A sovereign entity within the dominant culture. Theoretical aspects of subculture analysis
As you know, a subculture is a special sphere of culture, a sovereign integral formation within the dominant culture, distinguished by its own system of values, customs, norms, and traditions.
A subculture is not opposed to the dominant culture. It includes a number of values of the dominant culture and adds to them new values characteristic only of it.
A special place among the various subcultures of modern society belongs to the youth subculture as a specific, characteristic only for this social group, way of behavior, communication, leisure time, ideas about the world, embodied in a special youth lifestyle.
Anime - fans of Japanese animation (from English Animation).
The history of anime dates back to the beginning of the 20th century, when Japanese filmmakers began experimenting with animation techniques invented in the West.
The plots of the anime, originally aimed at children, became more and more complex over the years, the problems discussed became more serious, which made it very popular in the world.
Fans of anime (Japanese animation) and manga (Japanese comics) make up the bulk of the children's and teens' wing of the role-playing community.
The self-name of these formations is “anime people”.
People who purposefully sought to get acquainted with anime, exchanged films and began to unite in clubs appeared in the late 1990s - early 2000s.
Features:
1. Special interests - anime, manga, culture and history of Japan.
This includes hobbies: collecting anime and manga, figurines, posters, drawing in anime style, writing fan fiction, etc.
As for the value system, everything here depends on the specific person and his upbringing. 
2. Your own language - slang
(how could it be without this, while anime slang can become a separate object of study. “Anime”, “Manga”, “Otaku”, etc., as well as their derivatives, are an integral part of this slang. In addition, it is worth saying that many use with your vocabulary and Japanese words or phrases.
The most common are “Hello”, “Sorry”, “Thank you”.
Well, it’s simply impossible not to mention the great and terrible “NYA!”, which can express a variety of emotions.
Nya (moonpeak: ニャー / にゃあ, kiriji: nyaa, romaji: nyā, Kannada: ಞ) is the Japanese "meow", an onomatopoeia of a cat's meow. The interjection “nya” expresses a feeling of tenderness, joy, tenderness and, according to anime fans, makes them kawaii. 
3. Behavior.
It is quite difficult to determine a common behavior pattern for all anime fans. If we talk about age groups, then among adolescent anime fans, and especially girls 12-15 years old, this is expressed more clearly than among adult anime fans.
4. Clothing and appearance.
Sometimes you can identify an anime fan by the most insignificant details (a keychain on a phone in the shape of an anime character, a pendant on a chain). Bags and T-shirts with appropriate symbols are already more significant elements. It's no secret that many people do their hair like their favorite character. For example, after watching SM, many girls began to wear odango, and after FMA, a braid like Edward's became very popular.
In addition, do not forget about such a phenomenon as cosplay.
Cosplay
Cosplay m., school (Japanese コスプレ kosupure, abbreviated from English costume play - “costume game”) - a form of embodiment of an action performed on the screen. Modern cosplay arose in Japan among Japanese anime and manga fans, so usually the main prototype of the action is manga, anime, video games, tokusatsu or a historical film about samurai. Other prototypes may be j-rock/j-pop bands, representatives of Visual Kei, etc.
Cosplay participants identify themselves with a certain character, are called by his name, wear similar clothes, and use similar speech patterns. Often during cosplay, role-playing occurs. Costumes are usually sewn independently, but can also be ordered from a studio or purchased ready-made (in Japan, for example, the business of producing costumes and accessories for cosplay is quite widespread).
Cosplays are usually held at festivals, parties and events related to anime and manga culture. 
5. Presence of informal groups and communities.
Whether an anime fan belongs to one or another subgroup largely depends on the anime he prefers. The largest branch is “maho shojo” - sorceress girls. The most famous such trend is the “moonies” - fans of the animated series “Sailor Moon”. Most often, only young girls under 17 or 18 years of age belong to it, who strive to outwardly behave as childishly as possible. They usually dye their hair bright yellow, blue or red and prefer the style of a Japanese schoolgirl in clothing (white knee socks, short skirt, sandals, etc.).
“J Rockers” is a group of anime fans who are interested in Japanese music, understand its styles, perform it, sometimes outwardly they resemble goths, but, in essence, of course, these subcultures have differences.
Among fans of Japanese animation, the most active are fans of the styles "yuri", "yaoi", "kawaii" and "hentai" - a specific Japanese sexual subculture (which is also present in Japanese children's animated series). It is these fans who have their own websites about Japanese anime on the Internet. Almost all of these sites have a clear homosexual orientation (both female and male).
Many anime fans are fond of Japanese pop and rock music. In this subculture, there is also a widespread fascination with modern Japanese culture, which leads to the choice of such types of art as kendo, origami, ikebana, etc. as a side activity.
A children's branch of the "Pokemon" movement, fans of the animated series "Pokemon".
Introduction
Chapter 1. Theoretical and methodological foundations for the analysis of subcultural phenomena of Russian youth
1.1 Conceptual foundations of youth subculture
1.2 Methodological tools in the sociological study of subcultural phenomena
Chapter 2. Presentation of Japanese culture in the Russian space
2.1 Types of popular Japanese film production in the Russian cultural space
2.2 Age preferences in choosing anime as an object of online communication
2.3 The influence of anime on the formation of value attitudes of young people
Conclusion
List of used literature
Applications
subculture youth methodological culture
Introduction
Long pink bangs, tight jeans, black-painted nails, eyes and lips: all these are signs of a “youth subculture” - a timeless phenomenon that arose a long time ago and does not disappear, but only changes its appearance. What is the secret of youth subculture as a phenomenon? What is the phenomenon of youth subcultures, why are they so tenacious?
