Features of festive culture in Russia and overseas countries
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Ministry of Culture of the Russian Federation
Perm State Academy of Art and Culture
on the topic: festive culture
Introduction
1. Festive culture
3. Maslennaya ritual
Bibliography
Introduction
We, we live in an interesting and difficult time when you begin to look different on a lot, we reoperate a lot or overestimate. Almost first of all it applies to our past, which turns out, we know very superficially. The story of thoughts as the amount of facts, dates, names, as a linear sequence of events interpreted from today's point of view: culture, whatever, the epochs are presenting on tops, masterpieces, higher manifestations of mental activity, technology, art.
1. Festive culture
In Russian, the term "holiday" comes from the adjective "idle" meaning "not busy", "idle time" - a period when you do not need to work when you can be idle (if it comes to time). The new edition of the "Big Soviet Encyclopedia" The meaning of the word "holiday" is revealed in the article - "Festive Days" as follows: "Days dedicated to outstanding events or traditional dates.
So, there are a number of definitions of the concept of "holiday". (2 p.324)
The holiday is semantically connected with free time, with a certain ritual, a time of idleness, dance, reception, fun and feast. It is associated with a religious cult and with important dates of the history of the people and the state, with the labor law and the organization of production, with the traditions of social movements, with their aspirations, slogans, celebrations and demonstrations on certain days.
Both the origin of the terms and the interpretation of their meanings, which give us modern dictionaries and encyclopedias, quite definitely indicate that we are dealing with a complex, millennium existing in various forms of culture, characteristic and for the life of societies known to us only on history pages .
The holiday allows people to understand the meaning of life deeper, so it's not about the values \u200b\u200bof the holiday - they are always secondary, transient - but about values \u200b\u200bthat permeate the whole life, which in common time, as it were, hidden from most people and who are in a special time, in The period of the holiday, always manifests itself, is confirmed and updated. The entire experience of the history of human culture confirms that the need for a festival in the life of society is universal and constant, with all the variability of the forms of the celebration. In order to penetrate the essence of art, it is necessary not only to analyze, they are as a phenomenon of today's reality, but also to know the stages of formation and development.
The term "holiday" belongs to the vocabulary of the daily speech and is often used. Understanding the meaning of the word "holiday" in folk culture is quite wide, however, several sense fields can be distinguished, with a single dominant in each of them.
First, one of the features and signs of the holiday is determined by the etymology of the word "holiday" (from the word idle, that is, "unoccupied"). The Dala dictionary interprets the term "holiday" from the adjective "idle", meaning "unoccupied", "empty", "empty" (if it comes to place). A number of words are also interesting to celebrate: very often it is used not only in the meaning of "celebrating a holiday", "not working on the occasion of the holiday", but also in a broader sense as "resting." So the distance indicates that it means to be celebrated, or not to do, not work. " Obviously, one of the dominant of the holiday is idleness, refusal of work. (1.С.87)
Secondly, the semantic field of the holiday is associated with the idea of \u200b\u200ba mandatory feast. U V.I. Dalla celebrate something or something - "make a festival, send a holiday." The concept of the holiday is quite firmly linked to the folk consciousness with the idea of \u200b\u200ba guest. It should also be noted the semantic connection of the concept of a holiday with plentiful use of alcoholic beverages. The latter are obviously considered hardly not mandatory attributes of this holiday, which is particularly brightly reflected in the proverbs ("no wine is not a holiday", "who is happy with the holiday, he is drunk to the light," "Holiday to love and cook the beer", etc. ). Characternically, and the existence of several expressions, steadily connecting the celebration with drunkenness (to preserve until the morning, to prerade all night) (1.S. 88).
So, it is obvious that the main components of the holiday are a ritual feast with a guest and abundant drinking, idleness, refusal to work. However, not any idleness with a feast can be considered a holiday.
Thirdly, always celebrate "something or something", that is, a holiday is not possible in popular culture without a reason. This is a mandatory component of the holiday. Since the people's calendar was closely connected with the Orthodox Church Calendar, the majority of folk holidays are timed just to the festivities of church. It should be borne in mind that tradition media extremely rarely determines the holiday as a church event.
Thus, the traditional, people's holiday is semantically connected with free time, the time of idleness, relaxation, and with joy, fun, with a certain ritual, dance, reception, feast, consumption, estimates. It is appropriate to note that festive traditions, their composition, ideological focus, the nature of existence, the ways of conducting generally reflect the level of development of the material and spiritual culture of the people and at the same time contain rich and diverse historical experience gained in many centuries of their existence.
2. Festive culture in Soviet times
Festive culture of the Soviet Union of the XX century presents
a unique phenomenon. It is an important element of a socialist society contributing to the Communist Education. The Institute of Holiday, satisfying sustainable human needs, is preserved, but a holiday is focused on new ideological values, the values \u200b\u200bof the socialist society. This is, first of all, collectivism, loyalty to the ideas of the party, internationalism, the subordination of the personal public. Participation on holidays is the moral duty of each member of society, the form of political identification, debt resulting from direct participation in the celebrating group. If the first three decades of existence, the Soviet festive culture passed the stage of formation, during which she replaced, outstretched the former festive traditions (both religious and secular), then with the change of two generations, the holiday system was completely completely, it ceased to cause rejection from most people. Over the years of the existence of Soviet power, a unique festive culture was created in the country, unique on the originality, a varied, designed to form and strengthen the values \u200b\u200bof communism builders, to successfully solve the tasks of communist upbringing.
In the era of radical transformation of society, the holidays are becoming an effective means of forming a new thinking.
Today, when the festive culture of modern Russia is in the formation stage, and its ideological basis is not clear enough, it is necessary to study the experience of the festive calendar of the Soviet period.
After all, the festive culture of any state is directly related to cultural self-identification, which is characteristic, including the actualization of the past, support for the experience of preceding generations.
2. Maslennaya ritual
"Winter Calendar" is dedicated to one of the longest periods of the year. The phase of seasonal changes in nature, as well as the mythological aspects of thinking of this important transitional time cycle (from the summer to the winter half and vice versa), make conditional borders of the beginning and end of winter, allow you to allocate special "transitional" periods of autumn-winter and winter-spring.
The main elements of the carnival are different in local traditions, however, the passenger rituit as a whole acts as a single complex, for each russian living range, all the main elements of riding from the mountains, riding a horses, carnival rod, and a carnival table, customs with newlyweds, Wires of the holiday. The description of the main components in the structure of the festive cycle is preceded by the analysis of its symbolism. For example, a symbolism of oil has been revealed, which has become the main ritual, accompanied by the holiday name. (3.C.160)
The carnival was personified not only in the form of a widespread figure - a woman with a frying pan or a broom. "It was depicted in the form of a man, straw stuffed (and then two stuffed, with male and female features).
Often, the term "Maslenitsa" was transferred to ritual dishes, on those who walk in rich, and even on the carnival train. Ornate is presented in the passenger rites of flax and spinning symbolism. Folk festivities on the butter always had their own inner ritual structure. One of the most characteristic elements of the carnival festivation was riding horses and riding from the mountains. Maslennichnye rarely was rarely independent and usually complemented festive games, riding young people, carnival facilities, was not "scary", but comic.
The special type of carnival rude was the processions of rich on the sleigh. Maslnaya customs with newlyweds were known in the Kama region in different forms Honoring and riding young, guest and treats from young, condemnation of non-native youth, a deritment to the carnival of the last stage of the wedding rite - Hbyiben visiting young men to kiss it was taken on Saturday or Sunday of the Maslenic Week; As a rule, the young had to treat the beer came. (3.C.175)
Most often, it was during the carnival who recently recently drove into bread - Usually with a gift of the mother-in-law. With these customers, the tradition of the son-in-law "on the pancakes" is connected.
The most fully ritual side of the carnival was manifested in the celebration of the last day - forgiveness Sunday, a farewell masona, a personalized man, a man, Solovnik. The burning of stuffed or straw, the straw snop was supposed to break the coils and even smash the trays on which they rode. The variant of the carnival wires was the combustion of anthropomorphic stuffed. Sometimes the carnival scarecrow did not burn, and they were treated in
River. The carnival facilities were concluded in the burning of a large straw in a hill coil.
