National Archetype Research Articles

ИНТУИЦИЯ, АРХЕТИП ЖАНА КОЛЛЕКТИВДҮҮ АҢ СЕЗИМ ЭЛЕМЕНТТЕРИНИН КӨРКӨМ АДАБИЯТТА КАТЫШУУ МАСЕЛЕЛЕРИ

Subject of the article: scientific analysis of the content of the "magic realism" method in Russian literature. Purpose: to conduct a scientific analysis of the thoughts and actions of the heroes of realistic works of national literature: how the elements of intuition, the national archetype and collective consciousness are involved, and in what "methods" magical realism is created. Research method: comparative literature. In the article: The origins of the "magic realism" of the Kyrgyz national literature: attempts to prove it in the mythological and folklore works of the Kyrgyz, in their traditions and ideas formed from a divine point of view, in their moral and ethical principles, in the collective national consciousness (subconscious), archetype and in the personal intuition of the characters. As a result, there will be an attempt to scientifically prove that intuition, archetype and origin of collective consciousness: "quantum field", ancient. The practical significance of the article: the rationale for the transformation of Russian fiction from the aspect of magical realism and the laws of the "quantum field" into the actual aspect of the study. The relevance of continuing this topic in the future: there is no doubt that a scientific analysis of the origins of magical realism in our national literature from the above aspects will give very interesting results. consciousness with discrete ideas about the possibilities of quantum physics.

ПСИХОФОНОСЕМАНТИКА ВЛАСНИХ НАЗВ У РОМАНІ ВАСИЛЯ ЗЕМЛЯКА "ЛЕБЕДИНА ЗГРАЯ" ЯК ОЗНАКА СИСТЕМИ НАЦІОНАЛЬНОГО АРХЕТИПУ УКРАЇНЦІВ

The purpose of the study was to clarify the psychophonesemantics of proper names in Vasyl Zemliak’s novel “Flock of Swans” as a sign of the national archetype system of Ukrainians. Among the methods, the concept of holism (general method) was chosen; analysis and synthesis, deduction and induction, quantitative-qualitative method, method of generalization and classification (general scientific methods) and survey, content analysis by the unit “word” (industry methods). The methodology involved writing 46 proper names from the text of Vasyl Zemliak’s novel “Flock of Swans” in the survey form and sending them to the respondents thanks to the social networks “Facebook”, “Telegram”, “Viber” and free e-mail “Freemail”. The received 23 completed forms were analyzed. The results of the research made it possible to state that the proper names found in Vasyl Zemliak’s novel “Flock of Swans” have psychophonosemantic features. The mentioned signs are similar to those inherent in the definitions and descriptions of the signs of the system of archetypes, which were proposed at one time by Ukrainian writers, teachers, psychologists, encyclopedists, culturologists and philosophers H. Skovoroda, M. Gogol, P. Kulish, P. Yurkevich, O. Kulchytskyi, D. Chyzhevskyi.

The poetics of Borys Lyatoshynsky’s solo singing in terms of timbre personification of the singing voice

The poetics of Borys Lyatoshynsky’s solo singing in terms of timbre personification of the singing voice

Linguistic identity, national archetypes and sociocultural environment of their formation

The purpose of this paper is to analyze the current state of the categories ―linguistic identity‖ and ―national archetype‖ in correlation with the socio-cultural environment. The national and cultural values of any ethno psychological group are reflected in the language serving a real-life community of people. National archetypes are the semiotic basis of linguistic identity, which is formed within a certain socio-cultural context, an inalienable instance of the psychophysical structure of a person. It is argued that the essential characteristics of the national linguistic identity can be detected already at the level of identifying the semantic features of the language units of the utterance in discoursing. The next steps to reconstruct the linguistic personality are associated with modelling the logical-semantic structure of the utterance, due to the presence of ethnocultural traces at all levels of the subject's discourse behaviour. The discourse behaviour of an individual is the essence of his communicative activity and worldview. It was found that behavioural models, modal and nominative ways of reflecting reality are ethnoculturally determined not only by language, but also by immanent preferences in accordance with the logic, semantics and pragmatics of the communicative act. It is suggested that the verbalization of Russian identity (the magic of Russian vocabulary) is preferably carried out within the framework of contact strategies (direct means of expressing thoughts) and in correlation with the values of the national community, and the intellectual parameters of the French language are implemented in line with distant communication strategies (indirect means expressions of thought) and the priority of individual values. Prospects for the application of the method of reconstructing new knowledge in the mainstream of identifying the dominant features of a national linguistic personality in languages of different structures are outlined.

Family as a national archetype of forming aristocratic personality: relationship between Lesia Ukrainka and Mykhailo Drahomanov.

