PLAN

INTRODUCTION 2

GROUP 3

ETHNOCENTRISM 7

CONCLUSION 17

REFERENCES 19

INTRODUCTION

A person as a person is formed in a group, he is a direct and indirect spokesman for intra-group relations. The significance of the group for the individual, first of all, is that the group is a certain system of activity, given by its place in the system of social division of labor. The group itself acts as the subject of a certain type of activity and through it is included in the entire system of social relations. In this regard, the group acts as the most complete reflection of the fundamental features of the social system within which it is formed and functions.

The problem of the group as the most important form of social association of people in the process of joint activity and communication is one of the central ones in social psychology. Interest in the group is due to a number of fundamental points. On the one hand, the personality, its self-consciousness, the values ​​and norms adopted by it, the system of ideas about the world are formed in the process of including a person throughout his life in the activities of various groups. His mental warehouse, personal content are formed at the intersection of various group influences. Consequently, it is impossible to understand a person, to study the process of his development, without referring to the analysis of those groups of which he is a member. On the other hand, the group itself is not a simple sum of people included in it, but represents, from the moment of its psychological emergence, an independent integral phenomenon with its own characteristics, not reducible to the individual characteristics of its members, its own history of development and patterns of life.

GROUP

A group is a community limited in size, distinguished from the social whole on the basis of certain characteristics (the nature of the activity performed, social or class affiliation, structure, composition, level of development, etc.).

Social psychology has made repeated attempts to construct a classification of groups. The American researcher Juwenck singled out seven different principles on the basis of which such classifications were built. These principles were very diverse: the level of cultural development, the type of structure, tasks and functions, the predominant type of contacts in the group. However, a common feature of all the proposed classifications is the forms of group life.

The classification of groups can be visualized in the form of a diagram. (Fig.1)

For social psychology, the division of groups into conditional and real is significant. She focuses her research on real groups. But among these real ones there are also those that mainly appear in general psychological research - real laboratory groups. In contrast to them, there are real natural groups. Socio-psychological analysis is possible with respect to both types of real groups. However, real natural groups are of the greatest importance. In turn, these natural groups are subdivided into the so-called "large" and "small" groups.

A small group is understood as a small group whose members are united by common social activities and are in direct personal communication, which is the basis for the emergence of emotional relationships, group norms and group processes.

The expediency of studying groups is obvious, because. they are a convenient model for studying the processes of suggestibility, conformity, workability, communication, etc. for a certain period of time.

Small group laboratory studies can be approximated to real life conditions in two different ways. The first way goes along the path of creating experiments that isolate all the major and minor attributes of these situations. The second method of convergence follows the path of not only organizing experimental conditions, but also includes studies of real contact groups in “life” (simulated) interaction conditions.

And what is valuable, in laboratory studies of small groups, the general psychological principle of selecting subjects is observed: they must be of the same age, gender, and a similar level of education.

As for large groups, the question of their study is much more complicated and requires special consideration. It is important to emphasize that these “large” groups are also unequally represented in social psychology: some of them have a solid tradition of research in the West (these are mainly large, unorganized, spontaneously arisen “groups”, the very term “group” in relation to which is very conditional), while others, like classes, nations are much less represented in social psychology as an object of study. In groups of the first type, the processes occurring in them are well described in some sections of social psychology, in particular, in the study of methods of influence in situations outside of collective behavior.

In the same way, small groups can be divided into two varieties: emerging groups, already set by external social requirements, but not yet united by joint activity in the full sense of the word, and collectives, i.e. groups of a higher level of development associated with specific types of social activities. Groups of the first variety can be designated as "becoming".

Traditionally, in social psychology, some parameters of the group are studied: the composition of the group (or its composition), the structure of the group, group processes, group values, norms, and the system of sanctions. Each of these parameters can take on a completely different meaning, depending on the general approach to the group that is implemented in the study. So, for example, the composition of the group can, in turn, be described in terms of completely different indicators, depending on whether, in each particular case, it means, for example, the age professional or social characteristics of the members of the group. Obviously, a single recipe for describing the composition of a group cannot be given, especially in connection with the diversity of real groups. in each specific case, it is necessary to start with which real group is chosen as the object of study.

