CC BY
13
мосвязь с социально-культурной деятельностью. Говоря о деятельностной составляющей среды, мы еще добавляем такие компоненты как эмоционально-рефлексирующий компонент среды и эмоционально-проектирующий компонент среды. Для создания эмоциональной атмосферы важны разнообразные методы, приемы, технологии социально-культурной деятельности, которые подбираются с учётом возрастных особенностей людей, их индивидуально-личностного характера, стиля поведения, состояния здоровья, это касается особенно людей с особыми проблемами в здоровье (тут речь пойдет о реабилитационной среде). Для методов важны будут характеристики, которые могут воздействовать на эмоциональное развитие (расслабление, переживание, возбуждение, радость, огорчение, и т. д.) должны быть направлены на организацию эмоционально-насыщенного взаимодействия, общения, отношений в процессе социально-культурной деятельности. При этом, если речь идет о взаимодействии педагога и обучающегося тут отбор методов в процессе социально-культурной деятельности осуществляется в соответствии с задачами. Задачами могут быть определены - создание атмосферы эмоциональной безопасности, формирование положительного образа своего «Я», атмосферы совместных эмоциональных переживаний (радости, удивления), развитие навыков реагировать на интонацию, мимику, жесты (педагогическая имиджелогия) и др. Говоря об атмосфере эмоциональной безопасности при отборе методов, приемов социально-культур-
Библиографический список
ной деятельности необходимо помнить о безопасности и защите, организации стабильности, повторяемости культурных событий. Эмоционально-активизирующая составляющая среды происходит через осуществления радости узнавания и радости при встречи с новым, необычным, позитивным. Говоря о методах социально-культурной деятельности в этом случае важны игры, тренинги (на снятие эмоционального напряжения, преодоление негативных эмоций, накопление эмоций, развитие эмпатии), посещение культурных мероприятий, экскурсий с последующей рефлексией и т. д. Это и есть социально-культурная деятельность по реализации возможностей социальной среды. Взаимодействие социально-культурной деятельности с социальной средой и их взаимное влияние происходит в процессе использования различных технологий «проживания действий», где возможно отработка умений регулировать свои поведенческие реакции, эмоциональный фон. В этом случае интересен прием ротации социальных ролей, который может быть использован в различных социальных средах (семья, школа, институты культуры, дворцы детского творчества и т. д.). Сложность проявляется в стремительных изменениях самой социокультурной среды (инновационных преобразованиях), культурного развития (появление новых направлений, течений, изменений инструментов досуга, которые за частую не знакомы для взрослого, что приводит к проблемам межпоколенного взаимодействия). Все это диктует условия изменения самой социально-культурной деятельности.
1. Основы законодательства Российской Федерации о культуре. Утв. ВСРФ 09.101992 № 3612-1; ред. от 28.11.2015.
2. Ариарский М.А. Досуговедение в системе человекознания. Ленинград: ЛГИК, 1990.
3. Ярошенко Н.Н. История и методология теории социально-культурной деятельности: учебник. Москва: МГУКИ, 2007.
4. Жарков А.Д. Теория методика и организация социально-культурной деятельности: учебник. Москва, 2012.
5. Туев В.В. СКД как понятие (включение в дискуссию). Ученые записки. Вып. 23. Москва: МГУКИ, 2001: 25 - 39. Available at: httpA//vinylaps.ru/tuev-v-v-socialno-kulturnaja-dejatel/
6. Ожегов С.И., Шведов Н.Ю. Толковый словарь русского языка Москва: Язь, 1994.
7. Ярошенко Н.Н. СКД в контексте формирования новых качеств социального взаимодействия. Учёные записки. Москва: МГУКИ, 2001; Вып. 23: 39 - 47.
8. Киселева Т.Г Социально-культурная деятельность. Москва: Московский государственный университет культуры и искусств. 2004. Available at: http //www.bestreferat. ru/-183796.html
9. Дьюи Дж. Введение в философию. Москва, 1921.
10. Макареня А.А. Избранные труды. Т. 3. Тюмень: ТОГИРРО, 2000.
11. Information and Technological Support for Inclusive Education of People with Special Educational Needs. Информационно-технологическое сопровождение инклюзивного обучения лиц с особыми потребностями. International Journal of Civil Engineering and Technology (IJCIET). December 2019; Volume 9, Issue 13: 993-1001. Available at: http:// www.iaeme.com/ijciet/issues.asp?JType=UCIET&VType=9&IType=13
12. Выготский Л.С. Педагогическая психология. Москва: Педагогика-пресс, 1996.
