Are you here: Fashion & Style

The peculiarity of Russia is that its population is made up of more than a hundred indigenous peoples living in different territories since ancient times - this is a multitude of languages, cultures, and traditions. It would seem that such wealth should become the subject of the greatest pride of every Russian, but this is not at all the case. Ethnic conflicts, ethnic violence, unfortunately, accompany recent history Russia. Their reasons are territorial, political, economic, ethnic and religious claims. Growing national and religious self-consciousness not only generates positive trends, but sometimes generates an intolerant attitude towards representatives of other ethnic and religious groups, which in turn is a threat to stability in society. Recently, the issue of ethnic relations has become acute not only in Russia, but throughout the world.(the reasons are different, and these are immigrants in search of a better life, but in recent times the most pressing problems are related to - refugees)

Often children experience difficulties associated with the inability, and hence the unwillingness to accept and understand the other, precisely as the other. For the most part, they cannot even imagine that they face another culture with its own, special logic of thinking and behavior. And often they try to project their own thoughts and qualities onto others. As research shows B.C. Sobkina, in early XXI in. there is a high degree of spread among adolescents of interethnic conflicts. Almost every fourth teenager in Moscow takes part in such conflicts. And prone to the manifestation of intolerant behavior about 10% of schoolchildren.

Our school is also attended by children of different nationalities. And the problem of interpersonal communication periodically arises.

The state order for the education of a culture of interethnic communication is reflected inConstitution Russian Federation, where it is noted: "... to ensure the development of programs and courses that contribute to the education of a culture of interethnic communication, familiarization of children, youth, and the population with the spiritual wealth of the peoples of Russia, and their introduction into the system of secondary and higher education."

Based on this, the most important task of modern pedagogy is the education of skills and habits of positive interethnic communication, the cultivation of schoolchildren's respect for the history and culture of their people, and then other peoples, the formation of a high culture of interethnic communication among them.

International communication - these are certain interconnections and relationships in the process of which people belonging to different national communities and adhering to different religious views, exchange experience, spiritual values, thoughts, feelings.

The upbringing of a culture of interethnic communication is as long a process as the upbringing of other human qualities. In the course of the formation of a culture of interethnic communication, the teacher and student go through several stages or levels:

tolerance (the concept of "tolerance" in this case is identical to the concept of "tolerance", therefore it is the first stage in the development of a culture of interethnic communication)

understanding and acceptance of another culture

respect for another culture;

affirmation of cultural differences.

Distinguish spontaneous and purposeful formation of personality. Personality qualities are formed with the help of special means of education and training. The means in the philosophical encyclopedia is defined as the central link in the structure of meaningful, assuming and realizing a certain goal of human activity.

It is proved that the peculiarities of interethnic perception are determined by age and social conditions of development. On the one hand, children under 6 years of age have a rather vague idea of their nationality, while at the same time, at the age of 4, a child begins to form an attitude towards a person of a different nationality.

According to F. Wessty, preschoolers and primary schoolchildren remain mostly unprejudiced, but already from the age of 9, emotional preferences develop into stable stereotypes, which become very difficult to change.

It is at this age that the feeling cultural identity of a person, and, accordingly, interest in issues of cultural affiliation increases.

Already in adolescence, the foundations are laid for the further social behavior of the individual, the ability to empathize or conflict, social isolation, a positive or negative attitude towards others; of particular importance for the child is his own position in life.

For a tolerant attitude among the younger generation, it is necessary to form:

respect for other peoples and cultures,

readiness for business cooperation and interaction, joint solution of universal problems;

you need to teach to respect any person, a representative of a different socio-cultural group;

stimulate the desire to learn different cultures;

develop tolerance for ethnic cultures,

learn to prevent or creatively overcome conflicts.

Educational work on the formation of these qualities should take place in the system.

Education in schoolchildren of culture interethnic relations carried out primarily in the classroom, as well as in the process of various forms extracurricular activities.

It is necessary to develop in schoolchildren a sense of pride in Russia as a multinational, multicultural, multi-confessional country, for its multinational people, which are the only sources of power in the country, on whose territory for centuries relations of good neighborliness, constructive interaction, consent and mutual understanding of representatives of various peoples have developed. To form a legal culture, legal awareness of students, their respect for the Basic Law of our state. To focus the attention of schoolchildren on the topic of the national educational ideal (“a highly moral, creative, competent citizen of Russia, who accepts the fate of the Fatherland as his own, aware of the responsibility for the present and future of his country, rooted in the spiritual and cultural traditions of the multinational people of Russia”) and on basic national values Russians (patriotism, social solidarity, citizenship, family, health, work and creativity, religion, science, art, nature, etc.). This is facilitated by such extra-curricular activities as class hours “We are Russians”, “Symbols of the Russian State”, “The Constitution is the main law of the country”, “I am obliged to be a citizen” and days of legal knowledge.

Need to create on training sessions such situations in which students would experience feelings of love and pride for their homeland, admire its heroic history, the courage and bravery of patriotic sons, its outstanding role in the development of world civilization. This task can be solved at lessons and class events on the topic “Heroes of the Great Patriotic War”,“ Congratulate the veteran ”,“ Heroes of the Russian land ... ”, etc.

An important role in the learning process, in my opinion, should be assigned to the game. In the process of using a role-playing game, the skills of a culture of interethnic communication are formed. This form of learning is quite entertaining. In the game, you can easily find out the attitude of schoolchildren to any problem, it gives the child the opportunity to get a specific personal experience and form their own opinion on the problem. The use of game forms of classes leads to an increase in the creative potential of students and, thus, contributes to a deeper understanding of the problem.

The game “Blue-eyed and brown-eyed” from a collection published in Moscow in 1995 has gained particular popularity among teachers and students. It causes special emotional experiences, highlighting the problem of discrimination on racial (national) grounds. This game creates the simplest model discrimination of a part of the population of the country on the basis of one arbitrarily taken attribute. At the same time, students themselves find themselves in the position of either a discriminated or a discriminating party.

Specially organized debates and conversations are productive and very interesting: “Traditions of my people”, “Journey to the world of Islam”, etc. In such classes, students would learn in detail about the culture of different peoples. At the lessons, one could visit museums, watch films about the history of the formation of territories, regions, study their folklore, including virtually, using ICT.

For more willing and friendly communication with people of other nationalities, it would be nice to carry out various excursions to regions where representatives of other cultures live. Arrange concerts there, presenting the customs and traditions of the indigenous population, hold lectures and hearings. To try to train students in "exchange" schools in order to develop communication between them and assimilate the life of different peoples.

Family education is very important in this matter. To do this, you can conduct conversations with parents on the topics “Attitude towards representatives of another nationality in your family”, “My child in the field of interethnic relations”.

Reports and lectures on patriotic topics are suitable for senior classes. Here they can give free rein to their imagination and prepare creative materials themselves. These can be reports about their homeland, and own compositions, poems, stories about heroes-compatriots and much more.

In order to get to know the culture of other peoples, various concerts, folklore and ethnographic evenings, poetry and music hours will help. Here you can easily introduce children to the work of famous people of different nationalities.

It will be useful for schoolchildren to arrange class hours like “My friends of a different nationality” or “How to find a common language with peers of other nationalities”, as well as monitoring studies on attitudes towards people of a different nationality, knowledge of the culture of other nationalities living in our country, etc. .

Alipkalieva G.A. will share her experience on various forms of extracurricular work on this issue

AT modern world the problem of interethnic relations is very acute. Explosions are heard almost every day, terrorist acts are committed precisely on the basis of interethnic conflicts. And Russia is no exception. The Nazi and pro-fascist groups that have become more active in the past few years periodically declare themselves, beating, and often killing, representatives of other nations. Thus, they are trying to expel from “their” territory those who allegedly “occupy someone else's place”, forgetting, however, that historically a huge number of nationalities live in Russia.