The structure of large groups, which include small ones, is diverse:

social classes;

Various ethnic groups;

professional groups;

Age groups (for example, young people, women, the elderly, etc. can be considered as a group).

Directly general qualities of the group:

1. Integrativity - a measure of unity, fusion, commonality of group members with each other, (lack of integrativity - disunity, disintegration).

2. The microclimate determines the well-being of each person in the group, its satisfaction with the group, the comfort of being in it.

3. Reference - the degree of acceptance by the members of the group of group standards.

4. Leadership - the degree of the leading influence of certain members of the group on the group as a whole in the direction of the implementation of group tasks.

5. Intragroup activity - a measure of the activation of the group's constituent personalities.

6. Intergroup activity - the degree of influence of this group on other groups.

In addition to these qualities, the following are also considered:

The orientation of the group is the social value of the goals adopted by it, the motives of activity, value orientations and group norms;

Organization - the real ability of the group to self-government;

Emotionality - interpersonal relationships of an emotional nature, the prevailing emotional mood of the group;

Intellectual communication - the nature of interpersonal perception and the establishment of mutual understanding, finding a common language;

Volitional communication is the ability of a group to withstand difficulties and obstacles, its reliability in extreme situations.

ethnocentrism

From the point of view of social psychology, three main lines of research into the psychology of classes can be identified:

psychological characteristics of different specific classes (workers, peasants, bourgeoisie, etc.);

characterization of the class psychology of different classes of the same epoch;

correlation between class psychology and the psychology of individual class members.

The elements of class psychology include: class needs, class interests, social feelings (that is, certain characteristics of the emotional states inherent in the group), habits, customs, and traditions of the class.

The psychological characteristics of ethnic groups have the following sides:

the most persistent part is the mental composition (national character, temperament, traditions and customs);

emotional sphere (national or ethnic feelings).

Ethnocentrism is a preference for one's ethnic group, manifested in the perception and evaluation of life phenomena through the prism of its traditions and values. The term "ethnocentrism" was introduced in 1906 by W. Sumner, who believed that people tend to see the world in such a way that their own group is at the center of everything, and all others are measured with it or evaluated with reference to it.

Ethnocentrism as a socio-psychological phenomenon. Ethnocentrism has existed throughout human history. Written in the 12th century "The Tale of Bygone Years" meadows, which, according to the chronicler, supposedly have a custom and law, are opposed to the Vyatichi, Krivichi, Drevlyans, who have neither a real custom nor a law.

Anything can be considered a reference: religion, language, literature, food, clothing, etc. There is even the opinion of the American anthropologist E. Leach, according to which, the question of whether a particular tribal community burns or buries its dead, whether their houses are round or rectangular, may have no other functional explanation, except that each nation wants to show that he is different from his neighbors and superior to them. In turn, these neighbors, whose customs are directly opposite, are also convinced that their way of doing anything is right and best.

American psychologists M. Brewer and D. Campbell identified the main indicators of ethnocentrism:

perception of elements of one's culture (norms, roles and values) as natural and correct, and elements of other cultures as unnatural and incorrect;

considering the customs of one's group as universal;

the idea that it is natural for a person to cooperate with members of his group, to help them, to prefer his group, be proud of it and not trust and even be at enmity with members of other groups.

The last of the criteria identified by Brewer and Campbell testifies to the ethnocentrism of the individual. Regarding the first two, some ethnocentric people recognize that other cultures have their own values, norms, and customs, but are inferior to the traditions of "their" culture. However, there is also a more naive form of absolute ethnocentrism, when its bearers are convinced that "their" traditions and customs are universal for all people on Earth.

Soviet social scientists believed that ethnocentrism is a negative social phenomenon, equivalent to nationalism and even racism. Many psychologists consider ethnocentrism a negative socio-psychological phenomenon, manifested in the tendency to reject other groups, combined with an overestimation of one's own group, and define it as the inability to view the behavior of other people in a manner different from that dictated by one's own cultural environment.