Subcultures have always existed, this is nothing new. Any team of more than 10-20 people is already divided into small groups after some time, and what can we say about entire nations! The panic of older people is not due to the fact that this phenomenon exists, but to the fact that it has become very visible and fashionable. The main root of the concept is “culture”. Like a culture as a whole, a subculture has the same tasks, including uniting a group of people into a single whole. A subculture, like a culture, has generally accepted symbols, belief systems, rituals and a language of communication. It is the presence of symbols in the broad sense of the word that determines the very essence of the subculture. Based on the symbols, it can be recreated almost from scratch, even if its time has long passed.
Subculture - this is a special sphere of culture, a sovereign integral formation within the dominant culture, which is distinguished by its own system of values, customs, norms, and traditions. The youth subculture, as a specific way of behavior, communication, leisure time, and idea of the world, characteristic of this social group, embodied in a special youth lifestyle, has a special place among the various subcultures of modern society.
Nowadays, the number of subcultures has greatly increased, this is due to the changes that are taking place in our society. If society and parents cannot offer a child or adolescent effective cultural models and symbols of survival and socialization, then he looks for them himself. The teenager strives to join a group of people in which he no longer feels lonely, he has something to talk about with other people, which means his feeling of anxiety decreases. Feelings of anxiety, active search for oneself and the realization of one’s abilities contribute to the active spread of subcultures.
It should be taken into account that youth culture does not represent some kind of meaningful unity (some set of necessarily homogeneous values), but unites young people, and young people from different social groups, using a specific mechanism of its functioning. The essence of this mechanism is that there are some generally accepted forms of behavior and their “symbolic” support, with which young people come into contact and feel “at ease,” that is, in a society of their own kind, united in a given local situation around a certain way externally expressed values that are inaccessible to adults. If parents fully provide their children with cultural models, and if the child is relevant and interested, then he will not fill the cultural vacuum. After all, in essence, the subculture occupies the resulting void.
I would like to emphasize that being inside a subculture is a temporary period in a person’s life. Even the subculture itself is a temporary phenomenon, it has its own limited lifespan, and then it fades away. It is also a temporary phenomenon in the life of a child. As soon as a person undergoes a reassessment of values, changes in his personal life, career, and the values of the subculture cease to be relevant for him, then he leaves it.
There are classifications of subcultures. Participation in a particular group may be associated with a way of spending time (music and sports fans, metalheads and even Nazis), with a social position (eco-cultural), with a way of life (“systemists” and their many offshoots), with alternative creativity (not officially recognized artists, sculptors, musicians, actors, etc.). Groups united by the way they spend their time include music and sports fans, etc. All of them are united by loneliness and the inability to find a more worthy occupation for themselves.
Informal associations based on social position are a form of social and political activity. The range of their problems includes the preservation and restoration of historical and cultural monuments, improvement of the environment, the formation of spiritual, moral and civic responsibility, and political problems. They speak at meetings and rallies, in the press. Some of their actions encounter opposition from law enforcement agencies when they are illegal in nature.
Groups united by lifestyle make up “systemists” with numerous branches. For them, communicating together becomes a way of life. For “system specialists” the main thing is human communication, their declared values are peace and love. They live a life hidden from prying eyes, use their own language, do not have a permanent habitat, many consider them to be slackers looking for a buzz and drugs. But many of them really believe in the ideas of brotherhood, mutual assistance, work and have families. What brings people here is a feeling of alienation and loneliness. Their difference is that for other groups it is leisure, but for them it is a way of life, life itself. That is why many do not leave, even when they grow up.
Alternative bands are different from other bands. Their work does not fit into the framework of socially and officially recognized art. In recent years, the attitude towards them has changed, they hold exhibitions, appear in the media, publish
The problem with classifications and numerous studies is mainly that the main attention is paid to classification, typology, and not to in-depth analysis. First of all, politicized or asocial groups such as the Nazis are studied. Everything else remains in the shadows.
The main trend of today's subcultures is the rejuvenation of its participants. If earlier these could be adults, today schoolchildren are beginning to take part in various subcultural groups. Moreover, a noticeable distortion is emerging: middle-aged schoolchildren simply strive to imitate their older comrades. They do not so much capture and assimilate the essence of a phenomenon, but simply copy external signs, what is on the surface: the style of clothing, the manner of speaking. It's just becoming fashionable.
In general, research in recent years indicates a systemic crisis in modern society. This crisis could not but affect the sphere of culture in general, and youth culture as well. This jeopardized the process of continuity of generations, and, consequently, the unifying function of culture. Many authoritative researchers of these issues, when describing the current state of the youth subculture, most often draw conclusions about the fundamental changes taking place in it. But even with all the variety of research topics, none of them gives a comprehensive assessment of the phenomenon of youth subculture.
Being involved in any subculture occurs due to age: a young person strives to find himself, understand himself and the world around him, this is not an easy task, everyone goes their own way. And there is a second factor: young people, as the most sensitive, receptive and mobile group, are the first to perceive new forms of development in the field of leisure, along with all the positive and negative phenomena.
Living conditions in a big city create the preconditions for uniting young people into different groups and movements. These conditions are the unifying factor that forms the collective consciousness in these groups, collective responsibility and common concepts of socio-cultural values.
Object of study is Moscow youth.
Subject of research anime fans perform among Moscow youth.
Goal of the work is to identify the formation of an anime subculture among Moscow youth.
