The history of the development of ethnopsychology. The history of the development of scientific ethnopsychological ideas in Europe and America The founder of the new psychological industry of ethnopsychology

Introduction .................................................................................... ... 3

The history of the development of ethnopsychology ...................................................... 6

Conclusion ................................................................................................15

List of references ........................................................................ 17

Introduction

The problem of ethnic differences, their influence on the life and culture of peoples, on the vital activity of people has long been interested in researchers. This was written by Hippocrat, Strabo, Plato, etc.

The first ethnic distinct researchers associated them with climatic conditions of different geographical environments. So, hippocrates in labor "about air, waters, localities" wrote that all differences between nations, including psychology, are due to the location of the country, climate and other natural factors.

The next stage of deep interest in ethnic psychology begins with the middle of the XVIII century. And due to the development of public relations, economic progress that inepending political and national independence, as well as strengthened intra-national relations. At the same time, the more clear outlines acquired national specifics of lifestyle, national culture and psychology. The questions of the unity of culture of the people, his spiritual and psychological community - took a certain place in science. Interesting lighting these questions found in the works of Montesquieu, Fichte, Kant, Gerder, Hegel, etc.

Montesquieu, perhaps, the most fully expressed the total method of the period to the essence of ethnic differences in spirit (psychology). He, like many other authors, adhered to the principles of geographic determinism and believed that the spirit of the people had the result of the exposure of climate, soil and terrain. Moreover, such an impact may be direct and indirect. Direct impact is characteristic of the first stages of the development of the people. The mediated effect occurs when, depending on the climatic conditions, the people develop special forms of social relations, traditions and customs, which, along with geographical conditions, affect his life and history. Thus, the geographical environment is the primary basis of spiritual traits of the people and its socio-political relations.

Other representatives of French Enlightenment, in particular Helvetias, were also addressed to national education issues. In his book "On a person" there is a section "On the changes in the nature of peoples, and what caused their reasons", where the characteristic features of the peoples, the causes and factors of their formation are considered.

According to Gelving, character is a way of vision and feeling, this is what is characteristic only for one people and depends more from the socio-political history, from the forms of the Board. Changing the forms of the Board, i.e., a change in socio-political relations, influence the content of the national nature.

Interesting is the position of the English philosopher Yum, reflected in the work "On national characters". The author allocates the main factors forming a national character, in particular physical factors. Under the last Yum understands the natural living conditions of the human life (air, climate), which determine the nature, temperament, traditions of labor and life. However, the main in the formation of national traits of psychology, according to Yuma, are social (moral) factors. These include everything related to socio-political relations in society.

Considering the history of the formation of ethnic psychology, it is impossible to go around the German philosophy of the XVIII century. - The first half of the XIX century. First of all, you need to remember such names as Kant and Hegel.

A large place in the history of ethnopsychological studies occupies the heritage of Kant. In the work "Anthropology from a practical point of view", Kant determines such concepts as "people", "nation", "the nature of the people". According to Kant, the people are combined in one area or another many people constituting one whole. Such a lot (or part of it), which in view of general origin recognizes itself united in one civil unit is called a nation. Each people have their own character, manifested in emotional experience (affecting) in relation to and the perception of another culture. Kant criticizes those who do not recognize differences in the characters of peoples, and argues that the refusal to recognize the nature of the people is recognized only the nature of their people. The main manifestation of a national nature, according to Kant, attitudes towards other peoples, the pride of state and public freedom. The estimated content of the national nature is determined by the fact that Kant gives great importance to the relationship of peoples in their historical development. It does not consider in detail defining national factors. In a somewhat scattered form, they are disclosed in describing the psychological traits of various nations of Europe. Recognizing the impact on the national character of the geographical factor, he argues that the climate and soil, as well as the image of the board, are not the basis of understanding the nature of the people. Such a basis, from the point of view of Kant, serve in innocent features of ancestors, i.e., what is transmitted by inheritance from generation to generation. This is confirmed by the fact that when changing the place of residence, the forms of government, the nature of the people does not change most often, there is an adaptation to new conditions, in the language, kind of classes, clothes are preserved traces of origin, and, consequently, the national character.1

The history of the development of ethnopsychology

In the second half of the XIX century. There is a formation of ethnic psychology as an independent discipline. It is connected, above all, with the names of Steinthal, Latsarus, Wundt, Lebo.

In 1859, the book of German scientists, the philologist Steinthal and the philosopher Latsarus "Thoughts of Folk Psychology" was published. The authors divided the sciences on the nature studying and studying the Spirit. The condition of separation was the fact that there are mechanical principles in nature, the laws of circles, and in the field of the Spirit, other laws are characterized for the Spirit, since it constantly produces different from himself. One of the sciences studying the Spirit is called ethnic, or folk, psychology.

In the concept of Steinthal and Latsarus, the People's Spirit (Psychology of the People) wears a non-specific, half-quality character. The authors cannot determine the ratio of dynamic and statistical in folk psychology, cannot solve the problem of continuity in its development. Despite this, in their views a lot of positive, especially in the formulation and solution of the methodological problems of the science created by them.

For example, how they define the tasks of folk psychology:

a) know the psychological essence of the People's Spirit and its activities;

b) open the laws for which the internal spiritual activities of the people are committed;

c) determine the conditions for the occurrence, development and disappearance of representatives of this or that nation.

Popular psychology, according to Steinthal and Latsarus, consists of two parts: an abstract responsible for the question that such a folk spirit, what are his laws and elements, and pragmatic who study specific nations. Thus, Steental and Latsusus were the first to try to build a system of folk psychology as science. However, the idealization of the People's Spirit, Ignoring the impact on it of objective, external, social factors made the People's Spirit of the non-historical formation of a substantial nature, which determines the entire spiritual and historical process. It can be said that in the interpretation of the basic concept of ethnic psychology as science they took not the best of their predecessors of Kant, Fichte, and Hegel.

The most developed is the ethnopsychological concept of Wundt. It was the works of this German scientist in the field of psychology of peoples that served as the basis for psychological research of large social groups. The theory of the psychology of the Peoples of the Wandet arose from his idea of \u200b\u200bthe incorpicability of generalicular processes to individual psychology and the need to study the socio-psychological laws of the functioning of social communities and the whole society.

