the context of the Evenki national literary schoolβs total flow. The corpus of Evenki fairytales about animals is analyzed from the perspective of embodiment the peculiarities of ethnic worldview and ethnic world outlook in the artistic signs. The coexistence of a clear and simple stylistic well-formedness of the Evenki fairytales with a profound meaningful point relating the explanation of a number of natural phenomena surrounding man has been revealed. It converts seemingly childrenβs literature to adult perception. In addition, a tendency of modeling the situation of men and nature proximity by the tools of artistic and literary images is detected. Ethnic component of the Evenki childrenβs fairytales can be traced in the charactersβ description, their occupation, place of residence and food. As a rule, this is a generalized image of an Evenki or Russian as a whole. The Evenki is the one who lives in the cold, but rich in food taiga, in chum and engaged in traditional occupations: reindeer herding and fishing. The Russian is an ethnos, different from the Evenki ethnic group, engaged in animal husbandry and, at the same time, adjacent to the Evenki ethnocultural groupΠ‘ΡΠ°ΡΡΡ ΠΏΠΎΡΠ²ΡΡΠ΅Π½Π° ΠΎΠ±Π·ΠΎΡΡ ΠΈΡΡΠΎΡΠΈΡΠ΅ΡΠΊΠΎΠ³ΠΎ ΡΠ°Π·Π²ΠΈΡΠΈΡ ΡΠ²Π΅Π½ΠΊΠΈΠΉΡΠΊΠΎΠΉ Π΄Π΅ΡΡΠΊΠΎΠΉ Π»ΠΈΡΠ΅ΡΠ°ΡΡΡΡ Π² ΠΊΠΎΠ½ΡΠ΅ΠΊΡΡΠ΅ ΠΎΠ±ΡΠ΅Π³ΠΎ ΠΏΠΎΡΠΎΠΊΠ° ΡΠ°Π·Π²ΠΈΡΠΈΡ Π½Π°ΡΠΈΠΎΠ½Π°Π»ΡΠ½ΠΎΠΉ Π»ΠΈΡΠ΅ΡΠ°ΡΡΡΠ½ΠΎΠΉ ΡΠΊΠΎΠ»Ρ ΡΠ²Π΅Π½ΠΊΠΎΠ². ΠΠ½Π°Π»ΠΈΠ·ΠΈΡΡΠ΅ΡΡΡ ΠΊΠΎΡΠΏΡΡ ΡΠ²Π΅Π½ΠΊΠΈΠΉΡΠΊΠΈΡ
Π΄Π΅ΡΡΠΊΠΈΡ
ΡΠΊΠ°Π·ΠΎΠΊ ΠΎ ΠΆΠΈΠ²ΠΎΡΠ½ΡΡ
Ρ ΠΏΠΎΠ·ΠΈΡΠΈΠΈ Π²ΠΎΠΏΠ»ΠΎΡΠ΅Π½ΠΈΡ Π² Ρ
ΡΠ΄ΠΎΠΆΠ΅ΡΡΠ²Π΅Π½Π½ΡΡ
Π·Π½Π°ΠΊΠ°Ρ
ΠΎΡΠΎΠ±Π΅Π½Π½ΠΎΡΡΠ΅ΠΉ ΡΡΠ½ΠΈΡΠ΅ΡΠΊΠΎΠΉ ΠΊΠ°ΡΡΠΈΠ½Ρ ΠΌΠΈΡΠ°, ΡΡΠ½ΠΈΡΠ΅ΡΠΊΠΎΠ³ΠΎ ΠΌΠΈΡΠΎΠ²ΠΎΠ·Π·ΡΠ΅Π½ΠΈΡ. ΠΡΡΠ²Π»Π΅Π½ΠΎ ΡΠΎΡΡΡΠ΅ΡΡΠ²ΠΎΠ²Π°Π½ΠΈΠ΅ ΡΡΠ½ΠΎΠΉ ΠΈ ΠΏΡΠΎΡΡΠΎΠΉ ΡΡΠΈΠ»ΠΈΡΡΠΈΡΠ΅ΡΠΊΠΎΠΉ ΠΎΡΠΎΡΠΌΠ»Π΅Π½Π½ΠΎΡΡΠΈ ΡΠ²Π΅Π½ΠΊΠΈΠΉΡΠΊΠΈΡ
ΡΠΊΠ°Π·ΠΎΠΊ Ρ Π³Π»ΡΠ±ΠΎΠΊΠΈΠΌ ΡΠΎΠ΄Π΅ΡΠΆΠ°ΡΠ΅Π»ΡΠ½ΡΠΌ ΠΌΠΎΠΌΠ΅Π½ΡΠΎΠΌ, ΠΊΠ°ΡΠ°ΡΡΠΈΠΌΡΡ ΠΎΠ±ΡΡΡΠ½Π΅Π½ΠΈΡ ΡΡΠ΄Π° ΠΎΠΊΡΡΠΆΠ°ΡΡΠΈΡ
ΡΠ΅Π»ΠΎΠ²Π΅ΠΊΠ° ΠΏΡΠΈΡΠΎΠ΄Π½ΡΡ
ΡΠ²Π»Π΅Π½ΠΈΠΉ. ΠΡΠΎ ΠΏΡΠ΅ΠΎΠ±ΡΠ°Π·ΡΠ΅Ρ, ΠΊΠ°Π·Π°Π»ΠΎΡΡ Π±Ρ, Π΄Π΅ΡΡΠΊΡΡ Π»ΠΈΡΠ΅ΡΠ°ΡΡΡΡ Π΄ΠΎ Π²Π·ΡΠΎΡΠ»ΠΎΠ³ΠΎ ΠΌΠΈΡΠΎΠ²ΠΎΡΠΏΡΠΈΡΡΠΈΡ. ΠΡΠΎΠΌΠ΅ ΡΠΎΠ³ΠΎ, Π²ΡΡΠ²Π»Π΅Π½Π° ΡΠ΅Π½Π΄Π΅Π½ΡΠΈΡ ΠΌΠΎΠ΄Π΅Π»ΠΈΡΠΎΠ²Π°Π½ΠΈΡ ΡΡΠ΅Π΄ΡΡΠ²Π°ΠΌΠΈ Ρ
