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Ministry of Education and Science of the Russian Federation
Federal state budget educational institution higher professional education
Kemerovo State University
Faculty of History and International Relations
Department economic theory and public administration
Traditional society and its characteristics
Completed:
2nd year student
group I-137
Polovnikova Kristina
Kemerovo 2014
Traditional society is a type of way of life, social relationships, values, based on strict traditions. The economic basis of a traditional society is agrarian (agricultural) economy, and that is why an agrarian or pre-industrial society is called traditional. Other types of society, besides traditional, include industrial and post-industrial (non-traditional types).
In social science and sociology, the concept of traditional society is characterized by the obligatory presence of stratification among the population. In a traditional society, the individualism of the upper class prevails, which is in power. But even within this class there was strict adherence to established traditions and based on this inequality between various categories people. This reveals the patriarchy of traditional society and a rigid hierarchical structure.
Specifications:
Traditional society and its plan are a combination of several societies, ways of life, standing at very different stages of development. Moreover, such a social structure of a traditional society is strictly controlled by those in power. Any desire to go beyond its limits was perceived as a rebellion and was harshly suppressed or, at least, condemned by everyone.
Thus, one of the characteristics of a traditional society is the presence of social groups. In ancient Russian traditional society, for example, this is a prince or leader in power. Next, according to the hierarchical characteristics of a traditional society, come his relatives, then representatives of the military stratum, and at the very bottom - peasants and farm laborers. In traditional Russian society, more late period other segments of the population also appeared. This is a sign of the development of a traditional society, in which the division between segments of the population becomes even clearer, and the gap between the upper classes and the lower ones becomes even deeper.
Development over the course of history:
In fact, the features of traditional society have changed significantly over the centuries. Thus, a traditional society of a tribal type or an agrarian type or a feudal type had its own characteristics. Eastern traditional society and the conditions of its formation had significant differences from traditional society in Europe. Therefore, sociologists try to avoid this concept in its broad sense, considering it controversial in relation to various types of society.
However, social institutions, power and political life in all traditional societies are largely similar. The history of traditional societies lasted for centuries, and to an individual living at that time it would seem that absolutely nothing had changed in life in one generation. One of the functions of traditional society was to maintain this static state. Socialization in a traditional society is characterized by authoritarianism, i.e. suppression of any signs of social mobility. Social relations in a traditional society were built in the form of the strictest submission to age-old traditions - no individualism. A person in a traditional society did not dare to go beyond the established boundaries - any attempts were immediately suppressed, both in the highest and lowest strata.
The role of religion:
Naturally, personality in traditional society was determined by a person’s origin. Any individual was subordinate to the family - in a traditional society it was one of the dominant units of the social structure. Science and education in a traditional society, in accordance with centuries-old foundations, were available to the upper classes, mainly males. The prerogative of the rest was religion - in a traditional society the role of religion was especially important. In the culture of traditional societies, this was the only value available to absolutely everyone, which allowed higher clans to control lower ones.
However, the spiritual life of traditional society was, not an example of the modern way of life, much deeper and more important for the consciousness of each individual. This was the basis for the attitude towards nature in traditional society, towards family and loved ones. Such values, when comparing traditional and industrial societies, their pros and cons, undoubtedly put tradition in first place. Traditional societies are dominated by families with strong relationships between spouses and children. Ethical family values as well as ethics business communication in a traditional society, he is distinguished by a certain nobility and prudence, although for the most part this applies to the educated, upper stratum of the population.
society social population
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The concept of traditional society covers the great agrarian civilizations of the Ancient East (Ancient India and Ancient China, Ancient Egypt and medieval states of the Muslim East), European states Middle Ages. In a number of countries in Asia and Africa, traditional society continues to exist today, but the collision with modern Western civilization has significantly changed its civilizational characteristics.
The basis of human life is labor, during which a person transforms the matter and energy of nature into items for his own consumption. In a traditional society, the basis of life activity is agricultural labor, the fruits of which provide a person with all the necessary means of life. However, manual agricultural labor using simple tools provided a person with only the most necessary things, and only under favorable weather conditions. The Three "Black Horsemen" terrified the European Middle Ages - famine, war and plague. Hunger is the most severe: there is no shelter from it. He left deep scars on the cultural brow European peoples. Its echoes can be heard in folklore and epic, in the mournful drawl of folk chants. Majority folk signs- about the weather and crop prospects. The dependence of a person in a traditional society on nature is reflected in the metaphors “nurse-earth”, “mother-earth” (“mother of the cheese earth”), expressing a loving and caring attitude towards nature as a source of life, from which one was not supposed to draw too much.