The task of People's Psychology, Wundt saw in the study of those mental processes that underlie the overall development of human communities and the emergence of common spiritual products of universal value. Under the folk spirit, which is the subject area of \u200b\u200bthe new science, he understood the highest mental processes arising from the collaboration of many individuals. That is, the People's Soul is the relationship of psychological phenomena, the cumulative content of mental experiences, general representations, feelings and aspirations. The People's Soul (ethnic psychology), on Wundt, has no constant substance. Thus, Vundt lays the idea of \u200b\u200bdevelopment and does not accept the reduction of socio-psychological processes to some Being (substance), standing behind them. Mental processes, according to Wundt, are caused by the activity of the soul, which he calls on topping or collective creative activities.

In general, WEDDT made a significant contribution to the formation of ethnopsychology, more specifically determined the subject of this science, conducted a distinction between the psychology of the People's Poland (Social) and Individual.2

Among the authors, adjacent to the direction of folk psychology, it is impossible not to name the French scientist Lebon. The origin of its system, which is a somewhat vulgarized reflection of the ideas of previous authors, is most likely with two factors of the late XIX century. - The beginning of the XX century: the development of the mass work movement and the colonial aspirations of the European bourgeoisie. The purpose of ethnopsychological research Lebon considered a description of the mental system of historical races and determining the dependence of the history of the people, his civilization. He argued that the history of every nation depends on his mental system, the transformation of the soul leads to the transformation of institutions, beliefs, art.

The development of Western ethnic psychology in the XX century. There were two most important factor: the desire to reduce all the problems concerning various structural levels of ethnic communities, primarily to an individual personal aspect and the manifestation of philosophical and methodological preferences; of one or another researcher. The main trend was the combination of psychology focused on "microproble".

In the works of such well-known American ethnologists as Benedict and Foreign Ministry, aspects of ethnic are considered with a significant bias in psychoanalysis and experimental psychology. The methodological concept of these works is largely borrowed from the research of the Austrian Psychiatrist Freud, and the methodology is from German experimental psychology, in particular from the works of Wundt. This is primarily due to the fact that anthropological field methods for studying individual behavior were recognized as unsuitable in the detailed study of individuals in a particular cultural context. Thus, the ethnologists needed a psychological theory focused on the study of the anthropological characteristics of origin, the development and life of the personality and based on the psychological methods of its study. At that time, psychoanalysis was used by such a theory, which was used by ethnopsychologists along with methods borrowed from psychiatry and clinical psychology. A whole unit of methods used in studies of this direction are distinguished: deep interviewing, projective techniques and means, analysis of dreams, a detailed entry of autobiographies, intensive long-term observation of interpersonal relations in families representing various ethnic groups.

Another direction of Western Ethnopsychology is associated with the study of personality in various cultures. A number of comparative studies of ethnic groups using a variety of psychological tests (Rorschah, Flesh and others) allowed researchers to conclude the existence of some "modal personality" reflecting the national character.

From the point of view of the American ethnopsychologist, Honiman, the main task of modern ethnopsychology is the study of how the individual acts, thinks, feels in the context of a particular social environment. They allocate two types of culture related to culture: socially standardized behavior (actions, thinking, feelings) of some group and material products of the behavior of such community. Honiman introduces the concept of "model of behavior", which determines how the method of active thinking or feeling (perception) is fixed. "Model" can be universal, real or ideal. As an ideal model, the desired stereotypes of behavior, not received, however, are implemented in a particular life. Through the analysis of ethnocultural models of personality behavior and socially standardized samples of behavior, it is formulated by the next main issue of ethnopsychology: how is the personality entry into culture? Honiman highlights a number of factors defining this process: congenital behavior; groups whose member is an individual; role behavior; of different kind of official circumstances; Geographical environment, etc.

The further development of this area is associated with the works of HSSU, which proposed to rename the direction "Culture and Person" to "Psychological Anthropology", since this name is more, in his opinion, reflects the content of ethnopsychological research.

The American ethnopsychologist spiro formulates the main problem of modern ethnopsychological studies as a study of psychological conditions that increase the stability of social and cultural ethnosystems. At the same time, he proposes to focus on studying the role of personality, both in the change and in the preservation of entire cultures and ethnic communities. Therefore, the primary task of psychological anthropology is the description of individual behavior as a microphenomenon.

There is an opposite position. It occupies American cultureologist Wallace, which continues the tradition of all ethnocultural diversity to the characteristics of the personality. It is these two types of orientations - to social and individual-psychological theory and their mutual influence determine the currently directions of the general theoretic development of psychological anthropology.

Thus, the most important directions of modern Western ethnopsychological studies are associated with the modification of theoretical orientations or types of psychological theories based on the metatoretical foundations of various philosophical systems (existentialism, neosoportistism, non-versiborism, etc.).

Their effect manifests itself in a different understanding of a person, personality, culture, in relation to the unconscious, in explaining the mechanisms of personality activity. Currently, the problems of studies of Western ethnopsychologists are largely mediated by the specifics of such sciences as social geography and landscape studies, biology and physiology, sociology and political science, ethnology and ethology. In recent decades, the methodological principles and methods for studying these sciences are penetrating into ethnopsychology.3

In Russia, ethnopsychological studies were originally the case of writers, ethnographers and lingules.

The object of cognitive interest, the ethnic self-awareness of the Russian people began to perform in the era of Russian enlightenment. The upbringing of the national pride of compatriots was the leitmotif of the works of M. V. Lomonosov, who laid the beginning of the tradition, picked up and developed enlighteners of the second half of the XVIII century. The desire to form a public opinion, to the upbringing of national dignity, to the opposition of "refrigerants" of Russian nobility can be seen in the publications of Fononvin, Karamzin, Radishchev.

Successors of the ideas of enlighteners at the beginning of xI. X in. Steel Decembrists. In the transformation programs of the Russian state, especially after the Patriotic War of 1812, they took into account the importance of the ethnopsychological factor of exposure to Russian society.

The successor of the humanistic traditions of Russian education was Chaadaev, without taking into account the creativity of which it is impossible to comprehensively assess the peculiarities of the development of Russian rational self-consciousness in the first half of the XIX century. With his name, the beginning of two most important socio-political flows is connected, within the framework of which the question of the identity of the Russian people was discussed. In "Philosophical Letters" P. Ya. Chaadaeva for the first time is not abstract, but the problem of the importance of Russian nationality, its features is subject to it. In the views of Chaadaeva, skepticism and rejection of the historical past of the Russian people were combined with faith in its particular presenlation, the Messianic role of Russia in the future of Europe.

The idea of \u200b\u200bthe Messianic role of Russia was based on the theoretical constructions of Slavophiles as representatives of the special direction of Russian public thought. The greatest activity is the movement acquired in the 30s-50s of the XIX century. The creators of the Society of "Lubomudov" Venevitinov, Khomyakov, Kireevsky considered the most pressing problem of Russia, the formation of a national self-consciousness of Russians, which is possible through the achievement of national identity, creating their literature and art.