ΡΠ΄ΠΎΠΆΠ΅ΡΡΠ²Π΅Π½Π½ΠΎ-Π»ΠΈΡΠ΅ΡΠ°ΡΡΡΠ½ΡΡ
ΠΎΠ±ΡΠ°Π·ΠΎΠ² ΡΠΈΡΡΠ°ΡΠΈΠΈ Π±Π»ΠΈΠ·ΠΎΡΡΠΈ ΡΠ΅Π»ΠΎΠ²Π΅ΠΊΠ° ΠΈ ΠΏΡΠΈΡΠΎΠ΄Ρ. ΠΡΠ½ΠΈΡΠ΅ΡΠΊΠ°Ρ ΡΠΎΡΡΠ°Π²Π»ΡΡΡΠ°Ρ ΡΠ²Π΅Π½ΠΊΠΈΠΉΡΠΊΠΈΡ
Π΄Π΅ΡΡΠΊΠΈΡ
ΡΠΊΠ°Π·ΠΎΠΊ ΠΏΡΠΎΡΠ»Π΅ΠΆΠΈΠ²Π°Π΅ΡΡΡ Π² Ρ
Π°ΡΠ°ΠΊΡΠ΅ΡΠΈΡΡΠΈΠΊΠ΅ ΠΏΠ΅ΡΡΠΎΠ½Π°ΠΆΠ΅ΠΉ, ΠΈΡ
ΡΠΎΠ΄Π° Π΄Π΅ΡΡΠ΅Π»ΡΠ½ΠΎΡΡΠΈ, ΠΌΠ΅ΡΡΠ΅ ΠΆΠΈΡΠ΅Π»ΡΡΡΠ²Π°, ΠΏΠΈΡΠ΅. ΠΠ°ΠΊ ΠΏΡΠ°Π²ΠΈΠ»ΠΎ, ΡΡΠΎ ΡΠΎΠ±ΠΈΡΠ°ΡΠ΅Π»ΡΠ½ΡΠΉ ΠΎΠ±ΡΠ°Π· ΡΠ²Π΅Π½ΠΊΠ° Π»ΠΈΠ±ΠΎ ΡΡΡΡΠΊΠΎΠ³ΠΎ Π² ΡΠ΅Π»ΠΎΠΌ. ΠΠ²Π΅Π½ΠΊ β ΡΡΠΎ ΡΠΎΡ, ΠΊΡΠΎ ΠΆΠΈΠ²Π΅Ρ Π² Ρ
ΠΎΠ»ΠΎΠ΄Π½ΠΎΠΉ, Π½ΠΎ Π±ΠΎΠ³Π°ΡΠΎΠΉ ΠΏΡΠΎΠΏΠΈΡΠ°Π½ΠΈΠ΅ΠΌ ΡΠ°ΠΉΠ³Π΅, Π² ΡΡΠΌΠ΅, Π·Π°Π½ΠΈΠΌΠ°Π΅ΡΡΡ ΡΡΠ°Π΄ΠΈΡΠΈΠΎΠ½Π½ΡΠΌΠΈ Π²ΠΈΠ΄Π°ΠΌΠΈ Π΄Π΅ΡΡΠ΅Π»ΡΠ½ΠΎΡΡΠΈ: ΠΎΠ»Π΅Π½Π΅Π²ΠΎΠ΄ΡΡΠ²ΠΎΠΌ, ΡΡΠ±ΠΎΠ»ΠΎΠ²ΡΡΠ²ΠΎΠΌ. Π ΡΡΡΠΊΠΈΠΉ β ΡΡΠΎ ΠΎΡΠ»ΠΈΡΠ½ΡΠΉ ΠΎΡ ΡΠ²Π΅Π½ΠΊΠΈΠΉΡΠΊΠΎΠΉ ΡΡΠ½ΠΎΠ³ΡΡΠΏΠΏΡ ΡΡΠ½ΠΎΡ, Π·Π°Π½ΠΈΠΌΠ°ΡΡΠΈΠΉΡΡ ΡΠΊΠΎΡΠΎΠ²ΠΎΠ΄ΡΡΠ²ΠΎΠΌ ΠΈ Π² ΡΠΎ ΠΆΠ΅ Π²ΡΠ΅ΠΌΡ ΡΠΎΡΠ΅Π΄ΡΡΠ²ΡΡΡΠΈΠΉ Ρ ΡΠ²Π΅Π½ΠΊΠΈΠΉΡΠΊΠΎΠΉ ΡΡΠ½ΠΎΠΊΡΠ»ΡΡΡΡΠ½ΠΎΠΉ Π³ΡΡΠΏΠΏΠΎ
ΠΠ²Π΅Π½ΠΊΠΈΠΉΡΠΊΠ°Ρ Π΄Π΅ΡΡΠΊΠ°Ρ Π»ΠΈΡΠ΅ΡΠ°ΡΡΡΠ°: ΠΈΡΡΠΎΡΠΈΡ ΠΈ ΡΠΏΠ΅ΡΠΈΡΠΈΠΊΠ°
The article provides an overview of the historical development of the Evenki childrenβs literature in the context of the Evenki national literary schoolβs total flow. The corpus of Evenki fairytales about animals is analyzed from the perspective of embodiment the peculiarities of ethnic worldview and ethnic world outlook in the artistic signs. The coexistence of a clear and simple stylistic well-formedness of the Evenki fairytales with a profound meaningful point relating the explanation of a number of natural phenomena surrounding man has been revealed. It converts seemingly childrenβs literature to adult perception. In addition, a tendency of modeling the situation of men and nature proximity by the tools of artistic and literary images is detected. Ethnic component of the Evenki childrenβs fairytales can be traced in the charactersβ description, their occupation, place of residence and food. As a rule, this is a generalized image of an Evenki or Russian as a whole. The Evenki is the one who lives in the cold, but rich in food taiga, in