The paper analyzes the discourse on the global and the local in social sciences and humanities. Models of understanding the global are identified and described. This research was triggered by criticism of the modern and the model of the global understood within the modern context and realized in post-modern, post-post-modern, as well as research programs on postcolonial studies, trauma studies and decolonial turn. The paper explores methodology opportunities of applying spatial, post-colonial and de-colonial turns to analyzing representations of local cultures and the local experience. “The local” has to submit to global trends not to be marginal; however, the need to fit itself into the global context neutralizes the regional culture’s distinctiveness. The research resulted in 3 models of understanding the global proposed by the author. Firstly, the global can be understood as scaling values and conventions of a single culture that is recognized as dominant in relation to all other cultures, while the latter are perceived as insignificant localities falling behind in development (the conventional “imperial” model of the global). Secondly, the model of the global can be understood as “the united universal” where a model of a single world is created, bringing together various cultures and neutralizing differences between them. Thirdly, the global can be understood as a space where various localities exist simultaneously, and each of them preserves its uniqueness. The article proposes the notion of a transit culture aligned with identities recognized within the decolonial turn. Differences between identities shaped within the transit culture and hybrid identities are distinguished.

The article analyzes the urban discourse on the improvement of the city of Omsk. The results of a qualitative sociological study conducted with city activists are compared with the results of a survey of residents of Omsk aimed at identifying satisfaction with the improvement of the urban environment. The analysis found that the dominant type of urban discourse of urban activists is the discourse of creative urbanism (creating comfortable and beautiful public spaces), and the discourse of left-wing urbanism (improving the social environment) is less relevant. The results of the survey showed that the residents of the city of Omsk are also dominated by the discourse of creative urbanism, and the discourse of the left urbanism is weakly expressed. Both the urban community of activists and the residents of the city of Omsk absolutely did not show the discourse of high industrial urbanism associated with the development of industry in the region. The degree of satisfaction of Omsk city environment is determined. The actions of key discourse actors, determined by the request of communities to increase the degree of improvement of urban space, are characterized and systematized. The conclusions are formulated about the dominance of the stereotypical concept of urban improvement, which causes a discursive conflict and affects the request of citizens in relation to the quality of the urban environment.

M. Foucault's model seemed relevant so far to consider prisonisation. According to Foucault, the criminal culture is marginalized, ousted as far as possible into the outer colony. Creation of the life of the Siberian cities happened in a different mode, not being able to reject the criminal culture, society went the way of its processing, connection with the official culture. The neighbourhood of official and criminal culture gave rise to a special discourse that can be considered in the optics of the hybrid culture of H. Bhabha. The methodology developed in the frames of the postcolonial approach open opportunities for analyzing the modern social and cultural situation in Siberian cities.

The prerequisites for this study are criticism of postmodernism by theorists and philosophers of culture, and the actualisation of metamodernism as one of the most popular theories of postmodernism. The relevance of the study is determined by the appearance of a ‘new sensitivity’ having arisen from geopolitical events of the 2000s. Metamodernism theory authors declare the new structure of sensation to be different from the dominants of postmodernism and modernism. The article describes the transformation of the representation of cultural traumas in public discourse with the consideration of ideas of metamodernism and a new frankness. The article covers the methodological capabilities for using postmodernism and metamodernism discourses for analysing the principles of representation of cultural trauma within public discourse. Distinguishing features of new frankness are highlighted. Immortal Regiment action is analysed as an example of actualisation of personal experience and family history in public discourse. The concept of ‘new frankness’ increases the role and significance of the witness. The examples of works of contemporary mass culture and media resources are used to trace the actualisation of the witness’s narrative of cultural trauma. Warmth, depth, and affect, characteristic of metamodernism, actualise the demand for plausibility and personal experience of an event. An indirect effect of these hypotheses consists in that narratives on cultural trauma are multivariate as manifested in criticism of the conventional image of a historic event. Re-evaluating historical events from different points of view triggers mechanisms of latent trauma, potentially making almost any historical event a cultural trauma. The study resulted in the revelation of accentuation of sensitivity in narratives of cultural traumas, as opposed to manners prevailing in modernism and postmodernism discourses, i.e. practices of stigmatisation, suppression, and the commodification of cultural traumas.

The author studies the phenomenon of prizonization distinguished on the basis of essential and stable properties of Soviet and post-Soviet culture. To consider the processes of prisonization the model of M. Foucault is still thought quite relevant. According to Foucault, criminal culture is marginalized, squeezed to the outer colony whenever possible. From the point of view of M. Foucault and the Chicago school of sociology studying segregation and zoning principles in the city, prison is a marginal space. It is forced out of official culture, and social prison practices are considered unacceptable "on the outside". Housekeeping of Siberian cities was organized in a different mode: not being able to reject the criminal culture, society went the way of its processing, connection with the official culture. The article analyzes a significant number of sources telling about the fusion of official and criminal culture in the Siberian text. "Notes from the Dead house" by F. M. Dostoevsky, "Prison Camp: Notes of the Warden" by S. D. Dovlatov, "Kolyma stories" by V. Shalamov, as well as the modern domestic chanson of "Siberian" origin, equally contain a reference to the transition of convict, criminal culture beyond the prison walls. At the level of methodology this study allows us to test the research tools of postcolonialism in Criminal Studies – a research direction that has not yet been fully determined even in Western humanitarianism. The proximity of official and criminal culture gave rise to a special discourse, which can be considered in the optics of hybrid culture H. Bhabha. The methodology developed within the boundaries of the postcolonial approach opens up opportunities for analyzing the current social and cultural situation in Siberian cities.