Let's test ourselves! The student wrote down the most difficult
concepts and their definitions into individual
cards. On the eve of the test in sociology, he
couldn't find the cards it was on
a number of concepts are written down. Help him
recover lost records. Write it down
concepts whose definitions are given
below:
1) people’s awareness of their belonging
to a certain ethnic group, its unity and
differences from other similar entities;

2) historically established socio-economic and spiritual community of people,
which arises during the formation period
capitalism, strengthening economic
connections, formation of the internal market;
3) a method characteristic of a given ethnic group
thinking, state of mind,
predisposition to think and feel,
act and perceive the world
in a certain way;

4) a person’s belonging to a certain
ethnic community;
5) historically developed on
a certain territory, a community of people,
having common, relatively
stable features of the language,
culture, psyche;
6) elements of socio-cultural heritage,
persisting in a given ethnic
communities for a long time.

Let's test ourselves!

The student wrote out the most complex concepts and their definitions into separate
cards. On the eve of the sociology test, he could not find the cards on
which a number of concepts were written down. Help him recover his lost
records. Name the concepts whose definitions are given below:
1) Ethnic identity
2) Nation
3) Mentality;
4) Nationality
5) Nation
6) Tradition

Ethnology

Ethnology is a science,
studying processes
formation and
development of various
ethnic groups, their
identity, forms
their cultural
self-organization, their
collective
behavior,
interactions
personalities

Two levels of interethnic relations

INTER-ETHNIC
RELATIONSHIPS
BETWEEN
ETHNOSIS
(THE PEOPLES),
COVERING
ALL AREAS
LIFE
INTEGRATION
DIFFERENTIATION

Main trends in the development of interethnic relations

INTERETHNIC COOPERATION.

ECONOMIC, POLITICAL
INTEGRATION - UNION OF STATES.
EXAMPLE - EUROPEAN UNION.
INTEGRATION
TRENDS IN 20
CENTURY
INTEGRATION OF NATIONAL
FORMATIONS WITHIN
MULTINATIONAL COUNTRY.
EXAMPLE - USSR

INTER-ETHNIC COOPERATION

ALSO WITH A TREND TO INTERNATIONAL INTEGRATION, THERE CAN BE TRACKED
AND DIFFERENTIATION PROCESSES
INDEPENDENT
POST-SOVIET
STATES
DECAY
CZECHOSLOVAKIA,
YUGOSLAVIA

INTERETHNIC CONFLICTS.

THERE ARE DIFFERENT DEFINITIONS OF INTERNATIONAL CONFLICTS.
ETHNIC CONFLICT IN SCIENCE
THIS IS ANY SHAPE
CIVIL, POLITICAL
CIVIL OR
ARMED
CONFRONTATIONS IN WHICH
THE PARTIES ARE BASED ON THE BASED ON
FROM ETHNIC DIFFERENCES.
BROADER INTERPRETATION:
ETHNIC CONFLICT IS
ANY COMPETITION(
RIVALRY) BETWEEN
IN GROUPS, FROM
CONFRONTATIONS FOR
LIMITED RESOURCES, UP TO
SOCIAL COMPETITION,
WHEN THE OPPOSITE
SIDE IS DETERMINED WITH
ETHNIC VIEWPOINTS
ACCESSORIES.
INTER-ETHNIC CONFLICTS ARE GENERATED BY THE NOT EXISTENCE OF ETHNOS BUT
POLITICAL, SOCIAL CONDITIONS IN WHICH THEY LIVE AND
DEVELOPING - EXAMPLE - HISTORICAL GRIEVANCES (POLAND, CHECHNYA)

Interethnic conflict

MAIN CAUSES OF CONFLICTS.

TERRITORIAL REASONS - THE STRUGGLE FOR CHANGING BORDERS, FOR
JOINING ANOTHER (“RELATED” ONE WITH CULTURAL-HISTORICAL
POINTS OF VIEW) TO THE STATE FOR THE CREATION OF AN INDEPENDENT STATE
EXAMPLES – KOSOVO, SOUTH OSSETIA, ABKHAZIA.
ECONOMIC REASONS - ETHNIC STRUGGLE FOR POSSESSION
PROPERTY, MATERIAL RESOURCES - LAND, SUBSOIL.
EXAMPLE - SCOTLAND.
SOCIAL REASONS - REQUIREMENTS OF CIVIL EQUALITY,
EQUALITY BEFORE THE LAW, IN EDUCATION, PAYMENT.
EXAMPLE: THE POSITION OF RUSSIAN SPEAKERS IN THE POST-SOVIET SPACE.
CULTURAL-LANGUAGE REASONS – REQUIREMENTS FOR THE DEVELOPMENT OF THE NATIVE LANGUAGE,
CULTURAL COMMUNITY.
EXAMPLE - BALTICS.

NATIONALISM.

NATIONALISMIDEOLOGY,
PSYCHOLOGY, POLITICS
GROUPS OF PEOPLE
APPROVERS
A PRIORITY
NATIONAL
YOUR VALUES
ETHNOSIS.
XENOPHOBIANINTOLERANCE
TO OTHER NATIONS.
IDEA OF NATIONAL
EXCLUSIVITY
LEAD TO GENOCIDE EXTERMINATION SO
CALLED
INCOMPLETE PEOPLES:
ARMENIAN GENOCIDE.
HOLOCAUST
WAR IN THE BALKAN IN 90 20
CENTURIES,

REGULATION OF INTERETHNIC RELATIONS.

IS IT POSSIBLE TO ELIMINATE CONFLICTS WITH AN ETHNIC COMPONENT?
THERE IS NO POSITIVE ANSWER YET, BUT THEY ALREADY EXIST
METHODS FOR REGULATING INTER-ETHNIC RELATIONS
RECOGNITION AND RESPECT
DIVERSITY OF CULTURES
HUMANISTIC
APPROACH IS THE MAIN
REFERENCE B
REGULATION
INTER-ETHNIC
RELATIONS.
DEMOCRACY, RECOGNITION OF FREEDOMS
AND INDIVIDUAL RIGHTS
MEDIA - CORRECT INFORMATION ABOUT
INTERGENIC COMMUNICATION
EDUCATION OF TOLERANCERESPECT, TOLERANCE

WAYS TO SETTLE INTER-ETHNIC CONFLICTS.

APPLICATION OF LEGAL
MECHANISMS
NEGOTIATION
WAYS
SETTLEMENTS.
INFORMATIONAL
PUBLIC POLICY
SUPPORTING MULTICULTURALITY
IMPROVING THE LIFE OF CITIZENS.

CONSTITUTIONAL FOUNDATIONS OF THE STATE NATIONAL POLICY OF RUSSIA.

CONSTITUTION
FOUNDATION
ETHNOPOLICIES.
1. PATRIOTIC FEELINGS,
RESPECT FOR THE MEMORY OF ANCESTORS,
CARING FOR THE STATE
UNITY.
2. FOCUS ON
ESTABLISHMENT OF RIGHTS AND FREEDOMS,
CIVIL PEACE
THE CONSTITUTION GUARANTEES RIGHTS AND
INDIVIDUAL FREEDOM REGARDLESS
SIMO FROM NATIONALITY.
PROHIBITED PROPAGANDA
RACIAL INTOLERANCE

CONSTITUTIONAL FOUNDATIONS OF THE STATE NATIONAL POLICY OF RUSSIA

CONCEPT
STATE
NATIONAL
POLITICIANS
RUSSIAN
FEDERATION
1996
1. EQUALITY OF RIGHTS AND FREEDOMS
2. PROHIBITION OF ALL FORMS
LIMITATIONS OF CITIZENS' RIGHTS
BY RACE, ETC.
ACCESSORIES.
3. PRESERVATION OF THE INTEGRITY OF THE RF.
4. EQUALITY OF ALL SUBJECTS
RF
5. GUARANTEES THE RIGHTS OF ALL INDIGENOUS
SMALL PEOPLES.

Let's test ourselves! The student wrote down the most complex concepts and their definitions on separate cards. On the eve of a sociology test, he could not find cards on which a number of concepts were written. Help him recover his lost records. Write down the concepts whose definitions are given below: 1) people’s awareness of their belonging to a particular ethnic group, their unity and difference from other similar entities; 2) the ideals of a given ethnic community, which are one of the sources of motivation for its behavior;

3) the historically established socio-economic and spiritual community of people, which arises during the formation of capitalism, strengthening economic ties, and the formation of the internal market; 4) a way of thinking characteristic of a given ethnic group, a state of mind, a predisposition to think and feel, act and perceive the world in a certain way;

5) a person’s belonging to a certain ethnic community; 6) a historically established community of people in a certain territory who have common, relatively stable characteristics of language, culture, and psyche; 7. elements of socio-cultural heritage that have been preserved in a given ethnic community for a long time.

Let's test ourselves! The student wrote down the most complex concepts and their definitions on separate cards. On the eve of a sociology test, he could not find cards on which a number of concepts were written. Help him recover his lost records. Name the concepts whose definitions are given below: 1) Ethnic identity 2 Mentality; 3) Nation 4) Mentality; 5) Nationality 6) Nation 7) Tradition

“When the power of the state and nation is declared to be a greater value than a person, then, in principle, war has already been declared, everything has already been prepared for it spiritually and materially, and it can arise at any moment” N.A. Berdyaev How right is the philosopher? Isn't he painting a too pessimistic picture for us?

THERE ARE DIFFERENT DEFINITIONS OF INTERNATIONAL CONFLICTS. IN SCIENCE, ETHNIC CONFLICT IS ANY FORM OF CIVIL, POLITICAL OR ARMED CONFRONTATION IN WHICH THE PARTIES ARE BASED ON ETHNIC DIFFERENCES. BROADER INTERPRETATION: ETHNIC CONFLICT IS ANY COMPETITION (RIVALRY) BETWEEN GROUPS, FROM COMPETITION FOR LIMITED RESOURCES TO SOCIAL COMPETITION, WHEN THE OPPOSITE SIDE IS DETERMINED IN TERMS OF ETHNICITY GENERALITY. INTER-ETHNIC CONFLICTS ARE NOT GENERATED BY THE EXISTENCE OF ETHNIC HOUSES, BUT BY THE POLITICAL, SOCIAL CONDITIONS IN WHICH THEY LIVE AND DEVELOP - EXAMPLE - HISTORICAL GRIEVANCES (POLAND, CHECHNYA)

TERRITORIAL REASONS - THE STRUGGLE FOR CHANGING BORDERS, FOR JOINING ANOTHER (“RELATED” FROM A CULTURAL AND HISTORICAL POINT OF VIEW) STATE, FOR THE CREATION OF AN INDEPENDENT STATE EXAMPLES – KOSOVO, SOUTH OSSETIA, ABKHAZIA. ECONOMIC REASONS - THE STRUGGLE OF ETHNIC GROUPS FOR THE POSSESSION OF PROPERTY, MATERIAL RESOURCES - LAND, SUBSOIL. EXAMPLE - SCOTLAND. SOCIAL REASONS - REQUIREMENTS OF CIVIL EQUALITY, EQUALITY BEFORE THE LAW, IN EDUCATION, WAGES. EXAMPLE: THE POSITION OF RUSSIAN SPEAKERS IN THE POST-SOVIET SPACE. CULTURAL-LANGUAGE REASONS – REQUIREMENTS FOR THE DEVELOPMENT OF THE NATIVE LANGUAGE, CULTURAL COMMUNITY. EXAMPLE - BALTICS.