The phenomenon of the Kosach-Dragomanov family is considered in this article as a national archetype of the Ukrainian mentality, the influence of this family on the formation of such an aristocratic personality as Lesіa Ukrainka during difficult times of socio-political life. Special attention has been paid to the creative and human relationships between Lesia and her uncle Mykhailo Drahomanov whose influence on her was undeniable and extremely beneficial. Her pedigree in particular has been traced. Heredity of generations, the appearance of ingenious personalities is always the subject of special attention. The decisive moment in defining these processes is the appearance of new people, more precisely people of new formation, people of progressive thinking, who are the driving force and foundation of historical change. New generations should not be indifferent to their great predecessors. Lesіa Ukrainka as a creative nature could not be indifferent to the talents and skills of talented people, the circle of her friends, acquaintances and supporters was extremely wide as well as the measurement of her interests. The subject of this article is to highlight the important role of the family and the environment in general in forming a young person as a personality. The challenges of the modern times, in particular, in the field of humanistic educational tendencies, require an appeal to moral authorities in the history of the development of the Ukrainian nation. Keywords: apriori fantasies; bourgeois liberal; positivist scientist; state terrorism; amateurism; ethnography; “Europeanism”; national consciousness; political leader; socio-political thought.

Eurasian Images, Archetypes and Mirages: Vectors from Ancient Times to Nowadays

National and ethnic archetype that is being carved in tales, folklore, and epos for centuries, is a key to understanding imagology as a set of images and notions about a culture or nationality. In Eurasia, gradual evolution of archetypes of different peoples was overthrown by World War I, which created new peoples, new borders and new nations. In the article, on the basis of studying Magyar national archetype and its relationships with other Eurasian archetypes, mainly Germanic and Turan, we are outlining a hypothesis that a clear delineation “our own – foreign” that would defy the globalisation, is a necessary prerequisite for the sustainable and productive coexistence of Eurasian cultures and nationalities and an important condition of Eurasia’s future development.

THE ARCHETYPAL FOUNDATIONS OF VALUE CHOICE IN THE PROCESS OF ADAPTATION TO THE MODERN SOCIETY

This article explains an importance of archetypal foundations for the value choice in order to adapt the state (system) to the modern society (environment). To provide effectiveness of the system requires maintaining equilibrium between the system and the environment through decision-making process (DMP) that is based on balance system’s ends, ways, and means in the framework of possible permissible risk. Beliefs and values are critical for the DMP. Obsolete beliefs and values can decrease system effectiveness drastically. The main task is to produce decisions based on topical values to adapt the system to the environment and maintain national interests. An archetype can help to find a right set of values in a certain environment as a combination of the past and the future. The paradox of the notions of beliefs and values is the need of their saving and the need of their change for successful system development at the same time. They are fundamental and their complete replacement can create chaos and even destroy the system at all. Thus, values choice is a vital and psychological painful process. At first it is difficult to understand the need of their change. Second, it is problematic to find appropriate values that should facilitate successful system development in the given and future environment. To solve these problems the state authority (SA) and the civil society (CS) together should generate decisions through convergent and divergent processes of thinking. A national archetype, as a relatively stable mental structure, combines these processes together based on the experience. A proper balanced participation of the SA and the CS in the state leadership, based on required values, can make the system effective. Value choice does not mean accepting or copying values of others, it means reconsidering current values in order to remain effective and functional as a nation in the modern society. Applying of archetypal foundations can help to choice proper beliefs and values that can facilitate making decisions that will provide soft adaptation of the system to a new environment without conflicts and revolutions.

Los “enemigos” de la tradición. Los detractores del gaucho en la coyuntura de su oficialización como arquetipo nacional argentino (1939-1944)