13. Коротаева Е.В. Практикум по решению профессиональных задач в педагогической деятельности. Москва: Юрайт, 2018. References
1. Osnovy zakonodatel'stva Rossijskoj Federacii o kul'ture. Utv. VSRF 09.101992 № 3612-1; red. ot 28.11.2015.
2. Ariarskij M.A. Dosugovedenie v sisteme chelovekoznaniya. Leningrad: LGIK, 1990.
3. Yaroshenko N.N. Istoriya i metodologiya teorii social'no-kul'turnojdeyatel'nosti: uchebnik. Moskva: MGUKI, 2007.
4. Zharkov A.D. Teoriya metodika i organizaciya social'no-kul'turnoj deyatel'nosti: uchebnik. Moskva, 2012.
5. Tuev V.V. SKD kak ponyatie (vklyuchenie v diskussiyu). Uchenye zapiski. Vyp. 23. Moskva: MGUKI, 2001: 25 - 39. Available at: httpA//vinylaps.ru/tuev-v-v-socialno-kulturnaja-dejatel/
6. Ozhegov S.I., Shvedov N.Yu. Tolkovyjslovar'russkogo yazyka Moskva: Yaz', 1994.
7. Yaroshenko N.N. SKD v kontekste formirovaniya novyh kachestv social'nogo vzaimodejstviya. Uchenye zapiski. Moskva: MGUKI, 2001; Vyp. 23: 39 - 47.
8. Kiseleva T.G. Social'no-kul'turnaya deyatel'nost'. Moskva: Moskovskij gosudarstvennyj universitet kul'tury i iskusstv. 2004. Available at: http //www.bestreferat.ru/-183796.html
9. D'yui Dzh. Vvedenie v filosofiyu. Moskva, 1921.
10. Makarenya A.A. Izbrannye trudy. T. 3. Tyumen': TOGIRRO, 2000.
11. Information and Technological Support for Inclusive Education of People with Special Educational Needs. Informacionno-tehnologicheskoe soprovozhdenie inklyuzivnogo obucheniya lic s osobymi potrebnostyami. International Journal of Civil Engineering and Technology (IJCIET). December 2019; Volume 9, Issue 13: 993-1001. Available at: http:// wwwiaeme.com/ijciet/issues.asp?JType=UCIET&VType=9&IType=13
12. Vygotskij L.S. Pedagogicheskaya psihologiya. Moskva: Pedagogika-press, 1996.
13. Korotaeva E.V. Praktikum po resheniyu professional'nyh zadach v pedagogicheskoj deyatel'nosti. Moskva: Yurajt, 2018.
Статья поступила в редакцию 08.04.19
УДК 37.017
Tairova Z.Sh., senior teacher, Crimean Branch of Russian State University of Justice (Simferopol, Russia), E-mail: zera-v@yandex.ru
CONNECTION OF ANTHROPONYMS OF MUSLIMS OF THE CRIMEA WITH GENDER EDUCATION. The article is dedicated to an analysis of the anthrop-onymy of Muslims of the Crimea (Crimean Tatars, Volga Tatars, Azerbaijanis, Uzbeks and Turks) in order to identify ethno-gender ideals of men and women and determine the role of the name in the gender education of an individual. The study is conducted on the basis of chronological and problem analysis of the register of personal names, which allows tracing the historical roots and dynamics of the development of ethnopedagogic views on gender education in Muslim ethnic groups of the Crimea. The study of the anthroponymy of the Crimean Muslims leads to the conclusion that the meaning of personal names is a valuable source of scientific information about the nature and social images of men and women in the culture of each nation. Through the names of the Crimean Muslims historical roots, evolution of culture and ethnopedagogics of ethnic groups can be traced. Anthroponymy is an integral part of the traditional gender culture of peoples. Multiple inclusions of names of different cultures and languages of Muslims of Crimea: Turkic, Arabic, Persian, Greek, Russian and other languages form a complex image of the male and female national ideal, in which a man is traditionally represented as a strong, brave, wise, hardworking, responsible head of the family and the head of society, having a kind and merciful character.
Key words: anthroponymy, ethnopedagogics, Muslims of Crimea, gender education, gender ideals.