But is it possible? Analysis of the problem shows that ethnocentrism is an inevitable part of our life, a normal consequence of socialization and familiarization of a person with culture. Moreover, like any other socio-psychological phenomenon, ethnocentrism cannot be considered as something only positive or only negative, and a value judgment about it is unacceptable. Although ethnocentrism often proves to be an obstacle to intergroup interaction, at the same time it performs a useful function for the group to maintain a positive ethnic identity and even preserve the integrity and specificity of the group. For example, when studying Russian old-timers in Azerbaijan, N.M. Lebedeva, it was revealed that the decrease in ethnocentrism, manifested in a more positive perception of Azerbaijanis, testified to the erosion of the unity of the ethnic group and led to an increase in the departure of people to Russia in search of the necessary sense of "We".

Flexible ethnocentrism. Ethnocentrism initially does not carry a hostile attitude towards other groups and can be combined with a tolerant attitude towards intergroup differences. On the one hand, bias is mainly the result of one's own group being considered good, and to a lesser extent it arises from the feeling that all other groups are bad. On the other hand, an uncritical attitude may not extend to all properties and spheres of life of one's group.

In the course of research by Brewer and Campbell in three countries of East Africa, ethnocentrism was found in thirty ethnic communities. Representatives of all nations treated their group with greater sympathy, more positively assessed its moral virtues and achievements. But the degree of expression of ethnocentrism varied. When evaluating group achievements, the preference of one's own group was significantly weaker than when evaluating other aspects. A third of the communities rated the achievements of at least one of the outgroups higher than their own achievements. Ethnocentrism, in which the qualities of one's own group are fairly objectively assessed and attempts are made to understand the characteristics of a foreign group, is called benevolent, or flexible.

As a cause of ethnic conflicts... Abstract >> Culture and art

other cultures or subcultures. ethnocentrism unites the group, justifies sacrifice... it is impossible for him to display patriotism. ethnocentrism- a necessary condition for the appearance ..., extreme manifestations are possible ethnocentrism e.g. nationalism, contempt for...

the property of ethnic self-consciousness to perceive and evaluate life phenomena through the prism of the traditions and values ​​of one's own ethnic group, which acts as a kind of universal standard or optimum.

Great Definition

Incomplete definition ↓

ethnocentrism

(English - ethnocentrism; German - Ethnozentrismus) - a system of views and ideas in which the life of other peoples, their customs and customs are viewed through the prism of traditional attitudes and value orientations of their ethnic community, which, usually, thereby usually is placed above all others ; there are, however, cases when one's own culture is valued lower than that of a foreign one. The concept of E. was first proposed and developed at the beginning of the 20th century. American sociologist W. Samner, who noted the universal nature of E. phenomena in all peoples of the world and in all periods of human history, but exaggerated its negative impact on interethnic contacts. E. in the everyday sphere, at the personal-family level, is associated with that natural opposition of "we" - "they", which underlies ethnic identification; it is no coincidence that many auto-ethnonyms simply mean "we are people", while others, therefore, are not quite "people" (see also "Tribalism"). E. is rooted in the peculiarities of the psyche, reacting negatively or warily to everything unfamiliar (see Xenophobia) and is ultimately due to ethno-cultural apperception, i.e. the specifics of the entire process of socialization of an individual in a certain ethno-cultural environment, the perception of the stereotypes existing in it, the system of values, etc. In broader social groups, E. is also conditioned by attitudes and ideas received in the course of schooling and public education in the native language, under the influence of ethnically colored literature and art, the media), etc. At this social level, E. often turns into "group narcissism", merges with the ideology of nationalism (see) and can be directed towards a sharp isolation of peoples, inciting hostility and enmity between them. E. is usually overcome in the process of communicating with people belonging to other peoples, with the growth of respect for their culture, with the spread of the ideology of internationalism (see).