NATIONALISM IS IDEOLOGY, PSYCHOLOGY, POLITICS OF GROUPS OF PEOPLE WHO APPROVE THE PRIORITY OF THE NATIONAL VALUES OF THEIR ETHNICITY. XENOPHOBIA - INTOLERANCE OF OTHER NATIONS. THE IDEA OF NATIONAL EXCLUSIVITY LEADS TO GENOCIDE - THE EXTERMINATION OF SO-CALLED INCOMPLETE PEOPLES: THE ARMENIAN GENOCIDE. HOLOCAUST WAR IN THE BALKAN IN 90 OF THE 20TH CENTURY,

IS IT POSSIBLE TO ELIMINATE CONFLICTS WITH AN ETHNIC COMPONENT? THERE IS NO POSITIVE ANSWER YET, BUT NOW THERE ARE METHODS FOR REGULATING INTERETHNIC RELATIONS. THE HUMANISTIC APPROACH IS THE MAIN GUIDELINE IN THE REGULATION OF INTERETHNIC RELATIONS. RECOGNITION AND RESPECT FOR THE DIVERSITY OF CULTURES DEMOCRACY, RECOGNITION OF FREEDOMS AND INDIVIDUAL RIGHTS MEDIA - CORRECT INFORMATION ABOUT INTERMAN COMMUNICATION EDUCATION OF TOLERANCE - RESPECT, TOLERANCE

THE CONSTITUTION IS THE FOUNDATION OF ETHNOPOLICY. 1. PATRIOTIC FEELINGS, RESPECT FOR THE MEMORY OF ANCESTORS, CARE FOR STATE UNITY. 2. ORIENTATION TO ESTABLISHMENT OF RIGHTS AND FREEDOMS, CIVIL PEACE THE CONSTITUTION GUARANTEES THE RIGHTS AND FREEDOMS OF THE PERSON, REGARDLESS OF NATIONALITY. PROPAGANDA OF RACIAL INTOLERANCE IS PROHIBITED

CONCEPT OF STATE NATIONAL POLICY OF THE RUSSIAN FEDERATION 1996 1. EQUALITY OF RIGHTS AND FREEDOMS 2. PROHIBITION OF ALL FORMS OF LIMITATION OF THE RIGHTS OF CITIZENS BY RACE, ETC. ACCESSORIES. 3. PRESERVATION OF THE INTEGRITY OF THE RF. 4. EQUALITY OF ALL SUBJECTS OF THE RF 5. GUARANTEES OF THE RIGHTS OF ALL INDIGENOUS PEOPLES. ETC.

Paragraph 9 Working with the text of the Constitution, answer the following questions: 1. What two policies in the field of interethnic relations does the preamble of the Constitution contain? 2. After analyzing articles 2,13,19,26,29,68, determine how the Basic Law guarantees rights and freedoms regardless of nationality? 3. What language of communication, education and creativity is fixed for citizens of the Russian Federation? 4. Which language is considered the official language on the territory of the Russian Federation? 5. Are there restrictive articles in the field of national relations? Which?

1. SOCIAL STUDIES: TEXTBOOK FOR 11TH GRADE OF GENERAL EDUCATIONAL INSTITUTIONS: PROFILE LEVEL /(L.N. BOGOLYUBOV, A.YU LAZEBNIKOVA, A.T. KINKULKIN, ETC.); EDITED BY L.N. BOGOLYUBOV (ET AL.) - M.: ENLIGHTENMENT, TITLE SLIDE. - KAGAYA. hoshiuavi. com/

Ethnopsychology

1. The inherent property of people to “perceive and evaluate life phenomena through the prism of the values ​​of their ethnic group, acting as a kind of standard” is:

C) ethnocentrism

2. Simplified images of ethnic groups, characterized by a pronounced emotional-evaluative character, stability, consistency, inaccuracy:

A) ethnic stereotypes.

A) L.N. Gumilyov.

4. Ethnic identity, in which an individual equally possesses the characteristics of two cultures, understands and accepts the values ​​of these cultures, is called:

A) Biethnic identity.

5. Ethnic identity, in which an individual, due to certain social conditions, considers himself to be a foreign ethnic group, is called:

C) Monoethnic identity with a foreign ethnic group

6. Ethnic identity that coincides with the official ethnicity of an individual is called:

D) Monoethnic identity with one's own ethnic group.

7. The process of “an individual’s entry into the social environment”, “his assimilation of social influences”, “incorporation into the system of social connections” -

B) socialization.

8. Historically established set of stable psychological traits of representatives of a particular ethnic group, determining their habitual manner of behavior and typical mode of action and manifested in their attitude to the social and everyday environment, to the surrounding world, to work, to their own and to other ethnic communities - This...

B) national character.

9. The originality of the national peculiarity, which is explained by the influence of the climatic environment, lifestyle, occupation of ethnophors, specific ethnic culture - this is...

A) national temperament.

10. Important elements of a person’s ethnic world, formed on the basis of long-term experience in the life of the ethnic group, firmly entrenched in everyday life, rules, norms and stereotypes of people’s behavior transmitted to new members of the ethnic community, observance of which has become a social need for everyone - this is...

E) national traditions.

11. People’s awareness of their belonging to a certain socio-ethnic community, comprehension of the position of their nations in the system of social relations, understanding of national interests in the relationship of their nation with other socio-ethnic communities, manifested in ideas, feelings, aspirations - this is...

12. People’s emotionally charged attitude towards their ethnic community, its interests, other peoples and values ​​is....

C) national feelings and moods.

13. A nation is... .

C) a historically established stable population of people in a certain territory, possessing a single language, common relatively stable characteristics of culture and psyche, as well as a common self-awareness recorded in self-name.

14. What does ethnopsychology study?

C) Ethnopsychology studies the national characteristics of the human psyche.

15.What is the subject of ethnopsychology?

E) ethnic stereotypes.

16. Define the methodological principles of ethnopsychology

D) determinism, unity of consciousness and activity, personal approach, historicism

17. Which ancient scientists expressed their thoughts about the spirit of the people

D) Montesquieu, Lazarus

18. S. Bochner what are the most general categories of the consequences of intercultural contact identified?

B) genocide, assimilation, segregation, integration.

19. What did A. Teshfel and J. Turner call the security strategy of positive ethnic identity?

A) social creativity strategy..

20. The mechanism by which an ethnic group “passes itself on by inheritance” to its members, primarily children, is called:.

B) cultural transmission

21. The conflict that developed into the struggle for independence:

B) status institutional conflicts in the union republics.

22. The most complex one, based on territorial disputes, is...

D) ethno-territorial conflict.

23. Name conventional ways of resolving interethnic conflicts.

A) ghettoization, assimilation, in-between, cultural colonization.

24. What phases of tension does ethnopsychologist G.U. Soldatov identify?

D) latent, frustration, conflict.

25. What are the main parameters identified in a stereotype by modern ethnopsychology?

26. Who first introduced the concept of “social stereotype” into the science of psychology?

B) W. Lippmann in the book “Public Opinion”.

27. Who owns the statement: “The forms of people’s behavior and their morals reflect the nature of the country”:

B) Hippocrates

28. Who said that the national spirit is of a non-specific, semi-mystical nature:

D) H. Steinthal and M Lazarus

29. What is an ethnic paradox?

30. The English philosopher D. Hume, in which of his works identifies the main factors that shape national character?

D) “On national characters.”

B) G. Lebon.

32 Which of the first Kazakh scientists purposefully studied the history of their people, studied their ethnic characteristics on the basis of ethnographic and ethnological materials?

C) Sh. Ualikhanov.

33. In what work does M. Mukanov show the peculiarities of Kazakh thinking?

D) “Psychological studies of thinking from historical and ethnic positions.”

34. Indicate the works of M. Zhumabaev.

A) “Education of the soul”, “Cognitive processes”.

B) “Consciousness and life.”

C) "Spirit and nature."

D) “The nature of national psychology.”

E) “Essence of spirit.”

35. Which modern psychologist deals with the history of Kazakhstan psychology?

D) K.B. Zharykbaev.

36. The founder of which ethnopsychological school is F. Boas?

C) American.

37. Define the concept of “passionarity”.

B) A phenomenon characterized by the desire of peoples to preserve their identity, the uniqueness of their culture, mental makeup, and consciousness of their ethnicity.

38. What is the main task of “Psychological Anthropology”?

A) the study of conscious and unconscious ideas that govern people's actions.

39. Self-stereotypes are...

B) the image of one's own ethnic group for others.

40. Heterostereotypes are...

C) the image of another ethnic group, built in accordance with expectations that are not always positive.

41. Which Kazakh scientist wrote that “the character of people, typical for representatives of a particular nation, is a product of specific historical, socio-economic conditions”?

D) T. Tazhibaev.

42. Ethnic socialization of a person is...

C) the process of forming ethnic identity.

43. What is in-group favoritism?

A) is a mechanism of intergroup perception.

44. Who introduced the concept of “ethnocentrism”?

B) W. Sumner.

45. Delegitimization is...

E) D. Katz and B. Braley.

47. What groups can intergroup conflicts be divided into?

D) socio-economic, cultural-linguistic, political. territorial.

48.Who was the founder of the concept of “causal attribution”?

A) F. Haider.

49. Who and when was “Psychology of Nations” written?

A) 1912 by W. Wundt

50. Who first determined that character is formed under climatic influences

B) C. Montesquieu

51. What phenomenon does this statement define: “the extermination of certain groups of the population for racial, national or religious reasons”?

B) genocide.

52. The main components of national identity:.

D) national pride, national attitude, ethnic stereotypes.

53. Select the statement defining “national traditions”.

C) historically established and passed on from generation to generation forms of activity and behavior, rules, values, and forms of communication between people that are firmly rooted in everyday consciousness.

54. Nationalism is...

C) reactionary ideology and policy, which consists of preaching national exclusivity and national superiority.

55. National psychological characteristics are...

56. Ethics of national relations is...

57. What does this definition mean “the ethnopsychological direction in American ethnology about the relativity of all moral evaluative criteria and the incomparability of the cultural values ​​of different peoples, which recognizes the right of any culture, regardless of its level of development, to independence and completeness.”

A) cultural relativism.

58. A marginal personality is....

59. Refugees are...

E) forced migrants, manifested as a result of economic instability, national-ethnic conflicts, and the deepening processes of the collapse of statehood.

60. Interethnic contacts are...

A) deliberate infringement of the rights and interests of a certain category of citizens on the basis of race or nationality.

B) a person who lives and consciously participates in the cultural life and traditions of two different peoples.

C) forced migrants, manifested as a result of economic instability, national-ethnic conflicts, and the deepening processes of the collapse of statehood.

D) the process of bringing ethnic communities closer together.

E) a set of norms and rules within interethnic relations that contribute to the normal functioning of various connections between representatives of ethnic communities and groups.

61. What features does this statement express: “patriotic feelings of love for one’s Motherland, one’s people, awareness of one’s belonging to a particular nation, expressed in an understanding of common interests, culture, language, religion”?

C) national pride.

62. A person’s ability to show tolerance to the unfamiliar way of life of representatives of other ethnic communities, their behavior, national traditions, customs, feelings, opinions, beliefs is called...

E) ethnic tolerance.

63. The readiness of an individual to perceive certain phenomena of national life and interethnic relations and, in accordance with this perception, to act in a certain way in a specific situation is called....

C) ethnic attitude.

64. Archetypes are...

A) an unconscious form of perception of the fundamental elements of people's social life.

65. In the understanding of whom, archetypes are structural components of the collective unconscious, which underlie universal human symbolism, dreams, myths, fairy tales, legends, traditions, etc.

