Rudnev Viacheslav
Institute of Ethnology and Anthropology, Russian Academy of Sciences, Moscow, Russia.
Coll Antropol. 2012 Dec;36(4):1135-8.
Cultural polymorphism is a difficult phenomenon, which has multiform influence on the society's life. The active interest of society to local folk knowledge in life-support activities and Nature using is one of the distinctive marks of modern time. This interest has fallen on the period of active transformations of environment as a result of industrial society's pressing on Nature, and the generating of new approaches in the studying of Nature and human activity based on the "technologies" of wild life. The success of humankind in creating artificial surroundings has led to both great success in improving the quality of peoples' lives, and also to problems with renewable resources and human health and to changing for the worse ecology. In 1992 the Unites Nations Conference on Environment and Development (Rio de Janeiro, Brazil) set fixed standards defining global violations of the environment. The zAgenda 21', adopted at this Conference, focused on the necessity of new solutions for problems of the relationships between Nature and Society, mentioning interdisciplinary research as a positive way to search for solutions to new problems, and citing as a goal a zbalance of Nature, Society and Humans'. Pre-industrial society had a different experience in using Nature and solving problems of life-support activity under a regime of sparing nature. Experience has shown that Folk knowledge and Folk technology can, in a number of instances, actually assist in solving high level problems caused by human impact on the environment, e.g., farming methods, and, as a result offering possibilities for a more sound and at the same time effective basis for long-term sustainable production at the local level. The traditional cultures of Eurasia were engaged in agricultural pursuits and had acquired unique experiences in maintaining soil fertility and a technology which limited the impact they were having on the environment. The value of Folk heritage in exploiting the environment, especially farming traditions in small-scale, non-industrial societies, has been based not only on the technologies that are "friendly" to Nature, but also (and first of all) on the perception that soil (earth) is the source of all life. This sort of perception was particularly widespread among peoples of pre-industrial societies. The problem of searching for a way to increase long-term productivity in food grain production is complicated. This problem is of global importance for today and the future. The active interest of Modern society in the Folk experiences of using the Nature to achieve sustainable economies is yet to come, but we have much to learn from these small-scale non-industrial societies. Food production needs to be increased. At the same time, the fertility of the soil must be maintained. Achieving a balance between these two necessities is the problem. Changing the present modern human outlook from its egocentric position to one that understands and respects the natural environment, based on ideas of "ecological ethics", looks especially complex, and is directly connected with the problem of forming a new culture. Actually, the global ecological crisis and related ecological problems take priority and the transition to a new model of thinking promises to be accelerated. In this context, making use of Folk heritage, Folk knowledge and experience in observing Nature and using Nature to achieve harmonious interrelations in a "Nature - Society" system, and for the elaboration of a change of attitudes is quite important for modern society on a Global level to achieve ways of Sustainability. Lucius Seneca maintains that subjugation of a Nature is possible only if obeying to Nature. Modern epoch of Globalization in economy and Financial systems creating a potential of high risks for mankind on the Global level. Special attention to local factors (local experience in Nature using, local Folk experience in Life-support activity) in context of globalization problems is important today. Actually, Glocalization can assist in adaptation process of harmonizing local and global needs to a way of Sustainability. Glocalization puts globalization problems down to the human scale. The age of Globalization has made the problem of cultural dialog extra actual, otherwise the Mankind has no chance to survive. The Glocalization is the process of creation of a harmony in Nature, Society and Humans system in the context of Sustainability.
文化多样性是一个复杂的现象,对社会生活有着多方面的影响。社会对当地民间知识在维持生计活动和利用自然方面的积极关注是现代社会的一个显著特征。这种关注出现在环境因工业社会对自然的挤压而发生积极变革的时期,以及基于野生生物“技术”对自然和人类活动进行研究的新方法不断涌现的时期。人类在创造人工环境方面的成功既带来了提高人们生活质量的巨大成就,也引发了可再生资源、人类健康问题以及生态恶化等问题。1992年,联合国环境与发展会议(巴西里约热内卢)制定了界定全球环境破坏的固定标准。本次会议通过的《21世纪议程》强调了寻求自然与社会关系问题新解决方案的必要性,提及跨学科研究是寻找新问题解决方案的积极途径,并将“自然、社会和人类的平衡”作为目标。工业化前的社会在以节约自然的方式利用自然和解决维持生计活动问题方面有着不同经验。经验表明,民间知识和民间技术在许多情况下实际上有助于解决人类对环境影响所导致的高层次问题,例如耕作方法,从而为地方层面长期可持续生产提供更合理且有效的基础。欧亚大陆的传统文化从事农业活动,并在保持土壤肥力方面积累了独特经验以及一套限制对环境影响的技术。民间遗产在开发利用环境方面的价值,尤其是小规模非工业社会的农耕传统,不仅基于对自然“友好”的技术,更(首先)基于土壤(大地)是所有生命之源的观念。这种观念在前工业化社会的人群中尤为普遍。寻求提高粮食生产长期生产力的方法这一问题很复杂。该问题对当今及未来具有全球重要性。现代社会对利用自然实现可持续经济的民间经验的积极关注尚未到来,但我们能从这些小规模非工业社会中学到很多。粮食产量需要增加。与此同时,必须保持土壤肥力。在这两个需求之间取得平衡是个问题。基于“生态伦理”观念,将现代人类以自我为中心的观念转变为理解和尊重自然环境的观念看起来特别复杂,且与新文化的形成问题直接相关。实际上,全球生态危机及相关生态问题至关重要,向新思维模式的转变有望加速。在这种背景下,利用民间遗产、民间知识以及观察自然和利用自然以在“自然 - 社会”系统中实现和谐关系的经验,并阐述态度转变,对于现代社会在全球层面实现可持续发展的方式非常重要。卢修斯·塞内加认为,只有顺应自然,征服自然才有可能。经济和金融体系的现代全球化时代在全球层面给人类带来了高风险的可能性。在全球化问题背景下特别关注地方因素(利用自然的地方经验、维持生计活动的地方民间经验)如今很重要。实际上,全球地方化有助于将地方和全球需求协调到可持续发展方式的适应过程。全球地方化将全球化问题细化到人类层面。全球化时代使文化对话问题变得格外紧迫,否则人类将没有生存机会。全球地方化是在可持续发展背景下在自然、社会和人类系统中创造和谐的过程。