Elements of militarisation of the Atbasar and Botai cultures of Northern Kazakhstan

The author introduces the concept of “cultural and communicative space of folk medicine” based on the cultural practices of the Mordovian ethnic group. The structure of the cultural and communicative space includes folk knowledge and skills, communication skills (verbal and non-verbal), a number of cultural symbols and codes that contribute to the effective transmission and interpretation of information to preserve life and health of the ethnic community. The article analyzes the influence of ethnopsycholinguistic features of people on the translation, perception and preservation of information in the area under study. Knowledge is translated through the components of material and spiritual culture, which are semiotically loaded in accordance with the ideological foundations of the Mordvins. Material culture (housing, food, household utensils and clothing) is considered as an analog communication, where the elements are analyzed in terms of their semiotic content as a message. Spiritual culture in the context of the study is considered as a system of knowledge and beliefs. It influences the perception and interpretation of cultural codes of ethnomedicine. The author also regards terminology and folklore texts (in this case, Mordovian folk tales and incantations) as part of spiritual culture. The author concludes that in the cultural and communicative space of traditional medicine of the Mordvins, the differentiation of the role of material and spiritual culture is difficult due to the inseparable connection of their semantic meanings. The article analyzes: 1) the transformations of the cultural and communicative space of traditional medicine of the Mordvins that occurred under the influence of intercultural communication (interaction with neighboring ethnic groups); 2) popularization of traditional medicine through mass media; 3) special literature on ethnomedicine; 4) digital technologies as an information channel for the acquisition and popularization of cultural knowledge. Finally, the author concludes that modern sources of information and qualitative changes in material and spiritual culture in the direction of unification in accordance with modern socio-economic trends lead to the transformation of the cultural and communicative space of folk medicine.

The article examines a type of personality identity – regional identity, the formation of this concept in science is attributed to the second half of the twentieth century. The relevance of the article is due to the interest of a modern person in who he is and where he comes from. The influence of globalization in the field of language and culture has led to a crisis of the doctrine of national and cultural identity and even self-identification of the individual. Identification with people close in spirit, language, culture, lifestyle, religion, ethnic and national, regional characteristics will be able to resist globalization. The aim is to show the existence of a regional linguistic personality and to trace the role of language in the formation of regional identity in the communicative space of the region. The cognitive basis for the formation of regional identity can be considered, first of all, the language and the components of the material and spiritual culture of the region fixed in it. The article presents the "Short linguistic and cultural dictionary-reference book: the cultural space of Vitebsk region", which contains various information about this region. Moreover, from the whole variety of facts, such entities were selected that best represent the cultural space of our region. The cultural space includes all the existing ideas about the cultural phenomena of a linguistic personality, acquired by it in the process of socialization and activity. These are the architecture of the region, literature, regional folklore with its customs, rituals, songs; spiritual culture, nature reserves, famous people of Vitebsk region, material culture (monuments, castles, fortresses), the unique nature of the region (abundance of lakes). The language in the article is considered as a linguistic and cultural phenomenon, as an expression of national and regional culture.

The purpose of the work is to consider the tourist destinations of Ukraine and their features as dominant components of material and spiritual culture; to provide proposals for improving infrastructure, market strategies in the context of determining the internal potential and economic growth of regions in modern socio-cultural conditions. The research methodology in accordance with the cultural discourse is based on the use of specific cultural approaches and principles and the application of a complex of general and specifically scientific methods. Methods of systematic analysis and synthesis were used to analyse and identify cause-and-effect relationships regarding material, spiritual culture, and cultural tourism of Ukraine. Conceptual and cultural research methods were used to analyse and conceptualise the conceptual and categorical apparatus. Typological and comparative-typological methods were used to identify differences, systematise and classify the components of tourist destinations. The scientific novelty consists in considering tourist destinations of Ukraine as dominant components of material and spiritual culture and the preservation of national identity in modern socio-cultural conditions; identification of problems and contradictions that hinder the effective development of tourist loci; developing proposals for improving infrastructure, marketing strategies and management in the context of preserving national identity. Conclusions. Tourist destinations of Ukraine, as dominant components of material and spiritual culture, have significant potential for preserving national identity, developing cultural tourism and economic growth of regions. Realising this potential requires a comprehensive approach, which should include investment in infrastructure, development of cultural and natural resources, promotion of tourism products and effective management of tourist flows. The application of innovative approaches to tourist destinations, cooperation between state bodies, local communities and the private sector will contribute to the creation of a unique and attractive tourist experience that will meet the needs and expectations of tourists from all over the world, will have an impact on the preservation of national identity and economic growth of the regions of Ukraine in modern social and cultural conditions.