З.Ш. Таирова, ст. преп. каф. иностранных языков, Крымский филиал ФГБОУ ВО «Российский государственный университет правосудия»,
г. Симферополь, E-mail: zera-v@yandex.ru
СВЯЗЬ АНТРОПОНИМОВ МУСУЛЬМАН КРЫМА С ГЕНДЕРНЫМ ВОСПИТАНИЕМ
Статья посвящена анализу антропонимии мусульман Крыма (крымских татар, татар Поволжья, азербайджанцев, узбеков и турков) на предмет выявления в ней этногендерных идеалов мужчины и женщины и определению роли имени в тендерном воспитании личности. Исследование проведено на основе хронологическо-проблемного анализа реестра личных имен, что позволило проследить исторические корни и динамику развития этнопедагогических взглядов на гендерное воспитание у мусульманских этносов Крыма. Изучение антропонимики крымских мусульман приводит к выводу, что значение личных имен является ценным источником научной информации о природе и социальных образах мужчин и женщин в культуре каждого народа. Через названия крымских мусульман прослеживаются исторические корни, эволюция культуры и этнопедагогика этнических групп. Антропонимия является неотъемлемой частью традиционной гендерной культуры народов. Многочисленные включения названий различных культур и языков мусульман Крыма: тюркского, арабского, персидского, греческого, русского и других языков формируют сложный образ мужского и женского национального идеала, в котором мужчина традиционно представлен как сильный, смелый, мудрый, трудолюбивый, ответственный глава семьи и общества, имеющий добрый и милосердный характер.
Ключевые слова: антропонимия, этнопедагогика, мусульмане Крыма, гендерное воспитание, гендерные идеалы.
Anthroponyms of the peoples of Crimea reflect the rich centuries-old history of the Crimean Peninsula. Personal names, surnames, nicknames of Muslims of Crimea contain extremely important information about culture, historical events, dynamics of development of languages and ethnopedagogic knowledge.
In our study as Muslims of Crimea we consider the most clearly represented in the censuses Muslim ethnic groups of Crimea: the Crimean Tatars, the Volga Tatars, the Azerbaijanis, the Uzbeks and the Turks [1 - 6].
As Superanskaya A. noted that personal names are rather social and historical, they reflect the social tastes of a particular era, and also characterize the worldview of people [7]. In the process of its formation and development, each ethnic group had formed its own register of personal names, among which there exists a range of especially favorite names, which always differed in the specificity of the content and reflected the peculiarities of traditions and customs, religion and language of each nation. Even in ancient times it was proved that getting the name of his people, the child unwittingly begins to correlate himself to his history and character. This is a special educational function of anthroponymy of each nation.
The names of Crimean Muslims most often reflected the traditional gender values of the peoples of the East. As the words of Crimean folk songs clearly noted, a girl's name should be like the shining of a star or a flower, and the names of boys should embody the steppe wind, the ringing of swords and wisdom [2]. Choosing a name and the ceremony of naming a child for the Crimean Muslims have always been the most important initial rituals of accepting a person into society.
In different historical periods there was a need for certain behavioral priorities for society, manifestations of certain traits and ways of interaction with each other. Periods of active military confrontation and conquest required courage from men and resistance from women, flourishing trade relations - enterprise, flexibility and activity of all members of society, religious flourishing in culture - obliged to build their lives according to religious canons. All these changes in society were reflected in the anthrop-onymy of the peoples of Crimea. The program of following the best qualities inherent in the meaning of the name is a valuable source of ethnopedagogical knowledge about gender education of peoples.
Let's consider the names of the Crimean Muslims, based on the periods of their origin and revival, to see the dynamics of popular preferences in the gender education of the younger generation. All personal names of Muslims of Crimea on the origin by Ozenbashly E. M. can be distinguished the following layers:
- names that have survived from pre-Islamic times;
- names of Iranian-speaking origin (I Millennium BC);
- names come with the Islamic religion (from the XII century.);
- names come after 1917 (overthrow of the monarchy);
- names come after 1991 (the collapse of the Soviet Union) [5].
The names that have survived from ancient pre-Islamic times constitute the oldest layer and reflect the origins of gender education of the Crimean Muslims. These ancient names of all the Muslims of the Crimea - Turkic.
As N. Budaev [1] noted Turkic names are very conservative and stable. Some of them have remained unchanged to our days.
Analysis of these ancient Turkic names showed the attitude of the society to the man as a defender, a strong leader of a tribe, a steadfast and resolute head of the family. Such was the popular national programme of men's conduct and character, which the boys were to follow. Boys were named: Arslan ("lion", king of beasts, strong and powerful), Temirkaya ("iron rock", a strong will, unwavering and invincible), Bektemir ("the iron master") etc.
