the formation of her citizenship
Ethnocultural development - this is a person’s comprehension of the fundamental values of existence in the process of learning the cultural characteristics of each ethnic group and finding common values that bring these ethnic groups together and allow their interaction in solving the most important problems of life.
In the process of ethnocultural development, the following occurs:
the formation of national identity as awareness of one’s belonging to a particular nation and understanding of its national interests and relations with other nations;
developing an understanding of the role of one’s nation (ethnic group) in the world historical process;
introducing the child to universal human values;
knowledge of world culture in its unity and diversity;
comprehension and understanding of the best that other national cultures can give to humanity;
awareness of oneself as a part of a single human community;
harmonious combination of national and cultural identity with universal human culture;
formation of personal philosophy of worldview;
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What else can you add?
In the modern world, different nations, nationalities, and races live and interact. The ethnic culture of each nation is the centuries-old experience of the survival of an ethnic group in given climatic and territorial conditions. This culture is manifested in forms of labor activity, and in everyday objects, and in spiritual monuments (stories, legends, traditions, myths), which reflect the commandments of morality, morality, and aesthetic views.
In the cultures of each ethnic group, there was an understanding of this world and human life in it: the image of the world, norms of existence, adaptive systems of survival, their own characteristics of worldview and attitude, norms of interaction with the world. The diversity of cultures and ethnic groups is the diversity of knowledge about this world, so similar and so dissimilar.
However, each ethnic group, being a manifestation single beginning in the history of the peoples of the world, “inevitably included in the worldwide chain of cultural connections... An ethnos cannot exist without taking into account planetary, universal conditions of development” (11, p. 124).
To create a competent system of ethnocultural development, it is important to take into account that an ethnic group and its culture are not something given once and for all. “You cannot look at ethnicity only as the preservation of cultural traits that arose centuries ago: this will not be development, but stagnation. Development involves a continuous process of dying of some traditions and the transformation into traditions of innovations developed by the ethnic group itself or borrowed” from other peoples (73, p. 22).
A feature of the development of modern man is that already in the process of schooling a person learns the culture of different eras and peoples, but a problem arises: how to adapt these different cultures into the experience of modern man. Teenagers and high school students often ask questions: “Why do we need to study ancient history and the history of the Middle Ages?”, “Why do we read literature that describes the human psychology of the 17th-19th centuries?”, “What does this knowledge give us for modern life?” And if a student does not receive answers to these questions, then the process of his cognition cannot be called complete.
Ethnocultural component in the school education system is designed to solve the problem of the “narrowness” of each ethnic group, of which each student is a representative. Through knowledge about oneself, about one’s culture, about one’s understanding of life, teach a young person to see the merits of his own world and the world of another, to understand and accept its existence, to find common points of contact. This reveals the cultural and creative mission of the modern school.
The national-cultural aspect in the development of the individual acts as one of the components of the civil formation of the individual. However, it is necessary to take into account peculiarities the formation of a citizen and his national and cultural characteristics. Citizen education, as researchers note, “is carried out according to the vector - from society to individual . The mechanism of mastering cultural values is selective... The vector of inculturation is coming from personality to cultural values "(10, p. 11 – emphasis added). This inevitably affects the structure of the content of education, the selection of forms and methods of education and training, and the tactics of communication between teachers and students.
You know that education is not just the transfer of knowledge about the world from one generation to another, it is the process of comprehending the values, meanings and images of this world. Humanities education brings knowledge about spiritual, moral, cultural values in their specific national and universal understanding, familiarity with the way of life and values of different peoples. Let us consider the possibility of some subjects in solving problems of ethnocultural development of the individual.
1. Language learning: native (the language of one’s people, one’s nation), state and foreign languages. The linguistic system reflects the archetypal landscape in which a given people lives and the characteristics of its climate. Melody, tempo-rhythm, pitch, a set of sounds: voiced and voiceless, consonants and vowels, specifically guttural and click-bird sounds, as well as their combination, lay the foundations of a character - slow-contemplative or explosive, impatient. Repeated many times in sound formulas reflecting images of the surrounding world, native speech and language, like none of all other components of ethnocultural formation, vividly and powerfully influence the student. This forms his personal psychological constant, which will not allow an adult in the future to destroy both his national and “eternal” universal values.
Studying the native language, the state language and other foreign languages educates a person not only to be a citizen of his own country, but also a citizen of the world and the planet.
2.Subjects of the artistic and aesthetic cycle: Fine arts, music, rhythm, choreography, folk culture (folklore, ethnic studies, folk theater, home economics, folk crafts, arts and crafts), ethics, fundamentals of cultural studies, fundamentals of aesthetics, etc. The study of these subjects contributes to the formation of a national figurative and objective picture of the world, comprehended by all senses.
In primary school there is an accumulation of knowledge, skills and abilities about
tangible world. Through samples of folk crafts, methods of processing and decorating the materials used, through the use and handling of these objects, the semantic base is comprehended figuratively folk culture . Knowledge of hunting and agricultural rituals and traditions reflected in folk calendars reveals deep meaning and the content of folk culture.
Gaining experience with masterpieces world culture takes place in art and music lessons, which are included in invariant part of the core curriculum and are mandatory for studying.
The study of folk culture is possible during the study hours provided for in variable parts of the basic plan allocated for regional component. However, the inclusion of subjects of folk culture depends on the understanding of their significance by the teaching staff of the school and their demand by parents and the students themselves.
IN middle management elementary school knowledge expands when studying more synthetic subjects - folk theater, decorative and applied arts, ethics, choreography. Recognition of national elements of native and other cultures in professional works of fine arts, music and cinema transfers semantic value from the category narrow ethnic V national and universal.
In the invariant part of the basic plan, fine arts and music are still present as compulsory subjects (or instead of one of them, MHC is introduced). A much smaller number of hours are allocated to the regional component of folk culture subjects, and their content also depends on the pedagogical position of the school leadership and parents.
B with upper grades studying theoretical foundations MHC, cultural studies and aesthetics contributes to the development of the student’s personality as a representative and bearer of folk culture, as a citizen of a city (village), region, nation, state, world.
Thus, the logic of studying objects of the artistic and aesthetic cycle is built according to the principles :
from simple to complex (for example, ornament, color, sound as a manifestation of the simple to their combination in costume, tradition, ritual);
from the individual (which is a narrow national and ethnic culture) to generalization (which is manifested in the concepts, for example, “Siberian”, “Volzhanian”, “Pomors” and “Russian”);
unity of historical development of ethnic groups in a single territorial space;
personal identification on different levels manifestations of civic consciousness and self-awareness (citizen of the region, country, world).
Based on the above, ethnocultural development of personality is condition comprehension of an objective worldview. Enriched by numerous national and ethnic ideas, a true picture of the world emerges, the image and purpose of human existence, its natural “partial” inclusion in world existence and interdependence with it are formed. Folk elements expressed in the elite, classical language of classical culture become part of the heritage of world culture.
Special mention should be made of such a phenomenon of modern life as "massive culture ", which, thanks to its simplicity and accessibility, has become transnational phenomenon. It leads to universality, simplification of the linguistic and semantic components of culture, which rather reflects human self-affirmation, self-worth, self-importance, contrary to the principles of folk culture and classical art. By cutting off a person’s involvement in the surrounding world with its many subtle connections, such “universality” removes many problems of citizenship and individual responsibility to society, to the state, and to the world as a whole.