Realization of the intended goal involves setting and consistently solving a number of the following: tasks:
1. Describe the concept of subculture.
2. Find out the methodological and methodological tools for studying subcultural phenomena.
3. Identify the types of anime presented in the Russian space.
4. Identify different age groups of anime fans.
5. Determine preferences in choosing various types of anime that influence the construction of online communities.
6. Describe the role of anime in the formation of values (or aesthetic tastes, or ideological views).
This work has, first of all, scientific significance, both in terms of theoretical and practical results. In its theoretical part, the work presents an examination of the conceptual foundations of the youth subculture as a cultural one. In addition, in this part, the youth subculture is considered as a natural phenomenon of modern society, the emergence of which is due to certain characteristics of its development. The practical part of the work examines the youth subculture - anime.
The results of this work can be used as a basis for further research in this area, as well as in the development of social policy in relation to youth subcultures.
Subculture- this is a special sphere of culture, an integral sovereign formation within the dominant culture, distinguished by its own integral system, customs, and norms.
The culture of any era has relative integrity, but in itself it is heterogeneous. Within a particular culture, the urban environment differs from the rural one, the official one from the folk one, the aristocratic one from the democratic one, the Christian one from the pagan one, and the adult one from the child one. Society is in danger of breaking down into groups and atoms. Any cultural era appears to us as a complex spectrum of cultural trends, styles, traditions and manifestations of the human spirit.
Even in ancient culture, which seemed homogeneous to Geldermin, Nietzsche discerned the opposition between Apollonian and Dionysian principles, “two real centers of a single being,” giving rise to ascents and declines in the flow of life.
In a cultural era, different trends and formations coexist, elite and mass, official and popular, etc. Thus, in the medieval worldview and system of life, the new spiritual, i.e. the Christian principle coexisted with the old, pagan one.
During the Renaissance, the vast world of laughter forms of carnival creativity opposed the official and serious culture of the Middle Ages.
Folk culture appeared in the extreme diversity of subcultural phenomena that had a single style and constituted something relatively holistic - a folk-humorous, carnival culture.
The culture of different eras demonstrates a complex range of subcultural phenomena. Individual compartments are, as it were, fenced off from the main path of spiritual creativity. In fact, what does the carnival atmosphere of mystery plays, “feasts of fools”, street processions have to do with the glorification of tournament winners, knighting, etc.? In the complex gaming sociocultural aspect, these components interact. But official, serious culture determines, as it were, the dominant content of the era. It is separated from the public culture of laughter. And beyond the Renaissance, this opposition between official and popular culture does not disappear. Cultural creativity, with all its dynamics, does not at all lead to the fact that folk culture suddenly turns out to be more significant or the defining dominant of the era. In this sense, a distinction can be made between counterculture and subculture. Through them one can discern the mechanisms of sociocultural dynamics.
Some cultural formations reflect the social or democratic features of its development. Specific cultural phenomena are born within various social groups; they are enshrined in the special features of people’s behavior, consciousness, and language. In relation to the subcultural phenomenon, a characteristic of a special mentality arose as a specific disposition of certain groups. Subcultural formations are to a certain extent autonomous, closed and do not pretend to replace culture, to displace it as a given. We can talk about a special code of rules and moral norms within an ethnic group. Gypsies, for example, do not consider it shameful to steal from “strangers,” but such an act committed inside a camp is considered a crime. Strictly legal life is not practiced here either. The fate of a person who has broken covenants is decided by the elders, guided by traditions and their own understanding.
A disrespectful attitude towards an old person will not be perceived as a virtue in the Caucasus.
Prisoners who speak a special jargon also develop unique standards of behavior that are typical only for this environment.
We call this kind of phenomenon a subculture; this designation captures the tightness of this phenomenon. The Gypsies do not at all claim the universality of their life and practical attitudes; on the contrary, they are interested in preserving only their own laws as opposed to the dominant culture, which they perceive as “alien.” The same can be said about the criminal world. The funny carnival culture remains a subcultural formation and does not at all strive to become official. The subculture is designed to keep sociocultural characteristics in a certain isolation from the “other” cultural layer.
In the modern world, religious sects can be considered an example of a subculture.
These cult associations are often called authoritarian; the sects are usually headed by charismatic leaders who consider themselves prophets or even deities. In many sects there is unanimity, the strictest discipline, and the spirit of a free society is often lost here. However, despite the harsh measures applied to adherents of “new religions”, prosecutorial opinions and threats, many years of work with cult associations have not yielded tangible results. On the contrary, it often causes a boomerang effect: supporters of eccentric beliefs appear as victims, martyrs, sufferers.
Subcultural tendencies in society are brought to life by the desire of official culture to fill all the pores of the social organism.
Party ideology automatically gave rise to dissidence. Total rationalism cannot but cause a similar response.
The subculture is persistent and at the same time does not affect the general trunk of the culture; they are born, live and are eliminated, while the leading trunk of the culture is preserved. Subculture causes generational differences.
The problem of subculture is considered in cultural studies within the framework of the concept of socialization. It is assumed that familiarization with cultural standards, entry into the world of the dominant culture, adaptation to it is a complex and contradictory process, saturated with psychological and other difficulties. This gives rise to the special life aspirations of young people, who from the spiritual fund appropriate for themselves what corresponds to their life impulse and value quests.
This is how, according to many cultural scientists, certain cultural cycles are born, determined by the change of generations. Youth embodies a new historical reality, creates its own subculture, which, although it does not cause immediate tangible changes in the main path of culture, at the same time influences diverse cross-sections of culture, fashion, lifestyle, behavior and, in general, the style of the cultural era.