66. A concept that proves the inextricable connection between the structure of language and the characteristics of thinking, the way of knowing the external world is:

C) the concept of linguistic relativity by E. Sapir.

67.Which scientist is a prominent representative of “geographical determinism”?

E) C. Montesquieu

68. According to what scientist, the general ideas of many individuals are manifested primarily in language, myths and customs, and other elements of spiritual culture are secondary and are reduced to them?

A) W. Wundt

69. Who is the founder of ethnopsychological science?

D) H. Steinthal, M Lazarus, W. Wundt

70. Ethnopsychology is

C) an interdisciplinary field of knowledge that studies relationships between social groups

71. Ethnic identity is:

C) awareness of one’s belonging to a certain ethnic community and isolation from other ethnic groups;

72. An altered identity that arises when a person balances between two cultures, without adequately mastering the norms and attitudes of either of them, experiences internal personal conflicts, alienation and rejection of both peoples and cultures, aggression, despair, is called:

C) negative marginal ethnic identity;

75. Emphasizing the differences between the cultures of different peoples, when all cultures are considered equal in importance and value, but qualitatively different - this is...

A) the tendency of cultural relativism;

76. The system of images that underlies human ideas about the world and one’s place in this world, determines the actions and behavior of people is:

A) mentality;

77. Ethnic identity, in which an individual equally possesses the characteristics of two cultures, understands and accepts the values ​​of these cultures, is called:

A) biethnic identity;

78. ethnic identity, in which an individual, due to certain social conditions, considers himself to be a foreign ethnic group, is called:

C) monoethnic identity with a foreign ethnic group;

79. Ethnic identity that coincides with the official ethnicity of an individual is called:

D) monoethnic identity with one's own ethnic group

80. Attributing reasons for behavior or results of activities when people perceive each other is...

A) causal attribution;

81. Who identified four main indicators of ethnocentrism?

D) M. Brower, D. Campbell;

82. Factors influencing the process of adaptation to a new cultural environment?

A) individual characteristics, life experience of the individual;

83. According to which scientists, intergroup conflicts are a product of universal human characteristics, innate aggressive tendencies of a person and his “instinct of pugnacity”:

B) N. Miller

87. The deep level of collective and individual consciousness, including the unconscious set of attitudes of an individual or social group to act, think and perceive the world in a certain way:

C) mentality

88. What are the concepts: motivational-background, intellectual, cognitive, emotional-volitional:

C) the structure of national psychological characteristics.

89. The deep level of collective and individual consciousness, including the unconscious set of attitudes of an individual or social group to act, think and perceive the world in a certain way:

C) mentality

90. An extreme form of nationalism, a policy consisting of preaching national exclusivity, aimed at inciting national enmity and hatred

A) chauvinism

91. A person who completely denies all the norms, foundations, traditions of his ethnic group, is alien to his people, disdainful of the culture of his people

C) national nihilist

92. A certain “average” psychological type of personality, prevailing in each specific society, which forms the basis of this society, the basis of its culture

B) basic personality

93. Which scientist was engaged in the empirical study of perceptual processes

A) W. Rivers

94. Theoretical orientation, which consists in absolutizing the similarities between cultures

C) absolutism

95. Theoretical orientation suggesting that all psychological phenomena are determined by cultural context

A) relativism

96. Theoretical orientation that defends the unity of the psyche with possible quite significant external differences

B) universalism

97. Rituals accompanying the transition of a teenager to adulthood

E) initiation rites

98. The type of culture according to R. Benedict is the main attitude, which is the avoidance of extremes, contemplative, logical, one-sided intellectual

C) Apollonian

99. Type of culture according to R. Benedict, the main orientation of which is the path of extremes, the significance of riot and ecstasy

B) Dionysian

100. Which scientist’s theory is sometimes called “diaper determinism”

D) A. Kardiner

101. People’s awareness of their belonging to a certain socio-ethnic community, comprehension of the position of their nations in the system of social relations, understanding of national interests in the relationship of their nation with other socio-ethnic communities, manifested in ideas, feelings, aspirations - this is...

B) national identity.

102. What form of non-verbal means of communication includes the visually perceived movements of another person (gestures, facial expressions, pantomime, postures, eye contact)

A) optical-kinetic

103. What form of non-verbal means of communication include the rhythmic and intonation aspects of speech (voice quality, its range, timbre, tonality, stress)

B) paralinguistic

104. What form of non-verbal means of communication include pauses and psychophysiological manifestations of a person?

C) extralinguistic

105. What form of non-verbal means of communication include the spatio-temporal elements of a communication situation?

D) spatial-linguistic

106. What form of non-verbal means of communication includes dynamic touching of a communication partner?

E) tactical

107. What form of non-verbal means of communication include communication features associated with smells?

E) olfactory

108. Which scientist first used the term “ethnocentrism”

D) I. Gumpilovich

109. What types of ethnocentrism are distinguished

E) benevolent, neutral, belligerent

110. What are the main parameters identified in a stereotype by modern ethnopsychology?

A) degree of truth, consistency, emotional-evaluative nature, consistency.

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STATE EDUCATIONAL INSTITUTION

HIGHER PROFESSIONAL EDUCATION

"KRASNOYARSK STATE PEDAGOGICAL UNIVERSITY NAMED AFTER V.P. ASTAFIEV"

(GOU VPO KSPU NAMED AFTER V.P. ASTAFIEV)

Faculty of Primary Schools

Department of Pedagogy and Psychology of Primary Education

Course work

Topic: Awareness of national and ethnic identity

Completed:

MZV student (4.5 years), 3rd year

Faculty of Primary Schools

Gryaznova Nadezhda Olegovna

Checked:

Sadovskaya Irina Lvovna

Krasnoyarsk, 2013

Introduction

Bibliography

Introduction

At every age, at every stage of growing up, there is an awareness of belonging to one’s nation and race. Nowadays, this pronounced phenomenon can be observed during adolescence, in adolescents.

In children during primary school age, the awareness of belonging to a particular nation is less pronounced, less vivid, although you can also meet children who shout very “loudly” about belonging to a particular nation or people. First of all, this comes from the family, a certain atmosphere that parents create, since each nation has its own established and established mentality.

As part of my course work, I decided to consider this particular topic, because I think the issue of awareness of ethnicity in children at school is very important. And it is precisely the awareness, and not the statement, which is most often voiced by different nationalities living in the great country of Russia, “I belong to my nation, and it doesn’t matter whether I came to Russia recently or was born here, I will live only by my own laws and honor your true homeland."

Every nation has its own established and established national and ethnic culture. Let's look at these terms in more detail.

Important for constructing a cultural typology is the definition of the concepts of “ethnic” and “national” culture. These concepts are often used as synonyms. However, in cultural studies they have different contents. ethnic national psychological affiliation

Ethnic (folk) culture is the culture of people connected by a common origin (blood relationship) and jointly carried out economic activities. It changes from one area to another. Local limitation, strict localization, isolation in a relatively narrow social space is one of the main features of this culture. Ethnic culture covers mainly the sphere of everyday life, customs, clothing, folk crafts, and folklore. Each nation has its own ethnic symbols: the Japanese have a kimono, the Scots have a plaid skirt, the Ukrainians have a towel.

Ethnic culture is dominated by the power of tradition, habit, and customs passed on from generation to generation at the family or neighborhood level. The defining mechanism of cultural communication here is direct communication between generations of people living nearby. Elements of folk culture - rituals, customs, myths, beliefs, legends, folklore - are preserved and transmitted within the boundaries of a given culture through the natural abilities of each person - his memory, oral speech and living language, natural musical ear, organic plasticity. This does not require any special training or special technical means of storage and recording. Such a culture does not need its translation and writing and is largely a pre-literate culture. Ethnic culture can be likened to some extent to a natural (but only spiritual) economy, which has a directly collective, community-group character. She is self-sufficient and fully supported. Ethnic culture is devoid of authorship, it is nameless, anonymous. No one knows who is the author of the ancient myths and works of oral folk art that have reached us.

The culture of an ethnos, on the one hand, ensures its unity and stability as a system, its survival, i.e. performs an integrative function. But on the other hand, the elements of this culture also have a “second life”, since they perform a differentiating function, contrast one group with another, and become the basis for distinguishing “us” and “them”. The needs of differentiation lead to the fact that one of the components (language, religion, artistic culture) is singled out as the main ethnic characteristic. Language often plays this role. However, sometimes the status of the main ethnic characteristic is attributed to religion. For example, Serbs and Croats speak the same language and all the specifics of their cultural development and ethnic differences are expressed in their belonging to different

confessions: Serbs - Orthodox, Croats - Catholics. Hence the differences in everyday culture and rituals.

National culture should be distinguished from ethnic culture.

National culture unites people living over large areas and not necessarily related to each other by blood. A condition for the existence of national culture is the emergence of writing. It is through writing that the ideas and symbols necessary for the national unification of people can be widely disseminated among the literate part of the population. Written culture, as it were, opposes the elements of a living spoken language with its local dialects and semantic differences. We judge the emergence of a national culture primarily by the birth of a written language and national literature.

National culture, as a rule, is devoid of a cult character and is the product of predominantly individual creativity. National culture is created not by the ethnic group as a whole, but by the educated part of society - writers, artists, philosophers, scientists. The internal organization and structure of national culture is much more complex than that of ethnic culture. National culture includes, along with traditional everyday and professional culture, along with ordinary ones, it also has specialized areas of culture (literature, philosophy, science, law, etc.).

In addition, modern national societies consist of many class, professional, and demographic groups. Many nations are heterogeneous in terms of ethnicity and include ethnic groups that differ in genesis and forms of existence. The “young nations” of the New World are especially heterogeneous - American, Argentine, Brazilian. American national culture includes Irish, Italian, German, Chinese, Japanese, Mexican, Russian, Jewish and other ethnic cultures. In Great Britain there are still differences between the English themselves, the Welsh and the Scots, in France - between the Bretons and Alsatians. Thus, most modern national cultures are multiethnic. However, national culture cannot be reduced to a mechanical sum of ethnic cultures. She has something beyond that. It has its own national cultural features, which arose when representatives of all ethnic groups realized that they belonged to a new nation.

Let's take a closer look at the concept of the term nation.

Russia is a fairly multinational country. In addition to Russian children, you can see a very large number of children of other nationalities in schools.

A nation is an entity of a higher order than an ethnic group. It achieves a much higher density of communications. It is the increased intensity of communications that leads to the formation of a common national language, disseminated both by fiction and periodicals, schools and academies, dictionaries and encyclopedias. This helps to overcome the heterogeneity of the population, internal borders, differences between economic regions, the indigenous population and migrants. On the contrary, a common market and a common state emerge, which means constant communication, a general interest in understanding each other. For this we need a common language, quite diverse in vocabulary and means of expression, but at the same time uniform for the entire nation.

The difference between national and ethnic culture is primarily overcome through the education and enlightenment of the people, their universal literacy. Along with education, mass communication media (print, radio, television), as well as various cultural institutions (museums, libraries, theaters) play a huge role in introducing national culture today.

In Russia there is currently a sharp social and class stratification of society, and it would be naive to expect that this process will occur without conflict. But you need to keep in mind that in other countries of our planet, starting from the middle of the 20th century. up to the present day there has been a decline in the importance of the class factor, the class principle. Accordingly, both in the life of society as a whole and in the life of an individual, the role of other social connections and other elements of the social structure of society increases. First of all, this can be said about such a phenomenon as ethnic groups. Ethnicity is one of the important parts that make up the concepts of ethnic and national culture.