How do you perceive what is called"mass culture "? Do you think that it leads to a decrease in the sense of citizenship? Or do you think that its manifestation is not so dangerous and destructive for the individual?
What sense do you see in studyingfolk culture (ethnoculture) ? What position would you take if you had to draw up syllabus for school? What subjects of the artistic and aesthetic cycle would you include as mandatory in the variable part of the basic school plan?
Nemtseva Tatyana Ilyinichna 2008Nemtseva T.I.
ETHNOCULTURAL FEATURES OF THE POPULATION AS AN COMPONENT PART OF THE GEOCULTURAL CHARACTERISTICS OF THE REGION
In geography, to describe the territory at different levels (from local to global), physical-geographical (FGP) and economic-geographical (EGP) characteristics are scientifically substantiated and successfully used in pedagogical practice. IN last years In connection with the aggravation of the environmental situation in the world, scientists declare the need to introduce geo-ecological characteristics of the territory. In our opinion, the idea of a particular territory obtained by using the listed descriptions cannot be complete without its geo-cultural characteristics.
This is due to the fact that the cultural approach is currently becoming a relevant direction in pedagogical activity. The implementation of this approach puts forward as the goal of the educational process development, movement towards mental, spiritual maturity of the individual, consistent expansion of horizons and, thus, obtaining an enlightened, morally developed personality, which in practice reflects the reorientation of the “knowledge-centric” education system into a “culture-appropriate” one.
Geography, and especially the geography of one’s region, built on the basis of humanitarian regional studies, has the greatest opportunities for cultural studies education. The concept of geocultural space is fruitful in this regard. This concept arose as a consolidated reflection of culture as a goal, value, process and result in geographical education.
The definition of the essence of the concept of “culture” and its components (material culture, spiritual culture and socionormative culture) indicates the spatial existence of this social phenomenon. Undoubtedly, material culture is the result of human adaptation to the surrounding geographical environment. In turn, the territorial differentiation of the properties of the geographic environment also determines the territorial differentiation of material culture.
It is also obvious that spiritual and closely related socio-normative culture are formed under the influence environment. Yes, more scientists ancient Greece(Aristotle, Hippocrates) noted that natural conditions influence the temperament of people, their customs and social life, and French philosophers (Montesquieu, Buffon) sought to derive the “spirit of laws” of social development from natural conditions. Domestic geographers (D.N. Anuchin, A.I. Voeikov, P.P. Semenov-Tyan-Shansky, V.P. Semenov-Shansky) also pointed out the relationship between culture and the territory on which it develops, with the landscape of this territory Tian-Shansky and others).
Therefore, the spatial relationship of culture as an independent social phenomenon with other elements of the geographical environment allows us to speak about the existence of geocultural space.
Geocultural space (GCS) is a systemic (multilayered) territorial formation that arises as a result of the interaction of various territorial systems: natural (NTC), economic (TNC), ecological (LSR), territorial communities people (TOL), etc. The material basis of the GKP is territory, and the connecting element is culture in the broad sense, which includes material, spiritual and socio-normative components. Culture and its components have a spatial existence and are included in all geographical formations, turning them into geocultural ones: PTCs include anthropogenic (cultural) landscapes; TPK and LSR consist entirely of elements of material culture; TOLs act as carriers of socio-cultural activities, being one-
temporarily objects and subjects of cultural development.
So, GKP can be considered as a set of relations between geographical objects and geographical formations, on the one hand, and integral cultural formations and their elements, on the other. The content of the category “geocultural space” deepens the understanding of geographic space and puts the person at the forefront as a bearer of a certain type of culture, mastering this space in a utilitarian, practical, semantic, and symbolic way. The latter indicates the relationship between human mentality and geographic space and shows the ideological load of the concept “geocultural space”.
A model for studying the characteristics of the geocultural space of a particular region can be the geocultural characteristics (GC) of the territory. We have identified the main factors of the region's civil sector in accordance with those identified in cultural geography its four branches (subdisciplines): ecological-cultural, socio-cultural, ethno-cultural and economic-cultural.
Let us define the subjects of study of the emerging subdisciplines of cultural geography.
Ethnocultural geography studies the processes and results of spatial differentiation and organization of ethnocultural communities (in particular, the components of ethnic culture: traditions and norms of behavior, lifestyle and way of life, ethnic stereotypes and mentality in general).
Economic and cultural geography is designed to study the spatial diversity of economic and cultural complexes, i.e., the traditions of environmental management existing in various geo- and ethnocultural communities, and their connection with the geographic environment, as well as territorial differences in the economic culture of the population.
Ecological-cultural geography can be characterized by the study of natural-cultural complexes, in particular, the study of the expression in the landscape (cultural landscape) of individual elements of material and spiritual culture, their connection with the geographic environment, as well as territorial differences in the ecological culture of the population.
Socio-cultural geography should study the processes and results of differentiation of geocultural communities, i.e. territorial communities of people with stable stereotypes of thinking and behavior, original systems of values and preferences, expressed in the specifics of social and political culture, and reflected in geospatial (regional, local, etc.) identity.
This idea is also consistent with the concept of geocultural space. To the highlighted features of the complex gas management system we have added the factor of the cultural and geographical location of the territory. So, the civil management plan for the territory of a region (region, territory, republic) may, in our opinion, include the following points:
1. Cultural and geographical location of the region.
2. Ecological and cultural features of the region.
3. Socio-cultural features of the region.
4. Ethnocultural characteristics of the region’s population.
5. Economic and cultural features of the region.
As part of the geocultural characteristics of the territory, we will consider in more detail the ethnocultural characteristics of the population.
Ethnic composition of the population (national groups)
The ethnic composition of the population is not the only, but quite a clear sign of the ethnocultural uniqueness of the region. From this point of view, the specificity of the subjects of the Russian Federation is revealed by the typology of regions according to the structure of their national composition: multinational, binational, and mononational.
From the standpoint of interethnic relations, the subjects of the Russian Federation are represented by regions: a) in which predominantly a separate ethnic group lives; b) one ethnic group lives compactly on the territory of another ethnic group; c) individual representatives of an ethnic group live scatteredly in a foreign ethnic environment.
The ethnic portrait of a subject of the federation includes characteristics of ethnic groups, their numbers, the ratio of ethnic groups in the overall population, a description of “small” peoples, experience of living together and interaction of peoples.
Currently, the problem of small nations has become widespread in the world. Almost every subject of the Russian Federation is home to ethnic groups that are small in number. It is important to show not only their national features and traditions, but also the history of their settlement. In the Pskov region in the Pechora district (on the border with Estonia) live the Finno-Ugric people - the Setos, related to the Estonians. Unlike the Estonians, the Setos, like the Russians, converted to Orthodoxy. In the 20th century, Seto turned into a kind of “reserve” for many cultural features of the ancient Finno-Ugric and Russian peoples. Having “melted” these traits, the Setos created their own completely unique culture. Let's consider this using the example of women's clothing, which was subject to strong Russian influence. In the 17th century, the Seto borrowed the sarafan from the Pskov people, giving one of their varieties the name “Ryud”. This is what Estonian outerwear with long false sleeves used to be called. Under this name, the Pskov sundress spread throughout Rus' and was the most fashionable clothing. Another important element of Seto women's clothing is the “linik” headdress. But it did not spread either in Russia or in Estonia. The famous Estonian public figure and priest Jacob Hurt compared Seto girls to a flock of white swans because of their white outerwear.