But this problem was not born yesterday. For many years, sociologists and ethnographers have been trying to understand the cause of ethnic strife. This work is a review of these studies.

1. The concept of ethnos and its types.

First of all, it is necessary to define what an ethnos, ethnography is. In the “Dictionary of the Russian Language” by S.I. Ozhegov, it is said that ethnography is a science that studies the material and spiritual culture of peoples, as well as the features of life, customs and culture of a people. In the specialized literature, an ethnos (ethnic community) is usually understood as a stable set of people living in a separate territory that has its own original culture, language, self-consciousness, which is usually expressed in the name of the ethnos - Russia, France, Estonia, Dagestan, etc. (Bromley Yu.V. Essays on the theory of ethnos.). In addition, any ethnic group has a special feeling, mood and feelings that are accumulated in the expression “we are a group”, designed to emphasize the identity of the ethnos, the cohesion of its members, their opposition to all other surrounding ethnic groups with a different cultural layer and psychology.

Named above common features ethnic group bring it closer to other social formations, forms of social life of people, considered in sociology as sociocultural systems, since an ethnos, like any other significant social group, has its own culture, value-normative structure, psychology, mechanisms of social integration and differentiation of people. Therefore, special attention should be paid to the specific features of the ethnic group, which noticeably distinguish it from other social formations.

Firstly,is the language of a given nation, nationality, as main instrument communication, communication, forming in people a sense of a single linguistic community. Knowledge of the language is the most important criterion for identifying members of an ethnic group, that is, defining it as "one's own" or "alien".

Secondly,it is a socio-historical formation, which, as a rule, has a long history of formation. Common historical fate given people, a nation that its representatives pass from generation to generation in oral, folklore form or in the form of written history, studied in the process of educating the younger generation - this is one of the factors that unite representatives this ethnic group, contributing to the formation of a sense of natural closeness and kinship in them.

Thirdly,the presence of a specific material and spiritual culture of the ethnic group, expressed in the originality of housing structures (for example, among many peoples of the North and nomadic tribes, not brick buildings prevail, but yurts, among ethnic groups living on the coast, the dwelling may look like piled buildings, etc.). d.). The composition and preparation of food of representatives of different ethnic groups can also vary significantly, as well as the method of its preparation: among the peoples of the East, rice predominates in the diet, in Latin America- corn, many peoples of the North eat venison, etc.

Fourth,The peculiarity of the life of ethnic groups is associated with family behavior - the decoration of housing, marriage ceremonies and traditions (for example, the custom of the peoples of Central Asia to take a "ransom" - dowry for the bride), the relationship of spouses between themselves and children, relatives.

Fifth,these are the norms of everyday behavior, etiquette of address, greetings, characteristic gestures and symbols (for many peoples of the East, unlike Europeans, it is customary to bow when meeting, and the very meeting of familiar people can result in a long conversation about the health and well-being of relatives and friends).

At sixth,It should also be noted such an important detail as hygienic rules, which largely reflect the natural living conditions of the ethnic group.

There are two opposite approaches to understanding the essence of ethnic groups: the first can be conditionally called natural-biological, the second - socio-cultural, gravitating towards a sociological view. The origins of the first date back to the middle of the 19th century, it was defended by representatives of the so-called racial-anthropological school (J. Gobineau, S. Ammon, J. Lapouge, etc.), who believe that the ethno-cultural diversity of mankind is generated by genetically determined differences. They also explained the spiritual development of the individual, his intellectual and creative abilities, by racial and anthropological factors. Social progress, according to them, is ensured mainly by the white, Caucasian race, and the cultural backwardness of other nations and peoples is due to the innate imperfections of their racial characteristics. However, this view was condemned as an example of the manifestation of racial prejudice.

At present, among representatives of the natural sciences who study the biological prerequisites of human behavior (genetics, ethology, sociobiology), the prevailing point of view is that all races and peoples have approximately the same level of physical, intellectual, spiritual abilities, i.e. have a single biological source, a single human biogram, which gives grounds to talk about the biological unity of mankind. At the same time, noting the biological unity of mankind, representatives of the natural sciences point to the important role of the biological component in human behavior and emphasize the genetic conditioning of individual forms of behavior. This position of natural scientists generates controversy among social scientists, most of whom continue to adhere to the traditional position of sociocultural determinism. Along with this, in domestic and foreign social science there are many scientists who emphasize the certain role of natural and biological factors of behavior. In Russian ethnography, a similar position was defended by the famous scientist L.N.

The theory of ethnogenesis LN Gumilyov.

L.N. Gumilyov sees the natural and biological character of the ethnos in the fact that it is integral part bioorganic world of the planet, occurs in certain geographical and climatic conditions. Any ethnic group is the result of the adaptation of the human group to the natural and climatic conditions of habitat. Ethnos is a phenomenon of the biosphere, and not of culture, the emergence of which is of a secondary nature. “We are a product of the earth's biosphere to the same extent as the carriers of social progress” (Gumilyov L.N. Biography of scientific theory).

LN Gumilyov first of all tries to explain the reasons for the death of some ethnic groups and the birth of others, which, in his opinion, the traditional cultural concept of the ethnic group does not explain. The main reason for the birth and progress of an ethnic group is the presence of "passionaries" in its composition - the most energetic, gifted and talented people and subpassionaries with opposite properties. Tramps, loafers, criminals are formed from this category of people, they are characterized by "irresponsibility and impulsiveness." "It was this category of people that ruined the Roman Empire" The appearance of passionaries and subpassionaries is the result of genetic mutations in the population. Mutants live on average for about 1200 years, the same is the life span of an ethnos, the flowering of its material and spiritual culture, created thanks to the vital activity of energetic passionaries. A decrease in the number of passionaries and an increase in the number of subpassionaries leads to the degeneration and death of an ethnic group.

Particularly important is the role of natural and climatic conditions, adapting to which a person develops a special stereotype of behavior characteristic of a particular ethnic group. “In a single system of ethnic groups, for example, in Romano-Germanic Europe, which was called in the fourteenth century. "Christian world", the stereotype of behavior differed little and this value could be neglected. But in the system, conventionally called "Muslim peoples", it was so different that the transition was noted on purpose. (Gumilyov L.N., Ivanov K.P. Ethnic processes: two approaches to the study).

Around the bioenergetic theory of L.N. Gumilyov, disputes of scientists do not stop, although most ethnographers still defend the traditional point of view, which gives priority to socio-cultural factors of the origin of ethnic groups. However, at the same time, recently among many natural scientists studying the biological foundations of behavior, such a point of view has become widespread that social scientists tend to underestimate the role of evolutionary-genetic and natural factors in the development of human culture and society. However, this position is not sufficiently argued, does not have a strict empirical basis, since the genetic factor has a noticeable effect only in certain areas. human life, such as marriage and family relations, features of the role behavior of men and women, group behavior of adolescents, etc.

Types of ethnic groups - tribe, nationality, nation.

The specificity of the sociological approach to the study of ethnic groups lies, first of all, in the fact that, unlike ethnography, which has a pronounced historical and descriptive character, in sociology ethnic communities are considered as elements of the social structure of society, in close connection with other social groups - classes, strata. , territorial communities and various social institutions. In this regard, the problem of ethnic stratification arises as an independent topic, since ethnicity, nationality in the modern world, especially in our country, is an important indicator of the social position of an individual and his ethnic group as a whole. In addition, ethnic groups and relations are analyzed within the framework of the conceptual model adopted in sociology, which expresses the relationship of three main levels - culture, social system and personality. In other words, the life activity of an ethnic group is considered within the framework of system-structural representations, and the ethnic community, as one of the subsystems of society as a whole, is in connection and relations with other social subsystems and social institutions.

Features of culture and life of various ethnic groups are the subject of close study of ethnographers. In sociology, ethnographic material is used by scientists to build general theoretical concepts and typologies.