Ethnicity is any historical, national, tribal community that has its own beginning and end. An ethnos, like a person, is born, matures, grows old and dies. The duration of ethnogenesis is approximately 1.5 thousand years.

In world science, there are several explanatory concepts of the ethnic revival of the second half of the twentieth century. Various sociological schools explain the growth of ethnic identity: a) the reaction of peoples lagging behind in development to the economic and technological expansion of more developed peoples, which generates an ethnocultural division of labor; b) global social competition, as a result of which intra-ethnic interaction intensifies despite the unification of material and spiritual culture; c) increasing the influence of large social groups in economics and politics and facilitating the processes of their unification thanks to the means of mass communication. It is argued that it is ethnic communities that find themselves in a more advantageous position than other large groups, such as classes.

Psychologists are interested in ethnicity primarily as a psychological community capable of successfully performing functions that are important for each person:

1) navigate the world around us, providing relatively ordered information;

2) set general life values;

3) protect, being responsible not only for social, but also for physical well-being.

A person always needs to feel like a part of “we,” and ethnicity is not the only group in the awareness of belonging to which a person seeks support in life. Among such groups are parties, church organizations, professional associations, informal youth associations, etc. and so on. Many people are completely “immersed” in one of these groups, but with their help the desire for psychological stability cannot always be realized. The support turns out to be not very stable, because the composition of groups is constantly updated, the duration of their existence is limited in time, and the person himself can be expelled from the group for some offense.

The ethnic community is deprived of all these shortcomings. This is an intergenerational group, it is stable over time, it is characterized by stability of composition, and each person has a stable ethnic status; it is impossible to “exclude” him from the ethnic group. It is thanks to these qualities that an ethnic group is a reliable support group for a person.

In the modern world, there is a psychological shift in people's attitudes - greater interest in the roots, traditions and customs of previous generations. This mentality is a consequence of international conflicts, the danger of nuclear war, and environmental threats. A person feels the instability of the world around him, his optimism and desire to look forward decrease. More and more people - even young people - are inclined to look back and in depth, to seek support and protection in the stable values ​​of their ancestors. Therefore, it is intergenerational stable communities, primarily ethnic groups, and indeed the emerging trends towards their destruction, that acquire such significant significance in the life of modern man.

As a result, one of the psychological reasons for the growth of ethnic identity in the second half of the 20th century can be identified - the search for guidelines and stability in a world oversaturated with information and unstable.

The second psychological reason lies on the surface and its presence does not require special evidence. This is the intensity of interethnic contacts, both direct (labor migration, student exchanges, the movement of millions of emigrants and refugees, tourism) and mediated by modern means of mass communication from satellite television to the Internet.

Currently, ethnic revival is considered one of the main features of human development in the second half of the twentieth century. Almost universal interest in their roots among individuals and entire nations manifests itself in a variety of forms: from attempts to revive ancient customs and rituals, folklorization of professional culture, searches for the “mysterious folk soul” to the desire to create or restore their national statehood.

But if all over the world representatives of various sciences have been studying ethnic revival for more than thirty years, then in the former USSR, if you believe numerous social scientists of the pre-perestroika era, the process went in the opposite direction: national communities not only flourished, but also moved closer together, and the national question was completely resolved. In fact, the situation in our country was no different from the world, and many peoples experienced an increase in ethnic identity and even ethnic solidarity.

The only exception, perhaps, was the Russian people, whose privilege led to the fact that many of its representatives were very weakly aware of their belonging to them and did not show obvious national feelings. Thus, according to the results of ethnosociological studies conducted in 1988, about 25% of Russians found it difficult to answer what they have in common with their people other than the “fifth point” in their passport.

National tension manifested itself in many regions, and there were mass protests: for example, in the 70s and early 80s. they took place in Georgia, Abkhazia, North Ossetia, Yakutia. Ethnographers and sociologists knew that on the territory of the USSR there were numerous sites of interethnic contradictions that could flare up at any moment - Abkhazia, Nagorno-Karabakh, South Ossetia and many others. And yet, the crisis of the late 80s, when glasnost let the genie out of the bottle, took everyone by surprise. The crisis has affected almost all peoples inhabiting one sixth of the world, but the forms of its manifestation associated with the growth of ethnic identity and ethnic solidarity are extremely diverse.

Not only government structures were unprepared for the crisis, but also the scientific community, numerous specialists who were involved in proving the prosperity and rapprochement of nations: historians, philosophers, sociologists, demographers. Psychologists were also unprepared, but for another reason - ethnopsychology at that time was in its infancy in our country.

Ethnopsychological studies have not been carried out since the 30s, when they were actually banned, directly linking them with racism and nationalism.

In the life of a modern person, awareness of one’s belonging to a certain people, the search for its characteristics - including the characteristics of the psyche - play such an important role and have such a serious impact on relations between people - from interpersonal to interstate, it is quite obvious that it is necessary studying the psychological aspect of the ethnic factor.

The psychological reasons for the growth of ethnic identity are the same for all humanity, but ethnicity acquires special significance in an era of radical social transformations leading to social instability. It is during such a period, experienced by many peoples of the former USSR at the present time, that the ethnic group acts as an emergency support group.

In the USSR, and in addition to ethnic groups, there were stable, powerful groups in relation to which many people managed to maintain a positive group identity. Under state socialism, many citizens of the USSR felt completely protected and protected by a great power. A person, even if he only declared communist norms and values, very often sought protection from the party.

But times have changed. There is no longer a great power - the USSR, a powerful party. A person is left alone with a difficult life and does not know who he is or what values ​​he should be guided by. More than ever, he needs protection and support, because... The collapse of the USSR and the Soviet system led to a massive “culture shock” and the loss of a stable social identity.

And when the world around us ceases to be understandable, the search begins for groups that would help restore its integrity and orderliness, and protect it from the difficulties of post-reform life.

And indeed, in recent years, many new groups have appeared in our country claiming this role - Hare Krishnas and hippies, white brotherhood and rockers. Attempts are being made to revive communities destroyed during the years of Soviet power: societies of descendants of nobles and merchants are operating, and “Cossack troops” are becoming more and more active. The parties number in tens, if not hundreds. But for the majority of citizens, all these groups cannot successfully perform value-oriented and protective functions due to the features that have already been mentioned. Moreover, very often these associations - at least at the first stage of their existence - turn out to be only staged groups, to use the term proposed by the sociologist L.G. Ionin (1996). As he rightly notes, in such groups external signs of identification prevail: their members master the symbolism of clothing (sari, leather jackets, Cossack uniform), specific jargon, style of movements and greetings.

Many people “immerse” themselves in such subcultures, but for the majority, during a period of breakdown of the social system, it is necessary to “catch on” to something more stable, to a much more stable group.

As in other countries experiencing an era of acute social instability, in Ukraine such groups turned out to be intergenerational communities - family and ethnic group. We should also not forget that ethnic identity is the most accessible form of social identity in our country: self-identifying with the “people” is not difficult for most citizens, since the Soviet passport system turned “nationality” into a racial category determined by “blood” (the origin of the parents), whereas throughout the civilized world this concept means citizenship.

With the help of realizing their belonging to ethnic groups, former citizens of the former USSR who have lost their support in life strive to find a way out of the state of social restlessness and helplessness, to gain psychological security and stability, and to feel like part of a community that has attractive features. Of course, in the first stages even here one cannot do without “staging”. At the same time, “new ethnic Russians” (or Ukrainians, Tatars, etc.), who not so long ago recognized themselves primarily as “Soviet” and who thought little about what connects them with the ethnic group other than the fifth point in their passport, often single out either the most external signs of identity (national clothing, other elements of appearance, style of speech), or deep blood factors, a myth of common origin.

For example, members of Russian nationalist groups rely on ideas about the great destiny of Russia, and talk, using an archival style of speech, about the secrets of the Russian soul. Proving the superiority of their people with the help of the most mysterious soul, they thereby use socio-psychological mechanisms that help to contrast their people with everyone else and look down on them.

1. Awareness of one’s ethnicity and nationality as a psychological and pedagogical problem

Ethnic identity is an integral part of a person’s social identity, awareness of one’s belonging to a certain ethnic community. In its structure, two main components are usually distinguished - cognitive (knowledge, ideas about the characteristics of one’s own group and awareness of oneself as a member of it based on certain characteristics) and affective (evaluation of the qualities of one’s own group, attitude towards membership in it, the significance of this membership).

One of the first to study the development of a child’s awareness of belonging to a national group was the Swiss scientist J. Piaget. In a 1951 study, he identified three stages in the development of ethnic characteristics:

1) at 6-7 years old, the child acquires the first fragmentary knowledge about his ethnicity;

2) at 8-9 years old, the child already clearly identifies himself with his ethnic group, based on the nationality of his parents, place of residence, and native language;

3) in early adolescence (10-11 years old), ethnic identity is formed in full; the child notes the uniqueness of history and the specifics of traditional everyday culture as the characteristics of different peoples.

To date, a large number of studies have been conducted all over the world, which clarify both the age boundaries and the content of the stages of development of ethnic identity. Most authors find the first glimpses of identification with an ethnic group in children 3-4 years old; there is even evidence of the primary perception of striking external differences - skin color, hair - by children under three years of age. But almost all psychologists agree with Piaget that a child achieves realized ethnic identity in adolescence, when self-reflection is of paramount importance for a person. We find evidence of this in Russian psychology. So, I.A. Snezhkova, analyzing the development of ethnic identity in Ukrainian children, found that children aged 6-10 years old have ideas about their nationality that are unstable and changeable, and at 11-14 years old children give convincing reasons for their choice (Snezhkova, 1982).

This approach to the formation of ethnic identification gives grounds to consider the primary school age to be the most optimal for the formation of tolerant relationships. From a very young age, children should develop a normal ethnic identity, which presupposes a favorable attitude towards the image of their people, their culture, history; natural patriotism; positive attitudes towards communication with other peoples; understanding their contributions to world history. Russian culture, with normal ethnic identity, will be perceived by students as a “bouquet” of national cultures, as unity in diversity.

The formation of ethnic identity is often a rather painful process. For example, a boy whose parents moved to Moscow from Uzbekistan before his birth speaks Russian at home and at school; however, at school, due to his Asian name and dark skin color, he receives an offensive nickname. Later, having reflected on this situation, to the question “What is your nationality?” he may answer “Uzbek”, but maybe not. The son of an American and a Japanese woman may turn out to be an outcast both in Japan, where he will be teased as “long-nosed” and “butter-eater,” and in the United States. At the same time, a child who grew up in Moscow, whose parents identify themselves as Belarusians, most likely will not have such problems at all.

The following dimensions of ethnic identity are distinguished:

monoethnic identity with one’s ethnic group, when a person has a predominant positive image of one’s ethnic group with a positive attitude towards other ethnic groups;

altered ethnic identity of a person living in a multiethnic environment, when a foreign ethnic group is regarded as having a higher status (economic, social, etc.) than one’s own. This is typical for many representatives of national minorities, for second-generation immigrants (see also the article assimilation (sociology));

biethnic identity, when a person living in a multiethnic environment owns both cultures and perceives them as equally positive;

marginal ethnic identity, when a person living in a multiethnic environment does not sufficiently speak any of the cultures, which leads to intrapersonal conflicts (a feeling of failure, the meaninglessness of existence, aggressiveness, etc.);

weak (or even zero) ethnic identity, when a person does not identify himself with any ethnic group, but declares cosmopolitan (I am Asian, I am European, I am a citizen of the world) or civil (I am a democrat, I am - communist) identity.