LIT.: Artanovsky S.N. The problem of ethnocentrism, ethnic identity of cultures and interethnic relations in modern foreign ethnography and sociology. In book. Actual problems of ethnography and modern foreign science. L., 1979.

Snyder L.L. Encyclopedia of Nationalism. N.Y., 1990.

Living R.A. Campbell D.T. ethnocentrism. Theory of Conflict.

Ethnic attitude and group behavior. N.Y., 1972.

Great Definition

Incomplete definition ↓

a belief system that asserts the superiority and unique value of only one way of life (type of culture). Other value systems are declared inferior, underdeveloped, imperfect in comparison with the upheld standard. Usually here we are talking about the absolutization of the European type of culture and Eurocentrism as a form of manifestation of ethnocentrism. But in history and modernity, there are other variants of ethnocentrism (for example, Negritude).

Great Definition

Incomplete definition ↓

ethnocentrism

from Greek, ethnos - group, tribe and lat. centrum - center, focus) - a view of the world through the prism of ethnic identification. At the same time, life and cultural processes are evaluated through the traditions of ethnic self-consciousness, which acts as an ideal model. The term "E." first appeared in the work of Paul-Austria. sociologist L. Gumplovich "Racial Struggle" (1883). More thoroughly this term was worked out by Amer. sociologist W. Sumner. Now this concept is used in philosophy, sociology, social psychology and ethnography. In Folk Customs, Sumner introduced a number of concepts ("we-group", "they-group", "ethnocentrism"), which express a person's tendency to perceive and evaluate various phenomena based on the cultural stereotypes of his ethnic group. The worldview of an ethnic group is developed with the help of symbols of the common past - myths, legends, shrines, emblems. This cultural-historical continuity in the life of an ethnos is a dynamic and variable quantity. Yes, Amer. The Irish are a later original version of the Irish ethnic group, formed in special economic and political circumstances. This ethnic group has some of its own memories, which does not shake the ethnic unity of the Irish on both sides of the ocean. The consciousness of an ethnic group is characterized in such terms as "cohesion", "solidarity", "unity". As for the relations between groups (“they-group”), “otherness”, “foreignness”, “hostility” are emphasized here. In ethnology and cultural studies, the origin and functions of E. are usually considered in connection with the nature of intergroup relations. Psychoanalysts (3. Freud, E. Fromm) consider E. in terms of individual and group narcissism.

ethnocentrism

a qualitatively specific worldview that puts the interests of a particular ethnic group at the forefront, perceiving reality through the prism of ethnic processes and interethnic relations. The concept of E. was first used by W. Sumner. E. proceeds from the uniqueness and autonomy of national culture, and also from the fact that it is ethnic processes and ethnic perception of the world that underlie the history of human society, that interethnic relations, more precisely, the struggle of ethnic systems, determine the logic of history. At the same time, the subjectivity of ethnic communities in the life of mankind is often elevated to an absolute, and in their extreme manifestations, ethnocentric concepts in principle deny the world-historical process as a whole, referring to the logic of the history of individual peoples (or their ethno-cultural communities, such as Slavism, Romano-Germanic world, the world of Islam, etc.). At the same time, the universal human is considered as a kind of abstraction, but by no means a real subjectivity. In sociological concepts, E. expresses the idea that the system of social relations and institutions in each specific case is determined by the characteristics of the national culture, and foreign systemic phenomena introduced from the outside, if the national culture at a given stage of its existence is not prepared for their perception, are rejected by the ethnic system, or create a kind of chimera, gradually destroying the ethnic group. The political science component of E., naturally considering the state primarily as a national statehood, as an ethno-consolidating principle, is an absolute orientation towards the priority of state interests in comparison, say, with the interests of an individual or a community of various peoples and states. Because of this, E., as a rule, in public life carries a conservative beginning and is an opponent of universal political freedoms, equality, parliamentarism, etc. In the field of interethnic relations, E. has, in principle, a tendency to develop into nationalism, but this tendency is far from always is being implemented. As a rule, E. contributes to the formation of stereotypes of national consciousness, stable images of representatives of other ethnic communities, but these images are by no means always painted in negative tones.