In preschool age there is a formation of the child's personality, the formation of his physical and spiritual culture - the basis of harmonious development, as the beauty of the human soul and healthy body. Today, one of the main tasks of improving preschool education is to raise a harmoniously developed, perfect, healthy child, able to fully realize their spiritual, physical, intellectual and moral capabilities. An important area of ​​physical education of preschool children is the use of various forms and tools for their harmonious development, among which an important place is given to play activities Purpose: to characterize the specific functions of the concept of play activities in the physical education of preschool children. Research methods: theoretical analysis and generalization of literature sources, induction and deduction, abstraction, comparison, classification and systematization. Results: specific functions are indicated as a certain category of system approach. It is represented by independent properties and has the purpose of describing the system of game activity within the physical education, which should be carried out to achieve the generalized goal. The group of specific functions of the concept of play activity in physical education includes the competence, interdependence, effectiveness and density, which are largely implemented by the author's concept and justified by us and implemented depending on the specifics of play in the relevant group of educational institutions. The fundamental changes taking place in the modern cultural and educational space, social demands and needs confirm the idea of the priority of childhood as the most responsible period of personality development. It is in preschool age that the formation of a child's personality takes place, the formation of his physical and spiritual culture - the basis of harmonious development, as the beauty of the human soul and a healthy body.

Man uses the resources of the environment for life support. Adapting to climatic conditions, it forms its own types of economy and corresponding culture. The Kazakh people, along with the main economy – cattle breeding, was able to establish in the subsistence system the oldest type of craft – hunting. Thus, in harmony with nature, hunting with hunting birds and tazy (тазы) effectively used the ecosystem. This article examines the role of hunting in the traditional establish system of Kazakhs and its place in the material (clothing, food, utensils) and spiritual (folk knowledge, folk medicine, oral art) culture of the XIX- beginning XX century. The source base of the research was made up of archival documents, periodicals, works of Russian researchers and materials of field expeditions. Methodologically it is based on the theories and concepts of foreign and domestic researchers. An attempt is made to identify the role of hunting as an auxiliary economy, to analyze the impact of the colonial policy of the tsarist empire on the culture of the livelihood of the Kazakhs and on the development of hunting. The author characterizes the loss of the essence of traditional hunting, the reasons for the transformation of hunting, its transformation by impoverished people into wild hunting and a source of trade. The article defines the place of traditional hunting of the Kazakhs, which, as an integral part of the subsistence system of the people, satisfied the needs of the population in the period under review. Key words: subsistence system, hunting, environment, Kazakh society, nomadic economy, products, material and spiritual culture.