It is known that the main criteria of ethnicity continue to be self-awareness, language, religious affiliation, as well as cultural characteristics (in food, clothing, etc.), while the degree of actualization of ethnicity appears to be an indicator of the current state of interethnic relations in society. Thus, the more significant his ethnicity is for a respondent, the more alarming he assesses the situation in the sphere of interethnic interaction. However, it can hardly be argued that an increase in ethnic self-awareness and an emphasis on one’s ethnicity definitely contributes to an increase in tension and intolerance in the area we are studying. The majority of respondents, even with a high degree of awareness of the importance of their ethnicity, still have a fairly positive view of the development of interethnic relations, both in their locality and in the republic.

Each nation exists due to a system of stable internal connections and relationships of its constituent people. These connections and relationships are formed in the process of ethnic development, regulated by traditions and norms of behavior accepted in a given environment, and are improved as a distinctive national culture, language and psychology emerges and develops.

The objective basis of the life of a nation is the need for interaction and communication between people in the course of its economic and political development, the exchange of cultural achievements, products and results of labor. There is a tendency: the higher the intra-national and intra-group integration, the more noticeable the achievements in the economy and culture, the more intense the socio-political and intra-group contacts and communication ties between people.

One of the main signs of the existence of a nation is historical memory, which represents the testaments of antiquity, the traditions of our fathers, the feeling of oneness, that is, involvement in the spiritual mission of one’s clan, people, nation, Motherland. A person with historical memory is aware of his place in the spiritual relay of generations. What distinguishes him from a barbarian is “love for his native ashes, love for his father’s tombs.” This love is not just poetic dreams, but the real basis of goal setting. A representative of a particular nation can understand who he is only by remembering who his ancestors were. Historical memory is materialized in legends and way of life: cultural, religious, economic, state.

The possibility of a nation's long-term existence is determined by the functioning and constant improvement of its internal content, which is expressed in national consciousness and self-awareness, national values, interests, tastes and self-esteem, national culture and language. The manifestation of all these components constitutes the life of a nation.

Each nation has its own national consciousness, expressed in a complex set of social, political, economic, moral, aesthetic, philosophical, religious and other views and beliefs that characterize a certain level of its spiritual development. National consciousness is a product of long historical development, and its central component is national self-awareness. The structure of national consciousness, in addition to the latter, also includes other elements, for example, the nation’s awareness of the need for its unity, integrity and cohesion in the name of realizing its interests, understanding of the importance of ensuring good neighborly relations with other ethnic communities, the nation’s thrifty attitude towards its material and spiritual values, etc. .d.

National consciousness exists at the theoretical and everyday levels. If the theoretical level of national consciousness is a scientifically formalized, systematized structure consisting of ideological views, ideas, programs, norms, values, etc., developed by a nation over a long period of its existence and determining the strategy of its development, then the everyday level of national consciousness includes includes the needs, interests, value orientations, attitudes, stereotypes, feelings, moods, customs and traditions of members of this community, manifested in everyday life and activities. All these components are in close unity; they are inextricably linked with each other. It should be noted that ordinary national consciousness is the main psychological basis of various kinds of interethnic tensions and conflicts, since it is in it that national prejudices, negative attitudes, and intolerance towards other communities are formed.

The consciousness of a society, a group (social consciousness) consists of two interconnected parts: the theoretical level and the level of everyday consciousness.

The theoretical level includes ideology: people's generalized views on life and society.

The level of everyday consciousness includes social psychology: people’s immediate reactions to the influences of objective reality and life in society.

The forms of social consciousness are science, philosophy, morality, law, religion, culture.

In general, national consciousness has the following characteristics:

the presence of a holistic ethnic picture of the world, which is a set of stable, coherent ideas and judgments about social existence, life and activities inherent in members of a particular ethnic community;

its “correct” transmission from generation to generation in the process of socialization normally developed by a given ethnic community;

his determination of the entire holistic and complex perception of life by the ethnic community: public institutions; systems of personal and group (including professional) relationships, rites and rituals, ideology, art and folklore; autostereotypes (i.e., the image of representatives of their nation), which determine the internal politics of the ethnic group; heterostereotypes (i.e. the image of neighbors); systems of interethnic (in particular, interstate) relations, i.e. paradigms of the “foreign policy” of an ethnic community (rules of behavior with representatives of “foreign” ethnic communities), etc.;

its correlation with behavioral stereotypes characteristic of members of a given ethnic group;

its compliance with the social conditions of life of an ethnic community, the stage of its social development, the structure of life support (material base), as well as the relationship of the ethnic picture of the world with the norms and values ​​​​dominant among other peoples, which can be expressed as inclusion of oneself in some interethnic cultural unity or as isolation , opposing oneself to other nations.

National self-awareness, being the core of national consciousness, is the result of people’s understanding of their belonging to a particular ethnic community and the latter’s position in the system of social relations. National identity can express the interests of both a separate ethnic group (Western and Eastern Buryats, Northern and Southern Udmurts) and the nation as a whole (Russians, French). The manifestation of national self-awareness is based on the phenomenon of ethnic identification (ethnicity), i.e. formation of stable ideas of a person about himself as a member of a specific ethnic group.

The historical and cultural determinants of national self-awareness are the historical past and traditions of the people, their established customs and norms of behavior, as well as legends recorded in oral (folklore) and written form, monuments of culture and art. National identity is practically impossible without the functioning of the national language, since language serves as a means of its expression and formation.

National identity is manifested in ideas, views, opinions, feelings, emotions, moods and expresses the content, level and characteristics of the ideas of members of the nation:

about their specific identity and differences from representatives of other communities;

national values ​​and interests;

the history of the nation, its current state and development prospects;

the place of their socio-ethnic community in intrastate, interstate and interethnic relations.

The intensity of manifestation of national self-awareness among individual representatives of an ethnic community is far from the same. Children do not have it partially or completely. In adult members of an ethnic group, as a rule, it is weakened in cases where they do not have contact with representatives of other peoples. Rural residents most often find themselves in this situation, where local or regional self-awareness may predominate.

National identity can play a dual role. It, on the one hand, can be progressive in nature if it does not absolutize its community, does not consider it a “super value”, and ensures a normal attitude towards other peoples. And, conversely, national identity is regressive if it is reduced to the narrow framework of clan, religious-nationalist, ideological and political views. Outbreaks of the latter trend are occurring in various regions and republics of the former USSR. Conflicts and armed struggle in Nagorno-Karabakh, South Ossetia, Georgia, Tajikistan, the war in Chechnya are confirmation of the same trend.

An attempt to infringe on the interests of a nation is always considered by its members as an attack on their freedom and life rights. Possessing a developed national consciousness, representatives of various ethnic communities strive for unity, do not compromise their national interests, protecting them by all possible means, not only political, but also legal, as well as armed. The national interests of the Russian people, for example, have always been expressed in the desire of its representatives to live in peace with other nations, the desire to provide them with help and support and, thus, maintain an atmosphere of friendship and mutual assistance in the multinational Russian society, thereby ensuring its cohesion.

National pride is patriotic feelings of love for one’s homeland and people, awareness of one’s belonging to a particular nation, expressed in an understanding of common interests, national culture, language and religion.

National pride is expressed by:

in the nation’s desire to promote the full development of its traditions, language, material and spiritual culture;

readiness to repel those who encroach on the freedom and independence of the nation, disrespect its culture and its representatives.

The concept of national pride is close in meaning to the concepts of patriotism and love for the Motherland. Patriotism (from the Greek patria - homeland, fatherland) is a complex phenomenon of social consciousness associated with love for the Motherland, Fatherland, and one’s people. It manifests itself in the form of social feelings, moral and political principles. The content of patriotism is love for the Fatherland, devotion to the Motherland, pride in its past and present, readiness to serve the interests of the Motherland and protect it from enemies.

Certain elements of patriotism in the form of attachment to the native land, language, traditions and customs of one’s people began to form in ancient times. With the emergence of classes and statehood, the content of patriotism becomes qualitatively different, since it already expresses the attitude towards the Motherland, the Fatherland through the specific interests inherent in the class and the state. In the conditions of the formation of nations and the formation of national states, patriotism becomes an integral part of the consciousness of the entire society. Every person has an idea of ​​the feelings of national pride and patriotism, since in any culture, among any people, their formation occupies an important place in the education of all generations.

If you carefully read the works of the best sons of our Fatherland, you will see how differently they understand these feelings! Let us recall the familiar poem by M. Yu. Lermontov “Motherland”. “I love the Fatherland, but with a strange love,” exclaims the poet...

Are national pride and patriotism the same? Does loving your homeland always mean being proud of it? Surely in the history of any nation, be it a small or a great nation, there are pages that you can be proud of. But there are probably some that they prefer not to remember. What to do with that other side of life, without which there would be no history itself?

Of course, patriotism presupposes pride in one’s homeland. However, this feeling alone is not enough to be a patriot. The feeling of patriotism is so personal, so human, that it can neither be broken down into simpler components nor often explained.

Nor glory bought with blood,

Nor the peace full of proud trust,

Nor the dark old treasured legends

No joyful dreams stir within me.

The poet's patriotism is very personal and multifaceted. It does not coincide with official assessments of the greatness and glory of Russia. Lermontov loves his Motherland as it is. This is a quiet but heartfelt love.

Patriotism also includes other strong feelings that are often forgotten by those who call themselves patriots. To do this, just listen to the lines of N. A. Nekrasov:

Who lives without sadness and anger,

He does not love his homeland.

The historian M. Levitinsky characterized the patriotism of the Russian people in a unique way. “The Russian people in their relations to the Motherland can be divided into three groups,” he wrote. - The first, most widespread, are the so-called “leavened patriots”, they praise everything Russian, condemning everything foreign, and international conflicts are resolved quite simply: “let’s throw our hats.” The second group is all kinds of left-wing utopians who are trying in every possible way to prove that the feeling of patriotism and love for the Motherland should not exist, who say that an intellectual “should equally love all humanity.” The third and last group (the smallest) are people who have normal, healthy patriotism, people who, while sincerely loving their Motherland, do not turn a blind eye to its shortcomings and do not extol everything Russian, condemning what is foreign.”

We can conclude that national culture is the totality of the material and spiritual values ​​of a nation, as well as the main ways of interaction it practices with nature and representatives of other ethnic communities. Culture cements the life of a nation, ensuring the functioning of its social institutions, filling them with full, meaningful content for all people, manifesting itself in specific interests, mindset and lifestyle, traditions and moral norms, patterns of interpersonal and intergroup behavior and self-expression.

So, ethnic identity is more clearly recognized, and knowledge about the differences between groups is acquired earlier, “if the child’s socialization takes place in a wide multiethnic environment. But the time limits for the formation of ethnic identity and the accuracy of knowledge about one’s belonging to a particular ethnic community largely depend on which group the child belongs to - a majority group or a minority group. Research has shown that members of the ethnic majority may not even think about their ethnicity, while for members of ethnic minorities identification is at least forced, and the problems associated with it fall into the category of vital issues.

In other words, the definition of one’s own ethnicity is influenced by awareness of the status of the ethnic group in the social structure of society. For example, in the US context, for those who are physically different (skin color, features) or whose culture is clearly different from that of the dominant group, the question is often not whether or not to use an ethnic name, but which term to adopt. For example, descendants of immigrants from Mexico may call themselves Mexican American, Latino, Spanish, or nothing and thus demonstrate their desired appearance in the eyes of the majority, since these labels have different shades and carry a great emotional charge.

2. Ways to organize awareness of national identity

Nation is one of the most complex concepts in the social sciences.

One of the main concepts is as follows.