Slavophiles of the second generation of Aksakov, Samarin, Tyutchev, Grigoriev in art and journalistic work, also sought to draw the attention of the emerging Russian intelligentsia and in general to read the public on the problems of the national self-consciousness of Russian as an ethnos, having a unique history and geography of the settlement. The Slavophiles of the second generation, in contrast to their predecessors, were not talking about the folk basics of national rebirth, but they specified that in the afternoon Russia, only the peasantry and partly merchants act as guardians of eternal original features and traditions, according to I. S. Aksakov, "Independence of Russian Review".

Another direction of Russian social thought Western is associated with the orientation of Russia's entry as a European state into the world community of civilized states of the West. The ideologists of this destination were Herzen, Ogarev, Belinsky, Botkin, Dobrolyov. Westerners, in contrast to Slavophiles, were not inclined to idealize neither the historical past, nor the moral qualities of the Russian people. But at the same time, they opposed the leveling of the national, especially in the upper social sections of the Russian society, loss of the nobility of the feeling of national dignity.

Great meaning and Russian ethnography in the formation of ethnic psychology. Expeditions that have been equipped with the Academy of Sciences, starting from the XVIII century, brought from the north of Russia and from Siberia a variety of material.

For the development of materials of expeditions and further study of the country in 1846, the Russian Geographical Society was established. Its creation was associated with the implementation not only, and not even so much scientific, how many social tasks. The Company's program included a comprehensive study of Russia, its geography, natural wealth and peoples. One of the main tasks was to study the Russian peasantry to address the issue of serfdom. Public interests demanded and information about the peoples of Siberia, Central Asia, the Caucasus. This imposed a print on the activities of the Company and its ethnographic department, in which ethnopsychological research is organized.

In connection with the Complex Ethnographic Research program, in 1846, the "Ethnographic instruction" was compiled, which suggested to describe: life of real, life of everyday, life moral, language.

The moral life included all the phenomena of spiritual culture and among them the "folk characteristic", i.e. mental warehouse; This was also a description of the mental and moral abilities, family relations and the peculiarities of the education of children. Thus, in the ethnographic separation of the Russian Geographical Society in the late 1840s, the beginning of the new industry of psychology - folk psychology was launched.4

Conclusion

Historically, ethnic, or folk, psychology developed in Russia in two directions. One represented a collection of ethnographic material, and psychological problems turned out to be included in the general descriptions of the lives of different peoples. Another direction was associated with linguistics; Here the language performed as the basis of the unity of the psychic warehouse of this or that nation. Support and development received the idea that the basis of folk psychology is language, and it necessitates the existence of ethnic communities. This idea influenced the formation of a psychological direction in linguistics, ascending back to the works of the German scientist Humboldt. And the main feature of folk psychology has become its connection with the linguistics.

The theory of national psychology, which developed Ovsyaniko-Kulikovsky, served as the goals of psychologicalization of the socio-historical problem of nations and nationalities, made practical conclusions for national politics from it. The author believed that the main issue of the national policy comes down to the question of language. Tracting language as an ethnic identification tool, he saw a factor of national self-determination of the individual. Following the psychologization of social phenomena, Ovsyanik-Kulikovsky made another step biologized them by introducing the concept of nationality pathology, "diseases" of the national psyche, such as nationalism, chauvinism. According to his views, hypertrophy of social interethnic signs in some cases causes atrophy of national traits, the phenomenon of "denationalization", but its consequence may also be an increase in the national feeling leading to national vanity and chauvinism.

In the pre-revolutionary years, a course of ethnic psychology was introduced at Moscow University, he read his philosopher sleeve. In 1917, his article was published about ethnic psychology in the journal "Psychological Review", and in 1927 a book about the subject and tasks of this science called "Introduction to Ethnic Psychology". This book was written back in 1916, only comments were added to the foreign literature released during this time.5

BIBLIOGRAPHY

1. Ananyev B.G. Essays of the history of Russian psychologyXVIII - XIX centuries. - M., 1947.
2. Domsar M. Sketch of the history of psychology. - S.-PB., 1912.

1 Yakunin V.A. History of psychology: Tutorial. - S.-PB., 2001.

2 Domsar M. Sketch of the history of psychology. - C-PB., 1912.

3 Martzinkovskaya etc. History of psychology. - M., 2004.

4 Zdan A.N. History of psychology: textbook. - M., 2001.

5 Ananyev B.G. Essays of the history of Russian psychology of the XVIII - XIX centuries. - M., 1947.

Page \\ * MergeFormat 2

1. Historical conditions and theoretical
Background of occurrence of ethnopsychology

The provision of I. Gerder about the people and its inner character and the use of V. Humboldt The concept of the "spirit of peoples". Labor I. Kant "Metaphysics of Mravov" and its importance for studying the "psychology of peoples". Anthropology I. Kant and the development of problems of ethnopsychology in the treatise "Anthropology from a pragmatic point of view." The ratio of character, personality, gender, people, race and kind (person). The place of empirical features of the ethnopsychology of peoples (singularities of a national character) in the theoretical anthropology I. Kant.

Studying the subjective spirit in the philosophical system G. V. F. Hegel. "Psychology of the people" as a form of manifestation of the subjective spirit. The structure of anthropological knowledge in the Encyclopedia of the Philosophical Sciences "Hegel. The problem of the ratio of "natural spirits" and local spirits (national character). Factors affecting the specifics of the national character and its features, the Italians, Germans, Spaniards, French and the British. The problem of the interaction of religion, ethnos (culture) and the personality of Hegel. Elements

ethnopsychology in the "Philosophy of History" Hegel. The meaning of the "anthropology" of Hegel and Kant for the subsequent development of ethnopsychology.

2. From the "Spirit of Peoples" to the psychology of peoples

The first representatives of the psychological direction in cultural anthropology. A. Bastian and one of the first attempts to psychological explanation of history. The work of Bastiana "Man in History" (t. 1 "Psychology as a natural science", vol. 2 "Psychology and mythology", vol. 3 "Political psychology"). T. Waitz and his study "Anthropology of natural peoples" (6 volumes). Anthropology is a common science of a person synthesizing anatomy, physiology, human psychology and a history of culture. The central problem according to T. Waittsu is the study of the "mental, moral and intellectual peculiarities of people."