The actions of the net Monday, clean oil can be considered the completion of the passenger ritual. To clean Monday, the last wires of the Maslenitsa were timed in some places, those actions that usually committed a clean Monday - the beginning of a new calendar cycle, a great post - was also considered to be transitional times, some rituals had a cleaner and prognostic value. Festive Soviet Maslenitsa Renovation
The long winter period of the national calendar is comprehended as a break in economic work, natural processes, at the same time, it retains prognostic and producing importance for the whole year. Many ritual actions of the catalyne and passenger ritual are designed to ensure well-being for the entire coming year.
The ritual of winter, as well as other periods of the year, is associated with the understanding of all the main cycles of social, natural, animal husbandry, agricultural. A significant place in this period is allocated to social communications disclosed in marriage rituals and wedding periods of this time, as well as the interaction of the world of human and otherworldly, most fully implemented in the views of the batch period. The carnival period is calendar and can be correlated with winter time, but the semantics and symbols of many carnival rituals are associated with spring holidays, preparation for a new natural and economic cycle.
The structure of the People's Calendar of the Russian Perm Territory, as well as most of those relating to him customs, rites and holidays testifies to their unity throughout the region, which makes it possible to talk about the specifics of the Perm complex of calendar rituals. At the same time, local traditions show a variety and a lot of variability of the calendar ritual of the Perm Prikamye, which is due to the action of a whole group of factors - the historical specificity of the development of the Perm region by Russian, a feature of adaptation of migration traditions to new natural-climatic, socio-economic and ethnocultural realities, complicated social, The confessional composition of its population, the influence that I had an innerial environment on the Perm traditions.
Bibliography
1. Benifand A.V. Holiday. Essence, history, modernity. St. Petersburg: ed. St. Petersburg State University, 1996.
2. Formines M. Russian people: customs, rites, legends, superstition. -M.: Russian book, 1996.-496 p.
3. Ivanov V. About the cheerful craft and smart cheering // Decorative art of the USSR. 1990. № 6.
4. Katz I.M. Holidays // Big Soviet Encyclopedia. M.: Soviet Encyclopedia, 1976.
5. Maslenitsa in the Kama region (end of the XIX-Putting half of the XX century.) -Podyukov I.A., Black A.V.-Perm, 2004.-60 s.
6. Nekrylova A.F. All year round Russian Agricultural Calendar.-M.: True, 1989.-496 p.
7. Russian holiday. The holidays and rites of the national agricultural calendar (illustrated encyclopedia) / auth.: Baranova OG, Zimin TA. and Dr.-SPb.: Art-SPb, 2001.-672 p.
8. Current A.V. The traditional calendar of the peoples of the Kama region at the end of the XIX early XX century (based on the materials of the southern regions of the Perm region) .- Perm: Publishing House permon bottom, 2002.-260 p.
9. Black A.V. Russian People's Calendar in Prikamye. The holidays and rites of the end of the XIX-Mid XX VCh.II.zima.- Perm.: Ed. Gun, 2008.
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Federal State Educational Institution of Higher Professional Education
"Chelyabinsk State Academy of Culture and Arts"
L. N. Lazarev
History and holiday theory
Tutorial
Recommended by UMO of higher educational institutions of the Russian Federation on education in popular culture, socio-cultural activities and information resources as a training manual for students of higher educational institutions, students in the specialty 070209 "Director of theatrical submissions and holidays"
Chelyabinsk
L. N. Lazarev
UDC 793.3 BBK 63.5Я73
Lazareva, L. N. History and theory of holidays: studies. allowance / L. N. Lazareva; Chelyab. State Acad. Cultures and arts. - 3rd ed., Act. and add. - Chelyabinsk, 2010. - 251 p.
ISBN 978-5-94839-2677
The work illuminates the holiday as a sign of culture and signs in the festival; The historical determinant of the forms and the content of festive culture, due to the nature of basic values; The main driving forces of festive activities into specific historical intervals; Formation of the global "piggy bank" of the artistic and expressive language of the holiday; Vital activity of the holiday in modern conditions.
Reviewers:
Sharonina M. G.,
candidate of Pedagogical Sciences, Professor of the Chelyabinsk State Academy of Culture and Arts,
honored Worker of Higher Professional Education;
Wolfovich T. V.,
candidate of Cultural Studies, Associate Professor of the Department of Art History and Cultural Science
South Ural State University
Printed by the decision of the Editorial Publishing Council of the NGaki
Introduction ........................................................................ .. ...... | |
Part 1. Holiday and culture ...... .. ......... | |
Topic 1. Determining the holiday. Problems of terminology. | |
The place of the holiday in the text of the culture ........................ .. ......... .. | |
Topic 2. Review of scientific concepts of origin of the holiday .. ............ | |
Part 2. Russian ritual holidays ...... .. | |
Section 1. Calendar and ritual holidays ……………….…………. | |
Topic 3. History of the study of calendar customs and rites ... ... ............ | |
Topic 4. Russian festive calendar ....................................... .. | |
Kuzminki (Kuzmemodeyanka) - a celebration of winter meeting ... ....... | |
Carols, shints - the holiday of solvent .................. .. ... ...... | |
Maslenitsa - Wires of winter .................................... ... ...... .. | |
Meeting of spring .................................................................................................................. |
|
Agricultural rites dedicated to the great post ...... .. ...... .. | |
Great day (in the church calendar - Easter) ............... .. ...... .. | |
Holiday of the red slide ................................................ .. | |
Raduitsa (Radonitsa) - the day of remembering the dead ...... .. ...... .. | |
Egoriev Day (Yuriev Day) - Holiday | |
of the present spring heat .................................... ... ...... .. | |
The first of May is the holiday of the end of the spring, the beginning of summer ......... ... ...... .. | |
Holiday arrows ......... ... ............ ... .......................... ... ... ... ... | |
Seveque (green shints, quartework, Russian birch feast) - | |
holiday spring-summer calendar period .................. | |
Yaril's holiday ................................................... .. ...... | |
Ivan Kupala (Ivanov Day, Yarilin Day) - Holiday | |
summer solstice .......................................... ... ...... | |
Petrov Day (Petrokes) - Spring Wiring Holiday ...... .. ...... | |
Holiday harvest (reflecting, ruins, autumn) ... .. ...... | |
Theme 5. Morphology of the calendar holiday ..................... ... ......... | |
Sign Space ................................................ ... ...... | |
Sign of time ............................................................................. | |
Solar sign ....................................................... ...... | |
Fire sign ............................................................ .. ...... | |
Water sign .................................................................... | |
Sign of vegetation ............................................. ... ...... | |
Sign of ritual food ................................................... | |
Sign of gifts and victims ................................................ .. ...... | |
Sign of the cult of ancestors ...................................................... | |
Masking sign and rude .......................................... | |
The sign of fortunes and will take ..................................................... | |
Sign of erotic action ................................................ | |
Laughter sign .................................................................. | |
Theme 6. Archaic (ritual) holiday as text of culture ............. | |
L. N. Lazarev
Section 2. Christian-ritual holidays ……………...………… | |
Topic 7. Orthodox ritual-festive calendar ....... ......... ... | |
Nativity ………………………………………...…… | |
Baptism of the Lord (Epiphany) ........................... ... ...... | |
Personia of the Lord (Mubled) ......................................... | |
Annunciation ...................................................... .. ...... | |
Entrance of the Main in Jerusalem (Palm Sunday) ...... .. ...... | |
Easter (Christ Day, Great) ............................... ...... | |
Ascension (ascension day, feeling) .................. .. ...... | |
Trinity (Pentecost, Day Trace of the Holy Spirit | |
on the apostles) ............................................................... | |
Transfiguration (the second saved, the second Kalinik, saved on the mountain, | |
Apple saved) ............................................................ | |
The Assumption of the Virgin (the first Music, Mrs. First, | |
Dogs, the first autumn) .............................. ... ............ | |
The christmas of the Virgin (the second is the recent, mistress | |
Second, aspos day, second autumn, bows day, | |
Lady day) ...................................................................... .. | |
Exaltation (cabbage) ........................................... ...... .. 124 |
|
Introduction ............................................................ .. ...... .. | |
Topic 8. The ratio of folk and church holidays ...... .. ............ | |
Section 3. Family and ritual holidays …………………..………….. | |
Topic 9. Deligious basting rites .............................. ... ......... | |
Topic 10. Wedding rite. The iconic world of the Russian wedding ... .. ............ | |
Theme 11. Funeral rituals ....................................... | |
Part 3. Holiday and History ...... .. ......... | |
Section 1. Holidays of the Ancient World …………………………………….. | |
Theme 12. Festive calendar of ancient Greece ............... .. ......... ... | |
Topic 13. Holidays and spectacles of ancient Rome ..................... .. ......... .. | |
Section 2. Holidays of the Middle Ages …………………………….. | |
Topic 14. Festive World of the Middle Ages in Western Europe ... ... | |
Topic15. FestiveLextant AwardsNews InvoiceX - XVII centuries. ... | |
Section 3. Russian holidays in the period from Peter I transformations | |
to the social revolutions of the XVIII - early XX centuries. ............ .. | |
Topic 16. Massive festive acts of the era of Peter I (1672-1725). | |
New "face" of the festive calendar .............................. .. | |
Topic 17. Russian Folk Holidays, Miscension and Spectacle | |
the end of the XVIII - early twentieth centuries. ................................. .. ......... | |
Section 4. Holiday and Revolution. Character of festive calendar | |
times of social revolutions ……………………………… | |
Theme 18. Festations of the Great French Revolution | |
(1789-1794) ...................................................... .. ...... | |
Topic 19. Holidays of the Great October Socialist | |
revolution (1917): thematic and genre variety ... | |
StudentoriaPradnikov
Section 5. Holidays in the Soviet Union ………………………………. 213
Topic 20. Festive culture in a Soviet country in pre-war years (1920-1940) ........................ .. ......... 213
Topic 21. Soviet mass festivals in the post-war period (1945-1985) .......................................... ... ....... 218.