The impact of Deng Xiaoping's leadership on Chinas foreign relations was as great as on its domestic politics. The exit of a ruler of Deng's stature potentially clears the way for the kinds of momentous changes that occurred in Chinese foreign policy after Deng succeeded Mao Zedong to the paramount leadership. But such fundamental change has not occurred in the immediate wake of Deng's death in February 1997. While Jiang Zemin's need to consolidate his position may exacerbate tensions on certain issues between China and some foreign powers, particularly the United States, the long-term trends in Chinas foreign relations are generally unaffected by the leadership transition. Even in maintaining its present course, however, post-Deng China will likely arrive at crossroads which have significant and uncertain consequences for its foreign relations, and indeed for peace and stability in the Asia-Pacific region.It is useful at the outset to identify some of the important elements of Chinas foreign relations that have changed with Deng's passing and equally useful to point up those which have not.Changes and ContinuitiesTo be sure, Deng's death changes the environment of foreign policy making in the People's Republic of China (PRC). The era of ultra-paramount leaders such as Mao and Deng appears to be over. With Deng'sThis article was written when the author was a Research Fellow at the Strategic and Defence Studies Centre, Australian National University, Canberra. efforts to systematize and decentralize the leadership structure and with the evolution of the Chinese Communist party (CCP) from a revolutionary to a conservative, managerial party, major foreign policy decisions are now the result of consensus-building among several top- ranking officials.To oversimplify, PRC elites may be divided into two camps: conservatives and moderates. The conservatives favour limited and gradual economic liberalization. They believe reforming the Chinese economy too rapidly and allowing foreign economic interests to penetrate too deeply could cause unacceptable damage to the PRC's sociopolitical system and 'spiritual civilization.' They are also highly sensitive to what may be perceived as infringements upon Chinese 'sovereignty' and do not think such infringements should be overlooked out of fear of offending Chinas foreign trading partners. In contrast, moderate Chinese elites favour relatively swift and broad economic reforms because they believe that only fundamental changes will allow China to bridge the gulf with the developed countries and that the benefits of rapid growth are widespread enough to enable the country to endure some temporary pain and dislocation while laying the groundwork for higher overall living standards for the next generation. Moderates are also more inclined to accept political compromises with powerful countries such as the United States for the sake of harmonious relations and of Chinas economic development. Because Deng was a moderate and a powerful bulwark against a policy driven by hyper-nationalism, his death does not bode well for the important Sino-United States relationship. While Jiang is in many respects a protege of Deng, he does not yet appear to have a political vision or agenda of his own. Instead, he acts rather as a broker among other powerful groups and factions. He may be less committed to Deng's philosophy and less able than Deng to bend the system to his will. Through 1997, however, Deng's moderate agenda was still on track. Jiang and the president of the United States, Bill Clinton, met in Washington on 29 October to patch up their recently strained relations, and the CCP announced further market-oriented economic reforms during the 15th party congress in September.Although he carries the titles of president of the PRC, chairman of the Central Military Commission, and general secretary of the CCP Central Committee, Jiang does not command the authority of his predecessor. …