Namtsia (from Latin natio - tribe, people) is a socio-economic, cultural, political and spiritual community of the industrial era. There are two main approaches to understanding a nation: as a political community of citizens of a particular state and as an ethnic community with a common language and identity.

Despite differences in understanding the essence and origin of a nation, there are two types of nation - ethnocultural and civil. An example of the first type is the Germans and Italians, whose nations were formed before the formation of national states on the basis of a common language, culture and historical heritage, i.e. To be German you must have German origin and speak German as your native language. An example of the second type is the French and English, whose nations were formed within already existing states as a result of a common political history and constitution, i.e. To be French, you must first of all be a citizen of France.

Let's consider the concept of another definition - nationalism.

Nationalism is a manifestation of respect, love and devotion, devotion to the point of self-sacrifice in the present, reverence and admiration for the past and the desire for prosperity, glory and success in the future of the nation, the people to which a given person belongs.

Let's consider the concept of ethnic nationalism.

Ethnic nationalism

According to ethnic nationalism, a nation is a phase in the development of an ethnic group. He argues that every nation has an ethnic core and is partly opposed to civic nationalism. Currently, “nationalist” usually refers to those movements that emphasize ethnonationalism.

After considering the above terms, we will move directly to the organization of awareness of ethnicity.

Often, problems with ethnic identity arise in an individual already in childhood, during the process of its formation. And they are most often encountered by members of ethnic minorities.

To try to answer the question of which ethnic group children of different ethnic groups and nations may perceive themselves to belong to, and which group others attribute them to, it is necessary to analyze the general patterns of the formation of ethnic identity.

To date, a large number of studies have been conducted all over the world that clarify the age boundaries and content of the stages of development of ethnic identity.

Ethnic awareness increases with experience, new information, and cognitive development. Initially, it is based on obvious indicators - appearance, language, elements of material culture (food, clothing), customs. The child’s ability to perceive, describe, and interpret ethnic characteristics gradually increases. It includes all new elements in their complex - a community of ancestors, a community of historical destiny, religion. In a study of the development of ethnic identity conducted by O.L. Romanova in Belarus, the statements of preschoolers about the differences between ethnic groups were quite amorphous: “People there live differently, not like us.” Different concepts - city resident, citizen of the republic, member of an ethnic community - turned out to be equivalent for them. And only at primary school age was there a significant increase in ethnic knowledge, not simple repetition, but systematization of information received from adults. And teenagers made even more clear and specific comments about the differences between peoples in culture, historical destinies, political systems, etc. (Romanova, 1994).

Disputes about at what age children begin to realize certain specific features of their similarities with members of one of the ethnic groups and their differences from other groups make no sense, since this process is greatly influenced by the social context. The only general rule that can be considered is that the development of ideas about ethnicity proceeds from the awareness of the external, underlying similarity of members of an ethnic community, to the awareness of a deeper unity.

In recent years, special attention of researchers has attracted another aspect of the formation of ethnic identity - the emergence in the individual of a sense of immutability and stability of ethnic characteristics - ethnic constancy. As the data obtained indicate, the formation of ethnic identity proceeds similarly to the processes of assimilation of the constancy of gender and racial characteristics: conscious identification of oneself with a particular ethnic group and the use of ethnic labels occurs before the child begins to realize the constancy of ethnic characteristics. Moreover, K. Ocampo, M. Bernal and P. Knight - supporters of Piaget's theory of cognitive development - emphasize that ethnic constants, establishing themselves in the mind of an individual in adolescence, complete both the formation of ethnic identity and the process of gradual awareness of immutability basic psychosocial characteristics. In other words, there is a clear time sequence in the formation of three main constants. Awareness of the immutability of sexual characteristics occurs at 2-2.5 years, racial characteristics at 8-9 years, and ethnic characteristics, during which it is necessary to use complex mechanisms of sociocultural identification and intergenerational transmission of information, no earlier than 12-13 years. .

The cognitive component of ethnic identity is responsible for the child’s ability to structure information about ethnic characteristics. But children try to evaluate ethnic groups, although they are quite primitive.

Among modern researchers there is no unity on the question of the sequence of emergence of the cognitive and affective components of identity. Some authors, following Piaget, believe that ethnic preferences are formed only on the basis of sufficiently significant ethnic knowledge in adolescence. But other studies have found that children's preferences for ethnic groups do not always correlate with knowledge about them; prejudices may precede any knowledge, although in this case they become more differentiated and integrated with age. Thus, British social psychologists found that the preference of 6-7 year old children for foreign ethnic communities is not associated with the information they have about these groups.

3. Methodology for diagnosing types of ethnic identity (G.U. Soldatova, S.V. Ryzhova)

This methodological development allows us to diagnose ethnic identity and its transformations in conditions of interethnic tension. One of the indicators of the transformation of ethnic identity is the growth of ethnic intolerance (intolerance).

Types of identity with different quality and degree of expression of ethnic tolerance are identified on the basis of a wide range of ethnocentrism scale, starting from “denial” of identity, when negativism and intolerance towards one’s own ethnic group is recorded, and ending with national fanaticism - the apotheosis of intolerance and the highest degree of negativism towards to other ethnic groups.

The questionnaire contains six scales that correspond to the following types of ethnic identity.

1. Ethnonihilism is one of the forms of hypo-identity, which represents a departure from one’s own ethnic group and the search for stable socio-psychological niches not based on ethnic criteria.

2. Ethnic indifference - erosion of ethnic identity, expressed in the uncertainty of ethnicity, the irrelevance of ethnicity.

3. Norm (positive ethnic identity) - a combination of a positive attitude towards one’s own people with a positive attitude towards other peoples. In a multiethnic society, positive ethnic identity is the norm and is characteristic of the vast majority. It sets such an optimal balance of tolerance towards one’s own and other ethnic groups, which allows us to consider it, on the one hand, as a condition for the independence and stable existence of an ethnic group, and on the other, as a condition for peaceful intercultural interaction in a multi-ethnic world.

The increase in destructiveness in interethnic relations is due to transformations of ethnic self-awareness according to the type of hyperidentity, which corresponds to three scales in the questionnaire:

4. Ethno-egoism - this type of identity can be expressed in a harmless form at the verbal level as a result of perception through the prism of the construct “my people”, but may imply, for example, tension and irritation in communicating with representatives of other ethnic groups or the recognition of one’s people’s right to solve problems for themselves. "someone else's" account.

5. Ethno-isolationism - conviction in the superiority of one’s people, recognition of the need to “purify” the national culture, negative attitude towards inter-ethnic marriage unions, xenophobia.

6. Ethnofanatism - readiness to take any action in the name of one way or another understood ethnic interests, up to ethnic “cleansing”, denial of the right to use resources and social privileges to other peoples, recognition of the priority of the ethnic rights of the people over human rights, justification of any sacrifices in the struggle for the well-being of his people.

Instructions: Below are statements by various people on issues of national relations and national culture. Think about how yours coincides with the opinions of these people. Determine your agreement or disagreement with these statements.

I am a person who...

1) prefers the way of life of his people, but treats other peoples with great interest.

2) believes that interethnic marriages destroy the people.

3) often feels superior to people of another nationality.

4) believes that the rights of a nation are always higher than human rights.

5) believes that nationality does not matter in everyday communication.

6) prefers the lifestyle of only his people.

7) usually does not hide his nationality.

8) believes that true friendship can only exist between people of the same nationality.

9) often feels ashamed for people of his own nationality.

10) believes that any means are good to protect the interests of his people.

11) does not give preference to any national culture, including his own.

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3.2. Foreign ethnopsychology in the 19th century

3.3. Foreign ethnopsychology in the 20th century

Questions and tasks for self-control

Directions for further improvement of knowledge

Chapter Four. Psychological characteristics of ethnic communities

4.1. Humanity. Ethnos. Nation

4.2. Psychological basis of a nation

4.3. Specifics of interethnic relations between people

4.4. Psychological prerequisites for the integrity of the nation

Questions and tasks for self-control

Directions for further improvement of knowledge

Chapter five. Essence, structure and originality of ethnopsychological phenomena

5.1. Contents of the psychology of the nation

5.1.1. The system-forming side of the psychology of a nation

5.1.2. The dynamic side of the psychology of a nation

5.2. Properties of national psychology

5.3. Functions of the national psyche

Questions and tasks for self-control

Directions for further improvement of knowledge

Chapter six. Mechanisms of functioning and manifestation of ethnopsychological phenomena

6.1. Interethnic interaction as a sphere of manifestation of national psychological characteristics of people

6.2. The uniqueness of the manifestation of national attitudes

6.3. Psychological features of ethnic stereotyping

Questions and tasks for self-control

Directions for further improvement of knowledge

Chapter seven. National-psychological characteristics of representatives of different peoples of Russia

7.1. Russians as representatives of the Slavic ethnic group

7.2. Turkic and Altai peoples of Russia

7.3. Finno-Ugric peoples of Russia

7.4. Buryats and Kalmyks

7.5. Representatives of the Tungus-Manchu group of peoples of Russia

7.6. Representatives of Jewish nationality

7.7. Peoples of the North Caucasus

Self-control tasks

Directions for further improvement of knowledge

Chapter eight. The originality of the psychology of the peoples of the near abroad

8.1. Ukrainians and Belarusians

8.2. Baltic peoples

8.3. Peoples of Central Asia and Kazakhstan

8.4. Peoples of Transcaucasia

Self-control tasks

Directions for further improvement of knowledge

Chapter Nine. Comparative characteristics of the psychology of some peoples of the far abroad

9.1. Americans

9.2. English

9.3. Germans

9.4. French people

9.5. Spaniards

9.6. Finns

9.7. Greeks

9.8. Turks

9.9. Arabs

9.10. Japanese

9.11. Chinese

Questions and tasks for self-control

Directions for further improvement of knowledge

Chapter ten. Psychological specificity of ethnic conflicts

10.1. Essence, preconditions and types of ethnic conflicts

10.2. The content of ethnic conflicts and the specifics of their resolution

Self-control tasks

Chapter Eleven. Ethnopsychology of family relations

11.1. Ethnopsychological specificity and stages of formation of family relationships

11.2. Ethnopsychological features of conflicts in family relationships

11.3. Psychological assistance and diagnostics in family relationships

Questions and tasks for self-control

Directions for further improvement of knowledge

Chapter twelve. Taking into account national psychological characteristics in educational work in a multinational team

12.1. Multinational team as a specific object of educational influence

12.2. National psychological determination of the effectiveness of educational work in a team

12.3. System of educational measures taking into account the national psychological characteristics of people

Questions and tasks for self-control

Directions for further improvement of knowledge

Chapter thirteen. Professionalism in interethnic relations

13.1. Conditions and prerequisites for achieving professionalism in interethnic relations

13.2. The essence of professionalism in regulating interethnic relations

13.3. Features of the activity of a professional in the field of interethnic relations

Questions and tasks for self-control

Directions for further improvement of knowledge

Chapter fourteen. Methods for studying the national psychological characteristics of people

14.1. Logic and principles of ethnopsychological research

14.2. Basic methods of ethnopsychological research

14.3. Additional methods of ethnopsychological research

14.4. Reliability of ethnopsychological research

Self-control tasks

Directions for further improvement of knowledge

Bibliography

Content

Krysko Vladimir Gavrilovich Ethnic psychology Textbook

4.2. Psychological basis of a nation

Each nation exists due to a system of stable internal connections and relationships of its constituent people. These connections and relationships are formed in the process of ethnic development, regulated by traditions and norms of behavior accepted in a given environment, and are improved as a distinctive national culture, language and psychology emerges and develops.