Software article M. Latsarusa and G. Steintal "Introductory arguments about the psychology of peoples" (in the magazine "Psychology of peoples and linguistics"). The idea of \u200b\u200bLatsarus and Steintal about two ethnopsychological disciplines - ethnoistoric psychology and psychological ethnology. Ethnopsychology as an explanatory and interdisciplinary science about the folk spirit, as a doctrine of the elements and the laws of the spiritual life of the people.

Psychology of Peoples V. Wundt. Intersubjective reality as the basis of the psychology of the spirit of peoples. Development of V. Wundt Principles of II psychology and critical attitude to the principle of psychophysical parallelism. V. Wondt is the founder of the cultural and historical approach in the psychology of peoples.

The importance of research "Group psychology" for the development of ethnopsychology (Tard, Lebrone). The role of mechanisms for transferring ethnopsychological stereotypes (imitation, suggestion, infection) for research

psychology of cultures. "The psychology of the people (races)" of Lebo is a sample manifestation of a positivist-biological trend in ethnopsychology.

3. Historical features of development
Ethnopsychology in Russia in the XIX - early XX century.

Studying the features of the "soul of the people" in the works of historians (Klyuchevsky et al.). Russian literature XIX century. (A. S. Pushkin, N. V. Gogol, L. N. Tolstoy, F. M. Dostoevsky) as a source for ethnopsychological analysis. Elements of ethnopsychology in the works of Russian philosophers of the XIX century. The creation of a sleeper of the course "Introduction to ethnic psychology" in the 10-20s of the XX century. Development of ethnopsychological problems and principles of cultural and historical research in the Moscow School of Cultural and Historical Psychology (L. S. Vygotsky, A. N. Leontyev, etc.). Analysis of the peculiarities of a national nature in the works of Berdyaev, Lossky, Ilina.

4. Theoretical sources of ethnopsychology
(The end of the XIX is the first third of the XX century.)

Life philosophy in Germany as the most important theoretical source of ethnopsychology (and cultural anthropology as a whole). The role of V. Dieltea in justifying the qualitative originality of psychology in general and psychology of peoples in particular. Diltea radical coup in the sciences of culture and historical knowledge, from collecting facts to understanding them in integrative integrity.

Meaning of psychoanalysis Z. Freud for the development of ethnopsychology. The connection of the internal experiences of the personality with external manifestations of culture is the most important position (Freud and Diltea) for the subsequent development of ethnopsychology. The role of gestaltpsihology

biheyviorism for the first ethnopsychologists (the direction of "culture-and-personality" in the cultural anthropology of the USA). Influence of analytical psychology K. Jung on ethnopsychology.

5. US Ethnopsychology: from the "Personality"
and "national character" "to the analysis of ethnic
Identity "in the modern world

F. Boas and his role in the "awareness" problem "Psychology in Ethnology". The value of the psychological factor in cultures and the reflection of this circumstance in the concepts of cultural anthropologists. Understanding the role of psychology in the cultures of Rivers, Radcliffbrane and other anthropologists of the beginning of the century. The rationale for the "cultural psychology" A. Kröber.

The first studies of R. Benedict and M. Foreign Ministry. The principle of configurationism as the first form of an integrative cultural and historical ethnopsychological research.

A cycle of ethnopsychological studies interpreted by A. Carderner. Features of this area of \u200b\u200bresearch in the US ethnopsychology. The differences between A. Cardiner from the cultural and historical principles of the study. "National character" as a personality model, reconstructed on the basis of the characteristics of the history of the people, the mistake of his life, the norms of everyday life, the norms of interpersonal communication, religion and traditions. "National Character" is the main form of ethnopsychological studies of the 40-50s.

New paradigms in ethnopsychology. Problems of "ethnic" identity and cultural pluralism. Model of the multidimensional personality of J. de Boca. Study of the peculiarities of the national-cultural "I". Application of an interactive model of the personality of J. MIDA when analyzing a national-special "I".

6. Historic ethnopsychology

Psychological differences in written and complementary peoples. Historical features of mentality of various eras (primitive, antique, Middle Ages, new time). Features of the mentality of the post-industrial era. The problem of the reconstruction of the "Spirit" of the era. Work A. Ya. Gurevich "Categories of medieval culture".

Development of the concept of "social character" (E. Fromm). Investigation of the nature of the industrial era in the work of Fromma "to have or be". Linguistic aspect of the functioning of the social character (market) industrial era. The problem of worldview in the West and East. Analysis of the influence of a confessional factor on the ethnopsychological features of the personality of E. Fromma. The problem of "ethnic-religion-personality" by Hegel and Fromma. The value of the concept of M. Weber for understanding historical ethnopsychology.

This science is also one ancestral student of ethnopsycholingestics. At the moment there are many concepts explaining the essence of the ethnos in many aspects. However, we still have to consider ethnos as a psychological community that can perform important functions for each person:

1) orient in the surrounding world, delivering relatively ordered information;

2) to ask common vitality;

3) defend, responding not only for social, but also for physical well-being.

Now we must consider the historical development of ethnopsychology to understand the essence of the science itself as a whole. Let's start with N. Gumileva (1912-1992), which considers the formation of an ethnos from a psychological aspect - self-consciousness and stereotype of behavior, which is understood as the norms of relations between people and groups. Stereotypes of behavior arise from Choo in the first years of life. This means that belonging to the ethnicity is probably purchased in the process of socialization. Gumilev means not upbringing, but the formation in a certain cultural sphere. As an example, Anna Akhmatova, the mother of Gumileva, who grew up from the French cultural sphere. However, this situation did not prevent her to be a great Russian poetess. But when the stereotypes of behavior in the child are fully formed, they cannot be changed fundamentally. Cultural medium is an important factor in the formation of a representative of any ethnic culture, its development.

In addition to Gumileva, there is also Bromel Yu.V. (1921-1990), who understood the ethnos as a stable set of people who have common features of culture, language and psyche, awareness of their unity and differences from other similar societies. In addition to him, he distinguishes the ethnos in a broad sense of the word - an ethnosocyal organism, an example of which a nation has an economic and political community.

In ethnopsychological studies, three fundamental directions are distinguished. First, relativists believe that psychological phenomena is due to the cultural context. Its extreme pole is the deepening of intercultural differences in the structure of mental processes.

Secondly, theoretical orientation in the absolutization of similarities between cultures: any features are not considered, obvious differences between them are ignored. Supporters are little concerned about the issues of ethnocentrism, and, as a result, they ignore the possibility of the influence of the culture of researchers on their research projects.