Section 6. Holiday and Modernity ……………………………………. 222
Topic 22. Development of a festive culture during the years of restructuring and the post-Soviet period (1985-2000) ......................................... ... 222
Topic 23. Scientific concepts of the modern holiday ......... ... ......... ... 227
Applications ....................................................................................................................................................... .. 236.
Appendix 2. Russian festive calendar ............................... 239Apposition 3. All year round festive calendar ... ... ... ... ... ... ... ... ... .. 240
Appendix 4. Great post .................................................................. 246.
Appendix 5. The ratio of folk and Orthodox holidays ... ... 249Investment 6. Holidays of solvents and equinoxies and signs corresponding to them .................................................................. 251
Introduction
Each act of man is unique and originally, if he is illuminated by thought and spiritualized by talent. Holiday - confirmation of this. Being the result of understanding by mankind itself within the framework of real being, the holiday creates a portrait of society of each era. It reflects the entire system of aesthetic, moral, ethical, religious criteria of society accumulated in historical running time.
Russia of this century, like no other country, is experiencing the situation of the road selection. The future of the country is primarily determined by the state of the spirit of the nation, the level of its culture, one of the forms of the manifestation of which is a holiday.
What is the holiday - such a society, what is the society - such and the holiday. This relationship is due to the genetic "spike" of these two phenomena and is illustrated by the course of the history of culture. Each era creates its own system of worldview, which is implemented in specific forms of festive activities.
Socio-economic shocks in the state space determine the recoding of festive forms and directions, changing the festive calendar. Some holidays go to the past (sometimes state acts contribute to this), others change the semantic field, the third according to the laws of evolution turn into a spectacle, game, fun. New holidays serving the aesthetic tastes of emerging new classes and social groups appear.
Knowledge of the methodological foundations of the celebration, laws of the development of festive culture, the best historical experience of creating a "festive world" will help future specialists to master the "mechanism" of the festive industry.
The training manual for the course "History and theory of holidays" is intended for students to specialize the "director of theatrical ideas and holidays". It consists of three parts, within which the material is grouped by partitions and topics. The procedure for the location of the material is dictated by the use of the historical chronological method in relation to the extensive temporary paradigm (from the era of the Neolithic to this day) and the spatial parameters (Russia and Europe). Therefore, the thematic vector of festive forms naturally repeats
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toric scheme: primitive purchase system, antiquity, medieval, revival, new time, modernity. In addition, in some cases, either brief or deployed comments are given.
IN the benefits are alone themes that are well represented in the scientific literature, illuminated in contour, in The supporting phenomena of festive culture are emphasized by a popular form. Other topics are presented in more detail for several reasons. It may be themes unknown in general university courses - "Morphology of the holiday", the "sign world of festive culture", or topics based on an incomparable literature or a poorly studied problem.
Theoretical (methodological) and historical aspects of festive activities are represented by the dual structure of the construction of the material. Theoretical provisions predict and finish the allowance, they determine the essence of each part and each chapter, creating a "alloy" of theory and real practice.
IN the manual uses the scientific and empirical experience of cultural studies, the history of culture, ethnology, semiotics, director, scenario skill.
The main purpose of the manual is to help the student to form scientific knowledge about the Holiday Institute in a synchronous diachronous aspect as a unique sign of culture.
Course's task: to enable students to master the iconic world of the holiday (time, space, various acting codes: verbal, action, kinetic), assimilate the classification units of the festive complex (structurally typological cut); to identify the main directorial techniques and moves to the organization of the behavior of the festive community, tested by the historical experience of different peoples; Send the artistic repertoire of festive activities (ritual songs, game actions, rounds, cadryls, tertilically spectacular scenes, fortune telling, etc.).
Basic classes: lectures, seminars, folk-game training, training conference.
The course consists of 196 hours, of which 136 hours - lecture, 40 hours of seminars; Training classes are held during lectures and seminars, training conferences are organized at the expense of the seminar watches (the thematic plan of the course, see Appendix 1).
Part 1. Holiday and Culture
Topic 1. Determining the holiday. Problems of terminology. Holiday place in culture text
Holiday of life
A. S. Pushkin
The term "holiday" and its equivalents in different languages \u200b\u200bbelong to the vocabulary of everyday speech and are often used to characterize emotional states (holiday of feelings, emotions, souls, hearts), i.e., sometimes as the terms "official" character.
Scientific literature has formed a fairly enormous definitive base of this phenomenon of culture: 1. In the Hebrew language, the initial name of the holiday is "Hach" ("Hack" - to dance). Specialists associate its origin with the festive ceremony committed in the dance rhythm around the altar; The subsequent Hebrew name - "MED" - a grateful hour, now used the term "yom-com". 2. In Latin, two terms: Feriae - holidays, holidays, holiday days, as well as Festum - holiday, celebration, festive day (otherwise "sanctified place"). 3. In French, the word "holiday" has three meanings: a special day dedicated to the cult of religious ceremonies; Public entertainment, suitable for any emergency, not at all having a religious nature; Pleasure, everyday joy, happiness. 4. In the "sociological dictionary" released in Germany at the end of the sixties of the XX century, the holiday corresponds to the two terms - Fest (actually a holiday) and Feier (celebration). Holiday (Das Fest) is a more comprehensive and extensive phenomenon, a festive celebration (Die Feier) - more oriented and defined. 5. "New Lexicon", published in Germany in 1969, gives such a definition of the holiday - these are "seized from everyday life established, according to the rules, social events of a solemn character in their free time, originally closely related to the cult; Part and expression of organized and institutionalized life of society, classes, groups and layers depending on the method of production. " 6. "Dictionary of the Humanist
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tarn Sciences "(Paris, 1972) gives the following interpretation of the term:" Holiday "is" the moment of sociocultural dynamics, when the community entertaining (game) confirms the social and cultural relations peculiar to him. The holiday is created around a special mythical plot and organizes if not a mess, at least a violation of the order to get or strengthen consent to the required order in the public consciousness. The holiday is mainly a symbolic game that reorientates the practice in the direction of the myth, which offers her meaning. The holiday is valuable in the post-hour, because the group has the value applied in this case and the face caused by it. "
Determination of the holiday in intelligent dictionaries: 1. The encyclopedic dictionary of the Russian bibliographic society "Granat" (1897) gives a definition only due to religious motifs. 2. F. A. Brockhauses and A. I. Efron have already distinguished religious and secular holidays (1898). 3. V. I. Dal brought the concept of "holiday" from the adjective "idle", meaning "not busy", "empty", "empty" (if it comes to place) and "idle time" - a period when you do not need to work When you can be idle (if it comes to time). 4. M. Fasmer believes that the concept of "idle" is borrowed from the original Version Slavic "Festival", meaning the idleness, rest (1964). But in the modern language, the semantic meaning of the concept of "holiday" separated from the concept of "idle", which many authors are interpreted as a blissful, bad. 5. D. N. Ushakov, S. I. Ozhegov, the authors of Russian dictionaries, much wider understand the functioning of the holidays, however, they associate holidays with certain days. 6. L.V. Sucansky in the etymological dictionary "Why not otherwise" determines the holiday in accordance with the Old Slavonic "idle" in the meaning of "empty", "empty" from the works, no one filled in except for recreation. 7. Encyclopedia "Myths of the Peoples of the World" - as "a temporary segment with a special bond with a sacred sphere, implies the maximum involvement in this area of \u200b\u200ball participating in the festival and noted as a certain institutionalized action." Film oppression - weekdays - is key and determining.