chum and engaged in traditional occupations: reindeer herding and fishing. The Russian is an ethnos, different from the Evenki ethnic group, engaged in animal husbandry and, at the same time, adjacent to the Evenki ethnocultural groupΠ‘ΡΠ°ΡΡΡ ΠΏΠΎΡΠ²ΡΡΠ΅Π½Π° ΠΎΠ±Π·ΠΎΡΡ ΠΈΡΡΠΎΡΠΈΡΠ΅ΡΠΊΠΎΠ³ΠΎ ΡΠ°Π·Π²ΠΈΡΠΈΡ ΡΠ²Π΅Π½ΠΊΠΈΠΉΡΠΊΠΎΠΉ Π΄Π΅ΡΡΠΊΠΎΠΉ Π»ΠΈΡΠ΅ΡΠ°ΡΡΡΡ Π² ΠΊΠΎΠ½ΡΠ΅ΠΊΡΡΠ΅ ΠΎΠ±ΡΠ΅Π³ΠΎ ΠΏΠΎΡΠΎΠΊΠ° ΡΠ°Π·Π²ΠΈΡΠΈΡ Π½Π°ΡΠΈΠΎΠ½Π°Π»ΡΠ½ΠΎΠΉ Π»ΠΈΡΠ΅ΡΠ°ΡΡΡΠ½ΠΎΠΉ ΡΠΊΠΎΠ»Ρ ΡΠ²Π΅Π½ΠΊΠΎΠ². ΠΠ½Π°Π»ΠΈΠ·ΠΈΡΡΠ΅ΡΡΡ ΠΊΠΎΡΠΏΡΡ ΡΠ²Π΅Π½ΠΊΠΈΠΉΡΠΊΠΈΡ
Π΄Π΅ΡΡΠΊΠΈΡ
ΡΠΊΠ°Π·ΠΎΠΊ ΠΎ ΠΆΠΈΠ²ΠΎΡΠ½ΡΡ
Ρ ΠΏΠΎΠ·ΠΈΡΠΈΠΈ Π²ΠΎΠΏΠ»ΠΎΡΠ΅Π½ΠΈΡ Π² Ρ
ΡΠ΄ΠΎΠΆΠ΅ΡΡΠ²Π΅Π½Π½ΡΡ
Π·Π½Π°ΠΊΠ°Ρ
ΠΎΡΠΎΠ±Π΅Π½Π½ΠΎΡΡΠ΅ΠΉ ΡΡΠ½ΠΈΡΠ΅ΡΠΊΠΎΠΉ ΠΊΠ°ΡΡΠΈΠ½Ρ ΠΌΠΈΡΠ°, ΡΡΠ½ΠΈΡΠ΅ΡΠΊΠΎΠ³ΠΎ ΠΌΠΈΡΠΎΠ²ΠΎΠ·Π·ΡΠ΅Π½ΠΈΡ. ΠΡΡΠ²Π»Π΅Π½ΠΎ ΡΠΎΡΡΡΠ΅ΡΡΠ²ΠΎΠ²Π°Π½ΠΈΠ΅ ΡΡΠ½ΠΎΠΉ ΠΈ ΠΏΡΠΎΡΡΠΎΠΉ ΡΡΠΈΠ»ΠΈΡΡΠΈΡΠ΅ΡΠΊΠΎΠΉ ΠΎΡΠΎΡΠΌΠ»Π΅Π½Π½ΠΎΡΡΠΈ ΡΠ²Π΅Π½ΠΊΠΈΠΉΡΠΊΠΈΡ
ΡΠΊΠ°Π·ΠΎΠΊ Ρ Π³Π»ΡΠ±ΠΎΠΊΠΈΠΌ ΡΠΎΠ΄Π΅ΡΠΆΠ°ΡΠ΅Π»ΡΠ½ΡΠΌ ΠΌΠΎΠΌΠ΅Π½ΡΠΎΠΌ, ΠΊΠ°ΡΠ°ΡΡΠΈΠΌΡΡ ΠΎΠ±ΡΡΡΠ½Π΅Π½ΠΈΡ ΡΡΠ΄Π° ΠΎΠΊΡΡΠΆΠ°ΡΡΠΈΡ
ΡΠ΅Π»ΠΎΠ²Π΅ΠΊΠ° ΠΏΡΠΈΡΠΎΠ΄Π½ΡΡ
ΡΠ²Π»Π΅Π½ΠΈΠΉ. ΠΡΠΎ ΠΏΡΠ΅ΠΎΠ±ΡΠ°Π·ΡΠ΅Ρ, ΠΊΠ°Π·Π°Π»ΠΎΡΡ Π±Ρ, Π΄Π΅ΡΡΠΊΡΡ Π»ΠΈΡΠ΅ΡΠ°ΡΡΡΡ Π΄ΠΎ Π²Π·ΡΠΎΡΠ»ΠΎΠ³ΠΎ ΠΌΠΈΡΠΎΠ²ΠΎΡΠΏΡΠΈΡΡΠΈΡ. ΠΡΠΎΠΌΠ΅ ΡΠΎΠ³ΠΎ, Π²ΡΡΠ²Π»Π΅Π½Π° ΡΠ΅Π½Π΄Π΅Π½ΡΠΈΡ ΠΌΠΎΠ΄Π΅Π»ΠΈΡΠΎΠ²Π°Π½ΠΈΡ ΡΡΠ΅Π΄ΡΡΠ²Π°ΠΌΠΈ Ρ
ΡΠ΄ΠΎΠΆΠ΅ΡΡΠ²Π΅Π½Π½ΠΎ-Π»ΠΈΡΠ΅ΡΠ°ΡΡΡΠ½ΡΡ
ΠΎΠ±ΡΠ°Π·ΠΎΠ² ΡΠΈΡΡΠ°ΡΠΈΠΈ Π±Π»ΠΈΠ·ΠΎΡΡΠΈ ΡΠ΅Π»ΠΎΠ²Π΅ΠΊΠ° ΠΈ ΠΏΡΠΈΡΠΎΠ΄Ρ. ΠΡΠ½ΠΈΡΠ΅ΡΠΊΠ°Ρ ΡΠΎΡΡΠ°Π²Π»ΡΡΡΠ°Ρ ΡΠ²Π΅Π½ΠΊΠΈΠΉΡΠΊΠΈΡ
Π΄Π΅ΡΡΠΊΠΈΡ
ΡΠΊΠ°Π·ΠΎΠΊ ΠΏΡΠΎΡΠ»Π΅ΠΆΠΈΠ²Π°Π΅ΡΡΡ Π² Ρ
Π°ΡΠ°ΠΊΡΠ΅ΡΠΈΡΡΠΈΠΊΠ΅ ΠΏΠ΅ΡΡΠΎΠ½Π°ΠΆΠ΅ΠΉ, ΠΈΡ
ΡΠΎΠ΄Π° Π΄Π΅ΡΡΠ΅Π»ΡΠ½ΠΎΡΡΠΈ, ΠΌΠ΅ΡΡΠ΅ ΠΆΠΈΡΠ΅Π»ΡΡΡΠ²Π°, ΠΏΠΈΡΠ΅. ΠΠ°ΠΊ ΠΏΡΠ°Π²ΠΈΠ»ΠΎ, ΡΡΠΎ ΡΠΎΠ±ΠΈΡΠ°ΡΠ΅Π»ΡΠ½ΡΠΉ ΠΎΠ±ΡΠ°Π· ΡΠ²Π΅Π½ΠΊΠ° Π»ΠΈΠ±ΠΎ ΡΡΡΡΠΊΠΎΠ³ΠΎ Π² ΡΠ΅Π»ΠΎΠΌ. ΠΠ²Π΅Π½ΠΊ β ΡΡΠΎ ΡΠΎΡ, ΠΊΡΠΎ ΠΆΠΈΠ²Π΅Ρ Π² Ρ
ΠΎΠ»ΠΎΠ΄Π½ΠΎΠΉ, Π½ΠΎ Π±ΠΎΠ³Π°ΡΠΎΠΉ ΠΏΡΠΎΠΏΠΈΡΠ°Π½ΠΈΠ΅ΠΌ ΡΠ°ΠΉΠ³Π΅, Π² ΡΡΠΌΠ΅, Π·Π°Π½ΠΈΠΌΠ°Π΅ΡΡΡ ΡΡΠ°Π΄ΠΈΡΠΈΠΎΠ½Π½ΡΠΌΠΈ Π²ΠΈΠ΄Π°ΠΌΠΈ Π΄Π΅ΡΡΠ΅Π»ΡΠ½ΠΎΡΡΠΈ: ΠΎΠ»Π΅Π½Π΅Π²ΠΎΠ΄ΡΡΠ²ΠΎΠΌ, ΡΡΠ±ΠΎΠ»ΠΎΠ²ΡΡΠ²ΠΎΠΌ. Π ΡΡΡΠΊΠΈΠΉ β ΡΡΠΎ ΠΎΡΠ»ΠΈΡΠ½ΡΠΉ ΠΎΡ ΡΠ²Π΅Π½ΠΊΠΈΠΉΡΠΊΠΎΠΉ ΡΡΠ½ΠΎΠ³ΡΡΠΏΠΏΡ ΡΡΠ½ΠΎΡ, Π·Π°Π½ΠΈΠΌΠ°ΡΡΠΈΠΉΡΡ ΡΠΊΠΎΡΠΎΠ²ΠΎΠ΄ΡΡΠ²ΠΎΠΌ ΠΈ Π² ΡΠΎ ΠΆΠ΅ Π²ΡΠ΅ΠΌΡ ΡΠΎΡΠ΅Π΄ΡΡΠ²ΡΡΡΠΈΠΉ Ρ ΡΠ²Π΅Π½ΠΊΠΈΠΉΡΠΊΠΎΠΉ ΡΡΠ½ΠΎΠΊΡΠ»ΡΡΡΡΠ½ΠΎΠΉ Π³ΡΡΠΏΠΏΠΎ
