"KAYDASH FAMILY" AS A SOCIO-CULTURAL PROBLEM

Abstract

The article is devoted to the mental, worldview and socio-cultural specifics of the Kaidash family in the story of the same name. The research material highlights the typology of conflicts and confrontations, as well as an attempt to explain the behavior patterns of Kaidashikha and her family members. By examining the episodes of individual conflict situations, moral-ethical, axiological, worldview, communicative-behavioral, psychological and other phenomena are traced, which generally reflect the traditions (introduced into the format of everyday life) of relationships in the Ukrainian family. Pictures of family confrontations are not absolutized, but are considered in the format of variability - what exists and is not something exceptional, is woven into the routine of everyday life. The ability to assert this is given by the periodic involvement in the gravitational field of conflicts, both a close and a wider circle of participants who are not family members. The pictures of the conflict are depicted against the background of society - a traditional Ukrainian village. The behavioral model of the main source of anxiety - Kaidashikha - spreads to the entire environment, and the daughter-in-laws - Motrya and Melashka, who soon inherit this model and continue the traditions established by the older generation, and other family members are drawn into the orbit of negative psycho-emotional turbulence. Everyday and almost banal pictures highlight the deep traditions of the Ukrainian people, in which the lack of empathy, lack of family love, the leveling of Christian values, the lack of tolerance and mutual respect, the absence of the spirit of a united family, non-demonstrational misanthropy, ignoring Shevchenko's wills, which, in the end, is evidence of impoverished spirituality . Such interpretations are caused both by the events of the last decade and by the need to reconstruct the Ukrainian mental space, which masks a whole complex of negations, which in general are the cause of discord, loss of unity in the face of external aggression, insufficient worldview and mental integrity, etc. In addition, let us pay attention to the fact that such despotic, eccentric and schizoid-psychopathic types are not uncommon in our socio-cultural environment and are not only found in a localized micro-society, such as the Kaidashes, but are also frequent phenomena in the entire social hierarchy. They can also be found in the walls of prestigious institutions, state and administrative structures, among politicians, scientists and cultural figures. They are guests of television studios, participants of public events. In the case of publicity, they arouse the consciousness of the masses and, like real destructive forces, direct the sentiments of the masses in a completely wrong direction.

The material is considered in the context of modern conflictology, social psychology, cultural studies, mental model of the world, discourse studies and other anthropocentric disciplines. The methods used in the work are: descriptive, analysis and synthesis, continuous sampling, typology and classification, etc. They made it possible to make some generalizations, which are presented at the end of the intelligence.

As a result of the study, the spectrum of conflict situations was outlined, and certain typological features were identified, which are generally diverse, but generally demonstrate mental and behavioral monolithicity. This gives the right to assert that family relationships and ties do not accumulate either God's or Shevchenko's commandments, or the instructions of philosophers or folk wisdom (folklore) regarding interpersonal or intra-family relationships [4, p. 247]. The picture depicted by I. Nechuy-Levytskyi is a sketch of Ukrainian life in the second half of the 19th century. The author does not aim to denigrate the Ukrainian ethnic group, but simply, in the role of an observer, records and presents to the reader a cavalcade of everyday events. But deep-mental tradition is sewn into these episodes [12, p. 10], in which it is possible to trace the genomes of the world model of both the Kaidashes and Ukrainians in general, since intra-family conflict in our ethno-cultural environment is not something unique. Summarizing the experience of observations, relying on modern discourse, narratology, conflictology, social psychology, we can diagnostically deduce a set of tasks of a correlating nature that must be solved in the future in order to model and construct an internally healthy, integral society.

The scientific novelty lies in the fact that the attempt is not a literary and critical analysis, but to look at the problem of man and his worldview from the standpoint of philosophical anthropology, social psychology, mental linguistics, and other directions at the problems of society through the prism of family confrontations of the Kaidashenkos. A somewhat new methodological approach to reading the text is also attempted. In this novelty, the methods of hermeneutic and structural-linguistic analysis are sporadically applied, which generally makes it possible to talk about a new reading of the text and its interpretation. The experience gained is also valuable because the mentioned methods can be successfully applied to other works of verbal art and to the heritage of other authors - representatives of different eras.