The farmer perceived nature as a living being that required a moral attitude towards itself. Therefore, a person in a traditional society is not a master, not a conqueror, and not a king of nature. He is a small fraction (microcosm) of the great cosmic whole, the universe. His work activity obeyed the eternal rhythms of nature (seasonal changes in weather, length of daylight hours) - such is the requirement of life itself on the borderline of the natural and social. An ancient Chinese parable ridicules a farmer who dared to challenge traditional agriculture based on the rhythms of nature: trying to speed up the growth of cereals, he pulled them by the top until he pulled them out by the roots.
A person’s attitude towards the subject of labor always presupposes his attitude towards another person. By appropriating this item in the process of labor or consumption, a person is included in the system public relations ownership and distribution. In the feudal society of the European Middle Ages, private ownership of land prevailed - the main wealth of agrarian civilizations. It corresponded to a type of social subordination called personal dependence. The concept of personal dependence characterizes the type of social connection between people belonging to various social classes of feudal society - the steps of the “feudal ladder”. The European feudal lord and the Asian despot were full masters of the bodies and souls of their subjects, and even owned them as property. This was the case in Russia before the abolition of serfdom. Personal addiction breeds non-economic forced labor based on personal power based on direct violence.
Traditional society has developed forms of everyday resistance to the exploitation of labor on the basis of non-economic coercion: refusal to work for a master (corvée), evasion of payment in kind (quitrent) or monetary tax, escape from one’s master, which undermined the social basis of traditional society - the relationship of personal dependence.
People of the same social class or estate (peasants of the territorial-neighboring community, the German mark, members of the noble assembly, etc.) were bound by relationships of solidarity, trust and collective responsibility. Peasant community, city craft corporations jointly bore feudal duties. Communal peasants survived together in lean years: supporting a neighbor with a “piece” was considered the norm of life. Narodniks, describing “going to the people,” note the following features folk character, such as compassion, collectivism and readiness for self-sacrifice. Traditional society has formed high moral qualities: collectivism, mutual assistance and social responsibility, included in the treasury of civilizational achievements of mankind.
A person in a traditional society did not feel like an individual opposing or competing with others. On the contrary, he perceived himself as an integral part of his village, community, polis. The German sociologist M. Weber noted that the Chinese peasant who settled in the city did not break ties with the rural church community, but in Ancient Greece expulsion from the polis was even equated to death penalty(this is where the word “outcast” comes from). The man of the Ancient East completely subordinated himself to the clan and caste standards of social group life and “dissolved” in them. Respect for tradition has long been considered main value ancient Chinese humanism.
Social status a person in a traditional society was determined not by personal merit, but by social origin. The rigidity of the class and class barriers of traditional society kept it unchanged throughout his life. People to this day say: “It was written in the family.” The idea that one cannot escape fate, inherent in the traditionalist consciousness, has formed a type of contemplative personality, whose creative efforts are directed not at remaking life, but at spiritual well-being. I. A. Goncharov, with brilliant artistic insight, captured such psychological type in the image of I. I. Oblomov. "Fate", i.e. social predetermination, is a key metaphor ancient Greek tragedies. Sophocles' tragedy "Oedipus the King" tells the story of the titanic efforts of the hero to avoid the terrible fate predicted for him, however, despite all his exploits, evil fate triumphs.
The daily life of traditional society was remarkably stable. It was regulated not so much by laws as tradition - a set of unwritten rules, patterns of activity, behavior and communication that embody the experience of ancestors. In the traditionalist consciousness, it was believed that the “golden age” was already behind, and the gods and heroes left examples of actions and exploits that should be imitated. People's social habits have remained virtually unchanged for many generations. Organization of everyday life, methods of housekeeping and norms of communication, holiday rituals, ideas about illness and death - in a word, everything that we call everyday life, was brought up in the family and passed down from generation to generation. Many generations of people have experienced the same social structures, ways of doing things, and social habits. Submission to tradition explains the high stability of traditional societies with their stagnant patriarchal cycle of life and the extremely slow pace of social development.