Π Π²ΠΎΠΏΡΠΎΡΡ ΠΎ ΠΌΠ΅ΡΠΎΠ΄ΠΎΠ»ΠΎΠ³ΠΈΡΠ΅ΡΠΊΠΈΡ ΠΏΡΠΈΠ½ΡΠΈΠΏΠ°Ρ ΠΊΡΠ»ΡΡΡΡΠ½ΠΎ-ΡΠ΅ΠΌΠΈΠΎΡΠΈΡΠ΅ΡΠΊΠΎΠ³ΠΎ ΠΏΠΎΠ΄Ρ ΠΎΠ΄Π° Π² ΠΈΠ·ΡΡΠ΅Π½ΠΈΠΈ ΠΈΡΠΊΡΡΡΡΠ²Π° ΠΈΠ½Π΄ΠΈΠ³Π΅Π½Π½ΡΡ Π½Π°ΡΠΎΠ΄ΠΎΠ² Π‘Π΅Π²Π΅ΡΠ°, Π‘ΠΈΠ±ΠΈΡΠΈ ΠΈ ΠΠ°Π»ΡΠ½Π΅Π³ΠΎ ΠΠΎΡΡΠΎΠΊΠ°
This article is devoted to the analysis of cultural-semiotic approach that is considered as one of the
key principles in studying the art of indigenous peoples of the North, Siberia and the Far East. The
author proposes systematization of the methodological principles of cultural- semiotic approach
(understanding of culture as a structure consisting of series of symbolic systems and cultural texts;
symbol creation principle actualized in fictional dialogism; culture representativeness and symbolic
interpretation of signs of culture and the concept of βvalueβ as a key concept in semantic philosophy
of art). On the basis of correlation of cultural-semiotic approach methodological principles and
constructivism ideas, the definition of βartβ is specified. Art is understood as a cultural-semiotic
construct that generates social meanings in the individualβs and collectiveβs consciousness and allows
a human being to verify ideas about the world around us and, on a subconscious level, design his/her
picture of the worldΠ‘ΡΠ°ΡΡΡ ΠΏΠΎΡΠ²ΡΡΠ΅Π½Π° Π°Π½Π°Π»ΠΈΠ·Ρ ΠΊΡΠ»ΡΡΡΡΠ½ΠΎ-ΡΠ΅ΠΌΠΈΠΎΡΠΈΡΠ΅ΡΠΊΠΎΠ³ΠΎ ΠΏΠΎΠ΄Ρ
ΠΎΠ΄Π°, ΡΠ°ΡΡΠΌΠ°ΡΡΠΈΠ²Π°Π΅ΠΌΠΎΠ³ΠΎ Π²
ΠΊΠ°ΡΠ΅ΡΡΠ²Π΅ ΠΎΠ΄Π½ΠΎΠ³ΠΎ ΠΈΠ· ΠΎΡΠ½ΠΎΠ²Π½ΡΡ
Π² ΠΈΠ·ΡΡΠ΅Π½ΠΈΠΈ ΠΈΡΠΊΡΡΡΡΠ²Π° ΠΈΠ½Π΄ΠΈΠ³Π΅Π½Π½ΡΡ
Π½Π°ΡΠΎΠ΄ΠΎΠ² Π‘Π΅Π²Π΅ΡΠ°, Π‘ΠΈΠ±ΠΈΡΠΈ ΠΈ
ΠΠ°Π»ΡΠ½Π΅Π³ΠΎ ΠΠΎΡΡΠΎΠΊΠ°. ΠΡΠ΅Π΄Π»ΠΎΠΆΠ΅Π½Π° Π°Π²ΡΠΎΡΡΠΊΠ°Ρ ΡΠΈΡΡΠ΅ΠΌΠ°ΡΠΈΠ·Π°ΡΠΈΡ ΠΌΠ΅ΡΠΎΠ΄ΠΎΠ»ΠΎΠ³ΠΈΡΠ΅ΡΠΊΠΈΡ
ΠΏΡΠΈΠ½ΡΠΈΠΏΠΎΠ²
ΠΊΡΠ»ΡΡΡΡΠ½ΠΎ-ΡΠ΅ΠΌΠΈΠΎΡΠΈΡΠ΅ΡΠΊΠΎΠ³ΠΎ ΠΏΠΎΠ΄Ρ
ΠΎΠ΄Π° (ΠΏΠΎΠ½ΠΈΠΌΠ°Π½ΠΈΠ΅ ΠΊΡΠ»ΡΡΡΡΡ ΠΊΠ°ΠΊ ΡΡΡΡΠΊΡΡΡΡ, ΡΠΎΡΡΠΎΡΡΠ΅ΠΉ
ΠΈΠ· ΡΡΠ΄Π° ΡΠΈΠΌΠ²ΠΎΠ»ΠΈΡΠ΅ΡΠΊΠΈΡ
ΡΠΈΡΡΠ΅ΠΌ ΠΈ ΠΊΡΠ»ΡΡΡΡΠ½ΡΡ
ΡΠ΅ΠΊΡΡΠΎΠ²; ΠΏΡΠΈΠ½ΡΠΈΠΏ ΡΠΈΠΌΠ²ΠΎΠ»ΠΎΡΠ²ΠΎΡΡΠ΅ΡΡΠ²Π°,
Π°ΠΊΡΡΠ°Π»ΠΈΠ·ΠΈΡΡΠ΅ΠΌΠΎΠ³ΠΎ Π² Ρ
ΡΠ΄ΠΎΠΆΠ΅ΡΡΠ²Π΅Π½Π½ΠΎΠΌ Π΄ΠΈΠ°Π»ΠΎΠ³ΠΈΠ·ΠΌΠ΅; ΡΠ΅ΠΏΡΠ΅Π·Π΅Π½ΡΠ°ΡΠΈΠ²Π½ΠΎΡΡΡ ΠΊΡΠ»ΡΡΡΡΡ ΠΈ