It should be noted that, until recently, sociologists have been little interested in the study of ethnic groups, which usually belonged to the field of so-called "social problems", which have a purely applied, practical value, and not scientific and educational. Over the past 20-30 years, the situation has changed radically. For a number of reasons - economic, political, socio-cultural, psychological, demographic, etc., the issues of studying national-ethnic relations in the modern world have acquired such relevance and significance that this issue has become the object of large-scale research. The wave of national-ethnic conflicts that swept the world in recent decades prompted sociologists, as well as representatives of other social sciences, to build new explanations for the phenomenon of national-ethnic relations, which seemed to many scientists solved and explained, since the process of formation of nation states in leading countries the world has been completed. The aggravation of national-ethnic processes in the countries of the former USSR can be regarded as an integral part of this worldwide process of "return to ethnicity", although here it certainly has its own characteristics.

It is customary to distinguish three main types of ethnic groups - a tribe, a nationality and a nation, differing from each other in terms of the level of development of culture, economy, knowledge, etc.

Tribe- this is a kind of association of people, which is inherent in primitive formations and is characterized by consanguineous ties between people. The tribe is formed on the basis of several genera or clans, leading a common origin from one ancestor. People are also united into a tribe by common religious beliefs - fetishism, totemism, etc., the presence of a common spoken dialect, the beginnings political power(council of elders, leaders, etc.), the total area of residence. The leading form of economic activity at this historical stage was hunting and gathering.

Nationalitydiffers from the tribal organization in a higher level of economic development, the formation of a certain economic structure, the presence of folklore, that is, folk culture in the form of myths, legends, rituals and customs. The nationality has an already formed language (written), a special way of life, religious consciousness, institutions of power, self-consciousness, expressed in its name. On the territory of the former USSR, more than a hundred different nationalities lived, administratively and territorially fixed in autonomous republics and districts. Many of them remain part of the Russian Federation.

Process of creationnation, as the most developed form of an ethnos, takes place during the period of the final formation of statehood, the wide development of economic ties in the territory previously occupied by several nationalities, general psychology (national character), a special culture, language and writing, and a developed ethnic identity. Separated nations create states. In Europe, this process took place during the period of transition from feudalism to capitalism and finally ended in the period of the creation of a mature capitalist economy and the creation of a national culture in the main countries of the European continent - France, Germany, Spain, etc. positions of the Marxist-Leninist ideology, within the totalitarian system of power.

Of the three types of ethnos indicated, sociologists give priority to the study of nations and national relations, since this type of ethnos prevails in the modern world, including on the territory of our country. Therefore, in the sociological literature, the terms "ethnic" and "national" are often used as synonyms or in the phrase "national-ethnic".

Ethnographers studying the way of life and culture of various ethnic groups are now arguing about whether living on a common territory is an essential sign of an ethnic community. It is known from world practice that representatives of any ethnic group do not always live in the same territory and form a separate state. It often happens that representatives of one ethnic group can live in the territories of other states and ethnic groups (indigenous nation), while maintaining the characteristic features of their ethnic group - customs, traditions, stereotypes of behavior, not to mention common language. Therefore, there are practically no states in the world within whose borders only representatives of one ethnic group would live. Even within the framework of European mono-ethnic states - France, Germany, Sweden, etc., representatives of various ethnic groups live within the boundaries of one political entity. The column "nationality" in many Western countries is not used at all, they talk about French, German, American, etc. citizenship, and not about nationality, since the national and political characteristics of the ethnic community here coincide. The term "American", for example, means not so much ethnicity as nationality.

2. ETHNIC STRATIFICATION.

The former USSR included 35 national state systems (15 union and 20 autonomous republics) and 18 national state formations (8 autonomous regions and 10 autonomous districts). Moreover, the ethnic composition in each of these territorial entities, as a rule, was mixed, it included representatives of various ethnic groups, although their indigenous nation could live in another territory. The USSR was one of the most multinational states in the world. In itself, the complexity of the ethnic composition of the population of the USSR speaks of the enormous scientific and political significance of studying national-ethnic relations, a sharp aggravation of which has been observed in recent years in connection with the general socio-political crisis and the collapse of the USSR, the formation of independent national states in the territories of the former republics.

The concept of ethnic stratification expresses the social and ethnic inequality of various ethnic groups, their prestige, status and place in the general hierarchy of ethnic communities. Of course, ethnic stratification does not exist in its pure form, in which case it degenerates into simple racial prejudices. Ethnic stratification is closely related to other signs of a person's social status - income, education, prestige of the profession, the scope of power, etc. However, it would be wrong to derive ethnic status from individual dimensions of status, for example, economic or political, as some representatives of the Marxist concept and supporters of the traditional sociological approach to stratification. The question is to what extent it is legitimate to consider nationality as ascriptive, that is, a sign of status prescribed from birth, which once and for all determines a person's position in society. Probably, the ethnic dimension of status played an important role in a pre-industrial society with its inherent caste or class barriers. In a modern industrialized, democratic society, ethnicity as an indicator of social status does not act in its pure form, without taking into account other dimensions of stratification - economic, cultural, political, etc. - it does not work, although its independent significance cannot be denied, especially in conditions exacerbation of interethnic relations.

A convenient tool for studying ethnic stratification is the scale of social distance invented in the 1920s by the American researcher E. Bogardus, which helps to identify the prestige, or "preference" of representatives of various nations in public opinion. Like other scales, it defines a continuum of possible attitudes of representatives of one ethnic group in relation to another. Respondents were asked to answer a series of questions revealing the degree of trust, goodwill, or, more simply, "preference" in relation to other ethnic groups. So, when polling 1725 Americans about their attitude towards the British, Swedes, Poles and Koreans, the researchers formulated the following questions, which are points on the scale:

1. the possibility of establishing kinship through marriage

2. membership in one club as a close friend

3. neighborhood on the same street

4. total employment in "my" profession

5. common citizenship in "my" country

6. presence in "my" country only as visitors

7. unwanted presence in "my" country.

The results of the poll showed that Americans rate the British higher than the Swedes, and the Swedes higher than the Poles. Koreans won the least sympathy: almost half of the respondents allowed their presence in the country only as visitors, and the majority are against establishing trusting relationships with them.

In subsequent studies, the number of ethnic groups was significantly increased - up to 40 ethnic groups, but traditionally the first place was occupied by the British or other representatives of the Anglo-Saxon ethnic group, the last place was given to Africans and Koreans.

What is the real significance of such studies? It is quite obvious that they do not reflect the objective social status of those ethnic groups in respect of which the surveys are conducted. The results of these studies fix national stereotypes, first of all, national-ethnic prejudices and prejudices that are widely used in public opinion.

If such studies are carried out regularly for several decades, then they can quite objectively reflect the trend of changing ethnic stereotypes into nationalist prejudices over this period, which are the result of changes in their sociocultural and economic status.

Studies like the American ones had never before been carried out in Russian ethnography and sociology, since their authors could be accused of inciting nationalism. Only in recent years, in connection with the collapse of the USSR and the aggravation of interethnic conflicts, sociologists have begun to attempt to identify in public opinion the attitude towards various ethnic groups and the ethnic stereotypes and nationalist prejudices associated with them, which are significantly increasing against the backdrop of the socio-economic and political crisis.

The first conducted by this method in 1991. sociological research involving over 5,000 people different regions Russia (Moscow, Kemerovo, Orenburg and Pskov regions, Stavropol Territory, North Ossetia) recorded an increase in ethnocentrism tendencies and an increase in nationalist prejudices towards people of non-indigenous nationality. “The rejection of people of a different nationality in difficult socio-economic conditions of growing shortages, inflation, unemployment is a “time bomb” that can lead to a sudden aggravation of conflicts” (Ivanov V.M. Interethnic conflicts: a socio-psychological aspect).