Glossary of basic terms X 201
tatah. Styles are relatively stable and often have creative value (Romanesque, Baroque, Art Nouveau, etc.).
Subculture is a special sphere of culture, a sovereign integral formation within the dominant culture, distinguished by its own value system, customs, norms, and styles of behavior.
Text (Latin - fabric, unity) - a sequence of symbols that form a message. There are five functions of a text (according to Yu. Lotman): 1) a message sent from the information carrier to the subject; 2) collective memory, capable of continuous replenishment and updating of some aspects of information and temporary or complete oblivion of others; 3) the reader’s communication with himself, thereby the text actualizes certain personal aspects; 4) the text becomes an interlocutor; 5) communication between text and cultural subtext. In semiotics, a text is a meaningful sequence of any signs, any form of communication; in linguistics - a sequence of verbal signs. The entire world of culture is perceived by the subject of culture as an endless, limitless text.
Technology is a set of man-made tools, artifacts and methods, mechanisms for carrying out any activity that enrich and improve the content of human life, expanding the relationship between man and the environment.
Technocratism is a style of thinking and action that limits the content of technology and technology only to the technical and technological meaning, technical and technological optimality and efficiency, without taking into account (and even ignoring) the humanistic and sociocultural meanings of technology and technology.
Technological culture - degree of technological sophistication.
Technology is a way, a mechanism for carrying out any activity, any action and behavior.
Tradition is a cultural heritage passed on from generation to generation and reproduced in certain societies and social groups for a long time. Tradition includes objects of inheritance (spiritual values, processes and methods of inheritance). Cultural patterns, values, norms, customs, rituals, styles, etc. are considered traditional.
Typology of cultures - identification of types of cultures in history, classification of cultures by type and determination of the place of a specific culture in the cultural and historical process.
Fetishism is the worship of material fetish objects to which supernatural properties are prescribed. With the help of a fetish
202 W Fundamentals of Cultural Studies
a person can supposedly exercise indirect power over nature, force a deity to fulfill his desires. In religions, fetishism manifests itself in the veneration of holy places, relics, icons, etc.
Functions of culture - what culture promotes, what it is intended for; a set of roles that culture performs in relation to the community of people who generate and use (practice) it in their own interests.
Chronotope is a unity of spatial and temporal parameters that reveals, expresses and largely determines the uniqueness of cultural systems.
Value is the positive significance of something (someone) in the spiritual life of a particular person, social group, society, embodied in various carriers of significance and expressed in the signs and sign systems of a given culture.
Evolutionism is the idea of a single path for humanity of the gradual historical development of culture from lower levels to higher states, a path along which individual cultures do not progress (some completely disappear), while others achieve greater cultural significance.
Esoteric (internal) - secret, hidden, intended for initiates, in a religious, mystical sense means spiritual development, the path of formation of consciousness; refers to religious images, mystical teachings, magical signs; the opposite of exoteric.
Exoteric (external) - not representing secrets, open, intended for everyone; in contrast to the esoteric, it reflects the external plane of existence, its material, embodied forms, everything visible, clear, manifested.
Elite (French - selected, chosen, best) culture - 1) the culture of “spiritual aristocracy”, highly cultural representatives of social groups; 2) designation of some subcultures, privileged groups of society, which are characterized, in addition to spiritual aristocracy, by fundamental closedness,value-semanticself-sufficiency, opposed to mass culture in the broad sense (including consumer, folk culture).
Ethnicity (Greek - people, tribe) - a historically established stable group of people (tribe, nationality, nation), speaking the same language, recognizing their common origin, having a single way of life, a set of customs, traditions and differing in all this from other peoples. The cultural community of members of an ethnos determines the unity of their mental make-up.
Glossary of basic terms X 203
Ethos (Greek - custom, custom, character) - a generalized characteristic of the culture of a given social community or individual, expressed in a system of prevailing values and norms of behavior.
Language is a system of signs that have meaning, with the help of which human communication, thinking and self-expression are carried out. It is a means of understanding the world, creating, storing, processing and transmitting information. The essence of language is that it divides the world into discrete concepts, that is, it assigns certain meanings to individual elements of the world and classifies them in a special way.
Cultural languages are sign systems in which and with the help of which various value meanings are expressed and cultural and intercultural communication, preservation and transmission of cultural values are ensured.
PERSONALIES
Averintsev Sergey Sergeevich (1937–2004) - Russian literary critic, cultural critic, researcher of late antique and medieval literature. He studied the culture of transitional eras (early Byzantium, early Middle Ages), and paid great attention to Christian culture and theology. Main works: “Poetics of Early Byzantine Literature”, “Byzantium and Rus': Two Types of Spirituality”, “Culture and Religion”, etc.
Arutyunov Sergey Aleksandrovich (born in 1932) - Russian ethnologist, corresponding member of the Russian Academy of Sciences, researcher of the cultures of the Eskimos, Japanese, and peoples of the Caucasus (currently heads the Caucasus department at the Institute of Ethnography of the Russian Academy of Sciences). One of the creators of the information theory of ethnicity, which is based on the idea of the presence in social formations (ethnicities) of circulating information flows, respectively having generators and recipients. Main works: “Cultures, traditions, their development and interaction”, “Cultural anthropology”
Barthes Roland (1915–1980) - French literary critic, proponent of structural analysis of culture. His areas of interest included semiotics, principles and methods of substantiating knowledge, mass communications, mythology and fashion. Main works: “Zero degree of writing”, “Elements of semiology”, “Mythologies”, etc.