The objective basis of the life of a nation is the need for interaction and communication between people in the course of its economic and political development, the exchange of cultural achievements, products and results of labor. There is a tendency: the higher the intra-national and intra-group integration, the more noticeable the achievements in the economy and culture, the more intense the socio-political and intra-group contacts and communication ties between people.

One of the main signs of the existence of a nation is historical memory, representing the covenants of antiquity, the traditions of the fathers, the feeling of one-bornness, that is, involvement in the spiritual mission of one’s clan, people, nation, Motherland. A person with historical memory is aware of his place in the spiritual relay of generations. What distinguishes him from a barbarian is “love for his native ashes, love for his father’s tombs.” This love is not just poetic dreams, but the real basis of goal setting. A representative of a particular nation can understand who he is only by remembering who his ancestors were. Historical memory is materialized in legends and way of life: cultural, religious, economic, state.

The possibility of a nation's long-term existence is determined by the functioning and constant improvement of its internal content, which is expressed in national consciousness and self-awareness, national values, interests, tastes and self-esteem, national culture and language. The manifestation of all these components constitutes the life of a nation.

Every nation has its own national consciousness, expressed in a complex set of social, political, economic, moral, aesthetic, philosophical, religious and other views and beliefs that characterize a certain level of its spiritual development. National consciousness is a product of long historical development, and its central component is national self-awareness. The structure of national consciousness, in addition to the latter, also includes other elements, for example, the nation’s awareness of the need for its unity, integrity and cohesion in the name of realizing its interests, understanding of the importance of ensuring good neighborly relations with other ethnic communities, the nation’s thrifty attitude towards its material and spiritual values, etc. .d.

National consciousness exists at the theoretical and everyday levels. If the theoretical level of national consciousness is a scientifically formalized, systematized structure consisting of ideological views, ideas, programs, norms, values, etc., developed by a nation over a long period of its existence and determining the strategy of its development, then ordinary level of national consciousness includes the needs, interests, value orientations, attitudes, stereotypes, feelings, moods, customs and traditions of members of this community, manifested in everyday life and activities. All these components are in close unity; they are inextricably linked with each other. It should be noted that ordinary national consciousness is the main psychological basis of various kinds of interethnic tensions and conflicts, since it is in it that national prejudices, negative attitudes, and intolerance towards other communities are formed.

Consciousness of society, group (social consciousness) consists of two interconnected parts: the theoretical level and the level of everyday consciousness.

Theoretical level includes ideology: people's generalized views on life and society.

Level of ordinary consciousness includes social psychology: people’s immediate reactions to the influences of objective reality and life in society.

Forms of social consciousness are science, philosophy, morality, law, religion, culture.

In general, national consciousness has the following characteristics:

the presence of a holistic ethnic picture of the world, which is a set of stable, coherent ideas and judgments about social existence, life and activities inherent in members of a particular ethnic community;

its “correct” transmission from generation to generation in the process of socialization normally developed by a given ethnic community;

his determination of the entire holistic and complex perception of life by the ethnic community: public institutions; systems of personal and group (including professional) relationships, rites and rituals, ideology, art and folklore; autostereotypes (i.e., the image of representatives of their nation), which determine the internal politics of the ethnic group; heterostereotypes (i.e. the image of neighbors); systems of interethnic (in particular, interstate) relations, i.e. paradigms of “foreign policy” of an ethnic community (rules of behavior With representatives of “foreign” ethnic communities), etc.;

its correlation with behavioral stereotypes characteristic of members of a given ethnic group;

its compliance with the social conditions of life of an ethnic community, the stage of its social development, the structure of life support (material base), as well as the relationship of the ethnic picture of the world with the norms and values ​​​​dominant among other peoples, which can be expressed as inclusion of oneself in some interethnic cultural unity or as isolation , opposing oneself to other nations.

National identity, being the core of national consciousness, is the result of people’s understanding of their belonging to a particular ethnic community and the latter’s position in the system of social relations. National identity can express the interests of both a separate ethnic group (Western and Eastern Buryats, Northern and Southern Udmurts) and the nation as a whole (Russians, French). The manifestation of national self-awareness is based on the phenomenon of ethnic identification (ethnicity), i.e. formation of stable ideas of a person about himself as a member of a specific ethnic group.

The historical and cultural determinants of national self-awareness are the historical past and traditions of the people, their established customs and norms of behavior, as well as legends recorded in oral (folklore) and written form, monuments of culture and art. National identity is practically impossible without the functioning of the national language, since language serves as a means of its expression and formation.

National identity is manifested in ideas, views, opinions, feelings, emotions, moods and expresses the content, level and characteristics of the ideas of members of the nation:

about their specific identity and differences from representatives of other communities;

national values ​​and interests;

the history of the nation, its current state and development prospects;

the place of their socio-ethnic community in intrastate, interstate and interethnic relations.

The intensity of manifestation of national self-awareness among individual representatives of an ethnic community is far from the same. Children do not have it partially or completely. In adult members of an ethnic group, as a rule, it is weakened in cases where they do not have contact with representatives of other peoples. Rural residents most often find themselves in this situation, where local or regional self-awareness may predominate.

National identity can play a dual role. It, on the one hand, can be progressive in nature if it does not absolutize its community, does not consider it a “super value”, and ensures a normal attitude towards other peoples. And, conversely, national identity is regressive if it is reduced to the narrow framework of clan, religious-nationalist, ideological and political views. Outbreaks of the latter trend are occurring in various regions and republics of the former USSR. Conflicts and armed struggle in Nagorno-Karabakh, South Ossetia, Georgia, Tajikistan, the war in Chechnya are confirmation of the same trend.

National identity is specifically manifested in relations to other nations. Where there has always been close ties and cooperation between two ethnic communities, a positive attitude towards mutual perception has usually been formed, implying tolerance for existing differences. If contacts between peoples did not affect their vital interests, these peoples could be indifferent to each other. It’s a different matter when they were in a state of conflict and hostility for a long time. At that time, a mainly negative psychological attitude was developed.

Here are the results of socio-psychological research published by the American magazine Time Mirrow Center, according to which Poles and Germans do not like each other; the Germans, in turn, are arrogant towards the Turks; the French distrust the Americans; Russians and Ukrainians do not like Azerbaijanis; Hungarians do not perceive Romanians and Arabs well, and in Slovakia the same thing is observed in relation to Hungarians. In Europe, the most rejected ethnic group is the Roma: they are actively disliked by the majority of Czechs, Hungarians, Germans and Spaniards.

All these prejudices are predetermined by historical prejudices and are firmly ingrained in the consciousness of many people. Sometimes they occur even among related peoples. “The national identity of Arabs often contains distrust of each other. Because of this, a European will sometimes be more successful in achieving mutual understanding with an Arab than Arabs are with each other, since they trust each other less.”

When analyzing the origins of national self-awareness, the following tendency is often observed: distortions in national self-awareness among ruling circles have the most negative historical consequences. Moreover, such distortions precede the emergence of hysteria of nationalism in the country. This is a relatively accurate sign that allows one to predict socio-psychological and other changes in the country. Here is what, for example, Keitel, one of the leaders of Nazi Germany, wrote in his suicide note: “Tradition and especially the tendency of the Germans to submit have made us a militaristic nation.” Another war criminal, Krank, opined that “the German people are really feminine in their mass. He is so emotional, so fickle, so worshipful of courage and so dependent on his mood and environment that he is suggestible. This is... the secret of Hitler’s power.”

A special role in the life of the nation is played by its national interests, reflecting the values ​​of the ethnic community and serving to preserve its unity and integrity. They are the most important driving force behind the behavior and activities of both individuals and the nation and state as a whole.

An attempt to infringe on the interests of a nation is always considered by its members as an attack on their freedom and life rights. Possessing a developed national consciousness, representatives of various ethnic communities strive for unity, do not compromise their national interests, protecting them by all possible means, not only political, but also legal, as well as armed. The national interests of the Russian people, for example, have always been expressed in the desire of its representatives to live in peace with other nations, the desire to provide them with help and support and, thus, maintain an atmosphere of friendship and mutual assistance in the multinational Russian society, thereby ensuring its cohesion.

National interests are based on values ​​of the nation- a set of spiritual ideals of its representatives, which reflect the uniqueness of historical development and culture. National values ​​act as social and psychological regulators of the behavior of people of the same ethnicity.

Specificity is given to national interests national tastes, representing historically established originality in the understanding, assessments and attitude towards significant values, life phenomena, good and bad among the majority of representatives of a particular ethnic community. National tastes are manifested in behavior, everyday culture, lifestyle, home decoration, clothing, relationships between people, art, literature, painting, dance and music of representatives of specific ethnic communities.

The final expression of the life of a nation is provided by its culture and language. National culture - This the totality of the material and spiritual values ​​of a nation, as well as the main ways of interaction it practices with nature and representatives of other ethnic communities. Culture cements the life of a nation, ensuring the functioning of its social institutions, filling them with full, meaningful content for all people, manifesting itself in specific interests, mindset and lifestyle, traditions and moral norms, patterns of interpersonal and intergroup behavior and self-expression.

Different cultures also shape different types of behavior, lifestyles and activities. Western culture fosters individualism and excessive pride. Eastern culture focuses on the subordination of personal interests to the values ​​of the group. Russian culture shaped an individual who must subordinate his actions and actions to society as a whole.

National language, being an effective means of communication, accumulation and expression of the experience of members of a nation, it allows them to give their culture and all life a specific sound and self-expression. And, of course, based on it, mutual sympathy, trust in interpersonal relationships, and compatibility of all representatives of the nation arise and constantly manifest themselves, functioning as a result as a single and indivisible organism.

The main asset of a nation is its members, who work hard in the interests of their community, realizing their inclinations and talents, are proud of its historical past and services to humanity, or, conversely, feel guilty for the “inferiority” of the ethnic group. Their actions and deeds are realized under the influence national self-esteem. The latter combines an individual’s assessment of his capabilities and qualities, his role in the ethnic community with an assessment of the significance of the nation as a whole among other nations.

National self-esteem, according to social psychologist A.D. Karnyshev, can be:

understated, when a person does not know the capabilities and merits of his people, has not revealed his and his potentials, is burdened by the imaginary inferiority of his fellow tribesmen and therefore, if possible, disowns them (in this case, such human states as humiliation, depression, oppression, humility, etc. appear ., which are often transformed into the state of the ethnic group as a whole);

adequately low, when a person is convinced of the significance and value of his nation, is aware of its so far insignificant or not fully appreciated contribution to interethnic cooperation, but is not depressed by this, believes in the future, although he does not flaunt this conviction (he, together with his people, accepts all the hardships of his real situation);

adequately high, when a person is convinced of the significance and value of his nation, knows its historical and modern contribution to the world community, is proud of famous representatives of his people, idolizes them and strives to follow their path (pride, a sense of national dignity, respect for oneself and one’s ethnic group - this is what one experiences such a person);

overpriced in which a person, for some reason, overestimates the weight of his own nation among others, deliberately emphasizes its exclusivity, constantly emphasizes its well-known and little-known advantages, inadequately overestimates the importance of its representatives, while identifying himself with them: “Look what we are all like” (arrogance , pretentiousness, aplomb, ambition, arrogance, pride - these and other characteristics meet the disproportionate claims of a person with high self-esteem).