The concept of "holiday" in the definition of scientists: 1. I. M. Snegirev (1837): "The holiday is an antithesis of everyday life with their labor and concerns; this is
L. N. Lazarev
the manifestation of a special, festive and free life, different from the life of everyday, everyday ... The very word holiday expresses abolition, freedom from everyday work, connected with fun and joy. The holiday is free time, rite - a significant action, a pleasant way to commit fertilizers; The latter is contained in the first. " 2. D. M. Genkin (1972): "The holiday is a flexible pedagogical system that allows you to observe the process of pedagogical impact." 3. Kazimierzh Zhigulsky (1985): "The holiday is semantically connected and with free time, the time of idleness, relaxation and joy, fun, with a certain ritual, dance, reception, celebration. It is associated with religious cult and with important dates of the history of the people and the state, with the labor law and the organization of production, finally, with the traditions of social movements, with their aspirations, slogans, celebrations and demonstrations at certain days. " 4. M. M. Bakhtin (1965): "The holiday is the primary form of human culture." 5. A. I. Mazaev (1978): "The holiday has free livelihoods that flows in sensually disorderly borders of the place and time and through the live contact of the people who gathered voluntarily. The holiday is the localization of free communication at certain boundaries of the place and time. " 6. L. S. Lapteva (1975): "The holiday is a traditional folk form of rest; This is a satisfaction of a natural need for mass communication, and in the situation, the distinctive feature of which is a majority; This is the appearance of folk art in which they echo and combine in a new artistic and meaning quality of all types and genres of art. " 7. A. V. Benifand (1986): "The holiday is associated with society as a whole, with his social, political and spiritual processes ... The type of production method in society corresponds to a certain historical type of holiday. A shift of the holiday type is determined by changing the production method. " 8. Perhaps such a definition: "The holiday is spiritual and practical activities based on the value system tested by the inter-flow communication of people and flowing in sacral time and space, in accordance with the Regulations of the Festive Code."
The ratio of the basic concepts related to the holiday: tradition, custom, rite, ceremony, ritual. For estimated relationship, see Scheme 1.
The holiday as a phenomenon of folk culture has deep historical roots, he goes back to the period of the Stone Age, when the return of the ancient hunters with prey is perceived by tribesmen as a big holiday.
The transition of the tribes to a settled lifestyle and exercise agriculture was accompanied by a whole system of holidays. Calendar customs and rites of a year-old cycle associated with the work of the people are a complex public phenomenon, a peculiar reflection of their socio-political, historical, cultural, ethnic, spiritual life at various stages of development. As a concentrated expression of the spiritual and material culture of the people, calendar holidays carry the seal of ethnic specificity. At the same time, they reflect the typological community of human culture, the influence of historical and cultural contacts and connections. At all times, the holiday was perceived as opposition to everyday life. The complexity and multi-faceted holiday as an indispensable part of human culture found their expression and in its social multifunctionality. *
So you can note the following functions of the holiday: a solemn update of life; Communicative and regulatory functions, compensatory; Emotional-psychological and moral and educational function.
Holidays organically fit into the tissue of the daily life of people and had for them, first of all, cultural significance.
The alternations of everybody and holidays also characterized the life of the Eastern Slavs, who occupied the abundant territory - from the coast of the Finnish Bay, Ladoga and Onega Lakes to the mouth of the Danube, Dnieper and the Verkhovyev Volga and Oka. By the time of the emergence of statehood at the end of the IX, the beginning of the twentieth centuries, Slavs had a fairly developed festive culture.
The largest number of holidays accounted for late autumn, winter and early spring, where the peasant received some respite of hard work. These holidays reached us: Maslenitsa (winter wires), shints (late December - beginning of January), Ivan Kupala's holiday (on the night of June 23-24) and so on.
During the holidays, members of the peasant community arranged feasts for a common table, which received the name "Brother", as well as the holidays as a whole, not only helped people to restore mental and physical forces, but fled the function of unity to confront enemies.
Festive culture of Slavs
Nature is all that is when God is genital. One of the laws of nature is cyclical. Everything in the world is happening according to the cycles: the day is replaced at night, autumn - in winter, after death there is a birth. To live in rhythm with nature - it means to live according to the laws of the Universe, and to live according to the laws of the Universe is to be healthy, happy and staying in prosperity, love and equilibrium.
Every time of year has its own character, its sound and strength of influence on a specific territory.
Autumn holidays
The autumn circle of holidays in the Slavs is devoted to the reverence of the ancestors, the other world and dark (secret) gods. The reverence of the ancestors is inextricably intertwined with the cycle of holidays dedicated to the crop, which begins in the summer, with resols, and ends with oxen. After oxen, the time dedicated to the mother of the earth and the settlement (synchronization) of the human life with the processes of the Earth begins. The last month of autumn and the beginning of winter are devoted to the ancestors and secret gods, because it is the most dangerous and student time when people need help and at the same time protect against the unknown forces of another world.
September
September 1. SEMARGL Candack holiday. September 8. Genznica. The second is the recent, the feast of the Mother of the Earth. Indian summer.
September 25 oxen. Blue Yar. Radoish. Lights. Celebrated on the third day after the autumn equinox.
October
November
Winter holidays
The winter cycle of the holidays of Slavs is devoted to the dying and birth of a new life. In short, the image of an old dying year, Christmas is a new born year. Accordingly, the first half of the winter cycle of dedication to reveal the secret forces and protect itself from Likha, the second half is to glorify the new sun, light and life. The main winter holidays are the shields or a wheelchade that last 12 days, dated December 27 to January 6.
December
January
On the eve of the Water Engineering - Holy Evening. Hungry Kusta
Dogs.
February
Spring holidays
The spring part of the Cologoda is dedicated to the holidays of the revival of life, youth and violence of nature. At this time, the most honor the gods of fertilizing and boring life.
March
March 1. Channels (Spring Strobogue), marked 27 days after a lifting. Calling birds from Iria.
Sunday in front of the Great. Vorbitsa. Palm Sunday.
Naviy Gelden. Clean Thursday. Thursday to the gender.
April
Right Wednesday (Rachmansky Great). Mid spring.
May
Summer holidays
The summer circle of the festivals of the Slavs is the most colorful and cheerful, as nature comes to life, life is revealed in all its manifestations. Summer holidays are the holidays of the cult of birth, harvest and protect this harvest from various misfortunes. The idea of \u200b\u200bcontinuing the genus and the rating as such is revealed in almost every holiday, the main of which is Kupala-selected.
June
July
August
1. Theermans S.E., Gavrilov D.A. The time of the gods and the time of people. Attendance of the Slavic pagan calendar. M., 2009.-288 p.
2. Plind M. Russian people. His customs, rites, legends, superstition and poetry. M.1997. - 544 p.
The spread of Christianity among the Slavs, which began in the first century and officially introduced in Kievan Rus in 988, had a huge impact on the life and life of the people. Fighting with the pagan faith, the Christian church obsoleteners with a special tightening attacked folk holidays. With the adoption of Christianity in ancient Russia, a calendar of the festivals that meet the requirements of the new religion appears. *
The church could not eradicate it. Many marked peasant holidays found their niche in the Christian calendar.
Before the adoption of Christianity, there was not the differentiation of Russian life and ritualness, and the need for special gods, besides priests or magicians who performed all ritual and ritual functions, did not yet arisen.
"Vimita dance", dances and dance were the general matter of all participants in these rituals. Christianity disassembled people and priesthood. Paluor, like a cult, was undermined, but pagan ritual continued to exist on the principles of the two. The gods of the defeated cults became demons. Part of the priests continued to defend the cult, the former role of Magi did not fade, the uprising is known when "from the age of time" the past seized the minds even a few centuries after the introduction of Christianity. Another part was gradually degenerated into small sorcerers and sorcerers, which are sacrificed with unclean power (i.e., with the same gods). From the degenerated moisters, the first crumbs occurred. No wonder throughout his historical life, the crumbs were heard by the leaders and meanings, people who are silent with the unclean power capable of imparting "damage" and bring all harm. *
The main sphere of their initial activity is rites associated with ritual laugh. Over time, on holidays and rites, there were, of course, changes, but the process of this, at least in the XI - XVI centuries, was very slow. Each holiday and rite passed from year to year on all well-known rank, each holiday and rite corresponded to strictly certain songs, dances and games. For example, games were set up on the shields with masking and rude.