Cultural characteristics of the population:
Level of education of the population;
Before the revolution, the level of education of the population was influenced by a number of factors: place of residence of the population (in the city or rural area), nationality, gender. After the revolution in our country there was a significant increase in the level of education of the employed population. At the end of the 20th century, about 90% of the Russian population had secondary, specialized secondary and higher education. More high level women are educated. When characterizing the level of education in each region, it is necessary to compare this indicator with other constituent entities of the Russian Federation and with the indicator for the country as a whole.
Religions;
Religion has always played an important role in the development of culture. Each of the religions (Catholicism, Orthodoxy, Islam, Buddhism, etc.) became the basis of the spiritual culture of the peoples professing it. The basis of Russian culture is Orthodoxy - one of the directions of the Christian religion. The history of this religion can be traced through monasteries and temples. But in each region of the country, in addition to the most widespread religion, there are adherents of other religions. When characterizing them, it is necessary to highlight the distinctive features of different religions, analyze the geography of religious organizations in the territory of the native land, and show the need for respect and patience for believers.
Ethnographic differences in the population;
The culture of a people has local and regional differences. They are studied by the science of ethnography, which is why they are called ethnographic. Before the revolution, two main ethnographic groups of the Russian people emerged: Northern Russian and Southern Russian. The cultural characteristics of these groups were stable and passed on from generation to generation. Differences were manifested in clothing, embroidery, ornament, types of housing and outbuildings, features of the family system, wedding rituals, character oral poetry and others. The border between the northern and southern ethnographic regions of the Russian people stretched across the entire European part of Russia - from Pskov through Moscow to the Middle Volga. In the area of contact of two
The main ethnographic regions formed a transitional - Central Russian zone, where the culture combined many northern and southern features, but also had its own characteristics.
A special group with transitional characteristics between the northern, middle and southern Great Russians formed in the west of the ancient territory of Russian settlement - in the river basin. Velikaya, upper reaches of the Dnieper and Western Dvina. Nowadays, the area of Western Russian culture corresponds to the territory of the Pskov and Smolensk regions, as well as the western part of the Leningrad and Novgorod regions.
Linguistic features;
Language is one of the most important signs of culture. Its structural analysis is carried out at several levels - language families, language groups, languages, dialects, adverbs, dialects.
Every language is divided into dialects (adverbs, dialects). In the Russian language, two dialects are distinguished - Northern Russian and Southern Russian, the areas of distribution of which roughly correspond to the two main ethnographic regions of the Russian people. As in material culture, in the contact zone of dialects there are transitional features that characterize Central Russian dialects. Northern Russian dialects are often called okaya; South Russians - Akakim. Central Russian dialects form two large zones - western and eastern, in each of which there are also okaya and akaya dialects, but most of them are North Russian in origin, since the South Russian dialect seemed to be advancing onto the North Russian one, as a result of which a zone of transitional (Central Russian) dialects was formed. dialects
The distribution of individual linguistic characteristics (phonetic, lexical, etc.) can also be studied. In this regard, you can use the textbook “The Language of the Russian Village” (I. Bukrinskaya and others), which contains maps showing the distribution of different names for peasant dwellings, different names for the same tools, kitchen utensils, phonetic norms and many others (Bukrinskaya I. et al. The language of the Russian village. School dialectological Atlas. M.: JSC "Aspect-Press", 1994).
Geography creative activity population;
This direction leads us to geoaxiological problems. Schoolchildren must appreciate the contribution of the residents of their native land to the historical and cultural heritage of the region, country, and world.
Art (literature, painting, music, etc.);
The geography of art has received great development in Russia, where its founder was Yu. A. Vedenin (Vedenin Yu. A. Essays on the Geography of Art. St. Petersburg: “Dmitry Bulanin”, 1997). Students should know the places of their native land associated with the names of writers, poets, composers, and artists who made a significant contribution to the development of art in their country. In addition, the analysis of their creative activity allows us to determine how the territory influenced a particular work of art. A place can simply be described in a given poem, novel, depicted in a painting, or become a model for a city or region fictitious by the author. Or in some other complex way it can influence the author’s mood, plot outline or style, and we, having determined where this or that work was created, will be able to say how the local cultural environment, perceived by the author, was “line by line” reflected in the work of art.
It is necessary to show the territorial aspects of the activities of famous country scientists
Their territorial origin, places of scientific activity.
Culture of life (types of dwellings and their details);
Students become familiar with types of housing and their details. Each of the zones of Russian culture identified by scientists is characterized by its own type of traditional dwelling. The North Russian dwelling was distinguished by its large size, high basement, gable roof, most often covered with wood, a wealth of carved decorations, the combination of residential and outbuildings under one roof, and the presence of a bathhouse. The Central Russian dwelling was somewhat smaller in size, had a lower basement, a two- or four-slope roof, covered with wood or straw,
was characterized by a smaller distribution of baths. The South Russian dwelling did not have a basement, the roof of the house was hipped, thatched, the outside of the house was usually coated with clay and whitewashed, it was characterized by open and semi-closed courtyards, and the absence of a bathhouse. Western Russian housing was characterized by a basement of low or medium height, a gable roof, covered with thatch (less often with wood); poorly developed carving decoration, three types of courtyard (open, covered and with three-row buildings); Baths were not found in all households.
Folk culture;
Schoolchildren should know local folklore traditions - folk songs and dances, tales, epics, legends, holidays, traditional entertainment, etc.
Thus, such complex characteristics the territory of the region allows not only to make descriptions of certain cultural characteristics in their location in the spatial aspect, but also to attract extensive material from related disciplines (geography, history, economics, sociology, demography, etc.). The presentation of the ethnocultural characteristics of the population complements the geocultural characteristics of the territory, making the description of the region more complete and multifaceted.
Literature
1. Bukrinskaya I. et al. Language of the Russian village. School dialectological Atlas. M.: JSC "Aspect-Press", 1994.
2. Vedenin Yu.A. Essays on the geography of art. St. Petersburg: “Dmitry Bulanin”, 1997.
3. Geography of the Pskov region: nature, population, economy: Tutorial for grades 8-9 / Ed. A. G. Manakova. - 2nd ed., rev. and additional - Pskov: POIPKRO, 2000. - 200 p.
4. Kornev I.N., Pozdnyak S.N. Geocultural space of the region: the structure of the image and the pedagogical foundations of its formation among students // Standards and monitoring in education. - 2003. - No. 2. -WITH. 35-36.
5. Manakov A.G. Geocultural space of the North-West of the Russian Plain: dynamics, structure, hierarchy. - Pskov: Center “Renaissance” with the assistance of OCIP, 2002. - 300 p.
6. Peoples of Russia: encyclopedia / Ch. editor V.A. Tishkov. - M.: Great Russian Encyclopedia, 1994.
7. Rom V.Ya. New in Russia: figures and facts. Add. chapters to the textbook “Geography of Russia. Population and economy. 9th grade.” - M.: Bustard, 1997.
Ethnic culture is a set of customs, a set of traditions, a baggage of beliefs and values. The society to which it is characteristic is guided by these postulates (although individual participants may be exceptions to the rule). If the majority of community members adhere to a certain ethnic culture, it can be read as dominant, dominant. In addition to the ethnic one, the national one can play such a role. Much depends on specific features the organization of a particular society, as well as the large population of the power in question.