3. REASONS FOR THE AGGRESSION OF INTERNATIONAL RELATIONS IN THE FORMER USSR AND IN RUSSIA

Before talking about the reasons for the aggravation of interethnic relations in the former USSR and in Russia itself, which are currently one of the main sources of social tension in the country, it is natural to raise the question of what the ethnic groups located on the territory of the USSR actually were, what character was the national policy pursued in the country. Both of these issues are closely interrelated, because the mistakes in the national policy of the CPSU largely predetermined the artificial and to a large extent violent process of the formation of nations and nationalities in the USSR. Let us note the two most significant circumstances that caused the aggravation of national-ethnic relations.

1) For many decades, the process of nationalization of nations took place in the country, they were created without taking into account the real needs and interests of the people of the indigenous nation and national minorities. Such administrative-state units as union and autonomous republics, national districts and regions were artificially singled out. There were no clear and precise criteria, apart from ideological ones, which would make it possible, for example, to draw a strict distinction between the union and autonomous republics. Various national-ethnic communities, depending on their political and administrative-territorial status, were endowed with various rights and degrees of economic independence. As S. Kordonsky notes, the nations were turned into "social accounting groups" along with other elements of state policy, and the leaders of the national republics had to regularly report on their achievements in the field of economy, culture, literacy and other indicators. The real process of the development of nations was replaced by socio-statistical indicators of "the flourishing and rapprochement of nations" (Kordonsky S.G. Nations as state institutions).

The artificial intervention of the state into the process of national relations with the best of intentions, behind which the ideological dogmas of the CPSU were hidden about the creation of a classless society and the building of communism in the USSR, in practice took the form of forced cultivation. In fact, such a policy meant the preservation of the former pre-revolutionary level of development of nations and relations between various ethnic groups, although these relations developed under new conditions.

Thus, there is reason to believe that the nations in the USSR were considered by the state-bureaucratic apparatus of management not as genuine ethnic communities with their inherent socio-cultural characteristics, varying degrees of development of national self-consciousness, cultural identity, etc., but as social communities artificially formed according to ideological criteria, the development of which was carried out and directed by ideological guidelines. In other words, the national question was not resolved in the USSR, contrary to the officially propagated slogans about the flourishing and rapprochement of nations. The reasons for this lie not only in the authoritarian-bureaucratic style of governing the country, but also in the fact that the model of socialism that existed in the USSR could not satisfactorily solve the socio-economic problems associated with providing the population of national-territorial entities with a high and stable standard of living. , sustainable socio-economic growth. It is sustainable socio-economic progress and the accompanying high level and the quality of life contributed to the successful solution of national and ethnic problems in the capitalist countries during the second half of the nineteenth century. and in the twentieth century, which contributed to the predominance of integrationist tendencies over separatist ones.

"Internationalism" as one of the leading principles of the Marxist-Leninist ideology also played a negative role in the conduct of national policy. In practice, it led to the leveling of national and ethnic differences, giving rise to and strengthening prejudices, prejudices and distrust of one nation in relation to another. One of the important evidence of the policy of internationalism and the rapprochement of nations was the announcement of the Russian language as the only state language, which automatically led to the belittling of the role of national languages and cultural characteristics. At the same time, internationalism meant the priority of political and socio-economic relations over national-ethnic ones, and hindered the growth of ethnic self-consciousness, the formation of an original culture and psychology. Although it is impossible to deny individual facts of timely assistance to various republics, as was the case, for example, after the earthquake in Tashkent in 1968 and in Armenia in 1988. the first wave of nationalist movements in the Baltic republics, "internationalism" became a household name, a synonym for the "Russian Empire", a real image of the enemy, on which nationalist passions and emotions were concentrated.

2) The second large circle of problems that influenced the aggravation of national-ethnic relations in the former USSR lies in the very nature of ethnicity; more precisely, the specific interrelations of the individual and the ethnic group generated by it. This problem has never before been seriously considered either by official ideology or by the theory of Marxism-Leninism, which considers national relations as secondary, generated by class and political relations. However, a person's belonging to a certain class, or social system, and ethnicity are phenomena of a different order. Belonging to an ethnic group is associated with the cultural and historical origins of the formation of a person, his worldview, feelings of patriotism and love for the Motherland, for the people around him of the same ethnic group. Therefore, ethnic feelings and experiences, the value orientations associated with them, under certain circumstances, can prevail over his social class interests, political attitudes. These events most often occurred in early periods history, when "tribalism", belonging to the same clan and tribe, prevailed in relations between various ethnic groups that did not yet have a mature political organization.

In the modern era, ethnic attitudes and values begin to prevail in relations between different social groups, states, in relations between the individual and society in cases where the socio-economic and political interests of people for one reason or another cannot be satisfied, i.e. there are crises in public life. Then the phenomenon of ethnicity, which has deep roots in national culture and traditions, customs, lifestyle of people, becomes the most important integrating factor for people of the same nationality, unites them to achieve political and socio-economic tasks. In other words, ethnicity acts as a tool that opposes socially recognized criteria of social stratification in a given society, such as income, education, power, and another well-known factor that affects the social position of people, their rights and privileges. People of one ethnic group unite on the basis of their original ethnic values in order to change the existing social structure, the existing system of social stratification, social inequality.

Among ethnographers, a somewhat different, although in basic terms coinciding with the sociological interpretation, interpretation of the reasons for the aggravation of interethnic relations prevails. The decisive role in national-ethnic conflicts is assigned to the phenomenon of nationalism, which in its most concise form sounds like this: "Nationalism is a political principle, the essence of which is that political and national units must coincide." The English philosopher E. Gellner, who owns this definition of nationalism, clarifies that nationalistic feelings are caused precisely by the violation of this principle. "Nationalista movement is a movement inspired by feelings of this kind” (Gellner E. Nations and nationalism). In the domestic social science literature, the phenomenon of nationalism, which is seen as a kind of driving motor that spins interethnic conflicts, is also given a paramount place.

In this case, nationalism can be interpreted as a principle of interstate relations or as an instrument of struggle for the political independence of a certain ethnic group. But it is quite obvious that the reference to nationalism does not explain much in the relations between ethnic groups, especially the indigenous nationality and the small nationality, living within the boundaries of a single state entity. The struggle, for example, for their rights of many ethnic groups representing national minorities in the United States, European countries, third world countries do not affect, or at least to a small extent, issues of territorial and state structure. In the first place here are questions of changing the existing system of social stratification, social inequality: to obtain equal rights with the indigenous nation or even to achieve certain privileges in access to material and cultural resources and values. If we move to the interstate level, when nationalistic notes are loudly heard in political relations, even in this case the subject of the struggle is not so much the formation of a new ethnic statehood, but the desire behind this to redistribute natural, social and cultural resources in favor of one's ethnic group. It is this kind of interests of ethnic groups that are hidden behind national conflicts in the former USSR and the Russian Federation. Hence the desire for national independence of the former republics and autonomies of the USSR, since this directly opens the way to various resources that were previously under the control of the central government, the party-state apparatus.

In the context of the exacerbation of the socio-political, economic and cultural crisis of the USSR, ethnic ties and relations that tied the individual to his historical roots, homeland, fatherland, customs, traditions, native language, emotional feelings of "natural ethnicity" begin to prevail over the economic, class and political interests of people. The immediate ethnic environment of the individual is the most stable and therefore, in the period of rampant nationalism, the "ethnic community" begins to play a paramount role in a person's life. On the one hand, identifying oneself with a certain ethnic group, a person feels more confident and protected, a sense of personal activity and interest in the problems of the development of his community is aggravated in him. At the same time, “in the period of rampant nationalistic passions, an ethnic society can enslave a person.” This in turn leads to deindividuation. human personality, opens the way for the manifestation of aggressiveness, destructive instincts, which are the psychological basis of many interethnic conflicts. The old state institutions, socialist morality and ideology cease to be a regulator of the behavior of a person who is guided by feelings of ethnocentrism that have overwhelmed him (my ethnic group is the best, courageous, hardworking, etc.).