It was interesting to the carnival game. It was a whole cycle, unfolding for several days, moreover, in each day, a strictly defined part was carried out, almost unemployed with us. A predetermined routine determined the nature and features of the art of sedentary crochets. "Scenario" of each playing was thoroughly known to each participant; There were some solid fixed functions, a clearly defined terms of responsibilities. One of these duties is that people gathered on the game of the call, in the signal of the scomer. The predominant attention of the hiking bumps to bearish fun and Persubus is explained by their original popularity among the people. This is especially characteristic of faded bear. The popularity of such a presentation was determined not only by curiosity. The image of the bear in the Russian people caused a whole circle of representations, which comes from the times of paganism. In addition, the actions of the scholar bear in aggregate with sometimes extensive replicas of the leader are in line with the most popular traditions or directions of folk art as a whole, which determine the features of which are parody and grotesque. Bear of fun and a puppet representation, although they do not exhaust the entire variety of art of the art of hiking crochets, can well serve as a basis for concluding about its most important features. This is an unusual alloy with traditional. Unusual - a necessary condition for the initiation of viewers. Traditional - the use of a familiar canvas, the whole created early, forms of humor, satire, parodies and grotesque - as a prerequisite in order to be understood and accepted by the audience. *
Civilian or secular holidays appeared much later calendar and were closely related to the development of statehood. You can talk about a secular holiday in relation to the time when the separation of religion comes from other areas of life, especially from the state. In Russia, the first civil holidays are associated with the Petrovsk epoch: the tradition of a civil new year meeting on the night of December 31 to January 1, the festivities on the occasion of the military victories of Russia on land and the sea and their anniversary.
The process of creating civil holidays and new festive rituals and traditions, such a rapidly flowing into the Petrovsky era, in the following decades of Hush c., As in the XIX - early XX century, developed by an evolutionary way. One of the most important parties to the protectionist policies of ruling circles against holidays is the practice of allocating from the variety of the usual festivals of non-working days. The choice of dates of these public holidays largely reflects the features of the social system. At the same time, the public holiday, as a rule, inherits traditional customs of creating an atmosphere of consent and unity on this day.
Professional holidays, more often called labor, got a particularly large distribution in the Soviet period. They are bound primarily with the labor activity of people. Their number with the advent of new types of production is growing, and their existence has no longer one century. Professional holidays continue to live, thanks to the preserving value of labor for a person.
Modern civil holidays sometimes include elements of calendar holidays, which made it possible to call them new calendar or seasonal holidays. Fair statement O.R. Budins and M.N. Shmelovy, that such holidays, most likely, "belong to a special variety of so-called secondary forms of folk culture, the increase in the role of which is as if inevitable consequences of the spread of urbanized culture." These modern holidays include the so-called folklores that perform a large cognitive-creative function and serve as a powerful impulse for the development of artistic creativity.
Over time, with a change in lifestyle, the social situation and the worldview of people is changing and the list of holidays. The change in the holiday is part of common transformations occurring in the culture of the ethnos under the influence of various factors: the socio-economic conditions of his life, political system, public consciousness, expressed in changes in the value system. All these factors not only cause the transformation of holidays and established ways to conduct them, but also lead to the disappearance of some and the emergence of others. Some, fucked with folk life, become a tradition, others die away. At the same time, holidays arise related to the emergence of new types of production, various needs of society or with social order. The ideological load of the festivities largely determines their viability. (I think about your theme of preservation and development)
http://kraevedenie.net/2009/12/15/prazdnik-social/2//
* Actual problems of socio-cultural activities [Text]: Sat. Art. - M.: Mguk, 1995.- 121 p.
* Dulikov, Vz. Organizing process in the socio-cultural sphere: Tutorial [Text] / V.Z. Dulikov. - M., 2003. - 56 p.
* Leisure in the family of [Text]. - M., 1989. - 302 p.
1.2:People's festive culture: concept, content, characteristics, signs and functions. or "Holiday as the main element of traditional folk culture"
Folk culture is a truly amazing phenomenon. It was created during the Millennium, by natural selection, anonymous creators, people of labor, representatives of people who do not have special and vocational education. Its main components of subsystems are religious, moral, household, labor, wellness, game, spectacular subsystems.
Folk culture – a collective concept that does not have clearly defined boundaries and includes cultural layers of different epochs from deep antiquity to the present. (Chistov K.V. Folk traditions and folklore: Essays Theory. L., 1986;) The formation and functioning of the phenomenon of folk culture in the ethnic community or social groups, or the communities of a different type associated with the awareness of their belonging to the people. Self-identification with people, folk traditions in the stereotypes of social behavior and action, everyday ideas, the choice of cultural standards and social norms, orientations for certain forms of leisure, amateur artistical practice - manifestations of folk culture. In our time, its overall feature is an extraprofessional status in the sphere of modern multilayer culture, not a specialized nature of cultural activities, which, however, does not exclude a high level of skill, skills, knowledge, which is based on the free possession of the tradition.
Traditionality - the important quality of the folk culture, which is determined by both its integrity - regulatory and semantic content and social mechanisms of its transfer, inheritance in direct communication on behalf of the face, from the master to the student, from generation to generation, bypassing institutional - organizational forms.
For folk culture, syncretic, undifferentiated forms of relationship with the world, which are transmitted during direct communication are characterized. Putilov B.N. Folklore and folk culture. St. Petersburg, 1994;
Brighter than folk culture is represented folkloreAlthough far away is not exhausted.
Folklore(eng. folklore. - "Folk wisdom") - folk creativity, most often oral. Artistic, collective, creative activity of the people, reflecting his life, view, ideals, principles; Created by the people and extensive in the folk masses (Berezkin Yu. E. Thematic classification and distribution of folk-mythological motives on the ranges of Putilov B.N. Folklore and folk culture. St. Petersburg, 1994;
TO the main aspects of the content of folk culture can be attributed: worldview of the people, people's experience, dwelling, costume, work, leisure, crafts, family relationships, folk holidays and rites, knowledge and skills, artistic creativity.
It should be noted that as any other public phenomenon , folk culture has specific features, among which should be allocated: inseparable communication with nature, with a habitat; Openness, educational nature of the national culture of Russia, the ability to contact with the culture of other peoples, dialogue, identity, integrity, situitation, the presence of a targeted emotional charge, the preservation of the elements of the pagan and Orthodox culture, the sense of humor. Its essential the characteristic is anonymity, the absence of the author. So, there is no author in fairy tales, epics and proverbs, folk songs and crying; The inventors of the ax and wheels, the builders of irrigation facilities of antiquity, etc. are not known. This allows us to talk about folk ethics, folk instruments, folk sports, traditional medicine, folk pedagogy, etc. Folk culture transmitted from generation to generation , constantly raising, enriched and modifying. Afanasyev A.N. The people are an artist: myth. Folklore. Literature. - M.: OV. Russia, 1986. - 366 p.
The main and important element of the folk culture are holidays with their diversity of customs, rites, ceremonies and rituals.
Holidayin cultural studies, it is customary to determine as: "Anti-susept weekdays (everyday life) of a period of time characterized by joy and triumph, highlighted in a stream of time in memory, or in honor of someone or anything, which has a substantial bond with a sacred sphere, noted in a cultural or religious tradition as an institutionalized action that provides it Members Max. involvement in this area "1. Culturalology. Encyclopedia: in 2 tons / ch. ed. and auth. Project S. Ya. Levit. - M. Political Encyclopedia "(Rossman), 2007. - T. 2. - 1184 p.
Holidays as a phenomenon of folk culture are one of the forms of the life of the ethnos. For centuries, the people's festive culture of Slavs, permeated by archaic beliefs, was constantly transformed, causing new elements, mainly under the influence of Orthodoxy. The origins of the same traditional holidays, customs and rituals lie in ancient times, in the complex interweaving of the elements of the archaic agrarian-magical ideas and pagan cults.
Ritual- a certainly built chain of symbolic, as a rule, group or massive actions intended to mention the events of public or personal life in a clear-shaped form. The rite is a set of actions following in a strictly established customary order for the design of events occupied by a special place in the life and work of people. Ritals are due to customs, tradition. Eroshenkov, I.N. Cultural and leisure activities in modern conditions [Text]: / I.N. Eroshenkov. - M.: MGIK, 1994. - 43 p.