The stability of traditional societies, many of which (especially in the Ancient East) remained virtually unchanged for centuries, was also facilitated by the public authority of the supreme power. Often she was directly identified with the personality of the king (“The State is me”). The public authority of the earthly ruler was also nourished by religious ideas about the divine origin of his power (“The Sovereign is God’s vicegerent on earth”), although history knows few cases when the head of state personally became the head of the church ( Anglican Church). The personification of political and spiritual power in one person (theocracy) ensured the dual subordination of man to both the state and the church, which gave traditional society even greater stability.
] The social structure in it is characterized by a rigid class hierarchy, the existence of stable social communities (especially in Eastern countries), and a special way of regulating the life of society, based on traditions and customs. This organization society actually strives to preserve unchanged the socio-cultural foundations of life that have developed in it.
General characteristics
A traditional society is characterized by:
- traditional economy, or the predominance of the agricultural way of life (agrarian society),
- structural stability,
- estate organization,
- low mobility,
A traditional person perceives the world and the established order of life as something inextricably integral, holistic, sacred and not subject to change. A person's place in society and his status are determined by tradition and social origin.
According to the formula formulated in 1910–1920. According to L. Lévy-Bruhl's concept, people of traditional societies are characterized by prelogical (“prelogique”) thinking, incapable of discerning the inconsistency of phenomena and processes and controlled by mystical experiences of participation (“participation”).
In a traditional society, collectivist attitudes prevail, individualism is not encouraged (since freedom of individual action can lead to a violation of the established order, tested by time). In general, traditional societies are characterized by the predominance of collective interests over private ones, including the primacy of the interests of existing hierarchical structures (states, etc.). What is valued is not so much individual capacity as the place in the hierarchy (official, class, clan, etc.) that a person occupies. As noted, Emile Durkheim in his work “On the Division of Social Labor” showed that in societies of mechanical solidarity (primitive, traditional), individual consciousness is entirely outside the “I”.
In a traditional society, as a rule, relations of redistribution rather than market exchange predominate, and elements of a market economy are strictly regulated. This is because free markets increase social mobility and change social structure societies (in particular, they destroy class); the redistribution system may be regulated by tradition, but market prices are not; forced redistribution prevents “unauthorized” enrichment/impoverishment of both individuals and classes. The pursuit of economic gain in traditional society is often morally condemned and opposed to selfless help.
In a traditional society, most people live their entire lives in a local community (for example, a village), and connections with the “big society” are rather weak. At the same time, family ties, on the contrary, are very strong.
The worldview (ideology) of a traditional society is determined by tradition and authority.
“For tens of thousands of years, the life of the overwhelming majority of adults was subordinated to the tasks of survival and therefore left even less room for creativity and non-utilitarian cognition than for play. Life was based on tradition, hostile to any innovations; any serious deviation from the given norms of behavior was a threat to everything to the team,” writes L. Ya. Zhmud.
Transformation of traditional society
Traditional society appears to be extremely stable. As the famous demographer and sociologist Anatoly Vishnevsky writes, “everything in it is interconnected and it is very difficult to remove or change any one element.”
In ancient times, changes in traditional society occurred extremely slowly - over generations, almost imperceptibly for an individual. Periods of accelerated development also occurred in traditional societies ( shining example- changes in the territory of Eurasia in the 1st millennium BC. BC), but even during such periods the changes were carried out slowly by modern standards, and upon their completion society again returned to a relatively static state with a predominance of cyclical dynamics.
At the same time, since ancient times there have been societies that cannot be called completely traditional. The departure from traditional society was associated, as a rule, with the development of trade. This category includes Greek city-states, medieval self-governing trading cities, England and Holland of the 16th-17th centuries. Ancient Rome (before the 3rd century AD) with its civil society stands apart.
The rapid and irreversible transformation of traditional society began to occur only in the 18th century as a result of the industrial revolution. By now, this process has captured almost the entire world.
Rapid changes and departure from traditions can be experienced by a traditional person as a collapse of guidelines and values, loss of the meaning of life, etc. Since adaptation to new conditions and a change in the nature of activity are not included in the strategy of a traditional person, the transformation of society often leads to the marginalization of part of the population.
The most painful transformation of traditional society occurs in cases where the dismantled traditions have a religious justification. At the same time, resistance to change can take the form of religious fundamentalism.
During the period of transformation of a traditional society, authoritarianism may increase in it (either in order to preserve traditions, or in order to overcome resistance to change).
