historyВЕСТНИК РГГУ. Серия «Литературоведение. Языкознание. Культурология»RSUH/RGGU Bulletin: “Literary Teory. Linguistics. Cultural Studies”, Series2073-6355RSUH10.28995/2686-7249-2021-5-31-53history-1009Research ArticleКУЛЬТУРНО-ИСТОРИЧЕСКИЕ ИССЛЕДОВАНИЯSTUDIES IN CULTURAL HISTORYОт моральной паники к социальному институту и обратно: вера в колдовство в истории человечестваFrom moral panic to social institution and back again. Witchcraft beliefs in human historyХристофороваО. Б.KhristoforovaО. B.

Ольга Б. Христофорова, доктор филологических наук, Российский государственный гуманитарный университет

125993, Москва, Миусская пл., д. 6

Olga B. Khristoforova, Dr. of Sci. (Philology)

bld. 6, Miusskaya Sq., Moscow, 125993

 

 

okhrist@yandex.ruРоссийский государственный гуманитарный университетРоссияRussian State University for the HumanitiesRussian Federation202112112021053153Copyright © Христофорова О.Б., 20212021Христофорова О.Б.Khristoforova О.B.Данная работа распространяется под лицензией Creative Commons Attribution 4.0.This work is licensed under a Creative Commons Attribution 4.0 License.https://history.rsuh.ru/jour/article/view/1009

В статье вера в колдовство в современном мире рассматривается в рамках этологического и структурно-функционального подходов, концепций «моральной паники» и «образа ограниченного блага». Автор анализирует этологические основы и социальные функции веры в колдовство и показывает, что идея колдовства оказывается функцией от социальных отношений, коммуникативных потребностей и творческих способностей (можно сказать, побочным эффектом этих общечеловеческих потребностей и способностей). В статье последовательно демонстрируется, как в сообществах охотников-собирателей и ранних земледельцев вера в колдовство и соответствующие ей практики становятся важным когнитивным инструментом и механизмом социальной регуляции и как с ростом и усложнением общества эти идеи и практики превращаются в симптом социального расстройства, когда преследованиям начинают подвергаться целые группы демонизируемых соплеменников. Автор показывает, что вера в колдовство, сохраняющаяся в латентном виде в коллективных общественных представлениях, усиливается в ситуациях социальных потрясений, экономических кризисов и преследования предполагаемых колдунов могут возобновиться и в наши дни. Современные кейсы из Уганды, Танзании, Кении и России демонстрируют такое положение дел

In the paper, witchcraft beliefs in the modern world are considered within the framework of the ethological and structural-functional approaches, the concepts of “moral panic” and “the image of a limited good”. The author analyzes the ethological foundations and social functions of witchcraft beliefs and demonstrates that the idea of witchcraft turns out to be a function of social relations, communication needs and creative abilities (one might say, a side effect of those universal human needs and abilities). The article consistently demonstrates how, in the hunter-gatherer and early farming communities, witchcraft beliefs and related practices become an important cognitive tool and mechanism of social regulation, and how, as society grows and becomes more complex, those ideas and practices become a symptom of social distress (when persecution begins and whole groups of demonized fellow-countrymen begin to be persecuted). The author shows that the witchcraft belief, which remaining latent in collective consciousness, are getting stronger in situations of social upheaval and economic crises, and the persecution of alleged witches may resume today. Up-to-day cases from Uganda, Tanzania, Kenya and Russia demonstrate such state of affairs.

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The authors declare that there are no conflicts of interest present.