The history of studying holidays shows that they have always been closely related to the living conditions of people, with the methods of obtaining the main means of their existence, with the formation and development of worldview and beliefs. The traditional Slavic holiday is the fate of the people, the most closely connected with the land of the cormal and the cosmic beginning. Therefore, the study of the holiday itself, its current state and transformation processes in it is relevant and necessary. All this has an important meaning to solve wider problems of the historical ethnography of Slavic nations, as some issues of formation and conservation of popular culture remain unresolved. In this regard, the appeal to the issues of historical and cultural development, in this case, the issues of festive culture are relevant, because there is a public, and their own specific, regional nature of many-companion traditions, which in turn can clarify the understanding of the place, Which occupy in the cultural history of holidays and festive life of the population Snegirev. Russian common holidays and superstitious rites. M., 1838. Vol. 1. L.
The nature of the holiday has long become an object of scientific research. The ancient philosophical system examined the holiday as a phenomenon with a powerful stabilizing function that contributed to the strengthening of state, moral and religious standards. Aristotle One of the first wondered about the importance of the festivals. He argued that it was as difficult to understand the nature of festive existence as to answer the question "why a person's life?". For him, a holiday is the time of contact with true spirituality, the meaning of existence. Plato in the "laws" shows the value of the holiday as a meaningful element of personality formation: rhythm, harmony and the game awaken in people a sense of pleasure and satisfaction, against the background of which physical and moral improvement is enhanced. Plato also argued the direct relationship between the preservation of the tradition and the inviolability of the state: "If young fluctuate this uniformity of games, innovations are being searched for a constantly change, we are fully entitled to say that there is nothing more disastrous for the state" in the V century to AD Herodotus argued that the total holidays were "third (along with the language and race) an element contributing to the consolidation of the Greeks"
In the Epoch of the Middle Ages, the asceticism of the philosophical doctrines made a coup in the evaluation of the holiday: the concept of "ritual" comes to replace the concept of "holiday", which for a long time delayed in the scientific literature to determine mass communications of a solemn character.
3. Plato. Writings: in 3 tons / Plato; under total. ed. A. F. Loseva, V. F. Asmus; Egg. Art. A. F. Losev; [Per. with ancient Greek.]. - M.: thought, 1968. - T. 1. - 623 p.
4. Herodot. History in nine books / Herodotus; per. and approx. G. A. Stratonovsky. - L.: Science, 1972. -
The ritual is a set of conditional, traditional actions, devoid of direct practical feasibility, but serving a symbol of certain social relations, the form of their visual expression and consolidation. ...
http://ru.wikipedia.org/wiki/Ritual
In a new time, when scientific interest in research, which determined the place of culture in the lives of people, rituals and myths were considered as the ancient forms of culture. One of the early dust-either thinkers of J. Vico in the work "The foundations of new science on the general nature of nations" (1725) developed the idea of \u200b\u200bbecoming the mentality of the people of primitive society on the basis of "Divine Poetry".
The scientific theories of the XIX and XX centuries mainly covered the problems of forming sense-forming factors of the traditional consciousness of nations and nations. In the XIX century, the theories of the "People's Spirit" were widely widespread, where the specific features of each people were determined how initially it is characteristic and unchanged. These ideas arose in the study of real objects and concepts, such as the psychology of the people and the psychology of the masses. Questions were raised about the emergence and forms of manifestation of mass phenomena and correlation of them with individual formation of the person. Philosophy, psychology, anthropology, ethnography and other sciences united their efforts to study the complex, difficult to analyze the phenomenon of the mythoritual and festive culture. Their success has become important incentives in the development of leading schools to study the problems of mythology and its interpretations that have had fundamental importance for further understanding of the holiday. Thus, representatives of the naturalistic, or mythological school (A. Kun, V. Mannhardt, F. Buslaev, A. Afanasyev, A. Phebena) on the basis of language data analyzed Indo-European mythology. Anthropological, or evolutionary school (E. Taylor, E. Lang, Spencer), based on the specific observations of the life of the American Indians, considered mythology to reflect the ideas about real life, "primitive science", which lost its meaning in connection with the development of modern knowledge. J. Mill, who came out of the evolutionary school, collected a large amount of information about rituals and myths, pointed to the priority of a ritual over the myth. Representatives of the Cambridge School of Classical Philology (D. Harrison, F. M. Cornford) saw in rituals the most important mechanism for the transmission of religion and the art of the ancient world. F. Ralan believed that all myths are ritual texts. 5. Mill J. J. Golden branch: research of magic and religion. / J. J. Mill; [Per. from English]. - M.: Politicism, 1980. - 831 p.
One of the first scientists who developed the theory of ritual based on human behavior (his effective logic) was a professor of the University of Chicago, Viktor Tarner. He outlined his views in the books "Symbol and Ritual", "from the ritual to the theater" and others. He considered a ritual as a sign system interacting with the entire mental-emotional sphere. Interest in the activities in the ritual leads V. Therener to the search for typological parallels between the ritual and the theater. In the 20th century, the problem of isomorphism of the cult, ritual and theater acquired a special relevance. In the context of anthropological (ethnological) studies, K. Levi-Stros, M. Elyad, V. Therener and others. Theatrical theory of ritual, based on the analysis and detection of ethnopsychological factors generating a hypocrisy as a special way of knowledge of the world related to the activities of human spirituality .
The awareness of the festive game as an extremely important mechanism of human activity was developed in a number of works of large western cultural scientists. In particular, J. Heating argues that in the holidays, humanity "places the order of things in nature, as it perceives it" in the form of a stage or adversely embodied in action. At the same time, the purpose of the sacrifice, competition or submission is the "game with beauty and shrine."
6. Hasing J. Homo Ludens. (Person playing) / J. Hasing; per. from the Netherl. and notes. V. V. Oshisa. -M. : Eksmo-press, 2001. - 351 p.
In domestic cultural studies (M. Bakhtin, S. Gurevich, V. Propp, O. Freudenberg, A. Losev, D. Likhachev, etc.) The festive is considered as one of the most important ways to regulate behavior in the entertainment and gaming forms of culture, as a special life activity , based on canonical aestheticization of life with elements of improvisation within the tradition of tradition.
M. Kagan, analyzing human activity, notes that "the social essence of the holiday is associated with the collective nature of his perception and participation," and emphasizes that "collectivity is a spectacle by itself", thus determining the essence of collective activities in the holiday space as A spectacle in which everyone performs a newly promoted social role.
Recently, there have been trends to the study of ethnographic realities concluded in festive life, in which ethnic specificity is most clearly manifested. Specialists of different directions studying live culture concentrate on the device and functioning of "secondary modeling systems", but the installation on the characteristic of individual elements dismantled to the part of the system does not allow to see the main sense-forming elements that persist in traditional and modern livelihood forms in which we are seen Festive hypocrite.
So, the concept of the holiday turns out to be embedded in one terminological series with the concepts of myth, ritual, traditions, games, structures that are created by spectacular and gaming images. All elements combined in a single text of the holiday form a complex visual image, reflecting the paradigm of being and corresponding to the pattern of reality that is mastered by the mentality and feeling of the people. As a holistic structure, any holiday has certain tasks, goals, functions and mechanisms for their implementation.
At first glance, the main function of the holiday is relaxation. "Celebrated" time is associated with rest, leisure, which serves to compensate for physical and spiritual costs on weekdays. But the true value of the holiday is much wider. Any holiday is the milestone of the story, the completion of the stages of life, the time when the end of the natural cycle is marked when the results are summarized, the deep task of which is to show the way to update in the permanent situation. The reason for the holiday, the sense-forming factor of its occurrence is an event that is aware of the community as a phenomenon of particular importance, on the example of which the formation of the Being paradigm. In this regard, it is ritualized: transfers from everyday life or mythologized past in a festive context and is repeatedly noted at a certain time. The event is thus focused, perceived, is estimated and sanctioned by public consciousness. This psychological mechanism translates the event from the world of everyday life into the world of intensive emotions, since the mass experience has a tendency to strengthen, the experience leads to Suggestion. The main motivation of the festive vital activity of people is aimed at creating conditions for their positive emotions, against the background of which the most important value orientation is consolidated.