ΡΠΈΠΌΠ²ΠΎΠ»ΠΈΡΠ΅ΡΠΊΠ°Ρ ΠΈΠ½ΡΠ΅ΡΠΏΡΠ΅ΡΠ°ΡΠΈΡ Π·Π½Π°ΠΊΠΎΠ² ΠΊΡΠ»ΡΡΡΡΡ; ΠΏΠΎΠ½ΡΡΠΈΠ΅ Β«ΡΠ΅Π½Π½ΠΎΡΡΡΒ» ΠΊΠ°ΠΊ ΠΎΠ΄Π½ΠΎ ΠΈΠ· ΠΊΠ»ΡΡΠ΅Π²ΡΡ
Π² ΠΊΠΎΠ½ΡΠ΅ΠΏΡΠΈΠΈ ΡΠ΅ΠΌΠ°Π½ΡΠΈΡΠ΅ΡΠΊΠΎΠΉ ΡΠΈΠ»ΠΎΡΠΎΡΠΈΠΈ ΠΈΡΠΊΡΡΡΡΠ²Π°). ΠΠ° ΠΎΡΠ½ΠΎΠ²Π΅ ΠΊΠΎΡΡΠ΅Π»ΡΡΠΈΠΈ ΠΌΠ΅ΡΠΎΠ΄ΠΎΠ»ΠΎΠ³ΠΈΡΠ΅ΡΠΊΠΈΡ
ΠΏΡΠΈΠ½ΡΠΈΠΏΠΎΠ² ΠΊΡΠ»ΡΡΡΡΠ½ΠΎ-ΡΠ΅ΠΌΠΈΠΎΡΠΈΡΠ΅ΡΠΊΠΎΠ³ΠΎ ΠΏΠΎΠ΄Ρ
ΠΎΠ΄Π° ΠΈ ΠΈΠ΄Π΅ΠΉ ΠΊΠΎΠ½ΡΡΡΡΠΊΡΠΈΠ²ΠΈΠ·ΠΌΠ° ΡΡΠΎΡΠ½ΡΠ΅ΡΡΡ
ΠΎΠΏΡΠ΅Π΄Π΅Π»Π΅Π½ΠΈΠ΅ ΠΏΠΎΠ½ΡΡΠΈΡ Β«ΠΈΡΠΊΡΡΡΡΠ²ΠΎΒ». ΠΡΠΊΡΡΡΡΠ²ΠΎ ΠΏΠΎΠ½ΠΈΠΌΠ°Π΅ΡΡΡ ΠΊΠ°ΠΊ ΠΊΡΠ»ΡΡΡΡΠ½ΠΎ-ΡΠ΅ΠΌΠΈΠΎΡΠΈΡΠ΅ΡΠΊΠΈΠΉ
ΠΊΠΎΠ½ΡΡΡΡΠΊΡ, ΠΏΠΎΡΠΎΠΆΠ΄Π°ΡΡΠΈΠΉ ΡΠΎΡΠΈΠ°Π»ΡΠ½ΡΠ΅ ΡΠΌΡΡΠ»Ρ Π² ΠΈΠ½Π΄ΠΈΠ²ΠΈΠ΄ΡΠ°Π»ΡΠ½ΡΡ
ΠΈ ΠΊΠΎΠ»Π»Π΅ΠΊΡΠΈΠ²Π½ΡΡ
ΡΠΎΠ·Π½Π°Π½ΠΈΡΡ
ΠΈ
ΠΏΠΎΠ·Π²ΠΎΠ»ΡΡΡΠΈΠΉ ΠΎΡΡΡΠ΅ΡΡΠ²Π»ΡΡΡ Π²Π΅ΡΠΈΡΠΈΠΊΠ°ΡΠΈΡ ΡΠ΅Π»ΠΎΠ²Π΅ΠΊΠΎΠΌ ΠΏΡΠ΅Π΄ΡΡΠ°Π²Π»Π΅Π½ΠΈΠΉ ΠΎΠ± ΠΎΠΊΡΡΠΆΠ°ΡΡΠ΅ΠΌ ΠΌΠΈΡΠ΅ ΠΈ
ΠΊΠΎΠ½ΡΡΡΡΠΈΡΠΎΠ²Π°ΡΡ Π½Π° ΠΏΠΎΠ΄ΡΠΎΠ·Π½Π°ΡΠ΅Π»ΡΠ½ΠΎΠΌ ΡΡΠΎΠ²Π½Π΅ ΡΠ²ΠΎΡ ΠΊΠ°ΡΡΠΈΠ½Ρ ΠΌΠΈΡ
Fine Arts in the Artistic Culture of the Indigenous Peoples of the North, Siberia and the Far East of the Russian Federation
ΠΠ·ΠΎΠ±ΡΠ°Π·ΠΈΡΠ΅Π»ΡΠ½ΠΎΠ΅ ΠΈΡΠΊΡΡΡΡΠ²ΠΎ ΠΊΠΎΡΠ΅Π½Π½ΡΡ
ΠΌΠ°Π»ΠΎΡΠΈΡΠ»Π΅Π½Π½ΡΡ
Π½Π°ΡΠΎΠ΄ΠΎΠ²
Π‘Π΅Π²Π΅ΡΠ°, Π‘ΠΈΠ±ΠΈΡΠΈ ΠΈ ΠΠ°Π»ΡΠ½Π΅Π³ΠΎ ΠΠΎΡΡΠΎΠΊΠ° Π ΠΎΡΡΠΈΠΉΡΠΊΠΎΠΉ Π€Π΅Π΄Π΅ΡΠ°ΡΠΈΠΈ ΠΏΡΠ΅Π΄ΡΡΠ°Π²Π»ΡΠ΅Ρ ΡΠΎΠ±ΠΎΠΉ
ΠΎΡΠΎΠ±ΠΎΠ΅ Π½Π°ΠΏΡΠ°Π²Π»Π΅Π½ΠΈΠ΅ Π² ΠΈΡΡΠΎΡΠΈΠΈ ΡΠ°Π·Π²ΠΈΡΠΈΡ Π½Π°ΡΠΈΠΎΠ½Π°Π»ΡΠ½ΠΎΠΉ Ρ
ΡΠ΄ΠΎΠΆΠ΅ΡΡΠ²Π΅Π½Π½ΠΎΠΉ ΠΊΡΠ»ΡΡΡΡΡ.
Π ΡΡΠ°ΡΡΠ΅ Π°Π½Π°Π»ΠΈΠ·ΠΈΡΡΠ΅ΡΡΡ ΠΌΠ΅ΡΡΠΎ ΠΈ ΡΠΎΠ»Ρ ΠΈΠ·ΠΎΠ±ΡΠ°Π·ΠΈΡΠ΅Π»ΡΠ½ΠΎΠ³ΠΎ ΠΈΡΠΊΡΡΡΡΠ²Π° Π² ΠΎΠ±ΡΠ΅ΠΉ ΡΠΈΡΡΠ΅ΠΌΠ΅
Ρ
ΡΠ΄ΠΎΠΆΠ΅ΡΡΠ²Π΅Π½Π½ΠΎΠΉ ΠΊΡΠ»ΡΡΡΡΡ ΠΊΠΎΡΠ΅Π½Π½ΡΡ
ΠΌΠ°Π»ΠΎΡΠΈΡΠ»Π΅Π½Π½ΡΡ
Π½Π°ΡΠΎΠ΄ΠΎΠ² Π‘Π΅Π²Π΅ΡΠ° Π Π€. ΠΠ° ΠΎΡΠ½ΠΎΠ²Π΅
Π΄ΠΎΠΊΡΠΌΠ΅Π½ΡΠ°Π»ΡΠ½ΡΡ
ΠΈΡΡΠΎΡΠ½ΠΈΠΊΠΎΠ² Π°Π½Π°Π»ΠΈΠ·ΠΈΡΡΡΡΡΡ ΠΏΡΠ΅Π΄ΠΏΠΎΡΡΠ»ΠΊΠΈ ΡΠ°Π·Π²ΠΈΡΠΈΡ Π½Π°ΡΠΈΠΎΠ½Π°Π»ΡΠ½ΠΎΠ³ΠΎ
ΠΈΠ·ΠΎΠ±ΡΠ°Π·ΠΈΡΠ΅Π»ΡΠ½ΠΎΠ³ΠΎ ΠΈΡΠΊΡΡΡΡΠ²Π° Π² ΠΎΠ±Π»Π°ΡΡΠΈ Π³ΡΠ°ΡΠΈΠΊΠΈ, ΠΆΠΈΠ²ΠΎΠΏΠΈΡΠΈ ΠΈ ΡΠΈΡΡΠ½ΠΊΠ° Π² ΡΠΎΠ²Π΅ΡΡΠΊΠΈΠΉ
ΠΏΠ΅ΡΠΈΠΎΠ΄. ΠΠΎΠ»ΡΡΠΎΠ΅ Π²Π½ΠΈΠΌΠ°Π½ΠΈΠ΅ ΡΠ΄Π΅Π»Π΅Π½ΠΎ Π°Π½Π°Π»ΠΈΠ·Ρ ΡΠ²ΠΎΡΡΠ΅ΡΡΠ²Π° ΠΎΡΠ΄Π΅Π»ΡΠ½ΡΡ
Ρ
ΡΠ΄ΠΎΠΆΠ½ΠΈΠΊΠΎΠ²
ΠΈΠ· ΡΠΈΡΠ»Π° ΠΊΠΎΡΠ΅Π½Π½ΡΡ
ΠΌΠ°Π»ΠΎΡΠΈΡΠ»Π΅Π½Π½ΡΡ
Π½Π°ΡΠΎΠ΄ΠΎΠ² Π‘Π΅Π²Π΅ΡΠ° Π Π€. ΠΡΠ΄Π΅Π»ΡΠ½ΠΎ ΡΠ°ΡΡΠΌΠΎΡΡΠ΅Π½ΠΎ
Π½Π΅Π½Π΅ΡΠΊΠΎΠ΅, Π΄ΠΎΠ»Π³Π°Π½ΡΠΊΠΎΠ΅, Π½Π³Π°Π½Π°ΡΠ°Π½ΡΠΊΠΎΠ΅ ΠΈ ΡΠ²Π΅Π½ΠΊΠΈΠΉΡΠΊΠΎΠ΅ ΠΈΠ·ΠΎΠ±ΡΠ°Π·ΠΈΡΠ΅Π»ΡΠ½ΠΎΠ΅ ΠΈΡΠΊΡΡΡΡΠ²ΠΎ.