Empirical sociological data, in general, confirm these theoretical arguments, fix the growth of "conflict potential" in the mass consciousness - the high readiness of the population to participate in conflicts on the side of their ethnic group.

Currently, interethnic conflicts have become one of the most powerful dominants of social tension in Russia, where back in 1992 there were approximately 70 zones of potential interethnic conflicts (V.O. Rukavishnikov and others. Social tension: diagnosis and prognosis), some of which on the this moment led to human casualties, and in Chechnya - even to large-scale military operations.

There is a very widespread point of view that interethnic conflicts taking place on the territory of the former USSR can manifest themselves with the same intensity in interethnic relations on the territory of Russia (Solodukhin Yu. Does the fate of the Soviet Union threaten the Russian Federation?). Indeed, these conflicts did not bypass Russia either, but they manifested themselves to a greater extent precisely in the countries of the near abroad. It is also impossible to pass over in silence the fact that the negative consequences of the national policy of the CPSU most of all affected the Russian nation: playing the role of the main, leading nation, being the "stronghold of internationalism", the Russian people could not sufficiently develop national self-consciousness, lost many of their former national and cultural peculiarities. The process of restoring the original Russian culture began only in the very last years, when the press started talking about the “Russian idea” and the deep roots of Russian culture.

Fulfilling the role of an "internationalist people," Russia made it possible for representatives of all other ethnic groups to live on its territory. In Moscow, for example, as in most large cities of the world, representatives of almost all nationalities live. Along with this, until recently, approximately 55 million people lived outside the Russian Federation. (now the figure has decreased due to increased migration of the Russian population from the former republics), the share of the Russian population in the Baltic republics, Kazakhstan, Belarus, Ukraine, etc. was especially large. One of the most pressing problems in connection with this is the position of the Russian population in the former republics of the USSR, where, as already noted, the tendencies of ethnocentrism and the growth of nationalist sentiments are very strong. It is possible to single out the main tendencies of these relations.

Firstly,it is the loss of the former rather high status of the Russian nation. The governments of some of the new nation-states are openly pursuing a survival policy for members of the Russian ethnic group, depriving them of political and civil rights. Russians now have to be content with the status of national minorities, they are forced to fight for their socio-economic rights, to defend the interests of their ethnic group in the economy, politics, and culture. Despite the support of the Russian government, many Russians are forced to migrate from Estonia, Lithuania, Latvia, Ukraine, etc.

Secondthe problem is connected with the growth of separatist tendencies in the territories of Russia. A number of large republics, such as Bashkiria, Tatarstan, Yakutia, Buryatia, announced the creation of their own statehood and, without raising the question of secession from the Russian Federation, at the same time, are pursuing a line to expand their rights in the economic, financial, social fields and foreign economic activity. However, the high proportion of the Russian population in many republics, its cultural integration with local ethnic groups that are part of the Russian Federation, serves as a serious counterbalance to separatist tendencies.

Conclusion.

The causes of many modern disagreements and conflicts are rooted in the past, but the incitement of new ones has no logical basis. Russia has always been a common home for many ethnic groups, representing a mixture different cultures, customs, orders. Wrong national policy, singling out some nations and belittling others, forcibly separating and uniting different peoples, has led to the acute problem of dissension. The modern government, by its inaction, only exacerbates social tensions. Any ethnic group is characterized by a desire to stand out, to individualize, and, with the overwhelming majority, to remain the only one on its territory. In a country with such a huge number of different national minorities, serious work is needed to prevent all possible attempts to suppress their individuality. And given the interstate level of communication, it is also necessary to monitor the oppression of foreign citizens.

Send your good work in the knowledge base is simple. Use the form below

Students, graduate students, young scientists who use the knowledge base in their studies and work will be very grateful to you.

Posted on http://www.allbest.ru/

Introduction

Conclusion

List of used literature

interethnic communication communication personality teenager

Introduction

The severity of interethnic conflicts in modern Russia is determined by a combination of factors: the destruction of socio-economic, political, ideological relationships; criminal intensification of military conflicts; ignoring confessional and national ideals, values; the absence of a well-thought-out and comprehensively justified national policy concept; uncontrolled migration; the growth of national self-consciousness of the previously repressed peoples.

Under these conditions, the relevance and significance of national cultural attitudes, the value-symbolic aspects of the existence of national societies, and the specific features of specific ethnic groups are sharply increasing. In this regard, the North Caucasus region is of particular interest, in which numerous ethnic groups with ancient cultural traditions. Suffice it to say that more than 50 autonomous peoples live in this region, numerous groups of non-indigenous people, many transitive ethno-cultural associations that have come here as a result of migration processes of recent decades. Today, the Caucasus is a complex system of many powerful cultures, each of which is characterized by its own national idea, a kind of ethnic hierarchy. cultural property, a complex sign-symbolic cognitive-cultural system.

One of the serious obstacles to the stabilization of interethnic relations in the region is the lack of a positive image of ethnic relations in public consciousness. Meanwhile, such an image is an extremely important element of a multi-ethnic and multicultural society. In such tense periods of history, which is now going through North Caucasus, exclusively importance has the union of all realistically thinking people in the matter of harmonization of interethnic relations, education of a culture of interethnic communication and tolerant behavior in society.

In the social science literature, the concepts of "culture of interethnic communication", "intercultural communication" have mainly been used since the beginning of the 80s of the twentieth century. So, for example, the problem of communication in the ethnic sphere and an attempt to determine the criteria for the culture of interethnic communication, as well as the typology of interethnic communication in the conditions of various socio-political systems, is reflected in the works of Avksentiev A.V., Burmistrova T.Yu., Gasanova N.N. , Drobizheva L.M. Gasanov N.N. On the culture of interethnic communication // Socio-political journal. 1997. No. 3. S. 233; He is. Features of the formation of a culture of interethnic communication in a multinational region // Pedagogy. 1994. No. 5. P. 12. So, Drobizheva L.M. analyzes the role of socio-psychological aspects of interethnic communication, while considering the structure of communication as a whole. And in the works of Burmistrova T.Yu. and Dmitrieva O.A. the essence and the very process of formation and functioning of the culture of interethnic communication in various spheres of public life is revealed.

In the study of the problem of interethnic communication, an important place is occupied by the ethnological theories of Arutyunov S.A., Bagramova E.A., Bromley Yu.V., Gumilyov L.N. and many others, which allow us to better comprehend the essence of interethnic relations and identify the features of this process.

The initial methodology for the study of ethnic tolerance of a person is the cultural-historical concept of studying mental phenomena by L. Vygotsky, A. Leontiev and A. Luria and the historical-evolutionary approach to the study of personality, developed by A. Asmolov. Consideration of the problem from the point of view of psychology is necessary and relevant, since ethnic attitudes are, first of all, the psychological component of a single individual, and its formation should be considered as the formation of one of the structural components of self-consciousness. Adolescents are one of the most active components of humanity, at this age the formation of life attitudes and values, and for psychology, it is important to determine how ethnic attitudes are formed in adolescents, how they affect the behavior and communication of children, how to prevent the emergence of enmity and discord at this age.

1. The concepts of "tolerance", "culture of interethnic communication"

The term “communication” appeared in the scientific literature in the early 20s of the twentieth century due to the need to study the processes of interpersonal communication, mutual understanding of a person by a person, life efficiency, success, as well as in connection with the development of the media, their impact on consciousness. individual and mass consciousness, the need to study the mechanisms of manipulating the individual, the masses, managing society and its culture. Indeed, culture forms the personality of members of society, and culture is taught to it (because it cannot be acquired biologically) through direct and indirect communication Malkova T.P., Frolova M.A. Introduction to social philosophy. -M., 1995..

