ОБЩЕСТВЕННО-ПОЛИТИЧЕСКОЕ ДВИЖЕНИЕ «НОВЫЕ СКИФЫ» В СОВРЕМЕННОЙ РОССИИ

Статья посвящена истории становления и функционирования общественно-политического движения «Новые скифы», возникшего в начале 2010-х годов на идейной платформе, близкой к евразийцам и неоевразийцам. Движение возглавил один из участников молодежного крыла евразийцев П. В. Зарифуллин, он же стал главным его идейным вдохновителем. «Новые скифы» опираются на наследие Л. Н. Гумилева, но берут за точку отсчета не степняков вообще (тюрок, монгольские племена и др.), а древних скифов. Поэтому свою мировоззренческую задачу они видят в смене вектора российской истории, вместо праславянской основы они обращаются к древнескифской. Анализируя основные письменные труды Зарифуллина, а также учитывая его видеовыступления, автор статьи приходит к выводу об использовании парарелигиозных методов, близких к сектантским, для привлечения единомышленников. Движение имеет деструктивный характер, в идейном багаже его основателя немало русофобии, антицерковных (против православия) высказываний, и в целом этот утопический проект предполагает идейное освобождение территории от всего имеющегося исторического наследия. The article is devoted to the history of the formation and functioning of the social and political movement «New Scythians», which arose in the early 2010s on an ideological platform close to the Eurasians and neo-Eurasians. The movement was headed by one of the members of the youth wing of the Eurasianists P.V. Zarifullin, he also became its main ideological inspirer. «New Scythians» rely on the legacy of L. N. Gumilyov, but they take as a starting point not the steppe inhabitants in general (Turks, Mongol tribes, etc.), but the ancient Scythians. Therefore, they see their ideological task in changing the vector of Russian history, instead of the Proto-Slavic basis, they turn to the Old Scythian one. Analyzing the main written works of Zarifullin, as well as taking into account his video performances, the author of the article comes to the conclusion that para-religious methods, close to sectarian ones, are used to attract like-minded people. The movement has a destructive character, in the ideological baggage of its founder there is a lot of Russophobia, anti-church (against Orthodoxy) statements, and in general, this utopian project presupposes the ideological liberation of the territory from all existing historical heritage.

Developing Jurisprudence or Creating Chaos?

All knowledge is value-laden, influenced by the multifarious inarticulate major premises deriving from our inescapable ideological baggage. However, on occasions such as this, it behooves all people of good sense and logic to endeavour to be objective in their views. Occasions such as these, call upon us to question our own assumptions. We are required to turn our version of logic upside down, inside out, in a critical and evaluative sense. The purpose of all these is to establish a broad spectrum of objectivity that informs the ideas being presented. Part of my observations and verdicts in the analytical aspects of the paper have been rather unflattering—perhaps harsh. That is what we do in the academy. But I guess, they are only but that part of the labour pains we have submitted ourselves to in the birth of a new jurisprudential trajectory for the CoA—a coherent and predictable jurisprudence.

Review of periodical articles

One of the great interpretive arcs of history as an academic discipline is the opposition between pre-modern and modern societies. Stimulated by post-modern theory, historians have done much in the past decades to expunge the ideological baggage of history as a ‘great march of civilization’, but they continue to imagine the industrial revolution as a great hinge between two distinct epochs. For all its merits, this perspective also creates problems. Burdened by hindsight, medievalists and modernists are often inclined to understand a case-study as either a prefiguration of a nineteenth- or twentieth-century development, or as its foil. Some of the most important publications on the history of medieval European towns published in 2019 were about destroying such assumptions.

Fussing over Status

Chapter 4 shows how negative ideological baggage can be passed down from the translocal to the local. This is evident in the varying ways that women are treated within the scene as well as the ways that the intoxication of craft can lead to regressive acts of materialism and conspicuous consumption. Such practices run counter to the egalitarian ethos espoused by craft beer scene participants.

The online educated or online indoctrinated human? Discourse analysis as a method to study ideologies disseminated by online courses

Online courses attract thousands, even millions of students from all corners of the Earth. As such, they have the potential to educate many people. Education, however, is not neutral. Knowledge is embedded in contexts and perspectives, carrying ideological baggage, and so is teaching and learning. Teaching can no longer be the mere provision of content. The knowledge explosion implies that the ability to master content should become part and parcel of the course curriculum. In the same vein, the fact that online courses attract students from many different contexts necessitates that lecturer and student alike should be aware of the underlying ideologies in the course content. To this end, in this conceptual article it is argued that discourse analysis of not only the written course content but also of images used to illustrate the content can be helpful; these are often not scrutinised for ideological baggage. If not, the online educated human might become the online indoctrinated human, to the detriment of all.

Was bleibt? The Politics of East German Dance

This chapter examines how dancers during the years immediately following World War II negotiated the terrain of divided Germany. It argues that the careers of Mary Wigman, Gret Palucca, Marianne Vogelsang, Jean Weidt, and Fritz Böhme prove that there was no Stunde Null in dance—there was no successful de-nazification process. Nazified dance concepts—together with their proponents— continued well into the 1950s until a new generation gradually emerged to face the burden of the Nazi past with its ideological baggage; some carry that baggage of their teachers to the present day. The two most thoughtful, reflective, synthetic, and least ruthless artists, Vogelsang and Weidt, failed. Dance had no intellectual apparatus comparable to literature, music, or theater and remained one of the most impoverished arts in East Germany.