ΠΠ°Π½Π½ΡΠΉ ΡΠΈΡΡΠ΅ΠΌΠ½ΡΠΉ ΠΏΠΎΠ΄Ρ
ΠΎΠ΄ ΠΏΠΎΠ·Π²ΠΎΠ»ΠΈΠ» Π²ΡΡΠ²ΠΈΡΡ ΠΊΠ°ΠΊ ΠΎΠ±ΡΠΈΠ΅, ΡΠ°ΠΊ ΠΈ ΡΠ½ΠΈΠΊΠ°Π»ΡΠ½ΡΠ΅
ΡΠ΅Π½Π΄Π΅Π½ΡΠΈΠΈ Π² Π²ΠΈΠ·ΡΠ°Π»ΡΠ½ΡΡ
ΠΎΠ±ΡΠ°Π·Π°Ρ
Ρ
ΡΠ΄ΠΎΠΆΠ½ΠΈΠΊΠΎΠ² ΠΈΠ· ΡΠΈΡΠ»Π° ΡΠ΅Π²Π΅ΡΠ½ΡΡ
Π½Π°ΡΠΎΠ΄ΠΎΠ²The fine arts of the indigenous peoples of the North, Siberia and the Far East of the Russian Federation represent a special direction in the history of the development of national artistic culture. The article analyzes the place and role of fine arts in the general system of artistic culture of the indigenous peoples of the North of the Russian Federation. The preconditions for the development of the national fine arts in the field of graphics, painting and drawing in the Soviet period are analyzed on the basis of documentary sources. Much attention is paid to the analysis of the work of individual artists from among the indigenous peoples of the North of the Russian Federation. Nenets, Dolgan, Nganasan and Evenk fine arts are considered separately. This systematic approach made it possible to identify both common and unique trends in the visual images of artists from among the northern people
ΠΡΡΠΎΡΠΈΡ ΠΈΠ·ΡΡΠ΅Π½ΠΈΡ ΠΈΠ·ΠΌΠ΅Π½Π΅Π½ΠΈΡ ΠΊΠ»ΠΈΠΌΠ°ΡΠ° Π² ΠΡΠ°ΡΠ½ΠΎΡΡΡΠΊΠΎΠΌ ΠΊΡΠ°Π΅
The article is devoted to the analysis of the climate change studiesβ history in the Krasnoyarsk Territory (Krai). The authors identified four stages; each has some characteristic historical events, the results of scientific research, which influenced the development of regional climatology and increased knowledge about the Krasnoyarsk Territoryβs climate. The dynamics of the scientific knowledge development concerning climate was possible to study on the basis of the content analysis of both the works of the first Siberian climate researchers (A.I. Voeikov, A.F. Middendorf, A.P. Stepanov, etc.), and modern scientific works (D.F. Zhirnova, V.S. Myglan, B.T. Kochkin, etc.). The studyβs result was an orderly knowledge system about the history of studying climate change in the Krasnoyarsk Territory. A tendency has been found to study the regional climate not only from the point of its change towards an increase in the average air temperature, but also from the point of the influence of anthropogenic factors on the increase in climatic indicators and climate change β on the life quality for the population of the Krasnoyarsk TerritoryΠ‘ΡΠ°ΡΡΡ ΠΏΠΎΡΠ²ΡΡΠ΅Π½Π° Π°Π½Π°Π»ΠΈΠ·Ρ ΠΈΡΡΠΎΡΠΈΠΈ ΠΈΠ·ΡΡΠ΅Π½ΠΈΡ ΠΈΠ·ΠΌΠ΅Π½Π΅Π½ΠΈΡ ΠΊΠ»ΠΈΠΌΠ°ΡΠ° Π² ΠΡΠ°ΡΠ½ΠΎΡΡΡΠΊΠΎΠΌ ΠΊΡΠ°Π΅. ΠΡΠ΄Π΅Π»Π΅Π½Ρ ΡΠ΅ΡΡΡΠ΅ ΡΡΠ°ΠΏΠ°, Π½Π° ΠΊΠ°ΠΆΠ΄ΠΎΠΌ ΠΈΠ· ΠΊΠΎΡΠΎΡΡΡ
ΠΏΡΠΈΠ²ΠΎΠ΄ΠΈΡΡΡ ΠΎΠΏΠΈΡΠ°Π½ΠΈΠ΅ ΠΎΡΠ½ΠΎΠ²Π½ΡΡ
ΠΈΡΡΠΎΡΠΈΡΠ΅ΡΠΊΠΈΡ
ΡΠΎΠ±ΡΡΠΈΠΉ, ΡΠ΅Π·ΡΠ»ΡΡΠ°ΡΠΎΠ² Π½Π°ΡΡΠ½ΡΡ
ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠΉ, ΠΏΠΎΠ²Π»ΠΈΡΠ²ΡΠΈΡ
Π½Π° ΡΠ°Π·Π²ΠΈΡΠΈΠ΅ ΡΠ΅Π³ΠΈΠΎΠ½Π°Π»ΡΠ½ΠΎΠΉ ΠΊΠ»ΠΈΠΌΠ°ΡΠΎΠ»ΠΎΠ³ΠΈΠΈ, ΡΠ°ΡΡΠΈΡΠ΅Π½ΠΈΡ Π·Π½Π°Π½ΠΈΠΉ ΠΎ ΠΊΠ»ΠΈΠΌΠ°ΡΠ΅ ΠΡΠ°ΡΠ½ΠΎΡΡΡΠΊΠΎΠ³ΠΎ ΠΊΡΠ°Ρ. ΠΠΈΠ½Π°ΠΌΠΈΠΊΡ ΡΠ°Π·Π²ΠΈΡΠΈΡ Π½Π°ΡΡΠ½ΡΡ
Π·Π½Π°Π½ΠΈΠΉ
ΠΎ ΠΊΠ»ΠΈΠΌΠ°ΡΠ΅ ΡΡΠ°Π»ΠΎ Π²ΠΎΠ·ΠΌΠΎΠΆΠ½ΡΠΌ ΠΏΡΠΎΡΠ»Π΅Π΄ΠΈΡΡ Π½Π° ΠΎΡΠ½ΠΎΠ²Π΅ Π°Π½Π°Π»ΠΈΠ·Π° ΡΠΎΠ΄Π΅ΡΠΆΠ°Π½ΠΈΡ ΠΊΠ°ΠΊ ΡΡΡΠ΄ΠΎΠ² ΠΏΠ΅ΡΠ²ΡΡ
ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°ΡΠ΅Π»Π΅ΠΉ ΠΊΠ»ΠΈΠΌΠ°ΡΠ° Π‘ΠΈΠ±ΠΈΡΠΈ β Π.Π. ΠΠΎΠ΅ΠΉΠΊΠΎΠ²Π°, Π.Π€. ΠΠΈΠ΄Π΄Π΅Π½Π΄ΠΎΡΡΠ°, Π.Π. Π‘ΡΠ΅ΠΏΠ°Π½ΠΎΠ²Π° ΠΈ Π΄Ρ., ΡΠ°ΠΊ ΠΈ ΡΠΎΠ²ΡΠ΅ΠΌΠ΅Π½Π½ΡΡ
Π½Π°ΡΡΠ½ΡΡ
ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠΉ, Π² ΡΠ°ΡΡΠ½ΠΎΡΡΠΈ Π.Π€. ΠΠΈΡΠ½ΠΎΠ²ΠΎΠΉ, Π.Π‘. ΠΡΠ³Π»Π°Π½, Π.Π’. ΠΠΎΡΠΊΠΈΠ½Π° ΠΈ Π΄Ρ. Π Π΅Π·ΡΠ»ΡΡΠ°ΡΠΎΠΌ ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΡ ΡΡΠ°Π»Π° ΡΠΏΠΎΡΡΠ΄ΠΎΡΠ΅Π½Π½Π°Ρ ΡΠΈΡΡΠ΅ΠΌΠ° Π·Π½Π°Π½ΠΈΠΉ ΠΎΠ± ΠΈΡΡΠΎΡΠΈΠΈ ΠΈΠ·ΡΡΠ΅Π½ΠΈΡ ΠΈΠ·ΠΌΠ΅Π½Π΅Π½ΠΈΡ ΠΊΠ»ΠΈΠΌΠ°ΡΠ° Π² ΠΡΠ°ΡΠ½ΠΎΡΡΡΠΊΠΎΠΌ ΠΊΡΠ°Π΅. ΠΠ±Π½Π°ΡΡΠΆΠ΅Π½Π° ΡΠ΅Π½Π΄Π΅Π½ΡΠΈΡ ΠΈΠ·ΡΡΠ΅Π½ΠΈΡ ΡΠ΅Π³ΠΈΠΎΠ½Π°Π»ΡΠ½ΠΎΠ³ΠΎ
ΠΊΠ»ΠΈΠΌΠ°ΡΠ° Π½Π΅ ΡΠΎΠ»ΡΠΊΠΎ Ρ ΠΏΠΎΠ·ΠΈΡΠΈΠΈ Π΅Π³ΠΎ ΠΈΠ·ΠΌΠ΅Π½Π΅Π½ΠΈΡ Π² ΡΡΠΎΡΠΎΠ½Ρ ΠΏΠΎΠ²ΡΡΠ΅Π½ΠΈΡ ΡΡΠ΅Π΄Π½Π΅ΠΉ ΡΠ΅ΠΌΠΏΠ΅ΡΠ°ΡΡΡΡ Π²ΠΎΠ·-
Π΄ΡΡ
Π°, Π½ΠΎ ΠΈ Π²ΠΎ Π²Π·Π°ΠΈΠΌΠΎΠ²Π»ΠΈΡΠ½ΠΈΠΈ ΠΊΠ°ΠΊ Π°Π½ΡΡΠΎΠΏΠΎΠ³Π΅Π½Π½ΡΡ
ΡΠ°ΠΊΡΠΎΡΠΎΠ² Π½Π° ΠΏΠΎΠ²ΡΡΠ΅Π½ΠΈΠ΅ ΠΊΠ»ΠΈΠΌΠ°ΡΠΈΡΠ΅ΡΠΊΠΈΡ
ΠΏΠΎΠΊΠ°Π·Π°ΡΠ΅Π»Π΅ΠΉ, ΡΠ°ΠΊ ΠΈ ΠΈΠ·ΠΌΠ΅Π½Π΅Π½ΠΈΠ΅ ΠΊΠ»ΠΈΠΌΠ°ΡΠ° Π½Π° ΠΊΠ°ΡΠ΅ΡΡΠ²ΠΎ ΠΆΠΈΠ·Π½ΠΈ Π½Π°ΡΠ΅Π»Π΅Π½ΠΈΡ ΠΡΠ°ΡΠ½ΠΎΡΡΡΠΊΠΎΠ³ΠΎ ΠΊΡΠ°
ΠΡΡΠΎΡΠΈΡ ΠΈΠ·ΡΡΠ΅Π½ΠΈΡ ΠΈΠ·ΠΌΠ΅Π½Π΅Π½ΠΈΡ ΠΊΠ»ΠΈΠΌΠ°ΡΠ° Π² ΠΡΠ°ΡΠ½ΠΎΡΡΡΠΊΠΎΠΌ ΠΊΡΠ°Π΅
The article is devoted to the analysis of the climate change studiesβ history in the Krasnoyarsk Territory (Krai). The authors identified four stages; each has some characteristic historical events, the results of scientific research, which influenced the development of regional climatology and increased knowledge about the Krasnoyarsk Territoryβs climate. The dynamics of the scientific knowledge development concerning climate was possible to study on the basis of the content analysis of both the works of the first Siberian climate researchers (A.I. Voeikov, A.F. Middendorf, A.P. Stepanov, etc.), and modern scientific works (D.F. Zhirnova, V.S. Myglan, B.T. Kochkin, etc.). The studyβs result was an orderly knowledge system about the history of studying climate change in the Krasnoyarsk Territory. A tendency has been found to study the regional climate not only from the point of its change towards an increase in the average air temperature, but also from the point of the influence of anthropogenic factors on the increase in climatic indicators and climate change β on the life quality for the population of the Krasnoyarsk TerritoryΠ‘ΡΠ°ΡΡΡ ΠΏΠΎΡΠ²ΡΡΠ΅Π½Π° Π°Π½Π°Π»ΠΈΠ·Ρ ΠΈΡΡΠΎΡΠΈΠΈ ΠΈΠ·ΡΡΠ΅Π½ΠΈΡ ΠΈΠ·ΠΌΠ΅Π½Π΅Π½ΠΈΡ ΠΊΠ»ΠΈΠΌΠ°ΡΠ° Π² ΠΡΠ°ΡΠ½ΠΎΡΡΡΠΊΠΎΠΌ ΠΊΡΠ°Π΅. ΠΡΠ΄Π΅Π»Π΅Π½Ρ ΡΠ΅ΡΡΡΠ΅ ΡΡΠ°ΠΏΠ°, Π½Π° ΠΊΠ°ΠΆΠ΄ΠΎΠΌ ΠΈΠ· ΠΊΠΎΡΠΎΡΡΡ
ΠΏΡΠΈΠ²ΠΎΠ΄ΠΈΡΡΡ ΠΎΠΏΠΈΡΠ°Π½ΠΈΠ΅ ΠΎΡΠ½ΠΎΠ²Π½ΡΡ
ΠΈΡΡΠΎΡΠΈΡΠ΅ΡΠΊΠΈΡ
ΡΠΎΠ±ΡΡΠΈΠΉ, ΡΠ΅Π·ΡΠ»ΡΡΠ°ΡΠΎΠ² Π½Π°ΡΡΠ½ΡΡ
ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠΉ, ΠΏΠΎΠ²Π»ΠΈΡΠ²ΡΠΈΡ
Π½Π° ΡΠ°Π·Π²ΠΈΡΠΈΠ΅ ΡΠ΅Π³ΠΈΠΎΠ½Π°Π»ΡΠ½ΠΎΠΉ ΠΊΠ»ΠΈΠΌΠ°ΡΠΎΠ»ΠΎΠ³ΠΈΠΈ, ΡΠ°ΡΡΠΈΡΠ΅Π½ΠΈΡ Π·Π½Π°Π½ΠΈΠΉ ΠΎ ΠΊΠ»ΠΈΠΌΠ°ΡΠ΅ ΠΡΠ°ΡΠ½ΠΎΡΡΡΠΊΠΎΠ³ΠΎ ΠΊΡΠ°Ρ. ΠΠΈΠ½Π°ΠΌΠΈΠΊΡ ΡΠ°Π·Π²ΠΈΡΠΈΡ Π½Π°ΡΡΠ½ΡΡ
Π·Π½Π°Π½ΠΈΠΉ
ΠΎ ΠΊΠ»ΠΈΠΌΠ°ΡΠ΅ ΡΡΠ°Π»ΠΎ Π²ΠΎΠ·ΠΌΠΎΠΆΠ½ΡΠΌ ΠΏΡΠΎΡΠ»Π΅Π΄ΠΈΡΡ Π½Π° ΠΎΡΠ½ΠΎΠ²Π΅ Π°Π½Π°Π»ΠΈΠ·Π° ΡΠΎΠ΄Π΅ΡΠΆΠ°Π½ΠΈΡ ΠΊΠ°ΠΊ ΡΡΡΠ΄ΠΎΠ² ΠΏΠ΅ΡΠ²ΡΡ
ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°ΡΠ΅Π»Π΅ΠΉ ΠΊΠ»ΠΈΠΌΠ°ΡΠ° Π‘ΠΈΠ±ΠΈΡΠΈ β Π.Π. ΠΠΎΠ΅ΠΉΠΊΠΎΠ²Π°, Π.Π€. ΠΠΈΠ΄Π΄Π΅Π½Π΄ΠΎΡΡΠ°, Π.Π. Π‘ΡΠ΅ΠΏΠ°Π½ΠΎΠ²Π° ΠΈ Π΄Ρ., ΡΠ°ΠΊ ΠΈ ΡΠΎΠ²ΡΠ΅ΠΌΠ΅Π½Π½ΡΡ