Communication is a specific interpersonal interaction of people as members of society, representatives of certain social groups, cultures. Communication is an important component of the social existence of a person as a social being, the source of his life, the condition for the formation of both society and the individual. A person cannot exist without communication with other people. The need for communication is one of the basic needs of a social individual Leontiev A.A. Psychology of communication. - Tartu. 1974. In the conditions of communication, a communicative process is carried out, interaction, mutual influence of individuals occurs, mutual understanding arises.

Communication is an important factor in the social determination of an individual's behavior. In its process, a person always seeks to influence his partner in a certain way, and he himself is influenced by the latter.

The effectiveness of social communication largely depends on understanding. Usually, the productive side of understanding is expressed in two aspects: the phenomenon is included in the semantic structure of the personality, and the understood corresponds to the goals of communication. Communication cannot be regarded simply as the transfer of knowledge, but always as the interaction of the parties, pursuing certain, often different goals. Understanding is dialogical. “A hint is enough for a clever man,” says folk wisdom. But a hint is enough for someone who already has knowledge of the semantic whole. Understanding depends on the characteristics of the perceiving subject of his goals, orientation, context of comprehension.

From our point of view, intercultural communication implies interpersonal communication between representatives of different cultures, as well as cultural contacts. In the process of interpersonal communication of representatives of different cultures, the enrichment of national self-consciousness takes place. Elements of culture penetrate from more developed societies into less developed ones, which can help shorten the historical path of peoples, in the process of cultural contacts. However, cultural contacts are not always positive.

Currently, there are five main areas of interdependence, interpenetration of cultures, which serve as the basis for the development of global thinking for a meaningful and productive life together human communities:

1. Development of technologies;

2. Globalization of the economy;

3. Intensive migration processes;

4. Multiculturalism;

5. The collapse of the nation - the state See: Lomteva T.N. Basic concepts intercultural communication. - Stavropol. 1999..

The totality of these areas of development creates the basis for understanding the decisive role of possession of the competence of intercultural communication in the conditions of life in an interdependent world, when a person must demonstrate “tolerance for cultural differences and mutual respect of cultures as a sign of civilized communication at a cross-national level” Lomteva T.N. Basic concepts of intercultural communication. - Stavropol. 1999..

So, intercultural communication is a process of communication and information exchange between different cultures and representatives of these cultures in order to comprehend the globalization processes in the world, understanding and accepting other cultural values and an adequate position in a different culture.

The leading position in intercultural communication is occupied by the culture of interethnic communication of representatives of various ethno-national communities, where the determining factor is the ethnic tolerance of the individual.

Ethnic tolerance is understood as a complex attitudinal formation of a personality. It is expressed in tolerance for someone else's way of life, other people's customs, traditions, mores, other feelings, opinions and ideas. In accordance with the Declaration of the Principles of Tolerance, adopted by UNESCO in 1995, tolerance is defined as a value and norm of civil society, manifested in the right to be different for all individuals of civil society; ensuring stable harmony between different confessions, political, ethnic and other social groups; respect for the diversity of the world's different cultures, civilizations and peoples; willingness to understand and cooperate with people who differ in appearance, language, beliefs and beliefs.

Ethnic tolerance of a person manifests itself in various critical situations of interpersonal and intrapersonal choice when ethnic stereotypes and norms for solving problems facing the person developed in a different socio-cultural way of life do not work, and new norms or stereotypes are in the process of their formation. Ethnic tolerance of a person is revealed and, in a certain sense, arises in problem-conflict situations of interaction with representatives of other ethnic groups. Ethnic tolerance of a person cannot be studied in isolation from the processes of ethnic identification, since all ethnopsychological phenomena are facets of one integral phenomenon - the ethnic variability of a person.

2. The influence of ethnic attitudes on the behavior of adolescents

Adolescents are one of the most intense areas of interethnic contacts. In general, adolescence is an important period in the development of ethnic identity, its formation Vyatkin B.A., Khotinets V.Yu. Ethnic self-consciousness as a factor in the development of individuality. / / Psychological magazine, 1996. V. 17. No. 5. P. 69-75. Adolescence is a crisis transition between childhood and adolescence, during which multidimensional, complex processes take place in the personality: the acquisition of identity and a new attitude to the world.

In general, in Everyday life The ethnicity of the vast majority of adolescents is not updated and ethnic self-identification does not occupy a leading position. Despite this, schoolchildren show a rather lively interest in various ethnic issues. At the same time, the existing elements of bias and negativism in national relations should be noted. Although many teenagers have among their friends and close representatives of other nationalities, a fairly significant number determine their attitude towards a person based on his ethnicity.

The most powerful mobilizing factor for most adolescents is an insult on a national basis or a negative assessment of the people to which the person belongs. This is what most often leaves a deep imprint in the memory of a person and makes him take any action. Another powerful factor in ethnic mobilization is participation or empathy for some common success or achievement.

All this increases the responsibility of school education for the future of Russia, for which way it will go, how the processes of interethnic interaction will develop. But, unfortunately, today there is no active work in this direction. And modern system education does not guarantee the formation of positive interethnic attitudes. And the negative perception of one or another ethnic group that has taken shape in the school environment or the exclusivity of one's national group is doubly dangerous.

Interethnic relations of adolescents are determined by the characteristics of socialization, depend on the influence of the ethnopsychological characteristics of the surrounding ethnic groups, the level of development of ethnic identification, ethnic stereotypes, and ethnic education.

The social situation, including all socio-cultural institutions for the transmission of norms, values, attitudes, the influence of language differences, family and everyday norms, the traditional system of ethical and behavioral stereotypes, and ethno-specific ritualized rituals, has the most significant impact on the interethnic relations of adolescents.

Depending on the social situation in which a teenager is favorable or carrying a charge of negative emotions, his relationships with representatives of the surrounding ethnic groups will develop accordingly.

A great influence on the formation of interethnic relationships among adolescents is exerted by the family, where, under the influence of the views of parents, the first basic accumulation of impressions about the surrounding ethnic groups takes place. On the basis of the received ethnic upbringing, the background of positive or negative interethnic relationships of adolescents is further formed. ethnic identity is the basic basis for the formation of interethnic relations. Depending on the ability of adolescents to identify themselves with their own and with the surrounding ethnic group, the establishment and course of their interethnic relationships will depend.

An important factor in the development of interethnic relations is ethnopsychological characteristics, which manifest themselves mainly through the mechanisms of attitudes and stereotypes.

Ethnic attitudes, being an integral part of the ethnic psyche of a person, form a certain mood, giving special specifics to the motivation and goal-setting of adolescents.

3. Formation of a positive ethnic attitude among adolescents

One of the main directions in solving the problems of educating a culture of interethnic communication can be an increase in the role of ethnopsychology in educational programs. It is this discipline that is able to clearly demonstrate and explain the specifics of the differences that lie in the field of interethnic differences. Showing the unique essence of the most diverse cultures and demonstrating that the bearers of these cultures cannot think and feel in exactly the same way can greatly contribute to increasing interethnic tolerance (tolerance). At the same time, special attention should be paid not only to theoretical training, but also to practical contacts between representatives of different cultures, both at the interstate level and within the country, where interethnic differences are often even more striking.

When working with students, it must be remembered that many of them are future teachers who will have to pass on the acquired knowledge and formed attitudes to future generations. And modern research shows that we can talk about the presence of social and psychological factors that, to one degree or another, violate the adequacy of the behavior of children in groups in which teachers work with inadequate forms of expression of ethnic self-consciousness. Children studying with teachers with an adequate positive form of expressing ethnic self-consciousness are better adapted in the micro-society, their behavior is characterized by more flexible and harmonious ways of interacting with others. Whereas children studying with teachers, with hyperbolized and lithotized forms of ethnic self-consciousness, are distinguished by difficult social and psychological adaptation in the environment Khotinets V.Yu. ethnic identity. SPb., 2000. p. 186-187..