The history of the origin and domestication of farm animals has always interested mankind. However, these issues are covered in the literature in great detail only from the time when herds of domestic animals have already formed. Most often, the genesis of individual species, the original forms that formed the basis of domestication, remain unclear. [2] An example is the history of domestication of the horse, as the horse played a central role among other domestic animals in the development of human society. In the study of mammal fauna of the Pleistocene-Holocene of Europe there is a problem of studying the origin of the domestic horse Eguus cabalus L., ie, the establishment of wild ancestors of domesticated breeds, place, time and process of their domestication. Analysis of literature data on paleontological and archaeological finds in Ukraine showed that most researchers believe that the first domesticated horses began to recognize horses, the remains of which were found during archaeological excavations of the settlement of the third millennium BC. BC in Botai (Northern Kazakhstan), but from which taxon the opinions of scientists differ. Some believe that it could be Tarpan, however, there is an opinion that a large horse could not come from a small tarpan and Przewalski's horse. Therefore, preference was given to the hypothesis of the origin of the domestic horse from the ancient Pleistocene. At present, the problem of the origin of the domestic horse does not go beyond hypotheses and assumptions, and this is primarily due to the slight difference between the bones of the domestic and wild horse. The plasticity of the skeleton of the genus Eguus is very weak and this explains the problems faced by paleontologists in trying to develop the evolutionary history of horses. Thus, to understand the processes of domestication of this animal, in addition to archaeological and paleontological research methods, it is necessary to use tools from other fields of science, such as molecular genetic analysis of DNA samples. One of the variants of test systems for studying genetic polymorphism is the use of ISSR markers, which allow to analyze DNA fragments and make certain phylogenetic connections in the studied groups. In the laboratory of genetics of the Institute of Breeding and Genetics of Animals named after M.V.Zubets NAAS began research in the field of paleogenetics, namely – the study of the molecular genetic component in the fossils of ancient members of the genus Eguus using ISSR-markers. Inverted repeats are of particular interest because they are unevenly distributed throughout the genome and do not require prior knowledge of the nucleotide sequence of the test DNA. A significant point in the selection of research methods for us was that intermicrosatellite polymorphism is used to study interspecific and intraspecific genetic variability. It is believed that DNA fragments obtained by ISSR analysis can be species- and breed-specific, and this method is widely used by researchers in the study of breed groups. The purpose of our work is to develop a new method of DNA isolation from fossil remains (bones) of ancient horses and the production of ISSR-PCR with isolated DNA samples in the laboratory of genetics IRGT. M.V.Zubets NAAS according to the available reagents and existing protocols. The research was carried out on samples of fossil bones of horses of the Pleistocene period (about 10 thousand years BC). One bone was found in the village. Beeches of Zhytomyr region in a career. Excavations were carried out in 1960, the metacarpal bone (os. Tarsicentral). Another bone was found in Novgorod-Siversky, Chernihiv region. in a career. Excavations were conducted by Boriskovsky PI in 1935. A tooth found in the village of Tarpan was used to study a wild tarpan horse (4.5 thousand years BC). Skibnytsia, Trostyanets district, Vinnytsia region. Excavations were conducted in 1959 by VM Danylenko. The paleontological material for the study was provided by the Kyiv National Museum of Natural History of the National Academy of Sciences of Ukraine, Department of Paleontology. As a result of this work for the first time in the Department of Genetics and Biotechnology IRGT. Research on paleogenetics has been started by M.V.Zubets. We optimized the method of extracting genetic material from fossils and obtained DNA from the bones of a horse of the Pleistocene period (about 10 thousand years BC) and the tooth of a wild horse tarpan (4.5 thousand years BC). Also, the optimal conditions for PCR were selected to work with DNA obtained from fossil remains, to study polymorphism with ISSR markers, and electrophoregrams of amplification products were obtained.

Baltisaksa põllumeesteseltside võrgustiku kujunemisest

The factors of preservation and intergenerational transmission of the traditional culture of the local group of Mari living in the territory of Udmurtia in a different ethnic environment is examined in the article. The source basis of the article was the field ethnographic materials collected in 2007 among the Mari of the Karakulinsky region of the Udmurt Republic and introduced into scientific circulation for the first time. The socio-economic situation of the respondents, the established mechanisms of adaptation to market relations, the preservation of traditional rituals and holidays, material and spiritual culture, the use of the native language, ethno-demographic processes, the activities of the Mari community to support ethnic culture are showed in the work. The author notes that the historically formed mechanism for ensuring the viability of the Mari society includes practices of demographic behavior, ethnic socialization of youth, reproduction of elements of spiritual and religious culture (prayers, family and calendar rituals, songs) and the material world (national costume, elements of architecture, musical instruments, national cuisine), the use of the Mari language. It has been proven that the ritual sphere of the Mari is undergoing transformations, but at the same time it continues to remain an inseparable part of the life of the people. In the course of the work, it was also revealed that the local group of Mari in modern conditions for self-preservation needs to constantly generate ethnic markers based on traditional culture. The key role in this is assigned to the village community, educational institutions and public organizations.

