The Relation of the Adygs to the Traditional Values of Ethnic Culture in Everyday Life: Pilot Study Questionnaire

This survey is conducted by a culturologist, an independent researcher Adam Yuryevich Natkho, a deputy of the Takhtamukaysky district of the Republic of Adygea (Russia) to prepare a dissertation for the degree of candidate of science (candidate of cultural studies). All information is collected and analyzed in an anonymous form. Anyone interested in the Adyghe culture or who consider themselves ethnic Adyghes can voluntarily take part in the survey. The research methodology complies with international ethical requirements for such surveys.The purpose of this study is to establish the comedia ecology, methods, qualitative analysis, homo relational, reculturization, humane homomedia ecologymediaecologyrrespondence of subjective assessments of the significance of the traditional values of the Adyghe folk culture with the level of interest in them in everyday life.The survey is conducted by A. Yu. Natkho, theoretical development together with G. V. Bakumenko.The information in Section 1 "Groups of respondents" makes it possible to establish a correlation between the results of the survey and the social status of individual groups of respondents. It is quite obvious that certain age groups, men and women, as well as rural and urban residents, depending on the level of education, may relate to the values (artifacts) of the traditional folk culture of the Adygs in different ways. It is assumed that long-term (5 or more years) monitoring will make it possible to observe the continuity of attitudes towards values between generations, depending on other correlates.Sections 2 "The importance of the basic values of folk culture in the everyday life of the Adyghes" and 3 "Attitude towards the basic values of the folk culture of the Adyghes" are the main ones.The scores of Section 2 are data that establishes the arithmetic mean of each of the seven arguments (values or artifacts of traditional folk culture) and determines the index of sacredness (social significance) of the artifact according to the formula: ka = k1 + k2 + k3 + ... kn / n, where “ka” is an indicator of sacredness (social significance) of an individual artifact, “k1 + k2 + k3 + … kn” are the rating values given by the recipients from “1” to “5”, and “n” is the number of recipients who have evaluated this artifact.The arguments of Section 3 are significant semantic expressions that determine the level of demand for an artifact of traditional folk culture in everyday life. The meanings of the expressions “I don’t know”, “I don’t know”, “I don’t know”, “I strive to live according to Sharia and Adyge Khabze, I think that they completely coincide”, “There is no need for a national costume” indicate a low level of demand for the artifact and correspond to the arithmetic index "0". The meanings of the expressions “I strive to live according to Sharia, I think that Adyghe Khabze is not always needed”, “I strive to live according to Adyge Khabze, I think that Sharia is not always needed”, “I am engaged professionally ...”, “The family keeps a collection of national costumes for various occasions , as well as other attributes (status weapons, national jewelry, national musical instruments, etc.)" indicate a high level of demand for the artifact and correspond to the arithmetic index "1". The remaining expressions indicate the average level of demand for the artifact and correspond to the arithmetic index "0.5". Quantitative indicators of Section 3 are calculated according to the formulas: Kalife = n / 0; Kalife=n/1; Kalife = n / 0.5, where “Kalife” is the category (level) of expressions, and “n” is the number of expressions highlighted by recipients.The attitude of the Circassians to the traditional values of folk culture in everyday life is a derived numerical indicator, in relation to a single artifact, calculated by the formula: ka x Kalife, - and to characterize the surveyed community as a whole: (sum ka x Kalife) / 7, where “7 » is the set number of assessed cultural artifacts. With long-term observation, it is possible to fix the dynamics of attitudes towards both an individual artifact and traditional culture as a whole.For the study of other cultures, which are a set of hierarchically organized values (artifacts), it is possible to use a larger or smaller number of evaluated artifacts, as well as other expressions that characterize the level of demand for a value (artifact) in everyday life.本调研由俄罗斯阿迪格共和国塔赫塔穆凯区议员、独立文化研究学者（culturologist）亚当·尤里耶维奇·纳特霍（Adam Yuryevich Natkho）开展，旨在为其文化研究方向副博士（Candidate of Science）学位论文撰写收集数据。所有信息均以匿名形式收集与分析，凡对阿迪盖文化（Adyghe culture）感兴趣或自认为为阿迪盖族裔的人群均可自愿参与本次调研。本研究方法符合此类调研的国际伦理规范。 本研究旨在厘清阿迪盖民间传统价值观的主观意义评价，与其在日常生活中的受关注程度之间的对应关系，涉及社群生态、研究方法、质性分析（qualitative analysis）、关系性主体、文化复归（reculturization）及人文媒介生态等维度。本次调研由A·尤·纳特霍主持，理论构建工作由其与G·V·巴库缅科共同完成。 第一部分"受访者群体"的信息可用于建立调研结果与受访者群体社会地位之间的相关性。显而易见，不同年龄群体、性别群体、城乡居民及受教育水平均会影响个体对阿迪盖传统民间文化价值观（文化遗存）的态度。本研究假设，为期5年及以上的长期监测可结合其他关联因素，观察代际间价值态度的延续性。 第二部分"阿迪盖人民间文化核心价值观在日常生活中的重要性"与第三部分"对阿迪盖民间文化核心价值观的态度"为本调研的核心主体。 第二部分的得分数据为7项评估项（传统民间文化的价值观或文化遗存）的算术平均值，并据此计算文化遗存的神圣性（社会意义）指数，公式为：$k_a = frac{k_1 + k_2 + k_3 + ... +k_n}{n}$，其中$k_a$为单一项文化遗存的神圣性（社会意义）指标，$k_1$至$k_n$为受访者给出的1至5分的评分值，$n$为对该遗存作出评价的受访者总数。 第三部分的评估项为用以表征传统民间文化遗存日常需求水平的语义表述："我不知道"（重复三次）、"我力求依照沙里亚法（Sharia）与阿迪格哈布泽（Adyge Khabze）生活，认为二者完全一致"、"无需民族服饰"等表述，均表明对该文化遗存的需求程度较低，对应算术指数0；"我力求依照沙里亚法生活，认为阿迪格哈布泽并非始终必要"、"我力求依照阿迪格哈布泽生活，认为沙里亚法并非始终必要"、"我从事相关专业工作……"、"家庭收藏有适配各类场合的民族服饰及其他文化属性物品（如身份象征武器、民族首饰、民族乐器等）"等表述表明需求程度较高，对应算术指数1；其余表述则对应中等需求水平，对应算术指数0.5。 第三部分的量化指标依据以下公式计算：$K_{alife} = frac{n}{0}$、$K_{alife}=frac{n}{1}$、$K_{alife}=frac{n}{0.5}$，其中$K_{alife}$为表述的类别（需求水平），$n$为受访者选出的对应表述的数量。 切尔克斯人（Circassians，即阿迪盖族）对民间传统价值观的日常生活态度可通过衍生数值指标表征：针对单一项文化遗存，计算公式为$k_a imes K_{alife}$；针对受访群体整体，则为$frac{sum (k_a imes K_{alife})}{7}$，其中7为预设的待评估文化遗存总数。通过长期观测，可追踪单一项文化遗存乃至整体传统民间文化的态度动态变化。 针对由层级化组织的价值观（文化遗存）构成的其他文化开展研究时，可调整待评估遗存的数量，亦可采用其他用以表征价值观（文化遗存）日常生活需求水平的表述。