What is it about?
Ethnic culture is a totality that gives a description of everyday life and the peculiarities of everyday life. It is customary to distinguish the core and periphery. In the modern interpretation of the term, ethnic culture is character, customs, and traditions. This includes the applicable legal standards, the tools used in work processes, the values of society, and even typical clothing. Culture is food vehicles, at home, the information base accumulated by representatives of the nation and in collections of knowledge. Faith and folk art are also included here.
It is commonly said that the ethnic culture of a people is two-layered. The early layer is primary, which is determined by elements passed on by inheritance. The second layer is the late one; some theorists prefer to call it the upper one. Such elements of ethnic culture came later; they describe modern phenomena and are caused by new formations characteristic of society.
The basis of our daily life
The bottom layer should absolutely not be underestimated. It includes such features of ethnic culture that are the most stable, as they are determined by traditions dating back many centuries. It is customary to say that it is precisely these elements that form the ethnic, national framework. Such an approach to considering the structure of a phenomenon allows us to connect heredity and renewal.
If the basis of ethnic culture comes from the past, then updates can be associated with different processes. It is customary to distinguish exogenous factors, when something new is borrowed from another culture, as well as endogenous ones, that is, formed by a nationality during development and improvement as natural process progress, but external influences did not have an impact on them that requires consideration.
From generation to generation
The continuity inherent in ethnic and national culture, as well as the persistence of the elements that form it, is explained by the peculiarity of the transfer of information between generations. Traditions are involved, in which representatives of one generation participate, and such actions stretch over years, decades. However, there are situations when a certain tradition is characteristic only of a limited part - adjacent age strata.
Intergenerational traditions are no less important for ethnic and national culture. These affect very long time periods. The mechanism is indispensable when it comes to transferring to a new generation the values that determined the life of their ancestors.
Traditional ethnic culture
It is customary to use this term to denote a situation where a certain number of people are connected by origin, by the activities they carry out together, by unity. This obviously shows why ethnic cultures that are quite different in essence and character are formed in different areas.
The phenomenon is characterized by limited territory, locality, and isolation of social space. Often ethnic folk culture presupposes a tribe, a group of people, or a community formed under the influence of some factor. It is narrowness that is the key feature of ethnic culture. The habits of tradition come first for all community members. This understanding of ethnic culture and the language that is characteristic of this group of people are very closely related. Methods of communication, peculiarities of expression of thoughts, rules of behavior, accepted customs are preserved from century to century, passed on between generations. Family and neighborhood connections are very important, helping to preserve this information and pass it on to young people.
Special attention
From the point of view of functionalism, especially important features of ethnic culture are associated with the way of life characteristic of the nationality. Culture, associated with everyday life and the conduct of business, is to some extent a synthesized object, formed by the results of the activities of many people over several generations. Ethnic culture also reflects social consciousness associated with everyday issues, a database accumulated by the public of information that helps one navigate when solving everyday problems.
Ethnic culture is a complex of tools through which each new member of the community can be introduced without much difficulty to the achievements and values that are characteristic and typical of this ethnic group. This is most relevant for phenomena of an enduring nature. A person receives a unique moral and spiritual appearance, determined by belonging to a social group. This allows you to navigate life, develop an individual position and decide on values and direction of development. To some extent, one can compare the values of ethnic culture to a spring: it also nourishes a person.
Strength and durability
It is believed that ethnic culture is a source of self-confidence at a basic level. The information that a person receives from his fellow tribesmen helps to form a full-fledged and strong personality, on the basis of which it is relatively easy to formulate principles for justifying life. The stronger and more saturated an ethnic culture is, the easier it is for an individual belonging to it to cope with the difficulties of everyday life, with blows of fate, shocks, disasters, including large-scale social ones.
It is believed that ethnic culture greatly influences a person, as it forces him to fight the passivity inherent in people. The most characteristic features of ethnic culture are the denial of contemplation, the requirement for activity, and participation in public actions. This is expressed in the social nature of rituals, celebrations, and events of various kinds. Folk traditions allow all participants in a narrow society to demonstrate their own talents and abilities, thereby joining the unified spirit of the nation. On the one hand, this helps the individual to develop, at the same time it has a positive effect on the culture of the ethnic group, introduces something new into it, strengthens existing for centuries, helps preserve information and pass it on to next generations.
The importance of ethnic culture
The modern approach to understanding the phenomenon assumes that the term denotes a system of values and norms of behavior that are generally accepted within a certain ethnic group. Culture in this understanding is a way of activity, extra-biological systematized mechanisms that make it possible to effectively stimulate, program, and translate human activity into reality. This approach to understanding the term allows us to talk about its primary role as a component that helps to form a nation and preserve its integrity for many centuries. Based on the study of ethnic culture, we can say that a community is a certain formation within which there are cultural connections in the broadest interpretation of the word.
Developing the topic, it should be noted that an ethnic group is a community formed by native speakers specific culture, which, in turn, is a structure complicated by self-preservation systems. This helps each member of the ethnic group adapt to external conditions, the cultural and political environment of the community, and nature. The life activity of all members of the ethnic group, their communication using own language and other everyday aspects help to consolidate the patterns inherent in the national culture.
Functional load
According to a number of theorists, the main function assigned to ethnic culture is to ensure the protection of the individual and his psyche. Every person subconsciously feels himself in danger coming from outside world, and the source of anxiety can rarely be formulated - it is literally “everything” that surrounds us. To be active in hostile conditions, a person needs to determine what causes the greatest sense of danger and formulate the key factors. In many ways, ethnic culture becomes a source of information about such dangers, so there is no need to learn everything “on your own skin.”
If a person does not make an attempt to rationalize everyday life, he deprives himself of the opportunity to act meaningfully. Rationalization helps transform the general state of anxiety into specific images associated with danger. This is accompanied by the formulation of a course of action in dangerous conditions, negative, hostile situations. Ethnic culture provides some ready-made templates that allow you to overcome danger and avoid it, which somewhat reduces the need to collect “cones” yourself.
Confidence and knowledge
Modern man is forced to survive in a huge and dangerous world, the idea of which is not laid down from birth, and information has to be gradually collected literally bit by bit. To move forward, you need self-confidence, which is achieved by having special knowledge or tools, talents. The initiation of action is usually accompanied by a preliminary collection of information about the circumstances that will help achieve success. It is necessary to know what qualities a person starting an activity needs in order to achieve success in it.
Ethnic culture helps answer all these questions without starting the activity directly. To some extent, this is the prism of perception of the surrounding world, a set of paradigms in accordance with which a person realizes everyday life. It gives protection, which is what it is main feature and the function of ethnic culture.
Features of formation
It is believed that the key stimulus that initiates the process of formation of ethnic culture is the desire of people to adapt to external conditions that are constantly changing throughout the life of a person, a generation, several generations. At the same time, social production also leads to changes in external conditions, forcing individuals to adapt to this, which subsequently changes the structure of society as a whole. Changes usually occur gradually, but in retrospect the factors that triggered them can be seen.
The modern theory of the development of culture and society suggests understanding cultural genesis as a combination of numerous processes in the past and present. All nationalities are considered different eras and times. This term includes historical changes, the dynamics of social development, the variability of cultural characteristics, which in total is a continuous process of the emergence of cultural phenomena and the transformation of previously existing ones.