Great Definition

Incomplete definition ↓

The concept is used in philosophy, sociology, social psychology and ethnology. In the work "Folk Customs" Sumner introduced the concepts ("we-group", "they-group", "ethnocentrism"), which express a person to perceive and evaluate various phenomena based on the cultural stereotypes of their ethnic group. The worldview of an ethnic group is developed with the help of symbols of the common past - myths, legends, shrines, emblems. This cultural and historical value in the life of an ethnos is dynamic and. Yes, Amer. The Irish are a later original version of the Irish ethnic group, formed in special economic and political circumstances. This ethnic group has some of its own memories, which does not shake the ethnic unity of the Irish on both sides of the ocean. The consciousness of an ethnic group is characterized in terms such as "cohesion", "", "". As for the relations between groups (“they-group”), “otherness”, “foreignness”, “hostility” are emphasized here. In ethnology and cultural studies, the origin and functions of E. are usually considered in connection with the nature of intergroup relations. Psychoanalysts (Z. Freud, E. Fromm) consider E. in terms of individual and group narcissism.

Philosophy: Encyclopedic Dictionary. - M.: Gardariki. Edited by A.A. Ivina. 2004 .

ethnocentrism

(from Greek? - group, tribe, and lat. centrum - focus, center), property ethnic. self-awareness to perceive and evaluate life phenomena through the prism of traditions and values own ethnic group, acting as a kind of universal standard or optimum.

The term "E." introduced in 1906 by Sumner, who believed that there was a sharp difference between the relations of people within an ethnic group. groups and intergroup relations. If camaraderie and solidarity reign within a group, then suspicion and enmity predominate in relations between groups. E. reflects and at the same time creates the unity of ethnic. groups, "We" in the face ext. peace. In the future, the concepts became more complicated. In ethnology and cultural studies, the functions of E. are associated ch. arr. with the nature of intergroup relations, while psychologists study the mechanisms of individual consciousness. Freud considered E. a reoriented expression of individual narcissism, connects it with cognition. categorization processes.

Like ethnic. in general, E. cannot be considered in isolation from history and socio-economic. state corresponding. ethnic groups. Interethnic. installations depend on the degree of intensity and orientation of cultural contacts, which can be not only hostile, but also friendly. Interethnic. borders are not always clear and stable (territorial interpenetration of ethnic communities; variability of cultural and linguistic characteristics; problematic ethnicity of some members of ethnic communities; crossing the boundaries of ethnic communities; historical shifts in ethnicity and lifestyle). Processes of internationalization of culture and societies. lives undermine tradition. ethnocentric installation.

Brmley Yu. V., Ethnos and ethnography, M., 1973; Methodologies, problems of ethnic research. cultures. Symposium materials, Er., 1978; Campbell D. T., Social dispositions of the individual and their group functionality: evolution-lyuts. , in book.: Psychology, mechanisms of regulation of social behavior, M., 1979; Artanovsky S. N., Problem E., ethn. originality of cultures and mszhetnich. relations in modern foreign ethnography and sociology, in book.: Actual problems of ethnography and modern foreign . L., 1979; Shibutani T., Kwan K. M., Ethnic stratification. A comparative approach, N. ?.-L., 1968 ; Le Vine R., Campbell D., Ethnocentrism: Theories of conflict, ethnic attitudes and group behavior, N.Y., 1971; Differentiation between social groups. Studies in the social psychology of intergroup relations, ed. by H. Tajfel, L., 1978.

Philosophical encyclopedic dictionary. - M.: Soviet Encyclopedia. Ch. editors: L. F. Ilyichev, P. N. Fedoseev, S. M. Kovalev, V. G. Panov. 1983 .

ethnocentrism

(from Greek ἔϑνος - group, tribe, people and lat. centrum - focus, center) - the tendency to perceive and evaluate all life phenomena through the prism of traditions and values ​​of one's own. ethnic groups, which acts as a kind of universal standard. E. denotes a preference for own. lifestyle for everyone else.