Absolutist concept - the use of intelligence tests in inter-ethnic and interracial studies - you are already familiar and must be aware that it is this approach to an environment for attempting to substantiate the superiority of one nations over others because of the "scientifically proven" inferiority of the latter.

In the modern world, Ethnologists say that ethnos as a social group whose members are associated with such objective characteristics, as a language, customs, religion, psychological peculiarity, etc., developed in the process of historical development. When proofing such an approach not only by politicians, but also by scientists - as noted by V. A. Tishkov and Vesva, it can be found that all members of the group practiced or should practice one and the same religion to speak in one language, wearing identical clothes, The same food, sing the same songs [Tishkov, 1997, p. 64].

The psychologists are important not the differences between modern approaches to understanding the ethnos. More importantly, they all have, recognition of the ethnic identity of one of its characteristics. All this means that ethnos - for individuals psychological community. This is the purpose of the psychologist - to study groups of people who are aware of their membership in specific ethnic groups.

Also for psychologists is not very important and then on the basis of which the characteristics are being built awareness of ethnicity. The main thing is that the representatives of the ethnos are entirely understood their distinction, the difference from others. They understand that all this is: values \u200b\u200band norms, language, religion, historical memory, ideas about native land, national character, ancestors, folk and professional art - ethnination features This idea can be discussed infinitely. In an example, it may also be a nasal form, and a way to blasting a robe, like the ancient Chinese, and even the character of the cough, like the Kuteny Indians. The meaning and role of signs in the perception of members of the ethnos vary depending on the historical situation, on the characteristics of the ethnic environment and many other factors. It is not by chance that an attempt to identify the ethnos after a number of signs was constantly failed, especially since with the humiliation of culture, the number of "traditional" ethninprinting features is steadily reduced, which, however, is compensated by attracting all new elements.

It is not important in itself the cultural distinction of the group, but the generality of the ideas of its members about ethnic markers, faith of people in the fact that they are interconnected by natural bonds. For example, the generality of the origin of the members of modern ethnic groups is a beautiful myth; Multiple peoples may associate itself with the same territory; Many elements of public-household culture are preserved only in ethnographic museums; Ethnic language can be lost by the majority of the population and perceived only as a symbol of unity. Therefore, from the position of the psychologist, it is possible to determine the ethnicity as follows.

Ethnos is a group of people who are aware of them with members based on any signs perceived as natural and stable ethnination characteristics.

Thus, we come to the conclusion that psychology is the central core of ethnopsycholingestics, since it is precisely through cognitive processes that general representations of the world are formed. External factors - the culture of the ethnos, the people, its specific features in the language, tradition, mentality - affect cognitive (cognitive) processes, which also undoubtedly affect the formation of a person by converting them into bases that form a full-fledged personality.

Summing up all of the foregoing, we can identify all the main provisions (also problems) we obtained during this small article:

1) the foundations of the formation of the personality - the cultural and language and psychological environment in which it is from the moment of birth;

2) Changing its Wednesday to another (walking to another country), a person can radically change his linguistic component, having learned and making his own language of this country, and become a soul representative of this state. However, the emerging behavioral features do not change only if the person emigrated to another cultural environment, being adults. The child may change.

3) the inability to learn the basic stylist-grammatical structure of the language, the influence of another culture and other reasons are the factors of how man can lose the ability to expressly correctly in his own language. The direct consequence of this is the use of occasionalism people - the wrong use and ignorance of the main roots forming the words of the language.

4) The above leads us to the idea that, perhaps, negative external factors on cognitive processes can lead to violations of the perception of the world. All this, presumably, will lead if this happens, to the degradation of the personality - the whole society and humanity.

Cruppers of ethnopsychological knowledge is scattered in the writings of antique authors - philosophers and historians: Herodotus, Hippocrat, Tacitis, Plina, Strabo. Already in ancient Greece, the influence of the environment on the formation of psychological characteristics was observed. The doctor and founder of the medical geography of Hippocrates (460 BC - 377 or 356 BC) put forward a general situation according to which all differences between nations are, including their behavior and morals - are related to the nature and climate of the country.

Herodotus (born between 490 and 480 - mind. OK. 425 BC) is a "father" not only history, but also ethnography. He himself willingly and wandered a lot and told about the amazing features of the peoples with whom he got acquainted during travel. In the "History" of Herodot, we meet with one of the first attempts eticapproach, since the scientist seeks to explain to those interested in his features of the life and nature of different peoples of their environmental environment and at the same time compares them among themselves:

"Just like the sky in Egypt other than anywhere else, and as the river they have different natural properties than other rivers and the morals and customs of the Egyptians in almost all respects are opposed to the businesses and customs of the rest of the peoples. (Herodotus,1972, p.91).

Rather, that's pseudo-etic approachsince any people of Herodotus compares with their compatriots - Ellity. The best sample of the ethnographic essay of Herodotes is considered to be a description of Scythia, made on the basis of personal observations: he tells about the gods, customs, progressive rites and the burial rites of Scythians, retells myths about their origin. Do not forget about the traits of character, highlighting their severity, inaccessibility, cruelty. Herodotus is trying to explain ascribed qualities as features of the environment (Scythia is a rich grass and well-irrigated with full-flowed plain rivers), and nomadic the life of the Scythians, thanks to which "no one can focus them, if only they themselves do that" (Herodotus,1972, p. 198). In the "History" of Herodotus, we meet with many interesting observations, although often it gives completely fantastic descriptions of allegedly existing peoples. For the sake of fairness, it should be noted that the historian himself does not believe in the stories about the people with goat legs or the people who sleep six months a year.

In a new time, the first attempts to make people the subject of psychological observations were taken in the Hush century. And again, the environment and climate were considered as factors underlying the differences between them. So, finding differences in intelligence, explained their external (temperature) climate conditions. Allegedly moderate climate of the Middle East and Western Europe contributes to the development of intellect, and together with him and civilization than the climate of the tropical areas, where "the heat is chosen by human efforts."

But not only intelligence was studied. French Hush Century enlighteners introduced the concept of the "spirit of the people" and tried to solve the problem of its conditional geographical factors. The brightest representative of geographical determinism among French philosophers is S. Montesquieu (1689-1755), which believed that "many things manage people: climate, religion, laws, principles of government, examples of past, moral, customs; As a result of all this, the overall spirit of the people is formed " (Montesquieu,1955, p. 412). But among the many factors in the first place, he put forward climate. For example, the "peoples of hot climates", in his opinion, "timid, as old men," lazy, are not capable of their feats, but are endowed with a living imagination. And the northern peoples are "brave, like a young man" and are little sensitive to enjoyment. At the same time, the climate affects the spirit of the people not only directly, but also indirectly: depending on the climatic conditions and the soil, traditions and customs are developing, which in turn affect the lives of peoples. Montesquake believed that during the story, the direct influence of the climate is weakened, and the effect of other reasons is enhanced. If "over the savagers rule almost exclusively, nature and climate", "the Chinese are managed by customs, in Japan, tyrannoe power belongs to the laws", etc. (Ibid., P.412).