Bakhtin Mikhail Mikhailovich (1895–1975) - Russian philosopher, cultural critic, literary critic. Bakhtin's cultural concept is based on the idea of dialogue, which was considered not only as a way of interaction between individuals, but also as a way of interaction between an individual and objects of culture and art, and the interaction of different cultures. Main works: “Aesthetics of verbal creativity”, “Problems of Dostoevsky’s poetics”, etc.
Berdyaev Nikolai Alexandrovich (1874–1948) - Russian religious philosopher. Problems of creativity occupy a great deal of attention in his concept. He saw the cultural meaning of history in acts of creativity, understanding history as a discrete creative process. Considered personality as a con-
Personalities X 205
concentration of a person’s mental and spiritual abilities. Main works: “Subjectivism and individualism in social philosophy”, “The End of Europe”, “The Meaning of Creativity”, “The Fate of Russia”.
Bulgakov Sergei Nikolaevich (1871–1944) - Russian religious philosopher, economist. In 1912 he defended his doctoral dissertation “Philosophy of Economics”, and in 1918 he was ordained a priest. In 1922 he was expelled from Russia, worked in Prague, then in Paris, was a professor of theology and dean of the Orthodox Theological Institute. He tried to overcome the idea that had become established in the church consciousness that darkness reigned in culture, a satanic principle, that it was a pagan, not a Christian matter, he tried to combine culture and churchliness. Main works: “Two cities. A Study on the Nature of Social Ideals", "Philosophy of the Name", "Christianity and the Jewish Question".
Weber Max (1864–1920) - German sociologist, historian, economist. He is considered the founder of the sociology of religion, he made the largest contribution
V such areas of social knowledge as general sociology, methodology of social knowledge, sociology of law, economic sociology. Main works: “Protestant ethics and the spirit of capitalism”, “Research on the methodology of sciences”, etc.
Hegel Georg Wilhelm Friedrich (1770–1831) - German philosopher and theologian by training. He went from critical philosophy, as a follower of Kant, Fichte and Schelling, to the philosophy of objective idealism, within the framework of which he developed the theory of dialectics. An essential positive feature of Hegel’s idealistic philosophy is that he considers the absolute idea, the absolute spirit in motion,
V development. Hegel's teaching on development constitutes the core of Hegel's idealist dialectic and is entirely directed against metaphysics. Of particular importance in Hegel’s dialectical method were three principles of development, which he understood as the movement of concepts, namely: the transition of quantity
V quality, contradiction as a source of development and negation of negation. In these three principles, although in an idealistic form, Hegel revealed the universal laws of development. Main works: “Phenomenology of Spirit”, “Science of Logic”, “Philosophy of Law”, etc.
Herder Johann Gottfried (1744–1803) - German philosopher and educator. Being engaged in the history of culture, Herder believed that it was necessary to consider art in a historical context, “from the point of view of the spirit of its time.” Also, the history of humanity and planet Earth should be considered as part of the Universe, with which it is inextricably linked. Man appeared to Herder as a part of nature, and at the same time as the highest divine creation, the main quality of which is humanity. Herder’s philosophy of culture contributed to the formation of cultural
206 W Fundamentals of Cultural Studies
some science. Main works: “Ideas for the philosophy of human history”, “On the origin of language”, etc.
Gumilev Lev Nikolaevich (1912–1992) - historian, geographer, ethnographer, managed to combine these sciences and create an original theory of ethnogenesis on their basis. He represented humanity as the anthroposphere - a highly organized layer of the biosphere, consisting of ethnic groups, that is, communities connected by “complementarity” (mutual gravity) and arising due to a “passionary” impulse. Gumilyov called passionarity the overactivity of a person caused by the influence of the special energy of living matter that forms the biosphere. Main works: “Ethnogenesis and the biosphere of the Earth”, “Ancient Rus' and the Great Steppe”, “From Rus' to Russia”, etc.
Danilevsky Nikolai Yakovlevich (1822–1885) - Russian publicist, culturologist, ideologist of Pan-Slavism. Author of the theory of cultural and historical types, manifested in the religious, cultural, political and socio-economic spheres. He proclaimed the Slavic cultural and historical type to be the most promising, designed to unite all Slavic peoples as opposed to Europe, which was experiencing a period of decline. Main works: “Russia and Europe”, “Darwinism. A critical study."
Kagan Moisei Samoilovich (1921–2006) - Russian philosopher, cultural scientist, developed a systematic and synergetic approach to the study of culture and their application in the study of human activity. Main works: “The Beginnings of Aesthetics”, “Human Activity”, “Morphology of Art”, etc.
Ernst Cassirer (1874–1945) - a German philosopher who showed that there is a single world - the “world of culture”, the ideas of reason from regulatory ones become, like categories, constitutive, that is, world-creating principles. Cassirer calls them "symbolic functions" because they represent the highest values associated with the "divine" in man. He calls various spheres of culture “symbolic forms” (language, myth, religion, art, science) and considers them as independent formations that are not reducible to each other. Main works: “Philosophy of Symbolic Forms”, “Essay on Man”, etc.
Comte Auguste (1798–1857) - French philosopher, sociologist, founder of the school of positivism.
Lacan Jacques (1901–1981) - French researcher, creator of structural, or linguistic, psychoanalysis, which proceeded from the fact that the unconscious is structured like a language, which means it can be rationalized, cultivated, transformed into works of art and other cultural phenomena. Main works: “The function and field of speech and language in psychoanalysis”, “On nonsense and the structure of God”, etc.