espanolEn el contexto de la institucion del Dia de la Tradicion en la provincia de Buenos Aires −que se celebro por primera vez en 1939− y en su posterior nacionalizacion, circularon discursos que discutieron la filiacion del gaucho con la “argentinidad”. Periodistas e historiadores esbozaron interpretaciones particulares que fueron rapidamente contestadas por tradicionalistas y funcionarios. Este articulo explora una perspectiva poco atendida en los estudios sobre la consagracion del gaucho como simbolo nacional: las voces de disenso que confrontaron su pertinencia, para senalar quienes se colocaron a la vanguardia de la desacralizacion del gaucho; en que fundamentos se sustentaba la calificacion de "gauchofobicos”; cuales fueron los limites que evidenciaron esas narrativas; como afectaron a la extension del consenso sobre la “tradicion gaucha argentina”; y que alternativas proponian ante la confirmacion del gaucho como “tipo nacional”. Estos son los lineamientos que sigue este trabajo. Las conferencias, las publicaciones escritas, las cronicas periodisticas, la correspondencia privada y la literatura de desagravio que se promovio desde el ambito tradicionalista permiten un analisis riguroso de esas disputas. EnglishIn the context of the creation of the Day of Tradition in the province of Buenos Aires, which was set up for the first time in 1939 and in its further nationalization, discourses circulated as to the gaucho affiliation with the so called “argentinidad” (Argentinity). Reporters and historians sketched a variety of interpretations that were rapidly retorted by traditionalists and public officials. This article explores an underestimated perspective in the studies on the gaucho consecration as national symbol: the dissenting voices that argued this belief, to point out who placed at the forefront of the desecration (demystification) of the gaucho; on what grounds thequalification of “gauchophobic” was sustained; what were the limits that those narratives shows; how they affect the extent of the “Argentine gaucho tradition” consensus; and what alternatives were proposed against the confirmation of the gaucho as “national type”. The latter queries are some of the guidelines intended to unveil in the development of this work. Conferences, written publications, newspaper columns, private correspondence and vindication literature promoted from traditionalist spheres allow a thorough analysis of these disputes.

Negotiating the ‘Kiwi Bloke’: accessing mosaic masculinities through Afro-Brazilian sport in New Zealand/Aotearoa

The ‘kiwi bloke’ – practical, tough, and unemotional – is a national archetype of masculinity based on a colonial settler history in New Zealand/Aotearoa. Such nationally specific masculinities, however, are always created in relation to international forces. This study reveals the ways men negotiate the ‘kiwi bloke’ identity through their participation in an Afro-Brazilian martial art: capoeira. On one hand, Capoeira in New Zealand/Aotearoa offers participants access to alternative masculinities, including promoting collectivity, learning physical proximity, singing, and dancing. On the other hand, the congruence of Afro-Brazilian machismo and dominant white-settler masculinities in New Zealand/Aotearoa means that the ‘kiwi bloke’ is ever-present among capoeira practitioners. Coles (Coles, T., 2008. Finding space in the field of masculinity. Journal of sociology, 44(3), 233–248) concept of ‘mosaic masculinities’ helps to capture how men who play capoeira negotiate multiple dominant and subordinate masculine characteristics while retaining their gender privilege. This article demonstrates the complexity of mosaic masculinities and the importance of understanding multiple national social constructions in understanding local performances of masculinity.

Goorgoorlou, the neoliberal homo senegalensis: comics and economics in postcolonial Senegal

ABSTRACTGoorgoorlou is the eponymous character of a serialized comic strip that emerged in Senegal, in the midst of neoliberal reforms. As with thousands of Senegalese people, Goorgoorlou lost his job because of the structural adjustment programmes (SAPs). He resorted to odd jobs and other resourceful solutions to make ends meet therefore joining an economy of rupture, based on the informal sector. The social costs of the programmes, brought upon by the International Monetary Fund (IMF) and the World Bank gave birth to works of fiction and art that imparted the severity of the hardship. On the ground, everyday Senegalese people had to devise novel practices to cope with their new economic environment. As a result, journalist and caricaturist Alphonse Mendy started Goorgoorlou’s adventures in a satirical newspaper. Senegalese people adopted Goorgoorlou and turned him into a national hero. This article analyses the figure of Goorgoorlou as national hero and economic archetype of the informal economy, therefore highlighting the concomitance of the emergence of this character with that of the informal economy in Senegalese society.

Архетипы духовного движения в русской историософии

Sorokina Tatyana Evgenievna The article considers the main principles of Russian philosophy of history. The most discussed historiosophical idea, going through a variety of transformations, remains Slavyanofil doctrine of special destiny of Russia, its spiritual integrity. The author focuses on the fact that preserving «national archetype» as a key issue, Russian historiosophy offered various options related to the West as a symbol of a different worldview. Mindful of the global fascination with Buddhist understanding of human destiny and history of the world, it must be said that the Russian historiosophy presumed itself in opposition to the Buddhist concept of the historiosophical. Briefly it is explained the reasons for the occurrence of classical Russian literature historiosophical space. 1. The national literature was perceived by Russian thinkers as the «second history». 2. Figures of historical discourse were five Russian classics: Pushkin, Lermontov, Gogol, Dostoevsky, Tolstoy. 3. The fate and the works of Russian writers of the inherent rationale of national historical path in its different variants. 4. The Russian philosophy of history, to show interest in religious issues, examines the life and work of every writer as a definite spiritual model of public importance and is being implemented in the historical world. It is commented on historico-philosophical concept of Leontiev and Fedorov, Rozanov and Solovyov who emphasize that eschatology is the semantic core of Russian philosophy of history. Key words : Russian historical philosophy, national archetype, historiosophical concept, Slavophile doctrine, Buddhism, eschatology.