Features of the formation of culture over time
It is customary to talk about stratification: the upper, lower part of culture, characteristic of a certain ethnic group. Both of these layers do not remain stable; changes occur constantly. Cultural values that make it possible to realize the needs of the vast masses of the population become simplified over time; the people themselves generate new such values - quite simple, without a clear trace of the individuality of the person who created a certain phenomenon or object. Certain values, having appeared in the upper layers, penetrate downwards, during which they are simplified, changed, and adjusted to the requirements of the broad masses. New objects adapt to those already in charge in the minds of the people. At the same time, the upper cultural layers are built according to a different logic.
The cultural values characteristic of the broad masses are not something that can satisfy everyone. There are bound to be individuals for whom generally accepted values are unacceptable, inapplicable or not valuable. Such people take measures to improve the generally accepted, which occurs through adaptation to their own tastes. Often, during such a modification, value becomes inaccessible to the broad masses, but turns out to be relevant for the narrow community that dominates the ethnic group. This helps to break into the cultural elite.
Generating and adopting
A certain amount of cultural values characteristic of the dominant strata of the ethnic group is created within this narrow community, and both all members of the “elite” and a certain percentage of it can take part. The product of such work is more subtle, tailored to demanding tastes. If we compare it with the culture characteristic of the broad masses, there will be more complex values, and an elementary approach is unacceptable.
However, often the starting point is something generated by a low cultural individual. This means that the masses become a source of values used for everyday use. The process is quite complex: although the author is an individual from the lower layer, this value comes to the broad masses within the framework of a simplification of the idea accepted by the “top”. Interaction, constant exchange of information and achievements are the essence of any human community. The intensification of the exchange of information is often provoked by the variability of the composition and number of the upper stratum of society.
Features of Russian ethnic culture
When considering this social phenomenon, we must remember that the broad masses of our country are a rather fragmented community. Complex ethnographic character, abundance of close connections with different cultures other tribes and nationalities had a strong influence on the formation of ethnic characteristics modern Russia. The basic element is Slavic, but even the appearance of the ancestors is currently very weak for many - it is only conveyed by some linguistic images familiar to many of the literary works. It is known that previously there was a common language, which is now also irrevocably a thing of the past.
The Slavs, in turn, were part of the Indo-Europeans, which predetermined the cultural appearance of the ethnos. Close ties with the south, east and west were due to the fact that the tribes settled in the center and were forced to maintain relationships with all their neighbors. Over time, the Slavs divided into several branches, each of which established close ties with its closest neighbors on the cardinal points. This also had a strong influence on the formation of ethnic culture. Over time, it became clear that the classic feature of Russian ethnic culture is the desire of the upper layer for traditions borrowed from other nationalities, which was accompanied by the processing of information for the usual way of life, while the lower cultural layer lived by its roots, which provoked a clear division of society into two level.
PSYCHOLOGICAL CHARACTERISTICS OF HUMAN ETHNOCULTURAL DEVELOPMENT
V.Yu. KHOTYNETS
The work was supported by the Russian Humanitarian Foundation, grant No. 000600191a.
An ethnocultural approach to the study of the essence of man and his development can serve as a means of overcoming the confrontation and gap between human nature and society, the natural individual and the social, the processes of individualization and socialization, ontogenesis and sociogenesis. The article presents the results of empirical research, the task of which was to study the psychological patterns of development of a person’s ethnic individuality, the means of which is the ethnocultural world.
Key words: ethnocultural development, ethnocultural world, ethnic individuality, cultural mediation.
The proposed work is a response to the article by V.I. Slobodchikov and E.I. Isaev “Anthropological principle in developmental psychology”. I would like to present some additions and empirical confirmations, and perhaps clarifications, detailing the paradigmatic series proposed by these authors in the psychology of human development.
Historically established systems of ideas about the essence of the human psyche and the patterns of its development, implemented in traditional psychological teachings, embody the basic paradigmatic relationships: "man - nature", "man - society", "man - culture", "man - deity" , "subject - object". The world is an organized hierarchy of various simultaneously occurring ways of human existence as a natural, social, practical, spiritual being, included in a relationship with a significant and correlated objective and transcendental reality. From the standpoint of the anthropological principle in the psychology of human development, none of the main paradigmatic attitudes separately, nor them together, nor their diverse combinations fundamentally change our ideas about the essence of the psyche, about development, its prerequisites, conditions, etc.
The anthropological paradigm allows us to answer the question: “how, in the light of psychological theory, is a person possible in his essence, which is not a set (or even an ensemble) of his individual projections, no matter how significant and rich they may be?” Nature and society as fundamental prerequisites for the formation of man cannot be meaningful characteristics of either himself or his world. It is obvious that the world of man
there is a way of organizing and developing its life activity in a certain cultural form, in the existing cultural space.
Let us dwell on the basic theoretical principles about the essence of man and the features of his development in the ethnocultural paradigm.
In the ethnocultural paradigm, the opposition and gap between the subjective and the objective, human nature and society, the processes of individualization and socialization are overcome, which allows us to study both the individual and the individual in the totality of his essential forces and the sociotypical, accumulating the psychocultural potential of the human race. Taking into account the general task solved within the framework of the development paradigm: “identifying and describing the mechanisms by which man transforms natural and social prerequisites, cultural and spiritual conditions into means of his development and self-development,” the main problems of the ethnocultural development paradigm can be considered the identification and description of the mechanisms for transforming the ethnocultural world into the world of individuality and the transformation of individuality into an object of the ethnocultural world, the generation of various patterns of human culture by it. This makes it especially important to establish patterns of development of ethnic individuality.
In recent years, science has proposed many ways to identify an adequate subject for theoretical analysis of the child’s connection with the sociocultural environment and the process of his development (for example,): the “development niche” of the child within the framework of his everyday environment; zones of free movement as the child’s interaction with various elements of the environment; cultural practices as culturally organized activities. A common feature of all approaches is that both the child himself and his sociocultural environment are considered as active agents of the child’s development.
In the relationship of a person with the outside world, the cultural and value potential of the human community is revealed. Introducing to it is carried out through an intermediary - a mediator (L.S. Vygotsky), which can include a sign, word, symbol, myth, gesture, movement, ritual, as well as ethnocultural signs that embody meaning (A.N. Leontyev ) as a generalized reflection of reality, recorded in the mind in the form of knowledge about the methods of organizing and developing the life of the people. Only through them does the transformation of natural (real) mental forms into ideal (cultural) human abilities occur. As a result, the individual acquires his own culture: a culture of behavior (needs, affects, communication, actions), a spiritual culture (a culture of thought, a culture of speech); the real (natural) form of the psyche becomes ideal, cultural. The basic process of development in the ethnocultural paradigm includes diverse forms of cultural sign-symbolic mediation, “cultivation of nature.”
Ethnocultural development in ontogenesis unfolds in the continuum of the development of culture, which never ceases to present a person with a certain kind of instructions, sanctions and restrictions regarding the method, form, measure, order of execution of actions in Everyday life with a specific set of cultural knowledge, skills and abilities. Central to the ethnocultural development of a person is the assimilation of ways of relationship and interaction with the world, formed in the course of mastering cultural experience and based on mastering a set of cultural means of one’s people. Obviously, the subject of analysis of human ethnocultural development is cultural practice, cultural forms of activity, i.e.
human life system in the context of the ethnocultural world.