The idea of \u200b\u200bthe People's Spirit penetrated into the German philosophy of Hush Century. One of her prominent representatives, friend Schiller and Goethe, I. G. German (1744-1803) considered the spirit of the people not as something obsolete, he practically did not share the concepts of "People's Spirit", "Soul of the People" and "People's Character." The soul of the people was not for him and something comprehensive, which enclose all his originality. "Soul" Gerder mentioned among other signs of the people, along with the language, prejudice, music, etc. He emphasized the dependence of the psychic components from climate and landscape, but allowed the influence of lifestyle and upbringing, and public building and history. Conducting how difficult it is to reveal the mental features of this or that nation, the German thinker noted that "... We must live in one sense with a nation to feel at least one of her inclinations" (Gerder,1959, p. 274). In other words, he groped one of the main characteristics. eMIC.approach - the desire to study the culture from the inside, merging with it.

The soul of the people, according to Gerder, can be found through his feelings, speech, affairs, i.e. It is necessary to learn all his life. But in the first place, he put the oral folk creativity, believing that it was the world of fantasy reflects the folk spirit in the best way. Being one of the first European folklorists, the Herder tried to apply the results of his studies in describing the features inherent in the "soul" of some of the peoples of Europe. But when he passed to the psychological level, the characteristics allocated to them turned out to be little associated with the features of the folklore. So, by the Germans, he described as the people of courageous morals, noble valor, virtuous, shy, who knows how to love deeply, honest and truthful. I found Gerder and the "disadvantage" of our compatriots: careful, conscientious, not to say slow and bad character. For us, it is especially interesting features that Gerder attributed to the neighbors of the Germans - Slavs: generosity, hospitality to waste, love "to rural freedom". And at the same time considered Slavs easily obeys and submissive (there, p. 267).

Gondings Gerderra are just one example of the close attention of European philosophers to the problem of a national character or folk spirit. English philosopher D. Yum, and the great German thinkers I. Kant and G. Hegel were introduced to the development of knowledge about the nature of peoples. All of them not only expressed the factors affecting the spirit of peoples, but also offered "psychological portraits" of some of them.

1.2. Study of the psychology of peoples in Germany and Russia "

The development of a number of sciences, primarily ethnography, psychology and linguistics led in the middle of the XIX century to the emergence ethnopsychologyas independent science. It is generally recognized that this happened in Germany, in which at that time there was a surge of the general self-consciousness, due to the processes of unification of numerous principalities into a single state. The "founding fathers" of the new discipline are German scientists M. Latsarus (1824-1903) and G. Steintal (1823-1893), which in 1859 began to publish the publication of the magazine of the psychology of peoples and linguistics. " In the program article of the first issue "Thought about folk psychology" the need for development psychology of peoples- New science, which is part of psychology, they explained to the need to investigate the laws of mental life not only of individual individuals, but also the entire communities in which people act "as some unity." Among such community (political, socio-economic, religious) are highlighted peoplesthose. Ethnic community in our understanding, as it is the people like something historical, always this is for any individual absolutely necessary and most essential of all the communities to which it belongs. Rather, he relates to himself, because according to La Tsarus and Steintal, peoplethere is a totality of people who look at themselves as one people,counted yourself to one people.And spiritual relationship between people does not depend on the origin or language, since people define themselves to a certain people subjectively.

All individuals of the same people have "similar feelings, inclinations, desires", they all possess the same people's Spiritwhich German thinkers understood as the mental similarity of individuals belonging to a certain people, and at the same time as their self-consciousness, i.e. What we would call ethnic identity. It is the People's Spirit that * is manifested primarily in the language, then in the nravas and customs, settings and actions, in traditions and chants " (Steinthal,1960, p. 115), and is designed to study the psychology of peoples. The main tasks of the new science Latsus and Steinthal counted: 1) the knowledge of the psychological essence of the People's Spirit; 2) the discovery of laws on which the internal activities of the people in life, art and science are committed; 3) identifying the main causes of the occurrence, development and destruction of the peculiarities of any people.

The allocation of these tasks suggests that Latsusus and Steinal considered the psychology of peoples as a science of explanatory, the amounts of language, religion, art, science, morals and other elements of spiritual culture to a psychological essence. Should only keep in mind that except historical psychology of peoples,explaining the spirit of peoples in general, German scientists allocated a descriptive part of the psychology of peoples - concrete psychological ethnology,designed to give the characteristics of the spirit of individual peoples.

The concept of Latsarus and Steinthal cannot be considered as a socio-psychological theory in his own sense of the word. The psychology of peoples, from their point of view, is a continuation of individual psychology, since the spirit of the people lives only in individuals and the same processes that are being studied in individual psychology are committed. And yet, the founders of ethnopsychology warned against the complete analogy between the individual psychology and the psychology of peoples, stressing that many individuals constitute the people only when the spirit of the people binds them into a one. Like individual psychology, the psychology of peoples is designed to learn primarily imagination, reason, morality, but not a separate individual, and the whole people, discovering them in his work, practical life and religion.

The ideas of Latsarus and Steintal immediately found a response in the scientific circles of the multinational Russian Empire. Already in 1859, the Russian translation of the presentation of their program articles appeared, and in 1864 it was fully printed. In many ways, this interest is associated with the fact that in Russia by this time an attempt was made to collect ethnopsychological in fact, although the conceptual model of the new science was built and was not.

In our country, the birth of ethnopsychology is associated with the activities of the Russian geographic society, whose members considered "mental ethnography" as one of the sections of ethnography. N. I. Nadezhdin (1804-1856), who proposed this term, believed that mental ethnography should study the spiritual side of human nature, mental and moral abilities, the power of will and character, a sense of human dignity, etc. As a manifestation of folk psychology, they were considered and oral folk creativity - epics, songs, fairy tales, proverbs.