The transformation of traditional society ends with the demographic transition. The generation that grew up in small families has a psychology that differs from the psychology of a traditional person.
Opinions about the need (and extent) of transformation of traditional society differ significantly. For example, the philosopher A. Dugin considers it necessary to abandon the principles of modern society and return to the “golden age” of traditionalism. Sociologist and demographer A. Vishnevsky argues that traditional society “has no chance,” although it “fiercely resists.” According to the calculations of Professor A. Nazaretyan, in order to completely abandon development and return society to a static state, the number of humanity must be reduced by several hundred times.
See also
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Notes
Literature
- (chapter “Historical dynamics of culture: features of the culture of traditional and modern societies. Modernization")
- Nazaretyan A.P. // Social sciences and modernity. 1996. No. 2. P. 145-152.
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An excerpt characterizing Traditional Society
– It was a terrible sight, children were abandoned, some were on fire... In front of me they pulled out a child... women, from whom they pulled things off, tore out earrings...Pierre blushed and hesitated.
“Then a patrol arrived, and all those who were not robbed, all the men were taken away. And me.
– You probably don’t tell everything; “You must have done something…” Natasha said and paused, “good.”
Pierre continued to talk further. When he talked about the execution, he wanted to avoid the terrible details; but Natasha demanded that he not miss anything.
Pierre started to talk about Karataev (he had already gotten up from the table and was walking around, Natasha was watching him with her eyes) and stopped.
- No, you cannot understand what I learned from this illiterate man - a fool.
“No, no, speak up,” said Natasha. - Where is he?
“He was killed almost in front of me.” - And Pierre began to tell lately their retreats, Karataev’s illness (his voice trembled incessantly) and his death.
Pierre told his adventures as he had never told them to anyone before, as he had never recalled them to himself. He now saw, as it were, a new meaning in everything that he had experienced. Now, when he was telling all this to Natasha, he experienced that rare pleasure that women give when listening to a man - not smart women who, while listening, try to either remember what they are told in order to enrich their mind and, on occasion, retell the same or adapt what is being told to their own and quickly communicate their clever speeches developed in their small mental economy; but the pleasure that real women give, gifted with the ability to select and absorb into themselves all the best that exists in the manifestations of a man. Natasha, without knowing it herself, was all attention: she did not miss a word, a hesitation in her voice, a glance, a twitch of a facial muscle, or a gesture from Pierre. She caught the unspoken word on the fly and brought it directly into her open heart, guessing the secret meaning of all Pierre’s spiritual work.
Princess Marya understood the story, sympathized with it, but she now saw something else that absorbed all her attention; she saw the possibility of love and happiness between Natasha and Pierre. And for the first time this thought came to her, filling her soul with joy.
It was three o'clock in the morning. Waiters with sad and stern faces came to change the candles, but no one noticed them.
Pierre finished his story. Natasha, with shining, animated eyes, continued to look persistently and attentively at Pierre, as if wanting to understand something else that he had not expressed, perhaps. Pierre, in bashful and happy embarrassment, occasionally glanced at her and thought of what to say now in order to shift the conversation to another subject. Princess Marya was silent. It didn’t occur to anyone that it was three o’clock in the morning and that it was time to sleep.
“They say: misfortune, suffering,” said Pierre. - Yes, if now, this minute they told me: do you want to remain what you were before captivity, or first go through all this? For God's sake, once again captivity and horse meat. We think how we will be thrown out of our usual path, that everything is lost; and here something new and good is just beginning. As long as there is life, there is happiness. There is a lot, a lot ahead. “I’m telling you this,” he said, turning to Natasha.
“Yes, yes,” she said, answering something completely different, “and I would like nothing more than to go through everything all over again.”
Pierre looked at her carefully.
“Yes, and nothing more,” Natasha confirmed.
“It’s not true, it’s not true,” Pierre shouted. – It’s not my fault that I’m alive and want to live; and you too.
Suddenly Natasha dropped her head into her hands and began to cry.
- What are you saying, Natasha? - said Princess Marya.
- Nothing, nothing. – She smiled through her tears at Pierre. - Goodbye, time to sleep.
Pierre stood up and said goodbye.
Princess Marya and Natasha, as always, met in the bedroom. They talked about what Pierre had told. Princess Marya did not speak her opinion about Pierre. Natasha didn't talk about him either.
