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УДК 39

Karaganda State Medical University

THE IMPORTANCE OF ETHNO-CULTURAL VALUES

Zhumadildina S.

The end of XX - beginning of XXI century was marked by a renewed interest in national culture, language, customs, traditions, ethnic and cultural values and way of life. Interest in ethno-cultural values is largely driven by the process of humanization of public consciousness.

Ethno-culture consists of two words «ethnos» that means «people», and culture (lat mean). It sets of the material and cultural wealth created by human society and characterizing a certain level of development of society.

We offer the following definition of the term «ethnoculture». The ethno-culture is a constellation of traditional values, the relations and the behavioral features embodied in material and spiritual activity of ethnos, developed in the past, developing in a historical sociodynamics and constantly enriching with ethnic specifics culture in various forms of activity self-realization of people.

Ethno-cultural range of problems is difficult and multi-compound, many of its concepts are insufficiently developed in spite of the fact that at the beginning of the XXI century the sciences studying ethnic problems, actively develop. Complexity of its structure and internal communications causes emergence of a field of interdisciplinary researches and discussions in modern comprehension of ethnoculture [1].

The semiology was destined to become the work of collecting value and semantic products of language activity - products that are nothing like desires, fears, grimaces, threats, promises, caresses, melodies, frustration and apologize in their ethnoculturological perspective, which form the language in action, or discourse activity. We will not deny that this definition suffers from a common personal perception of the language in action. However, it concentrates the essence of the relations between language, discourse and cognition. It is impossible to consider the problems of the relations out of the categories such as value, assessment and sense. Usually the values are understood as generated perceptions, the importance of an 13 XLinguae Journal, Volume 8 Issue 3, June 2015, ISSN 1337-8384 object to a subject. With this kind of approach the value is considered as a type of the meaning. For the correct application of the concept of the value in linguoculturology the works of S.N. Vinogradov acquire special urgency (2007: 93-95). The scientist defines value as the «ideal formation, which represents the importance (relevance, significance) of objects and phenomena of reality for the society and the individuals and is expressed by various forms of human activity» (Vinogradov, 2007: 93). The expressiveness of a value, the possibility of its physical manifestation recovers its objective essence. A type of the expressiveness is a linguistic expressiveness - language and speech embodiment of people's ideas about values, verbal axiological models, created by a native speaker (Ibid). The simplest examples of such axiological expressiveness are the names of values: goods, truth, justice, freedom, beauty, etc. The values are hierarchically organized (in each linguoculture there is its own scale of values); they are of historical nature (values may vary), they play a crucial role in the synergy (self-organization) of linguoculture. Along with that, they are sufficiently stable. Only the formation, awareness and acceptance of the new axiological system will finally allow overcoming the crisis in the culture. The value is always associated with the assessment, which is understood broadly as the definition of usefulness, appropriateness, relevance of anything, etc., i.e. as placing the phenomenon or fact on the scale of «good - bad», as a positive or negative attitude towards anything. The assessment is a form of values existence.

The assessment may be (a) emotional and sensual, if it is expressed with a single emotion or with the complex of emotions (in the form of admiration and resentment, desire or rejection, love or hatred); (b) rational and verbal, if the assessment is given to the significance of the object (in the reviews, utterances, critical articles, expert reports, etc.); (c) pragmatic and behavioral (in the form of real action or behavior). For the cultural linguistics the most important are the assessments which are expressed verbally. The value and assessment are related to such linguistic phenomena as semantics, language and speech means of axiological expression, paradigmatic relations that are determined by the patterns of variation and selection of the nominative units (semantic and stylistic synonymy, lexical and phraseological variation, etc.). Thus, the value and the assessment, being a kind of the ideal, exist objectively, independently of our consciousness. They are associated with the choice of language means, methods of verbal and cogitative activity. The choice is a culturally important area of human activity, or at least it is a necessary part of any linguistic culture. The value and the culture in general are related to the activity, and the value plays a constructive role in its mechanism. Indeed, a person always seeks for something or tends to avoid something. At the same time he or she evaluates people around them, the circumstances of life, and their own behavior and then acts on the basis of this assessment [3;12,13].

The concept of "ethno-cultural context" expresses a set of personality characteristics in the totality of views, knowledge about the native as well as non-native ethnic cultures, their place in national and world culture, the experience of mastering ethnocultural values, ability to the dialogue of cultures, their comparison, which is manifested in the knowledge, skills, professional competencies, and patterns of behavior in mono-ethnic and multi-ethnic environment.