The core theoretical position in the ethnocultural paradigm of development can be considered the following: the ethnocultural world serves as a means for a person to develop his ethnic individuality, the essence of which is determined by the individuality of the ethnoculture and the ethnoculture of individuality.
Theoretical propositions need empirical confirmation. Work in this direction is presented in the empirical part of the article. An attempt is made to solve one of the main tasks of the ethnocultural paradigm - to identify the psychological patterns of human ethnocultural development, in other words, the development of his ethnic individuality, the means of which is familiarization with the ethnocultural world.
ORGANIZATION AND METHODS OF RESEARCH
The study involved 242 subjects - representatives of various ethnocultural (Udmurts, Tatars, Komi-Permyaks, Russians), status-regional (region, republic, city, village) and age (preschool, teenage, young adult) groups. The organization and selection of research methods were carried out taking into account the characteristics of the age-related development of children in various specific conditions of the ethnocultural environment (rural and urban Udmurt preschoolers; Tatar teenagers living in a foreign culture; young men: Komi-Permyaks and Russians living in the national district). The considered ethnocultural combinations provide an optimal level of data generalization. The psychodiagnostic methods used included interviews (for preschoolers), diagnosis of features of the development of ethnic identity (ESS), projective drawing, semantic differential, drawing associations (children's version); self-attitude study (MIS), "Who Am I", self-actualization test (SAT) for young men.
Processing of empirical data was carried out using content analysis of open responses using various methods: descriptive statistics procedures (identification of the main characteristics of distribution), correlation, factor analysis using the principal component method, cluster analysis. For this purpose, the SPSS for Windows application package for a personal computer was used.
RESEARCH RESULTS AND THEIR DISCUSSION
In an empirical study of the characteristics of the ethnocultural development of children preschool age, living in different status-regional conditions, the first sample included children of the preparatory national Udmurt group of a kindergarten-gymnasium at the age of 67 years (20 people), studying under the national program with the inclusion of ethno-regional components (Izhevsk, Republic of Udmurtia). The second group included children (20 people) of Udmurt nationality: pupils of a kindergarten with a traditional system of education and upbringing (Vavozh village, Republic of Udmurtia) aged 68 years.
The children were asked the following questions:
1. Last name, first name, age, gender.
2. Nationality of one’s own and parents. What explains the assignment to a certain nationality?
3. What people do you consider yourself to be?
4. What language(s) do you speak? Which one do you consider native? What language is spoken in the family, at home? What language do you like to listen to fairy tales in?
5. Are you familiar with national clothing and its features?
6. What national holidays, customs, and traditions have you encountered?
7. Do you know folk songs and dances?
8. What proverbs and sayings do your native people have?
9. What fairy tales and fairy tale heroes are familiar to you?
10. Which famous fellow countrymen (poets, writers, composers, scientists, etc.) do you know? Who are the people you consider yourself to be proud of, and you yourself?
11. Are there any differences between your people and others? If so, which ones?
If the answers were insufficiently substantiated, the child was asked additional clarifying questions.
Analysis of the results showed that, in comparison with rural children, all urban children can be considered bilingual: they can speak both their native language and Russian (12 of them consider their national language to be their native language, 8 - Russian). In kindergarten they communicate in two languages. 11 people in the family speak their native language; with others (9 people) the parents speak only Russian. The children did not show any preference for languages. As for rural children, they all consider the national language to be their native language and prefer to speak it and listen to fairy tales.
Urban children answered 67.3% of the questions, while rural children answered only 46%. This can be explained by the fact that in the national kindergarten-gymnasium a program of ethnocultural development of the child is additionally implemented, through which children become acquainted with the peculiarities of the culture of their people, while rural kindergarten works according to the traditional training and education program. Most urban children were able to correctly justify and explain their choice, which is due to the specifics of the educational system of training and upbringing in urban preschool institutions. Moreover, despite the correctness of the substantiation of the answers, urban children offer fewer options (13) compared to rural ones (24). This fact can be explained by the fact that rural children are directly included in the cultural practice of their people, in a specific ethnocultural world, while urban children living in an urbanized Russian-speaking environment are deprived of such an environment.
When asked about the presence of distinctive features in the actions and behavior of their people in comparison with others (for example, Russians), city children (6 people) answered in the affirmative with some attempt at justification: they heard from adults that the Udmurts are kind, not threatening to anyone, gentle, and Russians are strict, dangerous, strong. Ten children believed that all people are the same, four found it difficult to answer. In turn, seven rural children believed that there were differences, but only two of them were able to explain this (according to adults, Udmurts are better than Russians); the rest could not answer. It is necessary to take into account that at this age, the awareness of “one’s own” is based on daily concrete personal experience of communicating with others, while the idea of other peoples is based on a synthesized group, abstract image of “others”, the formation of which depends primarily on ethnic stereotypes and attitudes of surrounding adults .
Thus, we found that preschool children, whose development takes place in direct interaction with the ethnocultural world, in the system of life activity of an ethnic group, reproduce the ethnic picture of the world in a qualitatively different way compared to children who have only just received knowledge about it, although the latter offer a larger number options.
Rice. 1. Scheme of correlation dependencies between the component “Ethnocultural characteristics of one’s people” (EC) and ethnodifferentiating characteristics of a) Tatar teenagers studying in national classes, b) Tatar teenagers studying in regular classes.
Here and in Fig. 2 symbols: 1 - origin and historical fate of the ethnic group; 2 - ethnic territory; 3 - national language; 4 - religion, beliefs; 5 - national clothing, food, housing; 6 - national customs, rites, traditions, rituals; 7 - folk art, fairy tales, folk songs; 8 - national literature and professional art; 9 - anthropological signs; 10 - ethnopsychological features
To study the ethnocultural development of adolescent children, we conducted an empirical study (together with Udmurt State University student O. Durova). 42 schoolchildren of Tatar nationality aged 1013 years living in Votkinsk in the Republic of Udmurtia were selected as subjects. Of these, 21 people are studying according to national and 21 people - according to traditional educational programs. A cycle of disciplines and classes with national components has been introduced into the national education system ("Tatar language", "Tatar literature", a number of elective classes: "Native word", "Local history", etc.). Through additional education, programs for the ethnocultural development of the child are implemented with a focus on historically developed forms aesthetic culture ("Tatar folklore", "Tatar dances", "Tatar folk instruments"), movement cultures ("Tatar wrestling"). Classes are conducted both individually and in groups. Children actively take part in city and republican national holidays, festivals, competitions, where they get acquainted with the cultures of other peoples. During summer practice, they go on folklore and ethnic expeditions, including to Tatarstan.
Thanks to the application of the methodology for studying the characteristics of the development of ethnic self-awareness, it turned out that the system of ideas about the ethnocultural characteristics of their people among adolescent students of national classes includes a larger number of ethnodifferentiating characteristics (Fig. 1). Ethnic self-identification is considered using
a wide range of ethno-integrating features, ranked by degree of significance (Fig. 2).