The meaning of women's names reflects the attitude to a woman as a beautiful, meritorious wife. Tenderness, grace, dignity and innocence were valuable qualities for women. Such female names as Fidan (delicate sprout of a plant), Sundus (with a thin waist), Totay (noble, good) etc. appeared in this period and focused girls to be gentle, beautiful and meritorious wives.
Among the ancient names of the Crimean Muslims there exist names of ancient and medieval Greeks who lived in the Crimea and took part in the ethnogenesis of the Crimean Tatars. It is significant that only the names that reflected ancient gender ideals of Turkic ethnic groups came into permanent use in the culture: Anit, Aris, Eskender/ Iskander, Maya, Feye, Tefide, Levaye etc.
The next layer of anthroponymy of the Crimean Muslims covers the names of Iranian origin. In the I Millennium bC, Iranian-speaking Scythian tribes living in the Crimea, assimilated with the Turkic-speaking population of the Crimea, and had a sig-
nificant impact on the language and anthroponymy of Crimean peoples. Male names of this period assigned to the man a role of the head of a family and society, obliged them to protect the native land: Dilyaver (valiant, brave heart), Server (the head, the leader), Serdar (the commander-in-chief, the leader), Reber (the head). Women's Iranian names demonstrate that the purpose of female education was to breed a wife, which would please an eye of a man, created for him the "rose garden", in which he would rest, restoring his energy: Dilyara (beloved, beauty), Gul'nar (pomegranate flower), Gulizar (rose garden), Niyar (beauty).
With the adoption of Islam by the Turkic peoples, the wide spread of Arab names starts, primarily of a religious nature [5]. Islamization has brought many changes to the gender way of life of the people. Anthroponymy has acquired a religious connotation of Islam. The names include the meanings of "peace", "obedience", "serenity", "surrender to God". In both male and female names it was reflected, and new qualities had acquired particular value in this period.
Most of the male names are connected with the names and epithets of Allah, the prophet Muhammad, the righteous caliphs and imams: Abdurahman (slave of the Merciful), Abdulwahab (slave of the Allgiving), Muhammad, Eyup, Ibrahim, Isa, Yusuf, Suleiman, Yakub; Umar (the name of the second righteous Caliph), Osman (the name of the third righteous Caliph), Ali (the name of the fourth righteous Caliph) and others. Important for society became not only militancy and victoriousness of men, but also mercy, humanity and obedience to God. The educational power of meanings of these names was in the great responsibility that passed to boys along with these names. Misconduct of boys with such names was strongly condemned by society, and a child had a huge responsibility not to disgrace his noble name. It is noteworthy that there are no female names derived from these names and epithets. In Islam, there were no examples of women prophets, so in the minds of Muslims entrenched stereotype that a woman cannot lead a society, it is strictly a male prerogative.
The second large group of personal names is formed from the common words of the Arabic language. A large group of male names carries the meaning of headship and supremacy and similar epithets: Emir, Zufer, Melik, Mudir, Reber, Reis, Sadri, Seit. It is noteworthy that female names with such meaning are very few and they were formed from male names many centuries later. The meaning of such names directed both boys and girls, that a man should run and govern society. The popularity of such names among Muslims demonstrates the tradition of a clear gender division of social roles of people of different sexes in Muslim society.
The third group of men's names associated with the value of a brave defender-warrior: Ismet, year, Amza, Battal, Ismet, Metin, Nejat, Orhan, Sabit etc. It reflects the importance of such men's functions for ethnic groups.
The fourth group of men's names of Crimean Muslims carries the meaning of support and assistance to others - Emdat, Karam, Kazim, Meyin etc. Historically a man was responsible for the support and help of all the weak in society.
The fifth group of male names is related to the purity of body and soul, thoughts and actions. These religious guidelines are laid down in such names as: Afif, Iffet (virtuous, chaste), Safet, Safa (purity) and others. The meaning of these names transmits to the future generation of such norms of behavior.
The sixth group of male names is associated with the understanding of men as a father of a family, breadwinner and mentor. The importance of this men's function is particularly evident in such names: Abdulkasim (father), Veis (mentor, preacher), Sevget (husband) etc. Giving such names to boys, people tried to keep with the future generations these blessed by religion men's responsibilities.
Female names of the period of Islamization and arabization of culture of the peoples of Crimea are filled with important ethnopedagogical content, reflecting the different facets of gender education of women. As in the pre-Islamic period, most of the new names reflect the traditional values for the peoples of the East: beauty, desire, elegance and tenderness of women as a key to their happy life: Arire, Benazir, Zulaikha, Khamaria, Leyla, Meliya, Reyan, Shamsie and others.