In 1847, the collection of materials on the program of studying the ethnographic originality of the population of various provinces of Russia proposed by Nadezhdan began. In the separation of the Russian geographic society, located throughout the Russian Empire, seven thousand copies of the program proposed to describe the peoples who inhabited one or another. For many years, several hundred manuscripts were delivered annually in the age of manuscripts every year - landlords, priests, teachers, officials ... In accordance with the program in the description of the people's life, they included the materials of observations on the "moral life" of the peoples who inhabited Russia, T .. About all the phenomena of spiritual culture from family relationships and raising children to "mental and moral abilities" and "folk characteristics". Several manuscripts were published, reports compiled containing psychological sections. But the work was not completed, and most of the materials apparently, and now dust in the archives of the Russian geographical society.

Later, in the 70s. The last century and in Russia, after Germany, an attempt was made to "embed" ethnopsychology into psychology. These ideas arose from the Roman, historian and philosopher K. D. Cavelina (1818-1885), which in the 40s. Participated in the implementation of the program of ethnographic research of the Russian geographical society. Not satisfied with the results of the collection of subjective descriptions of the "mental and moral properties" of peoples, Cavelin expressed the idea of \u200b\u200bthe possibility of a "objective" method of studying popular psychology on spiritual activities - cultural monuments, customs, folklore, beliefs. In his opinion, the task of the psychology of peoples is the establishment of general laws of mental life based on a comparison of homogeneous phenomena and the products of spiritual life among different peoples and the same people in different epochs of his historical life.

Between K. D. Cavelin and I. M. Sechenov (1829-1905) - the founder of the natural science direction in Russian psychology - the discussion was launched on the question of what to consider the objective method in scientific psychology for which both of them were told. Recognizing the mental process, Sechenov considered it impossible to study the psyche on the products of spiritual culture. Actually, he denied the possibility of holding eMIC.research in psychology, believing that "Any psychologist, meeting with any monument to human mental activity and putting the thought to analyze it, if necessary, should put the inventor of the monument and its own measure of observation and its own ideas about the ability to use the analogies, draw conclusions, etc." (Sechenov,1947, p.208). In other words, correctly noting the great difficulties faced by researchers eMIC.directions, he counted these difficulties insurmountable.

In Russia in the dispute between the supporters of the natural scientific psychology of Sechenov and the humanitarian psychology of Cavelina, the victory was won first. And together with the defeat of Cavelin, he ended in failure and the first attempt to create scientific ethnopsychology in psychology. But this does not mean that in our country, ethnopsychological ideas were not at all developed. Just interest in them, as before, manifested itself with philosophers, historians, lingules.

And first of all, the analysis of the people is mainly Russian - character. Most Russian thinkers of the XIX and XX centuries have more or less concerned about the problem of disclosing the identity of the "Russian Soul", the dissection of its main characteristics and explanations of their origin. It is impossible to even list the authors who affected this problem from P. Ya. Chaadayev to P. Sorokina, including A. S. Khomyakov and other Slavophiles, N. Ya. Danilevsky, N. G. Chernyshevsky, V. O. Kleevsky, V. S. Solovyova, N. A. Berdyaeva, N. O. Lossky and many others. If some authors only described the features of the Russian national nature, others tried to systematize the descriptions of their predecessors, determine the significance of each of the factors under study. There are several ways to explain the "Russian Soul" as integrity. So, Kuevsky's historian leanned towards geographic determinism, believing that "the living and peculiar participation in the structure of life and the concepts of the Russian man" adopted "The main elements of the nature of the Russian plain" - the forest, steppe and river (Klyuchevsky,1956, p.66). Berdyaev philosopher emphasized "conformity between the immense, infinity of the Russian Earth and the Russian soul, between the geography of physical and geography of spiritual" (Berdyaev,1990 a, with. 44). He noted that the Russian people "did not arrange" these huge spaces because of their most dangerous disadvantage - a lack of "courageous character and challenge personality" (Berdyaev,1990 b, p. 28).

In the development of ethnopsychological ideas contributed and Russian linguistics. A. A. Plebnya (1835-1891) developed the original language concept based on the study of his psychological nature. According to the scientist, it is the language that determines the techniques of mental work, and various nations that have different languages \u200b\u200bform the thought of their own different from others in the way. It is in the language that sees the factor in the language, which unites people in "Nativity". For him, the nationality is rather not an ethnos, but an ethnic identity, a sense of community based on what is distinguished by one people from another, making it an originality, but first of all on the basis of the unity of the language. Combining nationality with the tongue, Flebenza considers it a very ancient phenomenon, the time of origin of which cannot be determined. Therefore, the most ancient traditions of the people should be searched mainly in the language. As soon as the child takes on the tongue, it acquires these traditions, and the loss of the language leads to denationalization.

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

1.1 History of ethnopsychology

1.2 The concept of ethnopsychology

Bibliography

Introduction

The choice of this topic is dictated, above all, the relevance of the subject of study.

In the late 80s, early 90s, a sharp aggravation of inter-ethnic relations occurred on the territory of the former USSR, which in a number of regions took the nature of the protracted bloody conflicts. National Features of Life, National Consciousness and Conduction began to play in the life of a modern person an incomparably more important role than it was 15-20 years ago.

At the same time, the sociological studies show, the formation of national consciousness and self-consciousness occurs at a modern person often on the basis of inadequate sources: random sources, parents' stories and friends, recently - from the media, which in turn incomectively interpret national problems.

Chapter I. Concept Ethnopsychology

1.1 History of ethnopsychology

The first grains of ethnopsychological knowledge contain the works of ancient authors - philosophers and historians:, hippocrat, tacitis, stonia of the elder, Strabo. Thus, an ancient Greek doctor and the founder of the medical geography of Hippocrat noted the influence of the environment on the formation of the psychological characteristics of people and put forward a general situation according to which all differences between the peoples, including their behavior and morals, are related to nature and climate.

The first attempts to make people the subject of psychological observations were undertaken in the 18th century. Thus, French enlighteners introduced the concept of the "spirit of the people" and tried to solve the problem of its conditional geographical factors. The idea of \u200b\u200bthe People's Spirit penetrated into the German philosophy of the 18th story. One of her prominent representatives, I.G. Gerder, considered the spirit of the people not as something obsolete, he practically did not share the concepts of the "soul of the people" and "popular character" and argued that the soul of the people can be known through his feelings, speech, affairs, i.e. It is necessary to learn all his life. But in the first place, he put the oral folk creativity, believing that it was the world of fantasy reflects a popular character.

English philosopher D. Yum, and the great German thinkers I. Kant and G. Hegel were introduced to the development of knowledge about the nature of peoples. All of them not only expressed the factors affecting the spirit of peoples, but also offered "psychological portraits" of some of them.

