楚瓦什文化与阿塞拜疆文化互动问题:古代性与现代性

V. Vasilyev
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引用次数: 0

摘要

在现代民族文化的发展中,存在着一种矛盾的情况:旨在破坏民族文化的全面全球化的爆发越有力,民族文化就越积极地发展。在我们看来,“责备”是民族文化密码,它反抗了病毒对民族文化死亡的统治,从而导致了民族文化的繁荣。这方面的令人信服的证据是楚瓦什民族文化复兴的深层次基本过程。因此,独特的Kokelev International Plein Air理所当然地成为俄罗斯、白俄罗斯和乌克兰风景如画的国立学校的综合体。成立了国家电视和广播公司“Chavash En”。重建了“Chuvashkino”,旨在发展他们的民族文化。楚瓦什人的符文书写从遗忘中回归。通过了一项发展楚瓦什语的方案。事实上,楚瓦什民族文化复兴的典范是根据楚瓦什共和国元首的法令于11月26日设立了楚瓦什刺绣日。全球化的压力也导致人们对了解其他文化的兴趣增加。我们以楚瓦希亚和阿塞拜疆为例讲述了这一现象。在阿塞拜疆的苏联时代,很少有人知道楚瓦什人是突厥人。鞑靼斯坦知道,巴什科尔托斯坦知道,楚瓦什人——突厥人——不知道[6]。我们的工作目的是研究楚瓦什文化与阿塞拜疆文化在历史回顾中的互动,并引起楚瓦什、俄罗斯和阿塞拜疆科学家对这一问题的关注,这具有重要的认知和科学意义。作者得出的结论是,楚瓦什、俄罗斯和阿塞拜疆的科学家和人道主义者可以也应该共同努力,在历史回顾中对楚瓦什和阿塞拜疆民族的文化互动进行全面研究。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
To the Question of Interaction of Chuvash and Azerbaijan Cultures: Ancientry and Modernity
In the development of modern ethnic cultures, there is a paradoxical situation: the more powerful the onset of comprehensive globalization, aimed at the destruction of national cultures, the more actively they develop. “To blame”, in our opinion, is the ethnocultural code, which rebelled against the dominance of the virus of the death of national cultures and thus led to the flourishing, boom of ethnic cultures. Convincing evidence of this is the deep fundamental processes of revival taking place in the Chuvash national culture. Thus, the unique Kokelev International Plein Air has rightfully become a synthesis of the picturesque national schools of Russia, Belarus and Ukraine. The national TV and radio company “Chavash En” was established. Recreated “Chuvashkino”, designed to develop their national culture. There is a return from oblivion of the runic writing of the Chuvash people. A program for the development of the Chuvash language was adopted. And, as it were, the apotheosis of the renaissance of the Chuvash ethnic culture was the establishment of the Chuvash Embroidery Day on November 26 by the Decree of the Head of the Chuvash Republic. Globalization pressure is also causing an increase in interest in learning about other cultures. we tell about this phenomenon on the example of Chuvashia and Azerbaijan. In soviet times in Azerbaijan, few people knew that the Chuvash were a Turkic people. Tatarstan knew, Bashkortostan knew, and the Chuvash – the Turkic people – didn't [6]. The aim of our work is to study the interaction of Chuvash and Azerbaijani cultures in historical retrospect, as well as to draw the attention of scientists of Chuvashia, Russia and Azerbaijan to this problem, which is of great cognitive and scientific importance. The author comes to the conclusion that scientists-humanitarians of Chuvashia, Russia and Azerbaijan can and should combine their efforts to create a comprehensive study of the interaction of the cultures of the Chuvash and Azerbaijani nations in historical retrospect.
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