The Trickster in Bulgarian identity discourses and his manifestations in postcommunist Bulgarian cinema

ABSTRACTThe collapse of communism in 1989 left Bulgarians reeling between one failed great project (the building of communism), and the hardships of a new one (the long and winding road to the European Union). The place of the traditional communist cinema heroes has been either suspended or arrogated by a compelling bunch of clowns, reluctant heroes, drifters and losers, and other ambivalent figures. These multifaceted, controversial, marginal and generally complex character types, which were pushed into the unconscious, or into the objective (or collective) psyche as a result of relentless social engineering on collective and individual level, have been emerging with a vengeance, and predominantly as aspects of what Carl Gustav Jung describes as the archetype of the Trickster. In mythology and the arts, the Trickster is mostly likely to appear in time of crisis and in the no-man's land between two epochs, cutting an uncannily familiar figure, both ‘subhuman and superhuman, bestial and divine, whose chief and most alarming characteristics is his unconsciousness’ (Jung ([1954] 1990: 263). This study focuses on the aetiology of the infamous Bulgarian literary hero Bai Ganio cum Trickster figure, and in light of discourses on Bulgarian national identity and masculinity. It first looks at Bai Ganio's representation in two films from the early 1990s — Ivan Nichev's Bai Ganio (1990) and Bai Ganio on His Way To Europe (1991), and then at two of his most recent manifestations in the fiction film Mission London (Mitovski and Popov, 2010), as well as in the documentary Encounters with Ireček (Stoyanov, 2011), where this resilient Bulgarian national archetype is featured along with other major archetypes of the collective unconscious like that of the Hero and the Wise Old Man.

The Royal Commentaries as a Kaleidoscopic National Archetype: The Pursuit of Post-Colonial Identities in Peru1

Seeing where we came from, and where we are at present, comparing what we were and what we are, we can then calculate where we will go and what we will be tomorrow. —Manuel Gonzalez Prada2 2Gonzale...

Hegemonic Geographies of the Mexican Neoliberal State

I use Gramsci's notion of hegemony to analyze how Mexican governments have reproduced the neoliberal state over the past twenty-five years. Hegemony is a spatially-contingent process of consensus and coercion that explains how dominant economic and political policies take shape. In the case of Mexico, I examine the rise of new political elites (technocrats), their attempts at reshaping the corporatist consensus through social pacts, and their use of a regional economic model as national archetype for economic development. More specifically, this analysis employs labor politics to illustrate how the government uses consensus and coercion to maintain the state as the privileged space for shaping the hegemonic geographies of economic development in Mexico.

The essence of the Christian understanding of the nature of family and marriage

Nowadays, in the face of the breakdown of established social, ideological, economic and political relations, the family is, in essence, the only self-regulating structural unit. It, to a certain extent, models and reproduces practically all spheres of life, social relations and functions of society, is a natural social form of preservation, processing and transmission of original ethno-cultural information, embodied in family culture, national archetype, ritual and folklore. The family shapes the inner world of the individual, determines the structure of his perception.

Lesbian Scholar/Gay Subject: Turn-of-the-Century Inversions

This autobiographical essay explores the peculiar pleasures and identifications that can drive one's scholarship. The author examines why she, a butch lesbian scholar, has ardently pursued a queer male subject, Clyde Fitch (1865-1909), an American playwright and sometime lover of Oscar Wilde, for the last seventeen years. Discovering how Fitch's "inverted" sexuality informed his repeated stagings of the national archetype of perfect femininity, the American Girl, has enabled the author to invert--and thereby survive--that icon's stultifying legacy. In the essay's key analytic inversion, she posits Aubrey Beardsley's Salome drawings, known to members of Wilde's circle, as a shadow text that worked in dialectical opposition to American Girl iconography to animate Fitch's historically influential career.

“I Go to Fight for Social Justice”: Children as Revolutionaries in the Mexican Revolution, 1910–1920

The Mexican Revolution of 1910 was the explosive culmination of decades of economic transformation under the modernization program of Porfirio Díaz. Governmental policies intended to “modernize” Mexico led to tragic results for the majority of the population, especially the rural poor. Paradoxically, along with its often indiscriminate violence and destruction, the revolution also served as a creative force, planting in the era's children, for instance, the seeds of a deeply held belief in social justice. The youngsters shared with their elders a sense that the revolution would ultimately bring about a more just and equitable society. In addition, the revolution left a legacy of symbols and myths that constructed a national archetype—the child as revolutionary and the revolutionary as child.