The study showed that the second large group of women's personal names are the names reflecting religious values of Islam. Chastity and purity as mandatory traits of women in Muslim culture are revealed in such common names as: Saphiye, Aviye, Afife, Misture (pure, virtuous, chaste, honest, conscientious) and others.
The third large group of women's names, borrowed from Arab culture, denotes an image of a woman-the keeper of home, hard-working, diligent hostess with a soft character and good temper: Myra (clever, skillful), Rawhide (assistant), Asene (good),
Semade (generous), Sulhie (peaceful, calm), Velyade (caring mother), Ziyade (reproduction) and others.
In the course of study of the register of Arabic female names of the Crimean Muslims, an interesting fact was recorded. Names such as Alime, Zekie, Fikrie and some others, meaning mind and intelligence, were formed from the male names centuries later and showed changes in the gender education of Muslims. As a popular Azerbaijani proverb teaches: "Intelligence is necessary even to a beauty". A woman must be intelligent and educated to breed effectively future generations.
Many female names of the Crimean Muslims convey the attitude to daughters as guest in the parental home: Vedie (given to keep), Nezile (guest), Teslime (entrusted, awarded as a gift), etc. According to cultural traditions and the Islamic religion daughters were brought up in order to successfully get married and leave home and work for the good of their new family. It should be noted that in the subsequent centuries of the strengthening of Islam and promotion of Arab anthroponyms resulted in the formation of many female names based on male ones: Abib - Abibe (beloved friend), Naji - Na-jiye (close friend), Adil-Adile (fair), Sultan -Sultaniye (Lord, Emperor), Fevzi - Fevzie (winner), Emin - Emine (right), Emir - Emire (ruler, leader). This indicates that the culture of Crimean Muslims required women to display masculine traits and behaviour in certain situations. Bright ethnopedagogical educational values of androgynous personality are revealed in such anthroponyms. And interesting is the fact that male names, formed from female in this period was not found. It shows popularity of masculine traits of a new time personality.
XX and XXI centuries are characterized by the process of globalization in the world. Active interaction and mixing of different ethnic groups was reflected in the anthroponymy of many peoples. Many foreign personal names appeared in the Crimean Tatar language after 1917 [5]. The names of Western European Nations became popular: Emil, Ernest, Erwin, Elmira, Susanna, Lilianna etc. Frequent mixed marriages of Russians and Crimean Tatars added traditionally Russian names to the register of popular personal names: Ilya, Tamila, Tamara, Alla, etc. Also popular were the names of other Eastern peoples, who migrated to the Crimea, for example: Arsen, Alisher, Damir, Walker, Nargiza, Dilbar [5].
Borrowing the names of other peoples reflects a significant transformation of the traditional way of life of the Crimean Tatars as a result of active ethnic and cultural interaction in the context of globalization. The propaganda of atheism in the newly formed Soviet state led to a violent departure from religion of all the peoples of the
Библиографический список
state, including the Crimean Muslims. The study showed that the popularity of new Soviet names, as well as the oblivion of Muslim names reflects significant changes in the priorities of gender education in folk pedagogy.The analysis of the names of the Crimean Muslims popular in the Soviet period reflects the process of shifting the vector of education of the younger generation from the Eastern direction to the European one. Cultural values of the new ideology that denies the religion also found a significant reflection in anthroponyms. The Soviet gender values and a new way of life became popular in society. Many new names, formed to honor Lenin, Marx, the October revolution, such as: Lenur, Marlen, Vilor, Liniyar, Octyabre, etc. they demonstrate new Soviet values of peoples: gender equality in work, family and society.
Since 1991, after the collapse of the Soviet Union begins the revival of religious consciousness. In the Crimea there appear religious communities, mosques are established and this also impacts the anthroponyms of the Crimean Muslims. Some believers instead of the traditional names used their truly Arabic forms [7]. A certain part of the believers, who had international names, changed them to Arabic: Lemar to Umer, Lenur to Ibrahim, Marlen to Mohammed etc. This indicated revival of Islamic values and ancient principles of gender education. A woman again becomes exclusively a mother of children and a housewife, socially passive and dependent on the man, and the man is the head and the supplier of the family responsible for her welfare and safety.