In addition, it should be noted that most of the various ethnophobias are rooted in a negative assessment of their ethnic group. It is the lack of a positive assessment of one's ethnic group and the experience of a national inferiority complex that lead to the fact that psychological protection works, and people fall upon other peoples, accusing them of all mortal sins. Thus, the formation of a positive assessment of one's ethnic group is one of the main components of a set of measures aimed at creating a healthy interethnic situation.

Conclusion

Since we live in an era of globalization of processes, we can expect an era of integrated culture. But in order to remain oneself in our complex world, cultural differences must be taken for granted and one must try to get used to a “foreign” culture without losing one's own.

A true culture of interethnic communication, interaction and cooperation of peoples can only arise on the basis of the disclosure of the spiritual and moral potential of each nation, the exchange of experience in social and cultural creativity, on the basis of the realization of the ideals of freedom, justice and equality. And it is education that is designed to provide a combination of international and national education for adolescents.

In conditions of intensive migration and interaction of cultures, the modern education system is designed to create conditions for the formation of a person capable of active life in a multinational multicultural environment. A high stake on the traditional culture of education in this regard, which exists in the modern world, is natural and logical. The national tradition of education practically remains the main condition for the revival of any national traditions and national revival generally.

The historical experience of the development of the school, education, pedagogical knowledge, expressed in theoretical form, can and should become the basis of the modern model of education and new pedagogical concepts. This experience contributes to a better identification of the content of education, the definition of the main directions of its development, the means and methods of continuous spiritual improvement and the renewal of society. Model modern education cannot be created without taking into account regional characteristics, without relying on historical memory peoples, on the national experience of education and family education.

The purpose of our work was to consider the influence of ethnic attitudes on the behavior of adolescents. We found out that ethnic attitudes are formed in adolescents due to the influence of the surrounding society - school, family, friends, and the media. The formation of a positive ethnic attitude within the framework of these social institutions is of great importance for society.

Bibliography

1. Avksentiev V.A., Shapovalov V.A. Ethnic problems of modern Russia: socio-philosophical aspect of analysis. Stavropol, 1997.

2. Asmolov A.G., Shlyagina E.I. national character and individuality: the experience of ethnopsychological research. Issue 2. - M., 1984.

3. Vyatkin B.A., Khotinets V.Yu. Ethnic self-consciousness as a factor in the development of individuality.// Psychological magazine, 1996. V. 17. No. 5.

4. Gasanov N.N. On the culture of interethnic communication // Socio-political journal. 1997. No. 3. S. 233; He is. Features of the formation of a culture of interethnic communication in a multinational region.// Pedagogy. 1994. No. 5.

5. Leontiev A.A. Psychology of communication. Tartu. 1974.

6. Lomteva T.N. Basic concepts of intercultural communication. Stavropol. 1999.

7. Malkova T.P., Frolova M.A. Introduction to social philosophy. M., 1995.

8. Khotinets V.Yu. ethnic identity. SPb., 2000.

9. Shlyagina E.I. On the question of building an ethnopsychology of personality // Ethnic psychology and society. - M., 1997.

10. Shlyagina E.I., Karlinskaya I.M. Tolerance as a condition for positive interethnic communication // Psychology of communication: problems and prospects. - M., 2000.

Hosted on Allbest.ru

Download:

Preview:

"We" and "they" - the problem of interethnic relations.

Relevance : It so happened that we, representatives of various nationalities, live today in Russia. This is a multinational country. Of course, you can say that there are countries with even more different nationalities, and you will be absolutely right. However, Russia was and remains a special country: it is inhabited by more than a hundred peoples and nationalities. How to make the people who inhabit it live peacefully and amicably? Today this problem is actual and important. In this regard, in our opinion, it is necessary to cultivate tolerance among schoolchildren.

Purpose of the study:to study the level of ethnic tolerance of students in the school community.

An object: students of grades 8-11 of the Solnechninskaya secondary school.

Subject : ethnic tolerance in a multinational student teamstudents of the municipal educational institution "Solnechninskaya secondary school".

Research methods:

method of analytical reading;
research method;

Tasks: – to study the available literature on this issue;

- define age groups students for research;

- compose a questionnaire;

- conduct a sociological survey;

– to analyze the obtained results;

- to determine the level of ethnic tolerance among students of the Solnechninskaya secondary school.

Practical focusThe research lies in the fact that the results of the research can be used by teachers and psychologists of school educational institutions to solve problems related to issues of tolerant relations on an ethnic basis.

Hypothesis: Improving the political, historical and ethno-cultural literacy of adolescents will contribute to the formation of a tolerant attitude towards people around them

I live in the village of Solnechny of the Republic of Sakha (Yakutia) where representatives of various nations live and work. Children of different nationalities and linguistic communities study at our school.Side by side I live with Ukrainians, Yakuts, Ingush, Evenks, Moldavians, Tatars, I communicate with them every day and without thinking about who has what nationality. Russians predominate in the total mass of students. This fact is confirmed by personal data: out of 110 students at the school, 83 are Russians. The region in which we live is relatively prosperous in terms of interethnic conflict. But our region is a place of constant labor migration of the population, and in the context of a general tense political situation, serious consequences are possible. If we do not pay attention to local skirmishes today, we can get large-scale conflicts tomorrow.

We, living in Yakutia, are united by a historical and spiritual community. The unity of peoples throughout the history of mankind has not deprived them of their unique traditions, native language, culture, and national identity. I know for sure: there are no bad nations and nationalities, there are us, ill-mannered people. What could be simpler: smile at a person, stretch out your hand to greet him, encourage, support in Hard time- and there will be no problems. Everything great in the world is simple, no one should forget about it.

Children of different nationalities study in our school. But national differences have never been a cause for conflict. We are always together. together on school holidays and competitions, hiking and evenings. We admire how Evenk Atlasov Kolya, Tatar Yunusov Sasha, Ingush Chapanova Amina, Russian Malakhova Nastya dance together. How wonderfully Ingush Belokiev Lors and Ukrainian Igor Kravchenko sing a duet. Among our top athletes the names of the Yakut Valya Rybalkina, the Russians Vika Salova, Anton Kulish, Denis Konev, the Ukrainian Yulia Ovcharenko, the Tatar Anzhela Gizatullina.

And yet the problem of interethnic relations is as old as the world. In our difficult time, it not only has not lost its relevance, but has risen to its full gigantic height: “What kind of blood are you?”

A person quite naturally tries to realize himself through the voice of blood, i.e. through belonging to a particular nation. Since ancient times, representatives of one ethnic group have perceived their relatives as carriers of unique natural, psychological and cultural qualities. This feeling is familiar to us from childhood. R. Kipling said this in his "Jungle Book": "You and I are of the same blood, you and I ...".

People of the same nationality tend to see in their relatives the embodiment of the best ethnic qualities. They are smart, brave, hardworking, insightful. At the same time, foreigners look like the complete opposite. They have a lot negative qualities. Already in ancient times formed the attitude of "we" and "they". As a result, false and simplified ethnic stereotypes were formed.

For example, Americans have tried for centuries to create a distorted view of the Negro. At first, they were spoken of as people of a patriarchal warehouse, kind and unspoiled by civilization. (B. Stow "Uncle Tom's Cabin") Then the blacks turned in the mass consciousness into carriers of laziness, social apathy and aggression.

AT Nazi Germany Hitler argued that it was the Jews who were to blame for all the difficulties and troubles of the country. The final solution to this problem was the extermination of the Jews.

What are the causes of outbreaks of national discord? Why do people of one nationality often treat people of another nationality with hostility?