The level of ethnic self-esteem predetermines a person’s behavior in relation to both his own and other ethnic groups. Extreme levels of self-esteem - both low and high - have a negative impact. The danger of the first is that a person with low national self-esteem behaves inertly, passively, does not strive to change the current situation and can become a silent instrument in the hands of unscrupulous people. Equally, if not more, dangerous for interethnic contacts is inflated national self-esteem, especially for those people who dogmatically believe in its infallibility. Such an assessment naturally determines appropriate behavior towards other people. D. Carnegie noticed this very subtly, although with a certain bias, when speaking about the irrepressible craving for awareness of one’s own high importance among people of different nationalities: “Don’t you think that you are higher than the Japanese? But, to tell the truth, the Japanese believe that they are much higher than you. Thus, a conservative Japanese man becomes furious at the sight of a white man dancing with a Japanese woman.

Don't you think you are superior to the Hindus in India? This is your right, but millions of Hindus consider themselves so superior to you that they do not want to condescend to touch food that has been desecrated by your shadow falling on it.

Don't you think that you are superior to the Eskimos? This is again your right, but perhaps you are interested in knowing what the Eskimos think of you? Well, here it is: among the Eskimos there are sometimes tramps, worthless idlers who do not want to work. The Eskimos call them "whites" - a word that serves as an expression of the greatest contempt for them.

High adequate self-esteem is the natural state of the vast majority of ethnic groups and their representatives. Neither a nation nor an individual as an exponent of ethnic self-awareness will ever come to terms with belittling their importance, or even more so with neglect, and will seek justice by all possible means.

The level of self-esteem and self-esteem in specific people is directly proportional to the sense of national dignity. On the one hand, the more a person accepts and appreciates the significance of his own personality, the more he feels his unity with the people (no matter how small and insignificant this people may seem to representatives of other ethnic groups), the higher he raises the level of significance and level of national dignity . On the other hand, the more developed the sense of self-worth in a nation as a whole (in historical, cultural or other terms), the more often the individual transfers this significance to the level of his self-esteem. It is no coincidence that many outstanding representatives of specific nationalities become a kind of spokesman for the character and interests of their people, infecting many fellow tribesmen with their attitude towards their own nation.

Sense of national dignity - This people’s internal experience of the value, significance and identity of their own nation in a community of different nations, regardless of any evaluation criteria.

The components of a sense of national dignity are pride in the deeds, thoughts and spiritual wealth of one’s ancestors, one’s people; respect for positive customs and traditions; love for the native land, a sense of continuity with its landscape and nature; reverence as immutable examples of culture, folklore musical, poetic, visual, literary and other works, demonstrating respect for their authors, etc.

It is in the differentiation and absolutization of certain characteristics of national dignity that one must look for the fundamental basis of such phenomena as national pride, patriotism, nationalism, chauvinism, cosmopolitanism and some others.

National pride- these are patriotic feelings of love for one’s homeland and people, awareness of one’s belonging to a particular nation, expressed in an understanding of common interests, national culture, language and religion.

National pride is expressed by:

in the nation’s desire to promote the full development of its traditions, language, material and spiritual culture;

readiness to repel those who encroach on the freedom and independence of the nation, disrespect its culture and its representatives.

The concept of national pride is close in meaning to the concepts of patriotism and love for the Motherland. Patriotism(from the Greek patria - homeland, fatherland) - a complex phenomenon of social consciousness associated with love for the Motherland, Fatherland, and one’s people. It manifests itself in the form of social feelings, moral and political principles. The content of patriotism is love for the Fatherland, devotion to the Motherland, pride in its past and present, readiness to serve the interests of the Motherland and protect it from enemies.

Certain elements of patriotism in the form of attachment to the native land, language, traditions and customs of one’s people began to form in ancient times. With the emergence of classes and statehood, the content of patriotism becomes qualitatively different, since it already expresses the attitude towards the Motherland, the Fatherland through the specific interests inherent in the class and the state. In the conditions of the formation of nations and the formation of national states, patriotism becomes an integral part of the consciousness of the entire society. Every person has an idea of ​​the feelings of national pride and patriotism, since in any culture, among any people, their formation occupies an important place in the education of all generations.

But if we carefully read the works of the best sons of our Fatherland, we will discover how differently they understand these feelings! Let us recall the familiar poem by M. Yu. Lermontov “Motherland”. “I love the Fatherland, but with a strange love,” exclaims the poet...

Are national pride and patriotism the same? Does loving your homeland always mean being proud of it? Surely in the history of any nation, be it a small or a great nation, there are pages that you can be proud of. But there are probably some that they prefer not to remember. What to do with that other side of life, without which there would be no history itself?

Of course, patriotism presupposes pride in one’s homeland. However, this feeling alone is not enough to be a patriot. The feeling of patriotism is so personal, so human, that it can neither be broken down into simpler components nor often explained.

Nor glory bought with blood,

Nor the peace full of proud trust,

Nor the dark old treasured legends

No joyful dreams stir within me.

The poet's patriotism is very personal and multifaceted. It does not coincide with official assessments of the greatness and glory of Russia. Lermontov loves his Motherland as it is. This is a quiet but heartfelt love.

Patriotism also includes other strong feelings that are often forgotten by those who call themselves patriots. To do this, just listen to the lines of N. A. Nekrasov:

Who lives without sadness and anger,

He does not love his homeland.

The historian M. Levitinsky characterized the patriotism of the Russian people in a unique way. “The Russian people in their relations to the Motherland can be divided into three groups,” he wrote. - The first, the most common, are the so-called “leavened patriots”, they praise everything Russian, condemning everything foreign, and international conflicts are resolved quite simply: “let’s throw our hats.” The second group consists of all kinds of left-wing utopians who are trying in every possible way to prove that the feeling of patriotism and love for the Motherland should not exist, who say that an intellectual “should equally love all humanity.” The third and last group (the smallest) are people who have normal, healthy patriotism, people who, sincerely loving their Motherland, do not turn a blind eye to shortcomings and do not extol everything Russian, condemning what is foreign” [cit. from: 105. - P. 20 - 21].

A similar division of patriotism can be extrapolated to other nations. Representatives of any of them will be characterized by varying degrees of “leavened patriotism” and cosmopolitanism, and a real assessment of the merits of the nation.

At the same time, an exaggerated sense of national pride leads to the emergence of nationalism and chauvinism.

Nationalism - ideology, social practice and politics, which are based on the idea of ​​​​the superiority of some, “superior” nations over others, “lower”, “inferior” ones. Nationalism is characterized by preaching exclusivity and superiority, and a disdainful attitude towards other nations and nationalities.

In its turn, chauvinism(from the French -chauvinisme) is the extreme, most dangerous form of nationalism, expressed in the unbridled exaltation of one’s own nation, national arrogance and arrogance.

The term "chauvinism" originated in France. In 1831, in the comedy of the brothers I. and T. Cognard, “The Tricolor Cockade,” one of the heroes was the aggressive and militant recruit Nicolas Chauvin.

It is believed that the prototype of this character was a real person - a veteran of the Napoleonic wars N. Chauvin, brought up in the spirit of admiration for the emperor - the creator of the “greatness” of France.

The word “chauvinism” also refers to various manifestations of nationalist extremism. In practice, it is often combined with racism.

A type of chauvinism is great-power chauvinism - the ideology and policy of the ruling classes of a nation that occupies a dominant (power) position in society. Great-power chauvinism is aimed at the enslavement of other nations and their discrimination in various areas of public life.

The above allows us to assert that there have always been and now there are people for whom stirring up national hostility is the essence of their existence, who, in an environment of hostility, feel like fish in water and outside such an environment they lose ground under their feet. People who despise “foreigners” are found in every nation.

You can say about an individual or a group of people that they are nationalists or chauvinists, but the people, the nation as a whole cannot be such. A label of this kind will always be biased and inhumane in relation to any nationality.

Such people consciously or unconsciously put into practice a well-known socio-psychological pattern, according to which any advertised “hostility” of one ethnic group towards another, accusing them of aggressive policies, the image of an aggressor, an oppressor will inevitably give rise to the consolidation of the “victim” ethnic group for a number of reasons:

the “image of the oppressor” evokes reciprocal, solidary hostility from representatives of the ethnic group that is the target of the threat;

the “image of the oppressor” strengthens the desire to defend one’s own ethnic borders and at the same time reduces the possibility of any “foreigners” penetrating the ethnic group;

the presence of an “oppressor”, the danger of aggression on his part in words and actions encourage each individual to be more loyal to the fulfillment of group norms and not give rise to possible complaints;

in such conditions, representatives of one or another ethnic group begin to take a more conscious approach to their ethnic self-identification, to look for the roots of their actions and actions in the characteristics of their people;

the presence of an “aggressor” makes it possible for an ethnic group, especially its leaders and leaders, to tighten requirements for the trustworthiness of members, to increase the number of punishments and repressions against persons who violate ethnic standards and norms, who betray the interests and ideals of their people.

Attempts to achieve increased cohesion of one’s ethnic group by creating an “image of an oppressor” are characteristic of some modern politicians, and this must be remembered.

Any nation always has “charismatic personalities”, leaders. They take an active position, accumulate and express burning ideas, moods, aspirations and hopes of their people. That is, in order for an ethnic group to develop, evolve and effectively interact with other ethnic groups, in its “general mass” there must be formal and informal leaders who, more than others, are able to foresee future changes and direct people’s lives adequately to these changes. They are characterized by exceptional energy, ambition, pride, determination, and the ability to suggest. The activities of such individuals are not always successful; They are not only leaders, but also quite naturally become the first victims in cases of failures and dead ends in the development of an ethnic group.

L.N. Gumilyov called such individuals passionaries and included among them Napoleon, Alexander the Great, John Hus, Joan of Arc, Genghis Khan, A.V. Suvorov and other leaders known to all mankind. The phenomenon that gives rise to such individuals he named passionarity. In general, passionarity is understood as the presence in a living system (a person or an ethnic community) of energy that makes it capable of super-powerful tension, and therefore has the power to influence others in an exciting way, stimulating their increased activity. Passionarity is characterized by a pronounced expedient potential, since “it is always predetermined by the presence in some individuals of an irresistible internal desire for purposeful activity, always associated with a change in the environment, social or natural.”

As a socio-psychological phenomenon, passionarity is unique in its consequences. “Passionarity has another important property - it is contagious,” wrote Gumilyov. -This means that harmonious people (and, to a greater extent, impulsive people), finding themselves in close proximity to passionaries, begin to behave as if they themselves were passionate. But as soon as a sufficient distance separates them from passionaries, they acquire their natural psycho-ethnic behavioral appearance."

The curves of growth and decline of passionarity reflect the general patterns of ethnogenesis - the formation and development of nations. From the point of view of passionarity ethnogenesis- this is a series of phases determined by the activities of passionaries: lifting phase - increasing the number of passionaries; acmatic phase - the largest number of passionaries; breakdown phase- a sharp decrease in their number; inertial phase - a slow decrease in their numbers; obscuration phase - the replacement of passionaries with sub-passionaries means the possible disappearance of an ethnos.

In general, through the understanding of passionarity, leadership can also be interpreted as a socio-psychological phenomenon, when each leader, having a certain amount of passionary tension (and this value can be different in each specific case), is capable of exerting a huge mobilizing effect on people. The forms of influence of passionaries (leaders) on others can be unique: not only socio-psychological infection, but also increased possibilities of suggestion and persuasion. And undoubtedly one must keep in mind the insatiable need of some “led” people to imitate their “leading” ones.

In distant and not so distant times, a certain degree of passionarity (perhaps not very significant) was distinguished by the heads of communities and organizers of religious rituals, outstanding “professionals” - hunters, masters of a particular craft, creative individuals, as well as sorcerers, healers, shamans. In modern society, some individuals from the so-called national elite undoubtedly possess the qualities of passionarity - intellectual, creative, managerial, etc.