The study of the anthroponymy of the Crimean Muslims leads to the conclusion that meaning of personal names is a valuable source of scientific information about the nature and social images of men and women in the culture of each nation. Through the names of the Crimean Muslims historical roots, evolution of culture and ethnopeda-gogics of ethnic groups can be traced. Anthroponymy is an integral part of the traditional gender culture of peoples. Multiple inclusions of names of different cultures and languages of Muslims of Crimea: Turkic, Arabic, Persian, Greek, Russian and other languages form a complex image of the male and female national ideal, in which a man is traditionally represented as a strong, brave, wise, hardworking, responsible head of the family and the head of society, having a kind and merciful character, and a woman - as a gentle, caring mother and wife, hardworking and skillful mistress of her home, creating a cozy and friendly home for all members of her family. It is safe to say that anthroponymy translates to new generations folk experience of gender education formed through many centuries.
1. Будаев Н.М. Западные тюрки в странах Востока. Нальчик, 2002. Available at: http:// buday.narod.ru, свободный
2. Гафуров А. Имя и история: Об именах арабов, персов, таджиков и тюрков. Словарь. Москва: Наука, 1987.
3. Имена азербайджанкие, турецкие, узбекские. Available at: http://uralsao.ru/article/azerbaydzhanskie-imena
4. Озенбашлы Э.М. Крымскотатарские имена. Словарь Симферополь: Таврия, 1992.
5. Озенбашлы Э.М. Личные имена крымцев. Словарь. Симферополь: Доля, 2012.
6. О чем говорят татарские имена? Казань: Раннур, 1998.
7. Суперанская А.В. Топонимия Крыма. В. Суперанская, З.Г Исаева, Х.Ф. Исхакова. Москва: Московский лицей, 1997. References
1. Budaev N.M. Zapadnye tyurki v stranah Vostoka. Nal'chik, 2002. Available at: http:// buday.narod.ru, svobodnyj
2. Gafurov A. Imya i istoriya: Ob imenah arabov, persov, tadzhikov i tyurkov. Slovar'. Moskva: Nauka, 1987.
3. Imena azerbajdzhankie, tureckie, uzbekskie. Available at: http://uralsao.ru/article/azerbaydzhanskie-imena
4. Ozenbashly 'E.M. Krymskotatarskieimena. Slovar' Simferopol': Tavriya, 1992.
5. Ozenbashly 'E.M. Lichnye imena krymcev. Slovar'. Simferopol': Dolya, 2012.
6. O chem govoryat tatarskie imena? Kazan': Rannur, 1998.
7. Superanskaya A.V. Toponimiya Kryma. V. Superanskaya, Z.G. Isaeva, H.F. Ishakova. Moskva: Moskovskij licej, 1997.
Статья поступила в редакцию 30.03.19
УДК 37. 012
Tenshova O.N., Cand. of Sciences (Psychology), senior lecturer, Head of Department of Welfare Activity, Khabarovsk State Institute of Culture
(Khabarovsk, Russia), E-mail: darinkat86@mail.ru
Dobrykh A.V., Cand. of Sciences (Sociology), senior lecturer, Department of Welfare Activity, Khabarovsk State Institute of Culture (Khabarovsk, Russia),
E-mail: avd.avch2010@yandex.ru
THE VALUES AND ORIENTATIONS OF MODERN RUSSIAN YOUTH: EMPIRICAL STUDIES AND APPROACHES OF SOCIAL HETEROLOGY. In the article results of empirical research by various authors dedicated to valuable orientations of modern Russian youth are characterized. Comparing results of faithful social researches, authors of article are convinced that these results very often contradict each other. The authors of the article come to a conclusion that uniform universal system of valuable orientations, installations and priorities at modern Russian youth do not exist. "The institutional matrix" and semantic space of social life of modern Russian youth are very difficult and contradictory phenomena, and them most adequate to study on the basis of approaches of the modern sociological and philosophical doctrines, which are not seeking to explain life of society with any universal objective laws. An example of such philosophical current adequate for studying of valuable orientations of modern Russian youth is "The social Heterology" of T.H. Kerimov. An example of such successful pedagogical program is the Rainbow program developed and implemented within the work at Khabarovsk State Institute of Culture.
Key words: social transformation, "institutional matrix", virtualization of meanings, prediscursive, value orientation of youth, tradition, dissipative structures, social heterology.
О.Н. Теньшова, канд. пед. наук, доц., зав. каф. социально-культурной деятельности, Хабаровский государственный институт культуры,
г. Хабаровск, E-mail: darinkat86@mail.ru
А.В. Добрых, канд. социол. наук, доц. каф. социально-культурной деятельности, Хабаровский государственный институт культуры, г. Хабаровск,
E-mail: avd.avch2010@yandex.ru