The article is a definite result of the study of agriculture of archeological cultures of the last quarter of the 1st millennium AD in the south of Eastern Europe, which became the basis for the formation of Old Rus’ material culture. The object of the study are archeological cultures, which were the basis and / or the place for the emergence of the Old Rus’ culture. They are the Borshevo culture on the Don, the Saltiv culture (mainly based on the materials of the Siversky-Donetsk region), the Volintseve and Romny sites (the left bank of the Dnieper), as well as the Raiky culture (the territory between the Dnieper and the Carpathians) (Fig. 1). The subject of the study are the components of agriculture (farming and livestock breeding) in these cultures.
 Nowadays the degree of research of these sectors allows us to conduct their comparative analysis and to determine the vectors of influences. The analysis of potential resource zones shows that ancient settlers at the time of settlement probably did not attach much importance to the surrounding lands, and gradually adapted them to their needs. According to the results of the analysis of the location of the Saltiv and Romny sites in the Siverskyi-Donetsk region contact area, we can say that the bearers of the Romny culture came to the resource zones already absorbed by the Saltiv people. Above all, this concerns the use of the land for agricultural purposes. We can offer a similar situation for bearers of the Raiky culture, which often continued to use the resource areas assimilated by their predecessors — the Prague culture bearers.
 Comparative analysis of agricultural implements (Fig. 2; 3) shows that the Saltiv culture bearers had a negligible positive influence on the spread of certain forms of tools of agricultural labor. Biological definitions and palaeoethnobotanical and archaeozoological analyzes (Fig. 4—6) are more likely to show insignificant differences in environmental conditions, as well as, possibly, in the ethnicity of ancient farmers. No influences of one culture on another were found on these materials. Probably, meat production among the population of the Saltiv culture has acquired certain forms of specialization because only in this culture such specific tools as cutting knives are known now (Fig. 7).
 The overall result may be the following. Among the comparable cultures, both branches of agriculture were the most developed among the bearers of the Saltiv culture. They had some influence on the development of agriculture among their neighbors — the Siverians and the Slavs on the Don. However, in all these cultures, the level of development of agriculture was approximately the same. It is not possible to take certain differences in livestock production for criteria of greater or lesser degree of development, since livestock production reflects most likely the ecological differences of settlements and the ethnic difference of settlers.

Analyzing process of political reforms in the People's Republic of China, the author notes that within the first 20 years of reforms and openness of China economic growth wasn't followed by development of society, political reforms didn't keep up for economic, imperfection of political system constrained economic reforms and development. Owing to this fact the XVI congress of a CPC lifted policy to the level of "political culture" by analogy with "material culture" and "spiritual culture". In the first 20 anniversary of the XXI century with the purpose to finish "comprehensive creation of society "of small prosperity" China has to create "perfect system of socialist market economy", construct "harmonious socialist society". For achievement of these purposes political reforms in China have to provide "improvement of socialist democracy" and "the socialist constitutional state". In the first years of the XXI century they brought a number of significant achievements: political stability, peaceful alternation of generations of the power, essential increase of level of political democracy. The first stage of formation of the constitutional socialist state is passed, ability and level of the management from ruling party increased; party construction amplified. But also at the beginning of the second decade of the XXI century implementation of the legislation, democracy faces many calls, especially intensification of nationalism at the beginning of the century. The Chinese dream will mobilize grandiose powers of unity that China deepened reforms and openness, solved all the political problems, helped a CPC to increase the leading and imperious power. Implementation process of "The Chinese dream" also means aspiration to tops of economy, policy, military science, technologies in the world, to a taking them, reflecting process of formation of the new great power which will succeed the USA. Political reforms with the purpose to achieve "The Chinese dream" have to be connected with peaceful development, make a contribution to development and progress of mankind, successful development, joint with all neighboring countries, and differently China will repeat history of crash and decline of civilizations and great powers.

Culturally unique terms carry rich cultural connotations, and the uniqueness, diversity, and contemporaneity of these terms pose significant challenges for translation. The accuracy of translating culturally unique terms is closely related to the quality of the translation. Therefore, exploring appropriate translation strategies for translating culturally unique terms is a worthwhile topic of study. Based on a parallel corpus of Chinese and English translations of The Analects, this study utilizes adaptation theory to examine the translation strategies for the original concepts in Gu Hongming’s version of The Analects. Wei Yucun categorizes the unique cultural concepts in The Analects into three types: material culture, institutional customs, and spiritual culture. The study finds that there are a total of 1,072 original concepts in The Analects, including 120 from material culture, 516 from institutional customs, and 436 from spiritual culture, which correspond to the surface, middle, and inner layers of culture. The translation strategies for different categories of original concepts vary; thus, translators should actively adapt to the different contexts of the target culture’s surface, middle, and inner layers, employing corresponding translation strategies for each category of original concepts to further promote cultural integration between China and the West, construct a translation discourse system, and facilitate the dissemination of traditional Chinese culture abroad.