The concept of E., widely used in modern. sociology and ethnology, was first introduced by Sumner. Representing the primitive in the form of a series of small groups scattered throughout the meaning. territory, Sumner wrote: “Members of even the smallest and most primitive societies already tend, as observations have shown, to make a sharp distinction between themselves and others; in other words, between people who form an in-group and those who belong to a group ( out-group)....Our group and all that it does is itself and virtue, and that which does not belong to it is treated with suspicion and contempt" (Sumner W. and Keller A., ​​The science of society, v. 1, New Haven, p. 356). If comradeship and solidarity reign within the group, then enmity prevails in relations between groups.

The concept of E. fixes on the specifics of self-consciousness ethnic. groups, distinguishing "we" from "they". However, this self-awareness may be different, depending on the specific socio-historical. conditions. Each ethnic the group necessarily fixes its distinguishes. traits in relation to other groups with which she communicates. But E. as a sense of belonging to a certain. group does not always mean hostility to other people. groups. Ethnographic data show that socio-psychological. stereotypes of foreign ethnicities. groups in the minds of underdeveloped peoples reflect their real relationship with these groups. Along with hostility (where competition prevails in real relations), there is also friendliness (where different ethnic groups cooperate with each other), and patronage, and many others. In a class society, international relations and the stereotypes that sanctify them develop depending on class relations, reactions. often deliberately foment nat. strife.

The degree of E. also depends on the intensity and breadth of communication between members of this ethnic group. groups with others. Where communication is limited, local traditions and values ​​are inevitably universalized. Intensive with others, if not of a conflict nature, removes this limitation, allows you to better understand both your own and other people's culture. Cultural contacts, without eliminating the need to define. ethnic identification, facilitate overcoming the feelings of nat. exclusivity and contribute to the rapprochement of peoples. However, this is determined by the socio-economic. relationships. Socialism, based on the principles of internationalism, seeks to eradicate nat. enmity, while providing opportunities for the development of nat. cultures.

Lit.: Kon I., Psychology of prejudice, "New World", 1966, No 9; Porshnev B. F., Social and history, M., 1966; Artanovsky S. N., Historical. the unity of mankind and the mutual influence of cultures, L., 1967; Sumner, W. G., Folkways, Boston, 1907; Herskovits M. J., Man and his works, N. Y., 1949; Duijker H. C. J. and Frijda N. H., National character and national stereotypes, Amst., 1960; Shibutanti T., Kwan K. W., Ethnic stratification. A comparative approach, N. Y., 1965; Lambert W. E., Klineberg O., Children's views of foreign peoples. A cross national study, N. Y., 1967.

I. Kon. Leningrad.

Philosophical Encyclopedia. In 5 volumes - M .: Soviet Encyclopedia. Edited by F. V. Konstantinov. 1960-1970 .

See what "ETNOCENTRISM" is in other dictionaries:

Ethnocentrism… Spelling Dictionary

A concept that reflects the tendency to consider the norms and values ​​of one's own. cultures as a basis for evaluating and making judgments about other cultures. The concept of E. opposes the relativistic approach, in which the perception of the norms and values ​​​​of each ... ... Encyclopedia of cultural studies

ethnocentrism- Etymology. Comes from the Greek. ethnos people + kentron center. Category. The phenomenon of social psychology. Specificity. Belief in the superiority of one's own ethnic or cultural group (race, people, class). On this basis, develops ... ... Great Psychological Encyclopedia

- (from the Greek ethnos tribe, people and center) (in sociology, in ethnography), a person's tendency to evaluate all life phenomena through the prism of the values ​​of his ethnic group, considered as a standard; preference for one's own way of life ... ... Big Encyclopedic Dictionary

- (from Greek ethnos people + kentron focus) a phenomenon of social psychology. Belief in the superiority of one's own ethnic or cultural group (race, people, class). On this basis, contempt for representatives of others develops ... ... Psychological Dictionary

