芬兰-乌戈尔地区的民族文化价值研究:芬兰-乌戈尔文化的优势及其在现代社会的实现途径

E. Lomshina, O. Safonkina, Elena N. Antipkina
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引用次数: 0

摘要

介绍。在现代教育的社会人道主义成分形成的框架内使用芬兰-乌戈尔文化的价值论领域,前提是获得与研究芬兰-乌戈尔文化的历时性价值主导及其在现代社会中的实现方式相关的新知识。本文以波罗的海-芬兰人(卡利利阿人、维波斯人)、彼尔姆人(乌德穆尔特人、科米人)、伏尔加河人(莫尔多文人、马里人)、乌戈尔人(汉特人、曼西人)为例,研究了芬兰-乌戈尔人的民族文化价值。材料与方法。材料是关于芬兰-乌戈尔文化的价值优势及其在现代社会实现方式的问卷调查数据。研究方法包括人文主义(文化人类学、价值社会计量学、功能学、跨文化)方法和自然研究分析方法(数理统计)的结合。结果和讨论。借助作者开发的问卷,进行了跨文化研究,从而可以确定芬兰-乌戈尔民族的民族文化价值体系,以及这些民族在现阶段最重要的价值主导特征。分析了芬兰-乌戈尔文化价值优势实现的主要机制,以及俄罗斯的经验。本研究的主要内容和结论可用于进一步研究民族文化价值论领域在更新社会中的地位和作用问题,以及优化现代俄罗斯的民族文化政策,包括民族领土品牌。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Study of ethnocultural values in the Finno-Ugric regions: dominants of Finno-Ugric culture and ways of their actualization in modern society
Introduction. The use of the axiological field of the Finno-Ugric culture within the framework of the formation of the socio-humanitarian component of modern education presupposes the acquisition of new knowledge related to the study of the value dominants of the Finno-Ugric culture in diachrony and the ways of their actualization in modern society. The article considers the study of the ethnocultural values of the Finno-Ugric peoples on the example of the Baltic-Finnish (Karelians, Vepsians), Perm (Udmurts, Komi), Volga (Mordovins, Mari), Ugric (Khanty, Mansi) groups. Materials and Methods. The material was the data of a questionnaire on the value dominants of the Finno-Ugric culture and the ways of their actualization in modern society. The research methodology includes a combination of humanitarian (cultural-anthropological, axiosociometric, functional, cross-cultural) approaches and natural research methods of analysis (mathematical statistics). Results and Discussion. With the help of the questionnaire developed by the authors, a cross-cultural study was carried out, which made it possible to identify the system of ethnocultural values of the Finno-Ugric peoples, as well as the most important value dominants characteristic of these peoples at the present stage. The main mechanisms of actualization of the value dominants of the Finno-Ugric culture, as well as Russian experience, are demonstrated. Conclusion. The main provisions and conclusions of the work can be used in the further study of the problem of the place and role of the axiological field of ethnoculture in a renewing society, as well as to optimize the ethno-cultural policy of modern Russia, including ethno-branding of territories.
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