In his article the author presents an important agricultural implement of Carpathian Europe: the hayrakes. From typological view these are almost identical with the hayrakes of Western Europe. They are not only used as tools, but fulfill a social function as well. Decorative and "rattling" rakes are eventually used as gifts. The women will guard their decorated rake lifelong. Among the Hungarians a rake is carved on the grave-post of a woman distinguished in haywork. The hayrake plays various roles in the folk-belief, so for instance, when hanging on the wall of the stable, it will keep away the witches. The functional analysis of such an agricultural implement leeds us to the result, that the terminology "material culture" and "spiritual culture" is not correct. In peasant farming of Carpathian Europe the stubble-rakes and chaff-rakes are playing a major role, while a special small rake is being used for sheath-binding. The rakes are made partly at home, but there are also some villages where rakes and other farming necessities are produced and carried away for sale in remote regions. The author tries to demonstrate the geographical area of the different rakes and points out, that geographical diffusion reflects historicity. On the other hand, geographical diffusion is impaired by social and ecological impediments. The present paper is referring to an earlier article by Bjarne Stoklund (Ethnological Interpretations of Implements. The Hayrake as an Example. Ethnologia Europaea XX: 5-14).

The publication presents information about two international Kyrgyz-Russian ethnographic expeditions in the south of Kyrgyzstan. With the participation of scientists from Russia and Kyrgyzstan, in 2022 the expedition carried out its work in the Chon-Alai district of Osh region, and in 2023 in the Chatkal district of Jalal-Abad region. The study covered the rural Kyrgyz population living in remote high-mountain regions of the Pamir-Alai and Western Tien Shan. A high level of preservation of various elements of material and spiritual culture among the local population has been revealed, protecting the most archaic features in the economic system and material culture. Based on the information obtained, regional features of the Kyrgyz economic system, which is based on pastoral activities, have been identified. Certain elements of the traditional economy of the local Kyrgyz, such as hunting, as well as the production of felt and the ornamental motifs used, find direct parallels in the culture of the southern Altaians.

The article explores how collective memory shapes a unique cultural environment within the modern Ukrainian state. National identity is presented as a key condition for the survival of the Ukrainian people and the preservation of their cultural and historical heritage. One of the study's central themes is the Orthodox tradition, which has religious and cultural potential that extends beyond a purely religious framework. The historical development of Orthodox influence is evident in local educational practices, political life, and Ukrainians' self-determination across different periods. The article also examines the impact of Catholic dominance on the collective memory and self-consciousness of the local population during engagements with the Western world. It highlights the responses of Orthodox communities, particularly their efforts to safeguard spiritual traditions in reaction to Catholic expansion in the region. Key concepts such as "memory space," "cultural memory," and "reference points" are analyzed to explain the mechanisms through which traditional ways of life are preserved via texts, rituals, holidays, and other cultural practices. Particular emphasis is placed on the ethno-mental triangle of "paganism - Byzantine Christianity - religious syncretism in the form of Ukrainian Orthodoxy" and the triad "empire - Soviet period - independence," which is proposed as a framework for interpreting Ukraine's extended cultural and historical periods. The article also highlights the unique characteristics of restoring religious structures in the post-Soviet era and examines their connections to Eastern European religious and cultural traditions. In spiritual culture, sacred texts are emphasized, while in material culture, differences in architectural styles reflecting various cultural traditions are analyzed. These buildings showcase aesthetic preferences and the ideological and value orientations of their respective eras. Finally, the article emphasizes the cultural potential of national memory in shaping new ideological concepts. This is exemplified by the celebration of Kyiv's 1500th anniversary in 1982 and the contemporary Ukrainian state's use of Cossack heritage, which remains highly relevant in addressing modern challenges.