- (Greek ethnos group, tribe, people and Latin centrum center, center) the property of an individual, social groups and communities (as carriers of ethnic self-consciousness) to perceive and evaluate life phenomena through the prism of traditions and values ​​... ... The latest philosophical dictionary

- [English] etnocentrism Dictionary of foreign words of the Russian language

Exist., number of synonyms: 2 nation-centrism (1) centrism (1) ASIS Synonym Dictionary. V.N. Trishin. 2013 ... Synonym dictionary

- (from the Greek. ethnos tribe, people and lat. centrum the center of the circle) eng. ethnocentrism; German Ethnozentrismus. The property of ethnic self-consciousness to perceive and evaluate all the phenomena of the surrounding world through the prism of traditions and values ​​of one's own ethnic ... Encyclopedia of Sociology

- (from the Greek ethnos tribe, people and center) the tendency of a person, ethnic and ethno-confessional groups to evaluate all life phenomena through the prism of the values ​​of their ethnic group, considered as a standard; preference for one's own... Political science. Dictionary.

ethnocentrism

The preference of one's ethnic group, which is manifested in the perception and evaluation of life phenomena through the prism of its traditions and values. The term ethnocentrism was introduced in 1906 by W. Sumner, who believed that people tend to see the world in such a way that their own group is at the center of everything, and all others are measured with it or evaluated with reference to it.

Ethnocentrism as a socio-psychological phenomenon

Ethnocentrism has existed throughout human history. Written in the 12th century The Tale of Bygone Years glades, which, according to the chronicler, supposedly have a custom and law, are opposed to the Vyatichi, Krivichi, Drevlyans, who have neither a real custom nor a law.

Anything can be considered a reference: religion, language, literature, food, clothing, etc. There is even an opinion of the American anthropologist E. Leach, according to which, the question of whether a particular tribal community burns or buries its dead, whether their houses are round or rectangular, may have no other functional explanation than that each nation wants to show that it different from its neighbors and superior to them. In turn, these neighbors, whose customs are directly opposite, are also convinced that their way of doing anything is correct and the best.

American psychologists M. Brewer and D. Campbell identified the main indicators of ethnocentrism:

perception of elements of one's culture (norms, roles and values) as natural and correct, and elements of other cultures as unnatural and incorrect;

considering the customs of one's group as universal;

the idea that it is natural for a person to cooperate with members of his group, to help them, to prefer his group, be proud of it and not trust and even be at enmity with members of other groups.

The last of the criteria identified by Brewer and Campbell testifies to the ethnocentrism of the individual. Regarding the first two, some ethnocentric people recognize that other cultures have their own values, norms, and customs, but inferior to the traditions of "their" culture. However, there is also a more naive form of absolute ethnocentrism, when its bearers are convinced that "their" traditions and customs are universal for all people on Earth.

Soviet social scientists believed that ethnocentrism is a negative social phenomenon, equivalent to nationalism and even racism. Many psychologists consider ethnocentrism a negative socio-psychological phenomenon, manifested in the tendency to reject other groups, combined with an overestimation of one's own group, and define it as the inability to view the behavior of other people in a manner different from that dictated by one's own cultural environment.

But is it possible? An analysis of the problem shows that ethnocentrism is an inevitable part of our life, a normal consequence of socialization and familiarization of a person with culture. Moreover, like any other socio-psychological phenomenon, ethnocentrism cannot be considered as something only positive or only negative, and a value judgment about it is unacceptable. Although ethnocentrism often proves to be an obstacle to intergroup interaction, at the same time it performs a useful function for the group to maintain a positive ethnic identity and even preserve the integrity and specificity of the group. For example, when studying Russian old-timers in Azerbaijan, N.M. Lebedeva revealed that the decrease in ethnocentrism, which manifested itself in a more positive perception of Azerbaijanis, testified to the erosion of the unity of the ethnic group and led to an increase in people leaving for Russia in search of the necessary sense of “We”.