Personalities X 207
Claude Levi-Strauss (1908–2009) - French philosopher, sociologist
And ethnographer. He made an enormous contribution to modern anthropology by developing the method of structuralist analysis. The goal of his research is to discover the fundamental patterns of structures lying in the human subconscious, which manifest themselves in myth and language. He believed that these fundamental structures were best preserved among representatives of primitive tribes. Within the framework of structural anthropology, it is possible to obtain objective knowledge about a person, since it synthesizes the achievements of such fields of knowledge as ethnography, ethnology, anthropology, and structural linguistics. Main works: “Totemism Today”, “Structural Anthropology”, “Primitive Thinking”, “Mythology”, etc.
Likhachev Dmitry Sergeevich (1906–1999) - philologist, cultural historian, culturologist, author of hundreds of works on the history and theory of Russian literature and culture. The creator of a cultural concept based on the humanization of people's lives. He attached great importance to cultural memory and traditions. He put forward the idea of the relationship between culture and nature and introduced the concept of “ecology of culture.” Main works: “The Tale of Igor’s Campaign” and the culture of his time”, “The memory of history is sacred”, “The past for the future. Articles
and essays”, etc.
Lotman Yuri Mikhailovich (1922–1993) - domestic literary critic, cultural critic, art critic, head of the Tartu-Moscow school, who considered and analyzed all diverse cultural phenomena as “cultural texts” that have their own sign-symbolic nature. Main works: “Cinema Semiotics and Problems of Film Aesthetics”, “Conversations about Russian Culture”, “Myth - Name - Culture”, etc.
Maritain Jacques (1882–1973) – French religious philosopher. He believed that the cultural-historical process depends on divine providence, but it contains some constantly improving humanistic content. He identified culture and civilization, endowing them with spirituality. Standing on the position of anthropocentrism and at the same time proclaiming Catholic values, Maritain created the concept of “integral humanism”, combining these two achievements of European civilization. Main works: “Integral Humanism”, “Christianity and Democracy”, “Personality and the Common Good”, etc.
Markaryan Eduard Sarkisovich (born 1929) - Russian-Armenian sociologist and cultural scientist, stood at the origins of Russian cultural studies. Author of the theory of adaptive behavior of sociocultural systems. Supporter of the technological concept of culture. In his cultural concept, much attention is paid to the science of the dynamics of traditions (traditionology). Main works: “On the concept of local civilizations”, “Essays on the theory of culture”, “Culture of life support and ethnicity”, etc.
208 W Fundamentals of Cultural Studies
Men Alexander Vladimirovich (1935–1990) - priest, historian of religion. In My mind, religion and culture are inextricably linked. In culture itself, Men saw enormous opportunities for an ennobling impact on society and people, the implementation of which requires the spiritual energy of Christianity. Main works: “History of Religion” in 2 volumes, “In Search of the Path, Truth and Life” in 6 volumes, “Son of Man”, etc.
Mol Abraham Antoine (born 1930) - French scientist, physicist, philosopher, cultural scientist. He applied natural scientific methods to the study of culture and studied cultural aspects of mass communication. His book “Sociodynamics of Culture” examines the dynamics of culture in a specific aspect, in terms of information theory. Main works: “Information Theory and Aesthetic Perception”, “Sociodynamics of Culture”.
Ortega y Gasset José (1883–1955) - Spanish philosopher and cultural scientist, creator of the doctrine of rationalism, according to which culture should be vital, and life should be cultural. Developed the concept of elite and mass culture; believed that the criterion for dividing society should be the attitude towards modernist art; crisis of European culture in the 20th century. associated with the destruction of the worldview, the collapse of the value foundations of bourgeois society. Main works: “Revolt of the Masses”, “Man and People”, “Dehumanization of Art”, etc.
Ostwald Wilhelm Friedrich (1853–1932) - German scientist, Nobel Prize laureate in chemistry, philosopher. He paid great attention to the philosophy of culture and science. He developed an “energy” theory of culture: he represented energy freely contained in nature as the fundamental basis of life and culture. Being interested in painting, he created his own color system. Main works: “Natural Philosophy”, “Energy and Its Transformations”, “Color Science”, “Letters on Painting”, etc.
Rickert Heinrich (1863–1936) - German philosopher. He developed the problem of distinguishing between the sciences of nature and the sciences of culture (about the spirit), and the distinction was made not by subject, but by method. Rickert believes that the main difference between the natural sciences and the cultural sciences is that the meaning of cultural processes rests in most cases precisely on their originality and features that distinguish them from other processes, while the natural sciences consider the same reality as “nature.” Main works: “Sciences of nature and sciences of culture”, “Values of life, values of culture”, “Philosophy of life”, etc.
Sorokin Pitirim Aleksandrovich (1889–1968) is an outstanding Russian and American social thinker of the 20th century, who had a significant influence on social science and far beyond its borders. His name is associated
Personalities X 209
ideas of integral sociology, the concept of social stratification, and the theory of sociocultural dynamics are involved. He put forward the theory of cultural supersystems. Main works: “Sociocultural dynamics”, “Man. Civilization. Society”, etc.
Tylor Edward Bernard (1832–1917) - the founder of the evolutionist school, who understood culture as a complex whole, consisting of knowledge, beliefs, art, morality, laws, customs
And some other abilities and habits acquired by a person as a member of society. His merit is that he gave a fairly broad understanding of culture, which covers a wide range of vital social manifestations. Main works: “Primitive Culture”, “Anthropology: An Introduction to the Study of Man and Civilization”, etc.