By studying the past of our country, the cultural history of every nation, we learn to respect and understand each other. The language is the basis of every nation, because there is a language - there are people. Every nation is an amazing and unique part of the universe. Without the diversity of cultures, traditions and language of different peoples of our world would not be so interesting, versatile, unique, which is reflected in the ethno- cultural diversity, their unity. Each culture is unique and priceless. Regional culture developed, with the help of two sources: internal self-development of national cultures and interaction, collaboration, interpenetration, but not a merge of different cultures and their creative crossborrowing later. Folk traditions as important elements of the regional culture, representing the possibility of the development of cultural space of the region; they allow us to get acquainted not only with the way of life of different peoples living in the region, but also to reveal the identity of neighboring cultures, their internal essential similarity.

The number of elements forming cultural identity is variable, that`s why every person can simultaneously be associated with many groups. Thus we distinguish collective and individual cultural identity. The greater experience of multicultural communication and broader a socio-cultural position of a person (ex: I`m - a student, I`m - a citizen of Kazakhstan, I`m - a citizen of the whole world), the better he or she understands his/her role, place, significance and responsibility in global universal processes [5].

In this context cultural identity of students is very important because the principles of their life are affected by processes of commercialization and entrepreneurship, that causes various problems: a person loses the stability of his inner world, his spiritual and moral values. In such conditions cultural identity helps students to realize and defend their position, to accept universal values, and to pose educational and creative goals, contributory to their spiritual progress, to realize the importance of all subjects studied at the university in socio -cultural context. Only the personality with rather steady moral position can realize his activity in the dialogue of cultures, due to which happens the formation of a moral man of culture. The influence of cultural factors on a person is not one-sided process, because a person isn`t an object, but a subject of activity and his interaction with cultural facts is dialogic [7].

There is a variety of definitions on Їcultural identity? given by Kazakh, Russian and American authors, let`s consider the most popular and current thinking on this issue. ethnic culture value civilization

P.V. Sysoyev describes the cultural identity as Їcertain traits of a group, represented in a concrete situation and thereby putting an individual into the group`s members, also the recognition of the person`s place in the spectrum of cultures and the activity, aimed at adding oneself on one or another group`s membership?. He suggests that to identify oneself culturally means to realize oneself as a subject of native and studying foreign cultures [8]. He also advocates cultural identity as one of the components of bilingual socio-cultural competences.

Teach young people to Ethnology means universal values (ethical, moral, ethical rules and norms, aesthetic feelings and relationships) that unites all people of the Earth, the countries of the region.

Analyzing the phenomenon of ethno- cultural identity we have come to a conclusion that it`s the process continuing during the whole life. By the way, this process is more effective at youth. It`s the result of a person`s studying different cultures, understanding their values; cultural identity is shown in the person`s behavior towards his place in a multicultural society.

References

1. Dzhaubaeva M.I. Formation of ethno-cultural competence of students is by means of ethnocultural education.

2. Vinogradov, s.n. 2007. K lingvisticheskomu ponimaniyu cennosti. In: Russkaya slovesnost v kontekste mirovoj kultury: Materialy Mezhdunar. nauch. konf. ROPRYAL. Nizhnij Novgorod: Izd-vo Nizhegorod. un-ta, pp. 93-97

3. Communication / Y.Y. Kim, W. Gudykunts (eds). - Newbury Park, Calif.: Sage, 1988.

4. Nikolay Alefirenko “Language as a State of Ethno-Cultural Consciousness”Linguae Journal, Volume 8 Issue 3, June 2015, ISSN 1337-8384

5. Passov E.I. Communicative foreign education. Conception of development of individual in a dialogue of cultures. - Lipetsk, 1998. - 156 p.

Annotation

The importance of ethno-cultural values is given in this article. The concept of "ethno-cultural context" expresses a set of personality characteristics in the totality of views, knowledge about the native as well as non-native ethnic cultures, their place in national and world culture, the experience of mastering ethnocultural values, ability to the dialogue of cultures, their comparison, which is manifested in the knowledge, skills, professional competencies, and patterns of behavior in mono-ethnic and multi-ethnic environment.

Keywords: ethno-culture, values, moral, ethical rules, norms, aesthetic feelings, relationships.

В статье рассматривается значение этно-культурных ценностей. Понятие "этно-культурный контекст" выражает совокупность характеристик личности в совокупности представлений, знаний о родной, а также некоренных этнических культур, их место в национальной и мировой культуре, опыте овладения этнокультурными ценностями, способности к диалогу культур, их сопоставлению, что проявляется в знаниях, умениях, профессиональных компетенциях и моделей поведения в моноэтнической и полиэтнической среде.

Ключевые слова: этно-культуры, ценности, моральные, этические правила, нормы, эстетические чувства, отношения.

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