Cultural codes: essence, structure and functioning in the process of communication
Abstract: The article contains a critical review of the interpretations of the concept cultural code and proposes the author’s own definition. The author points out versatility of the notion in question, describes its regulative, semiotic, cultural and cognitive aspects. The phenomenon of cultural codes is studied from the perspective of a linguistic approach, which is based on the idea of their imagery nature. The author describes an imagery code as a system of images that are part of an ethnoculture, are established i… Show more
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The study analyzes the birth myth from the symbolic point of view as a way to indicate the beginning of any existence, real or fictional: the birth of the Universe and a man, which sets out the primary understanding of the world and a man, time and space. The purpose of the analysis is to study the semantics of the birth myth, which reflects the archaic ideas of a person about birth, which made it possible to present the typology of the birth myth as a cultural code. The methodology of the study is based on the works by foreign and domestic scientists in the field of studying the notion “cultural code” as a semiotic system in linguoculturology and ethnolinguistics. The popular science works by Barbara S. Sproul “Primitive Myths. Creation Myths from Around the World” and “The Seeds of Life: From Aristotle to Da Vinci, From Sharks’ Teeth to Frogs’ Pants, the Long and Strange Quest Where Babies Come From” by Edward Dolnik, which contain a large collection of creation stories of the universe and a man, relating to the most different eras and cultures, including the ancient Egyptian and Hindu served as the material for the research. It shows that birth myths contain value orientations for representatives of a certain linguocultural society, which is manifested in cosmogonic, ritual, ancient and Bible myths. It analyses the means of representation of the birth myth as a cultural code. The given language means make possible to describe the process of birth more vividly and emotionally. It concludes that the birth myth represents a fragment of the linguistic view of the world through a mythological text, which helps introduce a man to sacred values that are inaccessible to human understanding, and besides the birth myth personifies natural phenomena, endowing them with anthropocentric properties.
The study analyzes the birth myth from the symbolic point of view as a way to indicate the beginning of any existence, real or fictional: the birth of the Universe and a man, which sets out the primary understanding of the world and a man, time and space. The purpose of the analysis is to study the semantics of the birth myth, which reflects the archaic ideas of a person about birth, which made it possible to present the typology of the birth myth as a cultural code. The methodology of the study is based on the works by foreign and domestic scientists in the field of studying the notion “cultural code” as a semiotic system in linguoculturology and ethnolinguistics. The popular science works by Barbara S. Sproul “Primitive Myths. Creation Myths from Around the World” and “The Seeds of Life: From Aristotle to Da Vinci, From Sharks’ Teeth to Frogs’ Pants, the Long and Strange Quest Where Babies Come From” by Edward Dolnik, which contain a large collection of creation stories of the universe and a man, relating to the most different eras and cultures, including the ancient Egyptian and Hindu served as the material for the research. It shows that birth myths contain value orientations for representatives of a certain linguocultural society, which is manifested in cosmogonic, ritual, ancient and Bible myths. It analyses the means of representation of the birth myth as a cultural code. The given language means make possible to describe the process of birth more vividly and emotionally. It concludes that the birth myth represents a fragment of the linguistic view of the world through a mythological text, which helps introduce a man to sacred values that are inaccessible to human understanding, and besides the birth myth personifies natural phenomena, endowing them with anthropocentric properties.
Concepts of Rurality in Modern Education: the Formulation of a Research Problem
As the modern village evolves, with shifts in lifestyle, identity, daily practices, and a growing diversification of the rural economy, it becomes necessary to broaden the traditional range of career options for rural students. An analysis of rural school development programs shows that, in most cases, the strategic educational objectives are hardly linked to the economic and sociocultural characteristics of the areas in which they are located. A task allocation that correlates with rural identity and the local sociocultural code is extremely rare. If we look at the strategies for the vocational self-determination of rural students, generally oriented towards the agricultural sector, and the mechanisms for their implementation, we see that they are stereotypical and have a certain formalism. Perhaps for this very reason, the potential of a rural school is not really considered by those responsible as a factor and resource for the socio economic development of the territory. In this context, the goal setting of rural schools concerning the self determined life of students, which is important for rural identity and the specificities of the territories in which they are located, is becoming increasingly important. In this case, the rural school can be considered a key element of the infrastructure that allows the diffusion and rooting of the rural code in the life and professional paths of rural youth. The study aims to pose a research problem on the necessity of a modern concept of rurality within the framework of rural school pedagogy as an independent branch of pedagogical science. Our scientific research will refer to our previously formed understanding of rural school as “a complexly organized educational system capable of self-organization and self-regulation under the conditions