“Well, goodbye, Marie,” Natasha said. – You know, I’m often afraid that we don’t talk about him (Prince Andrei), as if we are afraid to humiliate our feelings and forget.
Princess Marya sighed heavily and with this sigh acknowledged the truth of Natasha’s words; but in words she did not agree with her.
- Is it possible to forget? - she said.
“It felt so good to tell everything today; and hard, and painful, and good. “Very good,” said Natasha, “I’m sure he really loved him.” That's why I told him... nothing, what did I tell him? – suddenly blushing, she asked.
- Pierre? Oh no! How wonderful he is,” said Princess Marya.
“You know, Marie,” Natasha suddenly said with a playful smile that Princess Marya had not seen on her face for a long time. - He became somehow clean, smooth, fresh; definitely from the bathhouse, do you understand? - morally from the bathhouse. Is it true?
“Yes,” said Princess Marya, “he won a lot.”
- And a short frock coat, and cropped hair; definitely, well, definitely from the bathhouse... dad, it used to be...
“I understand that he (Prince Andrei) did not love anyone as much as he did,” said Princess Marya.
– Yes, and it’s special from him. They say that men are friends only when they are very special. It must be true. Is it true that he doesn't resemble him at all?
- Yes, and wonderful.
“Well, goodbye,” Natasha answered. And the same playful smile, as if forgotten, remained on her face for a long time.
Pierre could not fall asleep for a long time that day; He walked back and forth around the room, now frowning, pondering something difficult, suddenly shrugging his shoulders and shuddering, now smiling happily.
He thought about Prince Andrei, about Natasha, about their love, and was either jealous of her past, then reproached her, then forgave himself for it. It was already six o'clock in the morning, and he was still walking around the room.
“Well, what can we do? If you can’t do without it! What to do! So, this is how it should be,” he said to himself and, hastily undressed, went to bed, happy and excited, but without doubts and indecisions.
“We must, strange as it may be, no matter how impossible this happiness is, we must do everything in order to be husband and wife with her,” he said to himself.
Pierre, a few days before, had set Friday as the day of his departure for St. Petersburg. When he woke up on Thursday, Savelich came to him for orders about packing his things for the road.
“How about St. Petersburg? What is St. Petersburg? Who's in St. Petersburg? – he asked involuntarily, albeit to himself. “Yes, something like that a long time ago, long ago, even before this happened, I was planning to go to St. Petersburg for some reason,” he remembered. - Why? I'll go, maybe. How kind and attentive he is, how he remembers everything! - he thought, looking at Savelich’s old face. “And what a pleasant smile!” - he thought.
- Well, don’t you want to go free, Savelich? – asked Pierre.
- Why do I need freedom, Your Excellency? We lived under the late count, the kingdom of heaven, and we see no resentment under you.
- Well, what about the children?
“And the children will live, your Excellency: you can live with such gentlemen.”
- Well, what about my heirs? - said Pierre. “What if I get married... It could happen,” he added with an involuntary smile.
“And I dare to report: a good deed, your Excellency.”
“How easy he thinks it is,” thought Pierre. “He doesn’t know how scary it is, how dangerous it is.” Too early or too late... Scary!
- How would you like to order? Would you like to go tomorrow? – Savelich asked.
The development of society is a stepwise process, representing an upward movement from the simplest economy to a more efficient, advanced one. In the 20th century, famous political scientists and sociologists put forward a theory according to which society overcomes three stages of its development: agricultural, industrial and post-industrial. Let us dwell in more detail on the agrarian society.
Agrarian society by types, features, characteristics, characteristics
An agrarian, traditional or pre-industrial society is based on the traditional values of humanity. This type of society sees the main goal of preserving the traditional way of life, does not accept any changes and does not strive for development.
An agricultural society is characterized traditional economy, which is characterized by redistribution, and the manifestation of market relations and exchange is strictly suppressed. In a traditional society, there is a priority of attention of the state and the ruling elite over the individual’s own interests. All politics is based on an authoritarian type of power.
A person's status in society is determined by his birth. The whole society is divided into classes, movement between which is impossible. The class hierarchy is again based on the traditional way of life.
An agrarian society is characterized by high mortality and birth rates. And at the same time low life expectancy. Very strong family ties.
The pre-industrial type of society persisted for a long time in many Eastern countries.