The holiday is a peculiar phenomenon of collective creativity. It has group positive emotions, moods, experiences, against the background of which important public views are formed, ideals, ideological plants, reflected in the live tissue of the act. In the process of collective creativity in distracted and specific sensory images of real life, stereotypes and codes of behavior, formed during the long-term vital activity of the community, by selecting the best samples of ethnic practitioners, a spectacular-game image of a real world is created that carry the potency of the ideal future. It should be noted that all elements combined in the context of the holiday are performed by an integrating role, they are not the sum of individual phenomena, but represent a holistic picture, a chronotope connecting micro and macrocosm corresponding to the consciousness of the people.
In the festival of phenomena and objects, in addition to the actual utilitarian meaning, they acquire the meaning of the sign, the symbol: not just the food, and a rich feast as a metaphor of abundance, a cult offer, the victim; Not ordinary walking, and procession, dance; not a conversation, but a declamation, speech, toasts, singing; Special clothes are familiar; Ritual, utensils - special ritual, parade, etc. These symbols, a variety of superstructual activities (ritual, ritual) create a special metaphorical element of the holiday, in which its aesthetic function is implemented. Space, nature, habitat learned in "This period of material and spiritual values" are involved in the element of the holiday.
7. Kagan M. S. Human activity: (System analysis experience) / M. S. Kagan. - M.: Politicism, 1974. - 328 with
The richest material is revealed to the people's festivities, they reflect the events of everyday life, ideas about good and evil, assertive for the people of the form of life, work activity, sacred and aesthetic values \u200b\u200bare approved. Due to the fact that any ethnic group is extremely sustainable education and its existence includes millennia, festivities based on long-term traditions, serve one of the most important ways to adapt (referring to crystallization and preservation of many positive knowledge and experience of the people
An important mechanism that makes the creation of simulated representations, approved in ethnic consciousness, is tradition. Really, cultural tradition - This is a social memory that accumulates the experience of the past, a kind of program, which as a result of repeated repetition turns into a stereotype of behavior, into which information contributes to the adequate functioning of the community in changing historical conditions.Many traditions persist on holidays for thousands of years, traced from the ethnos at all stages of historical life from the tribe to the nation. Often, the semantics is lost, and the everyday consciousness does not record their semantic load: "So there were ancestors" - the main explanation of the informants in this case. Tradition is perceived by them as a specific element of ethnic culture. Ethnographers and historians believe that the decoding and identification of ancient values \u200b\u200bis a scientific interest "in resolving problems associated with the ethnogenesis ... exposes the archaic layers of ancient culture." It should be noted that some traditions are upgraded, otherwise completely disappear. New phenomena of real life pass through the prism of traditionalization. These phenomena, having received a rating of society, are encoded in the festive symbolism and included in the form of innovations in the holiday score. Historically, the shape of the forms is inevitable and continuous; It is carried out as as a result of the direct development of tradition and in the emergence of new images. This process occurs difficult, conflict, becomes the isna of struggle and experiment, during which the talked elements die out, the low-life education is revealed. Thus, experience is transmitted from generation to generation. Through the selection, saving and transferring information carried out by the mechanisms of holidays, a transmission function is implemented (holiday).
Poorly studied and practically not investigated sacred function Holiday based on faith. Her task in traditional culture can be characterized as conditional, but defined in things and actions contact with supersual, guaranteed by the authenticity of people's senses. This relationship is stimulated in strictly regulated rituals of ecstatic hills of senses and faith in the rightness of the elected form of interaction. As a result, the highest strengths become the implantable, but the main viewer, perceiving a holistic metaphorical action of a polyfunctional, deploying image of a celebration-holiday. It should be noted that ethnographic data confirm the preservation of the people's consciousness of the festive and ritual appeal to the Divine forces, as an effective method. This is especially brightly reflected in calendar holidays.
There are different ways of specific communications between believers and deities. It seems interesting for us that it is a prerequisite for festive communication to its communication aesthetic function. The beauty and artistic perfection of the executable episodes acts as the main guarantor of the safe broadcast of human asleans to transcendental forces. During the holiday, which is applied from people's ideas, the boundaries sharing the "professional" and "sacred" worlds are revealed. It turns out that if the life of spatial and time frames are limited to the material world, during the holiday limiting the limits, giving them an exit to the expanses of deep spiritual and moral cleansing, catharsis. In this regard, the semiotic status of objects and validity increases. The symbolic form of rituals, mysterious at first glance, was formed and established himself as high spiritual values. In the festival, good forces are always opposed - destructive, life - death, the beginning is an end.
Functions of festive culture
Thus, the identification of the functional characteristics of the holiday indicates the presence of holistic architectonics and structures in it, on the organization of material according to the laws of entertainment art. The artistic form of the holiday is rites, rituals, ceremonies, mass marchs, carnivals, games, views, riddles, songs, dancing, feast, and they are combined on the principles of the unity of theme and super-trial. The presence and implementation of the system of functions and structuring elements in a particular festival is the key to its deep impact on the emotional and mental sphere of people, as a result of which the fundamental truths are formed, affecting conscious subconscious mental processes.
Snugerev I. M. Russian Promotional Folk Holidays and Suverval Rites: Part 1 / I. M. Snugerov; Ed. A. G. Kiphishin; Premium. Text and preface. L. I. Akimova. - M.: owls. Russia, 1990. - 160 s. (B-CCA "To help the club worker", No. 11; Russian mythology, Issue 21).
Similar information.
Chapter 1. Source and historiographic foundations of research.
1.1. Source base of the Russian holiday research as a sociocultural phenomenon.
1.2. Festive culture in the presentation of pre-revolutionary researchers
1.3. Soviet historiography about festive culture
1.4. Post-Soviet historiography problem.
Chapter 2. The origins, sociocultural functions and the typology of Russian holidays.
2.1. The origins of the occurrence of holidays.
2.2. Socio-cultural functions of the holiday.
2.3. Typology of Russian holidays.
Chapter 3. Semiosphere of Russian holidays and the process of mutualing cultures.
3.1. Religious and folk roots of Russian holidays
3.2. Semiosphere of holidays in Russian culture
Chapter 4. The state and prospects for the development of the Russian festive culture.
Conclusion of dissertation on the topic "Theory and History of Culture", Orlov, Oleg Leonidovich
Conclusion
Festive culture occupies a special place in the life of people, and therefore, in cultural studies. It provides peculiar forms of integrated existence of human communities. This, in particular, the organization of people in their joint livelihoods, since the holiday is precisely a specific form of human life. Such life activity is provided by structural differentiation to various self-sufficient groups, such as socio-territorial neighboring groups - in modern conditions from diasporas to nations; Socio-functional - production, educational, creative, military; Socio-household - families, clans, childbirth; religious - sects, denominations, denominations; Communicative - on dialects, languages, related languages. Such a classification could be continued.
The regulation of the processes of interaction between people during historical selection, rationing, standardization of the most successful elements of social experience in the field of holidays and the implementation of regulatory mechanisms of conventional or institutional properties is played.
In the course of the development of a festive culture, consolidation and self-identification of people in the team through the development of common goals and ideals of their joint participation on holidays, group interests and needs, sense of solidarity of the personality with the team and the security of them, satisfaction or dissatisfaction with the current norms and rules of interaction are ensured.
One of the functions of a festive culture must include those that provide fixed assets of the joint life of people. The festive culture of the demographic and social reproduction of members of society is developing through the development of certain norms of marriage and related obligations, any norms of sexual relations, certain standards of physical development of a person and the protection of its reproductive potential, the norms of a neighboring hostel, as well as systems forms and means of targeted inter-flow broadcasting the social experience of holidays, the production of norms and standards of socialization and the inculturation of the person, its adequacy to society.
Festive culture actively contributes to the adaptation of various human communities towards the historical and natural waters of their habitat. This adaptation is ensured by accumulating significant experience and incarnate it in the norms, rules and forms of direct livestock, including food, housing, clothing, shoes, the conditions for preserving the health, the lives of people, their mutual help each other. Some vital tasks are often solved by investigating them in the form of holidays. Once, and in some cases now, the holidays have completed exhaustive heavy and life-threatening hunting for predators, severe physical work that has become a key to successful overcoming harsh natural phenomena. For example, in some nations of Russia have still been preserved. The advertisement of felt, allowing people to prepare for the impending winter.
A festive culture is played in the development of an artificial material and spatial habitat of the community and providing its members with social benefits. It is expressed in the formation of the principles, rules and standards of creating a territorial infrastructure of the area of \u200b\u200bresidence - any settlements and their internal network, transport communications, power supply systems, development of services, distribution of consumption goods. In this regard, such holidays such as the birthdays of cities, villages and towns, holidays of districts, streets, courtyards are particularly effective.