It's probably a matter of stereotyping. Living next to each other for thousands of years, peoples have accumulated a lot of mutual grievances, and hence the idea that people of other nationalities are worse has been entrenched. And we all have repeatedly come across the fact that if a person of a different nationality commits an ugly act, then in a conversation someone will definitely say: “Well, what to take from him, he is ... (Russian, Tatar, Jew ...)”.

At present, the growth of national self-consciousness of small peoples is increasingly becoming the cause of interethnic conflicts. All peoples over the centuries have made a great contribution to the treasury of universal culture. They took part in the development of the economy and culture of the countries in which they live. But often, because of government policy, or because of the behavior of representatives of the titular nation, they experience national humiliation: their national feelings are infringed, the principle of equality is violated, and their cultural values are disparaged.

Our country is a multinational state. Now we are trying to solve the problems that existed during the time of Tsarist Russia, were Soviet power have emerged recently. You can search for the guilty, defend your innocence, refer to history, exchange claims and accusations. But life shows that it is necessary to resolve disputes based on the search for agreement, refusing violence.

Another problem in Russia is the preservation of small nationalities, primarily northern ones. The economic transformations of the 1990s only worsened their situation; traditional occupations (reindeer herding, fishing, woodcarving) are falling into decay.In many cases, they found themselves in the position of a national minority and were deprived of the opportunity to live in their ethnic space. The second generation of Yakuts has already grown up, who do not know their language, have moved away from their culture.

There are other problems as well. Numerous nationalist political organizations emerged. Now nationalism does not yet enjoy universal support in our country, where for many years the peoples lived together in harmony, fought together against fascism. But during periods of economic crises, a decrease in the standard of living of the population, discontent rises sharply, and against this background one can successfully propagate hatred towards people of other nationalities. Similar ideas are used at rallies and preached in the press. Usually, the less a person has an internal culture, the easier it is to convince him of special exclusivity and the presence of enemies that prevent it from manifesting itself.

I wanted to know what is the level of ethnic tolerance of young people and, in particular, students of our school community. I have a question: is it possible to date a person of a different nationality? How about creating a family? Will customs, family traditions, religion interfere? I decided to see what young people write about this on Internet forums. Here's what happened.

kolya12

the main thing is that a person has a soul, and initially mutual understanding between two specific people.

kolyan_76

Well, I would never marry a Muslim woman. Most of them are fanatics and sick in the head. Plus, I'm an atheist. But I'm open to other options :D

Yes, and you will not be allowed to marry her until you accept their faith, although it happens that secular Muslims come across, but they are a minority.

lenka

And I would never marry a Chinese. Yes, and for a Muslim too - it's dangerous.

igor"

I somehow lean more towards the Caucasian race

dmitry

There are beautiful women in every nation

What do the people of our village think?

I conducted a sociological survey among high school students, aged 13 to 18, and adults, aged 30 to 50. The questions were the same for everyone:

1. Age

2. Nationality

3. How do you feel about people of other nationalities

a) tolerant

b) hate

4. How do you feel about interethnic marriages?

a) tolerant

b) hate

c) depending on nationality

5. Have you witnessed ethnic discrimination?

6. Do you know your native language?

a) I know well

b) I only know a few words

c) don't know

7. Do you agree to let a representative of another nationality into your environment?

8. As whom?

9. Do you have friends of other nationalities?

10. Have you had conflicts with representatives of another nationality?

According to this survey, 100% of adults are tolerant of another nationality and interethnic marriages, agree to let them into their society, moreover, they already have friends of a different nationality. None of the respondents wrote that they agreed to have a representative of another nationality as a spouse or family member. Everyone had the same answers: a friend, a girlfriend, a comrade, and sometimes a neighbor.

All were witnesses of discrimination on the basis of nationality, but they had no conflicts with representatives of another nationality. All interviewed adults are Russian by nationality and know their native language well.

Students have different opinions. A total of 23 people were interviewed. 11 teenagers aged 13-14 and 12 teenagers aged 15-18.

Of the 11 adolescents aged 13-14 interviewed, 6 are Russians, 2 are of mixed origin (one of the parents is Russian, the other is Ukrainian), and 3 are Ukrainians. 7 out of 11 people answered that they are tolerant towards representatives of other nationalities. The remaining 4 - depending on nationality. 6 out of 11 adolescents surveyed answered that they are tolerant of interethnic marriages, the rest - depending on the nation. 2 people out of 11 witnessed discrimination based on nationality. Children from mixed marriages and Russians know their native language well, but Ukrainians know only certain words from their native Ukrainian language. 9 out of 11 agree to let a representative of another nationality into their society as a friend, acquaintance, or classmate. 1 out of 11 respondents does not agree to let a representative of another nation into their society, but already has a friend of another nation. He and two other people had conflicts on ethnic grounds.

Out of 12 adolescents aged 15-18, 8 are Russian, 1 Ukrainian, 1 Yakut and 1 Ingush. Russians know their native language well. The Ingush knows only a few words in her native language. Yakut does not know his native language at all. Of the 12 adolescents surveyed, 10 are tolerant towards representatives of another nation. 1 - depending on nationality, and 1 hates them in general. 9 out of 12 people are tolerant of interethnic marriages, the rest - depending on their nationality. 10 people answered that they agreed to let a representative of another nation into their society as a friend, acquaintance, interlocutor, or anyone in general. 2 people answered negatively, but they have friends of another nationality. 4 respondents had conflicts with representatives of another nationality. Two of them witnessed discrimination based on ethnicity.

As you can see, most people are tolerant towards another nation, a minority is divided into nations that they like and dislike, and only a few hate representatives of another nation.

Based on the research carried out, the following conclusions:

1) Part of the current generation does not attach special significance nationality

2) Almost all respondents, regardless of nationality, think in Russian

3) Those respondents who are not Russians are more susceptible to nationalism

I thought for a long time what can be done so that the problems of interethnic relations do not become more acute in our society and do not lead to trouble? Here are my suggestions:

1) Make learning history native land compulsory school subject.

2) Include elements of national cultures (cultures of the peoples of Yakutia and Russian national culture) in school and preschool education.

3) Introduce sign language translation on the NVK channel

4) Increase the number of TV shows about the culture of Yakutia in Russian.

5) Broadcast broadcasts of the studio "Spektr" should be on the territory of the entire region without delay.

6) Start learning the Yakut language in a playful way in kindergarten

7) In interethnic families to raise a child in the traditions of both cultures.

Application.

Adults.

Editor's Choice

What kind of fish can be salted at home: choices and cooking tips Salt white fish

Fish is a source of nutrients necessary for the life of the human body. It can be salted, smoked,...

What is yantra, types of yantra meaning

Elements of Eastern symbolism, Mantras, mudras, what do mandalas do? How to work with a mandala? Skillful application of the sound codes of mantras can...

wood burning technology

Modern tool Where to start Burning methods Instruction for beginners Decorative wood burning is an art, ...

How to calculate the specific gravity in different areas?

The formula and algorithm for calculating the specific gravity in percent There is a set (whole), which includes several components (composite ...

Geography of beef cattle breeding (cattle, pigs, sheep), poultry farming

Animal husbandry is a branch of agriculture that specializes in breeding domestic animals. The main purpose of the industry is...

Analysis of the company's market share is an effective tool for a successful business What share in sales is considered the norm

Market share of a company How to calculate a company's market share in practice? This question is often asked by beginner marketers. However,...

The seventh technological mode is cognitive

First mode (wave) The first wave (1785-1835) formed a technological mode based on new technologies in textile...

Types of one-part sentences

§one. General data Recall: sentences are divided into two-part, the grammatical basis of which consists of two main members - ...

The concept of dialect. What is a dialect? Grammar Dictionary: Grammar and linguistic terms

The Great Soviet Encyclopedia gives the following definition of the concept of a dialect (from the Greek diblektos - conversation, dialect, dialect) - this is ...

New

Popular

Children of different nations ... What is the reason for national conflicts between children? Problems of interethnic communication in the country, at school, in the classroom.