Π½Π°ΡΡΠ½ΡΡ
ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠΉ, Π² ΡΠ°ΡΡΠ½ΠΎΡΡΠΈ Π.Π€. ΠΠΈΡΠ½ΠΎΠ²ΠΎΠΉ, Π.Π‘. ΠΡΠ³Π»Π°Π½, Π.Π’. ΠΠΎΡΠΊΠΈΠ½Π° ΠΈ Π΄Ρ. Π Π΅Π·ΡΠ»ΡΡΠ°ΡΠΎΠΌ ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΡ ΡΡΠ°Π»Π° ΡΠΏΠΎΡΡΠ΄ΠΎΡΠ΅Π½Π½Π°Ρ ΡΠΈΡΡΠ΅ΠΌΠ° Π·Π½Π°Π½ΠΈΠΉ ΠΎΠ± ΠΈΡΡΠΎΡΠΈΠΈ ΠΈΠ·ΡΡΠ΅Π½ΠΈΡ ΠΈΠ·ΠΌΠ΅Π½Π΅Π½ΠΈΡ ΠΊΠ»ΠΈΠΌΠ°ΡΠ° Π² ΠΡΠ°ΡΠ½ΠΎΡΡΡΠΊΠΎΠΌ ΠΊΡΠ°Π΅. ΠΠ±Π½Π°ΡΡΠΆΠ΅Π½Π° ΡΠ΅Π½Π΄Π΅Π½ΡΠΈΡ ΠΈΠ·ΡΡΠ΅Π½ΠΈΡ ΡΠ΅Π³ΠΈΠΎΠ½Π°Π»ΡΠ½ΠΎΠ³ΠΎ
ΠΊΠ»ΠΈΠΌΠ°ΡΠ° Π½Π΅ ΡΠΎΠ»ΡΠΊΠΎ Ρ ΠΏΠΎΠ·ΠΈΡΠΈΠΈ Π΅Π³ΠΎ ΠΈΠ·ΠΌΠ΅Π½Π΅Π½ΠΈΡ Π² ΡΡΠΎΡΠΎΠ½Ρ ΠΏΠΎΠ²ΡΡΠ΅Π½ΠΈΡ ΡΡΠ΅Π΄Π½Π΅ΠΉ ΡΠ΅ΠΌΠΏΠ΅ΡΠ°ΡΡΡΡ Π²ΠΎΠ·-
Π΄ΡΡ
Π°, Π½ΠΎ ΠΈ Π²ΠΎ Π²Π·Π°ΠΈΠΌΠΎΠ²Π»ΠΈΡΠ½ΠΈΠΈ ΠΊΠ°ΠΊ Π°Π½ΡΡΠΎΠΏΠΎΠ³Π΅Π½Π½ΡΡ
ΡΠ°ΠΊΡΠΎΡΠΎΠ² Π½Π° ΠΏΠΎΠ²ΡΡΠ΅Π½ΠΈΠ΅ ΠΊΠ»ΠΈΠΌΠ°ΡΠΈΡΠ΅ΡΠΊΠΈΡ
ΠΏΠΎΠΊΠ°Π·Π°ΡΠ΅Π»Π΅ΠΉ, ΡΠ°ΠΊ ΠΈ ΠΈΠ·ΠΌΠ΅Π½Π΅Π½ΠΈΠ΅ ΠΊΠ»ΠΈΠΌΠ°ΡΠ° Π½Π° ΠΊΠ°ΡΠ΅ΡΡΠ²ΠΎ ΠΆΠΈΠ·Π½ΠΈ Π½Π°ΡΠ΅Π»Π΅Π½ΠΈΡ ΠΡΠ°ΡΠ½ΠΎΡΡΡΠΊΠΎΠ³ΠΎ ΠΊΡΠ°
THE IMAGE OF GYPSIES IN THE CONTEMPORARY RUSSIAN SOCIETY
of Gypsies (including their individual representatives) cause such violent surges
of discontent that can be settled only by law enforcement authorities. For example, in
August 2016 in Ukrainian village of Loschinovka there were pogroms of houses
inhabited by Gypsy families, in response to the murder of a local girl by a Gypsy; in
March 2016, in Tula village of Plekhanovo enforcement authorities were engaged in
connection with the illegal tapping into the gas pipeline by the local Gypsies, etc. This
paper studies public perception of Gypsies, forcing violent and abrupt reactions of other
people to actions of Gypsies; it also investigates the causes of such perception, ways of
their formation and possibilities of their change.
The study is based on the discussion in the βLive journalβ in August 2016,
initiated by a Gypsy, in which young parents took part. The research method is narrative
analysis. The contributing opinions to the discussion (more than 400), have been
analyzed from the perspective of the image, the Russians have of Gypsies, and the
features that are considered most typical.
The following components of the image of Gypsies were analyzed in the study:
appearance, places of settlement, types of employment, victims of Gypsies, techniques
for resisting Gypsies, attitude to Gypsies, attitude of Gypsies towards Gypsies and non-
Gypsies, ways to change the attitude towards Gypsies.
The Gypsies are identified by the representatives of other ethnic groups
primarily by their appearance, occupation and places of settlement. The victims of
illegal actions of Gypsies are mainly women. The techniques to resist Gypsies are
ignoring them, using their own methods, search for protection. Gypsies clearly identify
people as their own kind and others, which they appear to do on the basis of blood
relations. They actively and even aggressively protect people of their own kind; the
attitude to others is bad. Gypsies believe constructivism is the means to change the
attitude of other people towards them. Representatives of other ethnic groups believe
that constructivism can be applied only on the basis of Gypsiesβ modifying their own
behaviour