Within the framework of the festive culture, the culture of social patronage is developing, which expresses itself in the tradition of providing social assistance to people of different levels of wealth, especially those who for some reason are not able to provide their lives. Deep roots has a tradition of charity, mercy, helping to all those people who need it. Traditionally, not only in Russia, but also in other countries during the pre-holiday period and on holidays, this activity is particularly activated. One of the moral motives for the formation of this tradition is the state of mental discomfort of socially prosperous and especially successful people who are not able to be content with the material and spiritual attributes of the holidays apart, outside of relationships with socially unprotected sectors of society. However, the circle of motives in this case is quite wide - from religious ideas about virtue to the purely household motives.
The formation of a festive culture has provided and has a noticeable influence of the culture of knowledge and worldview, accumulation and cumulation of socially significant knowledge, ideas and experience. This significant role is played by the rational start - science and everyday rational observations. For example, every year an increasing number of people leads the scientific base for a long-lasting Christian tradition of compliance with pre-holiday posts. Often, people who are not related to religious beliefs see in these posts not only adherence to the tradition, but also proven by centuries-old experience a way to preserve health.
Irrational - superstition, mysticism, esoterica and, of course, religion is even more traditionally connected with the festive culture, with those holidays that have religious and folk roots.
The figurative principle is art, games, metaphysicity of thinking and judgments is also an important condition for folding a festive culture. This can manifest itself completely differently: from massive festivities, organized at the professional level, to the "little holidays of the soul", understandable only to one single person.
Specialists and not only them still have to appreciate the influence of the culture of communication and the exchange of information and social experience between people implemented in the process of festive culture. As the culture integration as a whole, there are also integration of previously local festive crops. The motivation of this integration is quite extensive: these are economic incentives, and spiritual lacquers of those or other sections of society or entire peoples, and the influence of the media, and the desire for self-identification with others, formerly in other people's peoples, traditions, etc.
But it seems that the reasons for political are playing a special role in all this. Domestic political reasons are expressed in the fact that there is a certain inner need for people to compensate for the departure from the former own festive traditions by bringing in their own original culture of other festive traditions. In this case, motivation can be absolutely different. This is a decrease in the degree of respect for their own culture, and its ignorance, and the dominant impact of the media on human consciousness affecting the alignment of moral accents.
Foreign policy causes are of particular importance. They, based on state and interstate interests, use festive traditions as a means of interstate rapprochement, as a way to improve the effectiveness of the inclusion of a state in a generalization-licable process. An example of this is the emergence of a number of new holidays in Russia lately, which are inherently international. This is World Day of Peace (January 1), World Customs Day (January 27), International Day for Surprise Crime (February 22), World Civil Defense Day (March 1), International Women's Day (March 8), World Consumer Rights Day (15 March), World Water Day (March 22), World Meteorological Day (March 23), Day of Unity Peoples, International Children's Book Day (April 2), International Day of Liberation of the Prisoners of Fascist Conditioners (April 11), World Aviation Day and Cosmondautics (12 April), International Day of Monuments and Memorial Places (April 18), World Day Earth (April 22), World Book and Copyright Day (April 23), International Youth Solidarity Day (April 24), International Dance Day (April 29) , World Print Freedom Day (May 3), World Red Cross Day and Red Crescent (May 8), International Family Day (May 15), International Telecommunication Day (May 17), International Museum Day (May 18), Front Children's Day (June 1), World Environment Day (June 5), International Olympic Day (June 23), International Day for Drug Addiction (June 26), International Day of Cooperatives (July 3), World Population Day (July 11) ), International Chess Day (July 20), International Literacy Dissemination Day (September 8), International Ozone Layer Protection Day
September 16), International Day of Music, International Day of the Elderly (October 1), World Postal Day (October 9), International Day of the Blind (November 13), World Diabetes Day (November 14), World Student Day (November 17) , Universal Children, World Television Day (November 20), World Information Day (November 26), International Disabled Day (December 3), International Human Rights Day (December 10).
The modern level of development of culture qualitatively affects the content of festive culture. At the same time there is a tendency to integrate holidays. At the same time, cultural traditions continue to play a significant role in the qualitative change in festive culture. Even in the modernized countries of tradition as the tools of social regulation and broadcasting cultural samples in the home, the particular spheres are developed very much. These traditions of festive culture are localized in a certain area of \u200b\u200bordinary culture, which is a complex heritage of ethnoreligious-class complexes. At the same time, in the sphere of social relations, the festive traditions of the past are largely substituted by institutionalized living regulators and translators of the last social experience, expressed in the form of a constitution, laws and other legal acts, in the form of textbooks, state institutions of their execution. Traditions are that together with mythology and livelihood technologies, the entire corps of ordinary culture in pre-industrial societies amounted to. For this reason, tradition is an indispensable material used by the culture itself and power institutions not only as the stem elements of its history, but also as a promising material used in the formation of new elements of the festive culture.
The formation of a festive culture affects the lifestyle of people. At the same time, the lifestyle contributes to the emergence of certain features of the festive culture. In the way of life, it is quite possible to understand some culture of consumption of social benefits and the organization of the procedure for this kind of consumption, differing in certain public groups with its specifics.
The lifestyle is characterized by parameters such as life lifestyle, standard of living, lifestyle. Life structure is an organizational-regulatory component; The standard of living indicates the norm and quality of consumed social benefits; Lifestyle is a specific social and aesthetic component. All these lifestyle parameters significantly affect the quality and share of the participation of the individual in the preparation and organization of holidays.
One of the notable components of lifestyle is the restoration of human energy consumption, removal of mental stresses, recovery and other actions carried out in various forms of rest, among which holidays play a dominant role. This component in cultural studies has received the name of recreation. Elements of religious and social ritual practices play a large place in recreational processes, for example, such household holidays as weddings, the birth of children, the celebration of jubilee dates, etc.
The main regulatory lifestyle mechanisms are customs and accepted in society the norms of social adequacy and the criteria of social prestigidity. Within these categories, the festive culture is both an independent phenomenon, and a specific phenomenon inherent in one or another regulatory lifestyle mechanism. The lifestyle is formed on the basis of the social experience of generations for the implementation of a collective dormitory and the satisfaction of their most typical personal and group interests and the needs of an ordinary nature in relatively typical living conditions of one or another human community. As these conditions change, lifestyle parameters are changing. In the same way as the conditions change, these or other elements of the festive culture are changed. It is fair that the qualitative changes in the life of society entail and qualitative changes in the organization of the festive culture of the state. An example of this is the events in Russia in the early 90s. XX century, when the change of social and political formation led to a qualitative transition to innovation in the formation of a festive culture. Depending on the degree of culture of society, these innovations may be more or less radical. It seems that the degree of civilization of society is in inversely proportional to dependence on qualitative changes in the formation of a festive culture.
The lifestyle is characterized by quite high adaptive plasticity. This manifests itself especially noticeable when the changes occur not within the framework of sociocultural systems, but within the framework of its individual elements. This is taken into account, in particular, in the development strategy of the modern festive system in Russia. Objectively, our country is currently a transition state from one social and economic formation to another. Obviously, the population of the state is a kind of projection of state state and state aspirations. It lives in people who are supporters of essentially four "festive crops". First, these are those who recognize exclusively Soviet holidays. Secondly, these are people who are currently in OS
Day of Slavic writing and culture; Trinity. Day chemist; All-Russian Library Day; Border Guard Day.
This sample perfectly characterizes the current state of the Russian festive culture. An important place in the cultural analysis of the problems of holidays in Russia currently should occupy the prediction of possible options for the development of festive culture and the design of the power institutions and the system of cultural relations of the future Russian holidays. There is no doubt that the activities of the authorities are more dynamic, but the development of the country's festive culture is largely determined by the spiritual state of the Company, which will dictate its requirements for this continuously developing process and, moreover, will continuously participate in its development. The quality of development of the country's festive culture directly depends on the quality of public transformations in Russia.
The philosophical and cultural analysis of the festive culture dialectics in modern sociocultural conditions is convinced that the festive culture is not only a projection of the process of the development of society to the spiritual sphere. Presenting an independent phenomenon of public life, she itself actively affects the content side of social development. Being the creation of the process of social relations, the festive culture at the same time plays one of the leading roles in this process. Such feedback continuously stimulates both the development of a festive culture and the development of society as a whole.
Festive culture is a consequence of social development. At the same time, it becomes one of the reasons that generate qualitative changes in the most public life.
This causal relationship serves as a powerful incentive of the development of Russian culture.
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