Teilhard de Chardin Marie Joseph Pierre (1881–1955) - French anthropologist, paleontologist and cosmist theologian, one of the authors of the theory of the noosphere. Teilhard de Chardin considered it necessary to combine the divine
And evolutionary theory of the origin and development of culture. In order to most fully realize God's plan, a person must deeply understand his purpose, and this requires the concentration of his mental and mental efforts. The main way to achieve this task, according to Chardin, is reflection. Main works: “The Phenomenon of Man”, “Divine Environment”.
Toynbee Arnold Joseph (1889–1975) - English historian, philosopher, creator of the original concept of local civilizations. Toynbee saw in the diversity of local civilizations the unchanging features of the generic nature of man, which determine the unified basis of human history. To these he included consciousness, will, the ability to distinguish between good and evil, and religiosity. He believed that it is religion that sets the general meaning of human existence. Main works: “Comprehension of History”, “Civilization before the Judgment of History”, etc.
Evgeniy Nikolaevich Trubetskoy (1863–1920) is one of the largest representatives of Russian religious and philosophical thought of the 20th century, possessing a rare talent as a writer. “Speculation in Colors” and “Two Worlds in Old Russian Icon Painting” - public lectures by Trubetskoy, which give a holistic, artistic, historical and theological interpretation of Old Russian icon painting; published as separate brochures in 1915
And 1916 and gained wide popularity.
Heidegger Martin (1889–1976) - German philosopher, one of the founders of existentialism. Heidegger based his philosophical system on the analysis of human existence. His profound and original concept of "technical civilization" and the crisis of modern Western culture had a significant influence on
210 W Fundamentals of Cultural Studies
humanitarian knowledge. Main works: “Being and Time”, “Introduction to Metaphysics”, etc.
Johan Huizinga (1872–1945) - Dutch historian and cultural theorist. His work is distinguished by an original and deep understanding of culture, which he achieved through morphological analysis. His main work is "Autumn of the Middle Ages", where he conducted a brilliant analysis of medieval culture, turning to social psychology and exploring mental structures. His other famous work is “Man Playing” (1939), where Huizinga synthesizes the playful concept of culture.
Oswald Spengler (1880 -1936) - German philosopher and cultural theorist. His concept of culture, set out in the work “The Decline of Europe,” had a huge influence on European cultural thought of the 20th century. Main ideas: affirmation of the plurality of cultures, the cyclical nature of their development, the inevitable death of the “cultural organism” and the transition of culture into civilization.
Jung Carl Gustav (1875–1961) - Swiss cultural scientist and psychologist, founder of analytical psychology. A follower of the teachings of 3. Freud, but moved away from orthodox Freudianism without accepting its main postulates: the dominant role of the sexual principle in human life and the interpretation of the nature of the unconscious. He introduced the concept of an archetype - an image-symbol, a carrier of the collective unconscious as an impulse for the emergence of culture.
Jaspers Karl (1883–1969) - German philosopher, assumed a single origin of humanity and a single history of culture, believed that the spiritual component is of great importance in history. He developed his own linear scheme of world history: the Promethean era, the great historical cultures of antiquity, the Axial Age, the technical era. Main works: “The meaning and purpose of history”, “Philosophical faith”, etc.
1. The concept of “subculture”
Let's start with the history of the term. In 1950, American sociologist David Reisman, in his research, introduced the concept of a subculture as a group of people who deliberately choose the style and values preferred by a minority. A more thorough analysis of the phenomenon and concept of subculture was carried out by Dick Habdige in his book “Subculture: The Meaning of Style.” In his opinion, subcultures attract people with similar tastes who are not satisfied with generally accepted standards and values. The style of the youth subculture turns out to be not just its external expression; through its rituals and iconic forms, it challenges the existing moral order and the dominant ideology, being in this sense a symbolic form of resistance of those who are at the other pole of the power subordination.
In the USSR, the term “Informal youth associations” was used to designate members of youth subcultures.
In modern Russian science, subculture is understood as “a special sphere of culture, a sovereign integral formation within the dominant culture, distinguished by its own value system, customs, and norms.”
A subculture, as a rule, is a special case of culture as a whole, a subculture (lat. sub - under). It is always distinguished by some locality and to a certain extent isolation, to one degree or another it is loyal to the basic value systems of the dominant culture, although there are exceptions. An important nuance of the content of a subculture is the moment of otherness, dissimilarity, as well as a certain independence and even autonomy.
The subculture has the following characteristic features: a specific lifestyle and behavior of the participants; peculiar norms, values, worldview characteristic of a given social group; also the presence of a more or less obvious initiative center that generates ideas.
Thanks to one’s own subculture, as scientists say, “social identification of members of a particular community” occurs. In other words, only through a subculture can a young person give himself an answer to the question: “What am I?” - and this answer will sound like this: “I am the same as us.” “We” are representatives of one subculture, be it hippies, punks, skins, hackers, etc. A young man defines himself among others as accepting the same paradigm, and thanks to this he is defined (as scientists say, positions himself) in society.
It is customary to distinguish between the concepts of “subculture” and “youth subculture”. It is believed that a youth subculture is a culture created by young people for themselves; it is a culture “not for everyone,” a cultural subsystem within the official system. It determines the lifestyle, value hierarchy and mentality of its bearers. The youth subculture is a special case, one of the many subcultures in modern society.