of a hybrid (real/virtual) ontology... Its basic characteristics are multifunctionality, openness, continuity, adaptability to the local culture of a given rural society, and convergence.” The existing concepts of rurality, which are based on a sociological approach, are interdisciplinary. The basic ideas about the network society are reflected in the scientific approaches used for the theoretical identification of the village and the conceptualization of rurality in the post-industrial era. In our view, the most important approaches are the sociocultural, spatial, and systemic approaches. The sociocultural approach makes it possible to expand the boundaries of research by considering a rural school in a system of cultural coordinates (meanings, values, value orientations, principles) that ensures social connections and at the center of which is the active human being (homo activus), a multidimensional bio-socio-cultural being. Spatial and systemic approaches are needed in research as complementary approaches. The spatial approach aims to explain the village’s situation in the context of globalization and urbanization of the modern world and the implementation of Russian state programs for the economic development of territories. From a theoretical point of view, one can rely on understanding the village as a totality of changing physical and social spaces. A systematic approach helps to maintain the integrity and structure of the study. The peculiarities of the new rurality and its characteristics can be considered in developing rural-oriented strategies for the self-determined lives of students in rural schools. Education that incorporates the sociocultural code by strengthening rurality should aim to develop creativity, critical thinking, communication skills, and the ability to work together. This is fundamental for future professionals who can reshape the rural economy by considering market demands. Трансформация современного села: образа жизни населения, его идентичности, повседневных практик, а также тенденция диверсификации сельской экономики требуют расширения сложившегося традиционного перечня профессионального выбора сельских школьников. Анализ программ развития сельских школ показывает, что в большинстве случаев стратегические образовательные цели и задачи слабо увязываются с экономической и социокультурной спецификой территорий, на которых они расположены. Крайне редко встречается декомпозиция задач, коррелирующих с сельской / руральной идентичностью и локальным социокультурным кодом. Рассмотрение сельских стратегий профессионального самоопределения школьников, в обобщённом виде направленных на сельскохозяйственный сектор, а также механизмы их реализации свидетельствует об их стереотипности и определённом формализме. Возможно, что именно поэтому потенциал сельской школы фактически не рассматривается управленцами как фактор и ресурс развития социально экономического развития территории. В связи с этим актуализируется вопрос целеполагания сельских школ относительно жизненного самоопределения обучающихся, релевантного сельской идентичности и специфике территорий присутствия. Именно в этом случае сельская школа может рассматриваться как ключевой элемент инфраструктуры, не просто транслирующий, но и укореняющий код сельскости / руральности в жизненных и профессиональных траекториях сельской молодёжи. Цель исследования заключается в постановке исследовательской проблемы о необходимости современной концепции руральности (сельскости) в рамках педагогики сельской школы как самостоятельной отрасли педагогической науки. В научном поиске мы будем опираться на ранее сформированное нами понимание сельской школы как «сложноорганизованной образовательной самоорганизации и саморегуляции системы, в условиях способной к «гибридной» (реальной/виртуальной) онтологии… В качестве ее базовых характеристик можно выделить: полифункциональность, открытость, преемственность и адаптивность к локальной культуре конкретного сельского социума, конвергентность». Имеющиеся концепции руральности (сельскости), опираясь на социологический подход, имеют междисциплинарный характер. Идеи фундаментального уровня о сетевом обществе отразились на научных подходах, используемых для теоретической идентификации села и концептуализации руральности в условиях постиндустриальной эпохи. В качестве основных с нашей точки зрения, могут выступать социокультурный, пространственный и системный подходы. Социокультурный подход позволяет расширить исследовательские границы, рассматривая сельскую школу в системе культурных координат (смыслов, ценностей, ценностных ориентаций, принципов), обеспечивающих социальные связи, в центре которых находится человек активный (homo activus) – многомерное био-социо-культурное существо. Пространственный и системный подходы необходимы в исследовании в качестве комплементарных. Пространственный подход направлен на экспликацию положения села в условиях глобализации и урбанизации современного мира, реализации российских государственных программ экономического развития территорий. В теоретическом аспекте можно опираться на понимание села как совокупности трансформирующихся пространств, как физических, так и социальных. Системный подход позволяет удерживать целостность и структурированность исследования. Специфика новой сельскости, её характеристики могут быть учтены при проектировании рурально-ориентированных стратегий жизненного самоопределения обучающихся сельских школ. Образование, в котором проявляется социокультурный код, укореняя «сельскость», должно быть направлено на развитие креативности, критического мышления, коммуникативных навыков и способности к сотрудничеству. Это принципиально важно для будущих специалистов, способных преобразовывать сельскую экономику с учетом требований рынка.
evaluation and analysis is backed by quantitative methods of research. Research findings are presented in the form of scheme and are supported by examples from different sources. Material for the research is obtained from editorials published in Brazilian national and regional/local quality mass media reflecting the views and interests of different social groups.
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