Economic features of agrarian civilization and culture
The basis of traditional society is agriculture, the main components of which are agriculture, cattle breeding or fishing in coastal areas. Priority certain type economy depends on climatic conditions And geographical location places of settlement. Agrarian society itself is completely dependent on nature and its conditions, while man does not make changes to these forces, without in any way trying to tame them. For a long time, subsistence farming predominated in pre-industrial society.
Industry is either absent or insignificant. Craft labor is poorly developed. All work is aimed at satisfying basic human needs; society does not even try to strive for more. Extra hours labor is recognized by society as punishment.
A person inherits a profession and occupation from his parents. The lower classes are overly devoted to the higher ones, hence this system state power like a monarchy.
All values and culture as a whole are dominated by traditions.
Traditional agrarian society
As already mentioned, an agrarian society is based on simple crafts and agriculture. The time frame for the existence of a given society is Ancient world and the Middle Ages.
At that time, the economy was based on the use natural resources without any changes to the latter. Hence the low development of labor tools, which remain hand-held for a very long time.
The economic sphere of society is dominated by:
- construction;
- extractive industries;
- subsistence farming.
There is trade, but it is insignificantly developed, and the development of the market is not encouraged by the authorities.
Traditions give a person an already established system of values, the main role in which is played by religion and the undeniable authority of the head of state. Culture is based on traditional reverence for one's own history.
The process of transformation of traditional agrarian civilization
An agricultural society is quite resistant to any changes, since its basis is traditions and an established way of life. The transformations are so slow that they are invisible to an individual. Transformations are much easier for states that are not fully traditional. As a rule, this is a society with developed market relations- Greek policies, trading cities of England and Holland, Ancient Rome.
The impetus for the irreversible transformation of agrarian civilization was the industrial revolution of the 18th century.
Any transformations in such a society are very painful for a person, especially if religion was the foundation for a traditional society. A person loses guidelines and values. At this time, the authoritarian regime is strengthening. All changes in society are completed by the demographic transition, in which psychology younger generation is changing.
Industrial and post-industrial agrarian society
Industrial society is characterized by a sharp leap in the development of industry. A sharp increase in economic growth rates. This society is characterized by the “optimism of modernizers” - an unshakable confidence in science, with the help of which it is possible to solve any problems that arise, including social ones.
In this society, there is a purely consumerist attitude towards nature - maximum development of available resources, pollution of nature. Industrial society lives one day at a time, striving to satisfy social and everyday needs to the full here and now.
Post-industrial society is just beginning its development path.
In a post-industrial society, the first place comes to:
- high technology;
- information;
- knowledge.
Industry is giving way to the service sector. Knowledge and information have become the main commodity in the market. Science is no longer recognized as omnipotent. Humanity is finally starting to realize everything negative consequences, which befell nature after the development of industry. Social values are changing. Environmental conservation and nature protection come to the fore.
The main factor and sphere of production of an agricultural society
The main factor of production for an agrarian society is land. That is why an agrarian society practically excludes mobility, since it is completely dependent on the place of residence.
The main sphere of production is agriculture. All production is based on the procurement of raw materials and food. All members of society, first of all, strive to satisfy everyday needs. The basis of the economy is family farming. Such a sphere may not always be able to satisfy all human needs, but certainly most of them.
Agrarian state and agrarian fund
The Agrarian Fund is a state apparatus that provides the country with adequate food. Its main task is to support the development of agricultural business in the country. The fund is responsible for the import and export of agricultural goods and distributes products within the country.
Human civilization needs high-quality food products, which can only be provided by developed agriculture. It is important to take into account that agriculture has never been highly profitable production. Entrepreneurs abandon this type of business as soon as they encounter difficulties and lose profits. IN in this case agricultural policy The state helps agricultural production by allocating the necessary funds to compensate for possible losses.
IN developed countries The rural way of life and family farming are becoming increasingly popular.
Agrarian modernization
Agrarian modernization is based on increasing the rate of development of agricultural production and sets itself the following tasks:
- creation of a new model of economic growth in agriculture;
- creation of favorable economic trends for agricultural business;
- improving rural infrastructure;
- attracting the younger generation to the village to live and work;
- assistance in solving problems with land;
- environmental protection.
The main assistant of the state in modernization is private business. Therefore, the state is obliged to meet the needs of agricultural business and help its development in every possible way.
Modernization will bring agricultural and agricultural production to the proper level in the country, improve the quality of food, create additional jobs in the countryside and increase the standard of living of the population of the entire country as a whole.