The epithet “youth” immediately defines a certain cultural niche occupied by people united by the principle of age. Age in this case is a very important demographic characteristic. Taking into account the special psychology of age in culture is undoubtedly important, since it leaves a significant imprint on spirituality and mentality.
Youth is a socio-demographic group ranging in age from 14 to 30 years. Let us further consider the specifics of youth as a sociocultural phenomenon.
The youth subculture is born and exists in connection with the specific needs of young people to socialize and at the same time actively express themselves. It is generally accepted that young people “are characterized by a spirit of contradiction, that for them there are no prophets in their own country,” in other words, they are essentially considered nihilists, oppositionists in relation to traditional conservative values and processes. They are cramped within the framework of those life norms and rules that their fathers and grandfathers professed. Often young people are characterized by categorical judgments, maximalism, rejection of advice, they are burdened by subordination to existing models of social development, they have a negative attitude towards everything normative and regulated, they are characterized by dynamism, openness to the world, vulnerability, increased emotional reaction, optimism, romantic aspirations, idealization of novelty.
It is precisely because of these characteristics that young people come into conflict with those who do not share their ideological positions. The most typical conflict in this regard is the conflict between “fathers and sons”. But this does not mean at all that the youth subculture is monolithic within itself. Here you can find a whole range of diverse youth subcultures, especially during the period of dominance of postmodern culture: hippies, punks, metalheads, rockers and many others. In our time, the “main channel of culture” is losing its central role, disintegrating into many currents - which means that “rituals of confrontation” lose their meaning. However, why, in this case, do youth subcultures emerge and exist as such, if the reason for confrontation in the face of a single dominant culture is gradually disappearing before our eyes? - This is the question that modern researchers of youth subcultures are trying to answer.
The youth subculture is based on a special system of spiritual values. A youth subculture is also a special way of life, which is shared mainly by those living directly with them or sympathizing with them. Youth subculture is nothing more than a form of self-expression and self-statement of young people. What goals do young people set for themselves in life: to change the world, their life, make it different, throw off the yoke of stereotypes, abandon social canons, establish an alternative position in life in relation to the previously existing one and consolidate it in various sociocultural dogmas. The value system shared by young people is, as a rule, autonomous in nature.
The youth subculture, according to the German scientist L. Hauser, is “a form of expression of the process of searching for and mastering a worldview.” In other words, a youth subculture is usually a temporary phenomenon; it is a special form of life search.
In the future, we will explore specifically youth subcultures. The term subculture will be used in the following sense:
Subculture is a part of the culture of a society that differs from the prevailing one, as well as social groups of carriers of this culture. A subculture creates its own unique culture, including a special value system, language, behavior, clothing and other aspects. For our work, this feature of subcultures is of great interest, since it all has a connection with the phenomenon of fashion.
Types and structure of culture
Since society breaks up into many groups - national, demographic, social, professional - each of them gradually forms its own culture, that is, a system of values and rules of behavior...
Hollywood - dream factory
The myth of a “society of equal opportunities”, for which Hollywood also works, has turned into a kind of “subculture”: the influence of Hollywood is becoming more and more noticeable, it even goes beyond the borders of American society...
Goth subculture
At the end of the 80s of the twentieth century, the interest of the mass media in the gothic subculture subsided, and by all indications the culture should have disappeared altogether. However, she did not die. She simply “chose” a new path of her development, thanks to which...
Study of "anime" as a socio-cultural phenomenon
Having considered the main cultural characteristics of the anime community, we must make a difficult conclusion: is it a kind of subculture within the framework of modern postmodern culture? First of all...
Criminal culture: origins and specifics of reproduction
Culture? it is a set of industrial, social and spiritual achievements of people. Culture in a broad sense means a high level of something, high development and skill...
Culturology as a product of modern culture
culturology subculture mass elite society Subculture from the point of view of culturology, a subculture is such associations of people that do not contradict the traditional values of culture, but complement it...
Youth culture and subculture
In a broad sense, subculture is understood as a partial cultural subsystem of the “official” culture, which determines the lifestyle, value hierarchy and mentality of its bearers. That is, a subculture is a subculture or a culture within a culture...
Youth styles in 60s fashion
In the 1960s Specialized magazines for teenagers and young people began to be published: in Britain "Petticoat" (which had the subtitle "New Young Woman") and "Honey" ...
Youth subcultures
Subculture - (Latin sub - under and cultura - culture) a system of norms and values that distinguish a group from the majority of society. Subculture (subculture) is a concept that characterizes the culture of a group or class...
Informal youth centers and associations
How often do we hear the term “youth subculture” or “subculture”? Newspapers, magazines, television, the Internet quite often use this term in their address - in place and out of place - sometimes bringing it to a state of uncertainty...
Rock music as a cultural-ontological phenomenon
Subculture is a special sphere of culture, a sovereign integral formation within the dominant culture, distinguished by its own value system, customs, norms...
Subcultures
Subculture (Latin Sub - under and cultura - culture; subculture) is a part of society that differs from the prevailing culture in its own culture, as well as social groups that are carriers of this culture. G.V. Osipov. Sociology. M. 2008. S...
Subcultures: typology, characteristics, types
The very concept of “subculture” was formed as a result of the awareness of the heterogeneity of the cultural space, which has become especially obvious in an urbanized society. Previously, “culture” was understood as the dominant ethical, aesthetic...
The Gothic phenomenon in the history of culture: traditional and modern aspects
In modern society there is no longer the monotony that was observed 20 years ago. Nowadays we everywhere see young people whose style does not fit into the usual ideas about the appearance of a modern young man...