Rice. 2. Scheme of correlations between the component “Ethnic Self-Identification” (EI) and ethnically integrating characteristics among a) Tatar teenagers studying in national classes, b) Tatar teenagers studying in regular classes
The “Projective Drawing” technique made it possible to obtain data that teenagers studying in national classes operate with a large set of ethnic elements (signs) when constructing an ethnic picture of the world. Thus, to depict representatives of the Tatar, Russian, and Udmurt peoples, they used a larger number of semantic groups (people and individual elements of external appearance; food, drinks; national symbols; work in everyday life; economic life of society; animals, plants; technology; negative symbolism). In turn, children trained in traditional programs, the national image was most often represented by images of a person or individual elements of his appearance, national cultural symbols and negative symbolism.
Using the "Semantic Differential" technique, it is possible to build semantic spaces of components of the ethnocultural world based on scaling concepts ("I", "Tatar people", "Tatar culture", "Russian people", "Russian culture", "Udmurt people", " Udmurt culture ") by students of various classes. Semantic space is understood as an operational model of categorical structures of individual and social consciousness (self-awareness). In this case, certain parameters of the semantic space correspond to certain aspects of the cognitive organization of consciousness. Cognitive complexity determines the differentiation of consciousness, is interconnected with the flexibility and adaptability of the subject’s real behavior, and correlates with the degree of individual freedom when making decisions in the analyzed content area. Thus, using this methodology, it was revealed that among Tatar teenagers studying in national classes, the structure of the semantic space is more complex compared to Tatar teenagers
from regular classes. Thus, schoolchildren from national classes are characterized by a high degree of cognitive complexity in differentiating ethnocultural components, identifying a larger number of groups of ethnocultural categories based on a wider arsenal of characteristics. Semantic spaces, built on the basis of assessments of the components of the ethnocultural world, are derived from knowledge about this world. It is obvious that the system of ideas about the ethno-differentiating and ethno-integrating components of the ethno-cultural world as a component of the ethnic self-awareness of adolescents is formed depending on their involvement in the ethno-cultural world.
We became interested in the question of the connection between the cognitive organization of ethnic consciousness and the adaptability of the real behavior of adolescents in conditions of interethnic relations. For this purpose it was used projective technique drawing association of S. Rosenzweig, the instructions to which specified that talking man is a representative of the Russian people. Teenagers have own experience relationships with the Russian-speaking population, since in Votkinsk the majority of the population is Russian. As a result, GCR - an indicator of group conformity, allowing one to judge the degree of social adaptation - in children from national groups turned out to be higher (49%) than among schoolchildren from general education classes (37%).
The results of the study show that in the ethnocultural development of schoolchildren studying according to the national system with the inclusion of ethnocultural components, they differ from others in the cognitive complexity of ethnic consciousness (self-awareness) and the adaptability of real behavior in the surrounding ethnocultural world.
The study (conducted by PSPU student M. Kozlova) on the characteristics of the development of psychosocial identity in early youth involved 160 students aged 1718 years (84 Russians and 76 Komi-Permyaks) from secondary special education institutions. educational institutions(medical and pedagogical colleges) in Kudymkar, Komi-Permyak district, Perm region. By analogy with the works of foreign and domestic ethnopsychologists (, , , , , , ) the following methods were used in the study: self-actualization test (SAT), self-attitude research technique (MIS). Indicators of self-actualization and self-attitude in both groups were subjected to factor analysis (Table 1).
Based on the results of factor analysis of indicators in the Russian sample, four significant factors were identified. The first factor with high factor loadings included self-blame, “mirror self,” internal conflict, self-confidence, self-worth, self-esteem, and self-leadership. This factor was called “attitude towards oneself”. The second factor included indicators: behavioral flexibility, time competence, self-acceptance, support. This factor was called "adaptability". The third factor is represented by such indicators as synergy, ideas about human nature, value orientations, and is designated as “ideas about the world”. The fourth factor included: sensitivity to oneself, cognitive needs, support, contact, acceptance of aggression. This factor was called "reflection".
In the Komi-Permyak sample, based on the results of factor analysis, four significant factors were also identified. The first factor grouped the following indicators: self-acceptance, time competence, support, behavioral flexibility; it was called "adaptability". The second factor included self-blame, internal conflict, closedness, self-worth, “mirror self,” and self-confidence (0.527). Factor received
name "attitude towards oneself". The third factor is represented by indicators such as synergy, ideas about human nature, and value orientations. It was called "ideas about the world". The fourth factor included sensitivity to oneself, acceptance of aggression, and spontaneity. The factor was called "reflection"; the factors identified in the groups of Russians and Komi-Permyaks coincide in the content of symptom complexes.
Table 1
Factor mapping of self-actualization and self-attitude in various ethnic groups
Factor values
Indicators
Ethnic groups
Komipermyaki
Time Competence
Support
Value orientations
Flexibility of behavior
Self-sensitivity
Spontaneity
Self-esteem
Self-acceptance
Concept of human nature
Synergy
Acceptance of aggression
Contact
Cognitive needs
Creativity
Closedness
Self-confidence
Self-leadership
"Mirror Self"
Self-worth
Self-acceptance
Self-attachment
Internal conflict
Self-accusation
Share of explained variance, %
Note. Zeros and commas are omitted. Significant factor weights are highlighted in bold.
In order to identify types of psychosocial identity in each ethnic group, a cluster analysis was carried out using the selected factors using the k - means clustering method. When clustering, the Euclidean distance between objects according to the indicators of each factor was used as a measure of similarity. Three clusters were found in both the Russian and Komi-Permyak groups. In both
In the sample, the first cluster is called “premature identity,” the second is “mature identity,” and the third is “identity crisis.” Clusters were compared with each other using Student's t test. The results of comparison of average values of indicators in symptom complexes according to Student’s t-test in both samples are presented in Table. 2, 3. During the analysis, it was determined how pronounced the features of various types of psychosocial identity are (indicated in the summary lines of the tables).
table 2
Reliability of differences in the average values of self-actualization and self-attitude in the Russian group
Identity
Indicators
Early
I cluster
II cluster
III cluster
Student's t test
"Mirror Self"
Self-confidence
Self-worth
Self-esteem
Self-leadership
Self-accusation
Internal conflict
Total: Attitude towards yourself
Flexibility of behavior
Time Competence
Self-acceptance
Support
Total: Adaptability
Synergy
Ideas about nature
Value orientations
Total: Ideas about the world
Self-sensitivity
Cognitive needs
Support
Contact
Acceptance of aggression
Total: Reflection
indifferent
indifferent
positive
positive
negative
negative
Note. In table 2 and 3 confidence probability has the following values:
The data presented show that individuals with a mature identity (12% of the general sample) are characterized by the highest rates of self-actualization. They can be attributed to a positive attitude towards themselves, high adaptability of behavior, a positive perception of the world, and a high degree of reflection on their needs and feelings. They clearly worry
their own self as an internal core that integrates the personality, adequately evaluate themselves according to social criteria. The internal continuity and identity of the personality of those who have an identity is evidenced by the formation of a time perspective: the past, present and future are experienced as a single whole, a sense of self, regardless of changes in situations and roles. Young people with a mature identity share the values of a self-actualizing personality and strive to be guided in life by their own goals, beliefs, attitudes and principles, without showing a negative attitude towards others.
Table 3
Reliability of differences in mean values of self-actualization
and self-relationships in the Komi-Permyak group
Identity
Indicators
Early
I cluster
II cluster
III cluster
Student's t test
"Mirror Self"
Self-confidence
Self-worth
Self-accusation
Internal conflict
Total: Attitude towards yourself
Flexibility of behavior
Time Competence
Self-acceptance
Support
Total: Adaptability
Synergy
Ideas about nature
Value orientations
Total: Ideas about the world
Self-sensitivity
Acceptance of aggression
Spontaneity
Total: Reflection
positive
negative
adequate
positive
negative
indifferent
In turn, a tendency towards a decrease in indicators for these manifestations was found among individuals with early identity formation (32% of the general sample) and with a crisis state (56% of the general sample). In the group with an early psychosocial identity, subjects are characterized by conformity, dependence, and an external locus of control. Low indicators of internal conflict indicate denial of problems, closedness, and superficial complacency. Young people with early identity are conservative when implementing their values in behavior, interaction with people around them, and are intolerant of contradictions
and ambiguities. Young men experiencing a period of identity crisis are characterized by a negative self-attitude, lack of time perspective, and disintegrated worldview.
Interesting results were obtained when comparing the data obtained on the “Who Am I” test by M. Kuhn and T. McPartland, which allows us to identify updated self-identifications and their inclusion in the holistic formation of psychosocial identity. The subjects were asked to give at least ten answers to the question “Who am I?” The entire set of free characteristics was subjected to content analysis in order to determine priority status categories in identification matrices. The hierarchy of categories in the collective image of the Self, shared by the group, corresponds to the general internal plan of action of the group to protect and strengthen priority status positions.
So, among subjects with a mature identity, the following categories prevail: “planetary”, “universal”, “civil”, “ethnic”, “group” identification, “positive self-esteem of moral and intellectual qualities”, “personal position”, “behavioral characteristics” ( 68%). The category “nationality” took an intermediate place in frequency of occurrence among all designated self-identifications. At first glance, the high rate of occurrence of ethnic identification can be explained by the severity of group categorization according to ethnicity among people living in the national district. The lowest number of answers was found in the following categories: “gender self-identification”, “skills” (19%). There are no missing answers (all 10 characteristics are marked). The number of objective characteristics out of the total number of self-identifications (63.8%) prevails over subjective ones. The identity configuration is represented by a set of significant identifications that have developed in a given age period due to independent self-acceptance (personal position).
Subjects with early identity demonstrated the largest percentage of identification responses that define a person as a member of a microsocial community (family, group, professional self-identification) (62%), and the least popular categories in this group were “personal position”, “behavioral characteristics” (12 %). The subjects from this group were the only ones who did not give a single answer connecting their current life with the future. Taking into account the frequency of occurrence, the category “nationality” received penultimate place in the categorical matrix of identifications. The number of objective characteristics (65.8%) exceeded the number of subjective ones. Achieving identity among representatives of a given group is most likely ensured by the assignment of significant identifications (high indicators of group categorization and low indicators expressing a personal position).
Subjects with an identity crisis have the smallest number of responses related to identification categories compared to others. Identification in a universal human sense is prevalent (47%), there is a negative self-assessment of moral qualities (30%), and socially undesirable personal characteristics are noted (26%) (the share of the last two characteristics is small, but stands out compared to other groups). Some of the answers reflected an orientation towards the future (37%). The categories “positive self-esteem of moral and intellectual qualities”, “socially significant personal properties”, “preferences”, “skills” (6%) are present in the smallest quantity. Ethnic identity by frequency of occurrence
took second to last place in the categorical matrix. 40% of the subjects initially refused to answer the questions asked by the instructions. The other part allowed questions to be omitted (fewer answers were found). Typically, a person’s perception of himself occurs in the context of social relationships, thereby the number of objective characteristics prevails over subjective ones. In subjects with an identity crisis, a slight advantage of subjective characteristics (55%) over objective ones was found due to negative self-esteem and self-presentation. As a rule, an identity crisis was accompanied by negative emotional experiences, a great need to change oneself and the situation, and a search for ways to do this.
So, the analysis of the group image of the Self, taking into account the type of identity, showed that only mature identity includes in its configuration significant ethnic identification, the reasons for the development of which are determined by the ethnocultural world.
Noteworthy are the results of the analysis of the numerical composition of groups of subjects with different types of identity in different ethnic groups. It was found (see Tables 2, 3) that groups with a mature identity turned out to be similar in numerical composition (9.5% Russians and 14.5% Komi-Permyaks). The typicality of an identity crisis in early adolescence was confirmed only by data from a study of the Komi-Permyak sample (75%). In turn, only 39.3% of young men of Russian nationality are experiencing a crisis period. The significant difference can be explained by the fact that in the Russian sample, 51.2% of the subjects did not go through the stage of an identity crisis. The larger share of early identity among representatives of the Russian sample living in the national district, where Komi-Permyaks make up the majority of the population, is most likely explained by the fact that the formation of elements of identifications that were significant for them occurred only through identification with their Russian-speaking parents, relatives, friends, and not as a result of independent their search and selection. It can be assumed that the result of the formation of beliefs, needs, values, goals under the influence of significant others is a prerequisite that determines the low level of self-actualization of the subjects of this group, their underestimated assessment of their own self in relation to social normative criteria (see Table 2). As is known (, , ), optimal development of identity is achieved through a person’s independent decision-making regarding what he should be, which ensures the achievement of an integral configuration of identity.
The current configuration includes a set of significant basic identifications that are formed throughout a person’s life, of which ethnic is one of the most ancient and stable forms of identity and continuity of his existence. Therefore, the development of identity depends on the successful structuring of the formed significant basic identifications, one of which - ethnic - is ensured through the assimilation and acceptance of the highest values of the tribal potential of the community. Thus, the successful development of identity with a favorable outcome of its crisis period in early adolescence depends on familiarization with the cultural values of one’s people in order to harmonize the existing integration of significant identifications and the corresponding ways of being in the cultural universe.
In conclusion, we will dwell on the core foundations of human development in the ethnocultural paradigm, supported by empirical research data.
A person, whose formation is carried out in interaction with the world within the certain boundaries of its ethnocultural forms, is no longer a natural or social individual in pure form, in a classical relationship opposed to each other. Thanks to the ethnocultural approach to the essence of man and his development, the opposition and gap between human nature and society, the natural individual and the social, the process of individualization with natural sources of development and the process of socialization, ontogenesis and sociogenesis are overcome. In the ethnocultural genesis of the psyche, behavior and consciousness, an “integral differentiation” of individual processes of human development occurs in its various guises, “removing” their opposition (simultaneous implementation and disappearance).
The essence of a person in the ethnocultural paradigm is determined by the mutual generation of ethnoculture by individuality and individuality by ethnoculture. The basic process of development in the ethnocultural paradigm depends on diverse forms of cultural sign-symbolic mediation.
In the course of an empirical study of the psychological patterns of development of ethnic individuality, it was revealed that preschool children, whose development takes place in direct contact with the ethnocultural world, in the life activity system of the ethnic group, when reproducing the ethnic picture of the world, differ in its qualitative representation from children who have only received knowledge about it , although the latter offer more options. Schoolchildren studying under national education programs with the inclusion of ethnocultural components differ from others in the cognitive complexity of ethnic consciousness and the adaptability of real behavior. The successful development of identity with a favorable outcome of its crisis period in early adolescence depends on familiarization with the cultural values of one’s people. This is important so that the existing integration of significant identifications and corresponding ways of being in the cultural universe can be reconciled.
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Received by the editors on September 13, 2000.