The development of ethnography, psychology and linguistics led in the middle of 19 century. To the origin of ethnopsychology as independent science. The creation of a new discipline - psychology of peoples - was proclaimed in 1859 by German scientists M. Latsarus and H. Steinthal. The need to develop this science, which is part of psychology, they explained the need to investigate the laws of mental life not only of individual individuals, but also the whole nations (ethnic communities in a modern sense), in which people act "as some unity." All individuals of one people have "similar feelings, inclinations, desires", all of them possess the same popular spirit, which German thinkers understood as the mental similarity of individuals belonging to a certain people, and at the same time as their self-awareness.

The ideas of Latsarus and Steintal immediately found a response in the scientific circles of the multinational Russian Empire, and in the 1870s and in Russia an attempt was made to "embed" ethnopsychology into psychology. These ideas arose from the Roman, historian and philosopher K.D. Cavelin, who expressed the idea of \u200b\u200bthe possibility of a "objective" method of studying folk psychology on the products of spiritual activity - cultural monuments, customs, folklore, beliefs.

Rubbrozh 19-20 centuries. It was noted by the emergence of the holistic ethnopsychological concept of the German psychologist V.Undta, who dedicated twenty years of life writing the ten-meter psychology of peoples. WEDDT conducted a fundamental idea for social psychology that the joint life of individuals and their interaction among themselves generate new phenomena with peculiar laws, which, although they do not contradict the laws of individual consciousness, but are not contained in them. And as these new phenomena, in other words, as the content of the soul of the people, they considered the general ideas, feelings and aspirations of many individuals. According to Wundt, the general representations of many individuals are manifested in the language, myths and customs, which should be studied by the psychology of peoples.

Another attempt to create ethnic psychology, and it was under this title that was undertaken by the Russian thinker G.G. Sleeper. Polemizing with Wundt, according to which the products of spiritual culture are psychological products, the sleeper argued that there is nothing psychological in itself in itself the cultural and historical content of people's life. Psychologically, the other is the attitude to the products of culture, to the meaning of cultural phenomena. Spet believed that the language, myths, morals, religion, the science cause certain experiences from the carriers, "feedbacks" to what was happening in front of their eyes, minds and heart.

The ideas of Latsarus and Steinthal, Cavelina, Wundt, the sleeve remained at the level of explanatory schemes that were not implemented in specific psychological research. But the ideas of the first ethnopsychologists about the bonds of culture with the inner world of man were picked up by another science - cultural anthropology.

1.2 The concept of ethnopsychology

Ethnopsychology is an interdisciplinary branch of knowledge that studies the ethnocultural features of the psyche of people, the psychological characteristics of ethnic groups, as well as the psychological aspects of inter-ethnic relations.

The term ethnopsychology itself is not generally accepted in world science, many scientists prefer to call themselves researchers in the field of "psychology of peoples", "psychological anthropology", "comparative and cultural psychology", etc.

The presence of several terms for the designation of ethnopsychology is due to the fact that it is an interdisciplinary branch of knowledge. The composition of its "close and distant relatives" includes many scientific disciplines: sociology, linguistics, biology, ecology, etc.

As for the "parental disciplines" of ethnopsychology, then, on the one hand, this is a science, which in different countries is called ethnology, social or cultural anthropology, and on the other - psychology.

The object of study of ethnopsychology is the nation, nationality, national community.

The subject is features of behavior, emotional reactions, psyche, character, as well as national self-consciousness and ethnic stereotypes.

Studying mental processes among representatives of ethnic groups, ethnopsychology applies certain methods of research. The comparison and comparison method is widely used, in which analytical comparative models are built, ethnic groups, ethnic processes according to certain principles, criteria and features are classified and grouped. The behavior method is to observe the behavior of a separate individual and ethnic groups.

Fashion studies in ethnopsychology include generalicular methods: observation, experiment, conversation, testing of test products. Observation - the study of external manifestations of the psyche of representatives of ethnic groups occurs in natural life conditions (must be targeted, systematic, prerequisite - non-interference). Experiment is an active method. The experimenter creates the necessary conditions for the revitalization of its processes. Repeating research under the same conditions with representatives of different ethnic groups, the experimenter may establish mental features. It happens laboratory and natural. In ethnopsychology it is better to use natural. When there are two competing hypotheses, a decisive experiment is applied. The conversation method is based on verbal communication and is private. It is used mainly in the study of the ethnic picture of the world. Study of activities - (drawings, written written works, folklore). Tests - should be a genuine indicator of the phenomenon or process under study; Give the opportunity to learn exactly what is investigated, and not a similar phenomenon; Not only the result of the solution is important, but the process itself; Must exclude attempts to establish the limit of the possibilities of representatives of ethnic groups (minus: psychologist is subjective)

So, ethnopsychology is the science of facts, patterns and mechanisms of manifestation of mental typology, value orientations and behavior of representatives of one or another ethnic community. It describes and explains the peculiarities of behavior and its motives inside the community and between ethnic groups, living centuries in one geoistic space.

Ethnopsicheology answers the question: as social and personal identification and separation mechanisms have historically generated deep psychological phenomena - national self-consciousness (expressed by the pronoun "we") with positive, complementary components of self-acceptance, awareness of neighboring ethnic groups ("they"), the ambivalent orientation of their relationship (" Acceptance and cooperation, on the one hand, isolation and aggression - on the other. This science is an adjacent discipline with ethnography, ethnopedagogy, philosophy, history, political scientist, etc. interested in studying the social nature of man and its essence.

ethnopsychology Science People

Chapter II. Modern ethnopsychology

2.1 Modern Ethnic Processes

For the modern stage of development of ethnonational relations, the following processes are characterized:

1) Ethnic consolidation of peoples, manifested in the development of their political, economic, linguistic and cultural independence, strengthening national-state integrity (by the end of the twentieth century. Separate peoples have become subjects not only in domestic, but international policies);

2) inter-ethnic integration - the expansion and deepening of the cooperation of peoples in all spheres of life for more complete satisfaction of their needs (this trend is manifested in the process of globalization and regionalization);

3) Assimilation - as if the "dissolution" of some nations in others, accompanied by a loss of language, traditions, customs, ethnic identity and ethnic self-consciousness.

In the modern world, such negative for the world order and international security of phenomena, as separatism, is gaining strength, the desire for the separation, the separation of ethnic groups from each other, the secession is a way out of the state of any part of the victory of the separatist movement of the ethnically homogeneous population of this territory, Ireregentism is the struggle for joining the state of the border lands of the neighboring state, populated by representatives of the title nationality of this state.

Many negative phenomena in interethnic relations are associated with the formation of ethnomations. This process has become decisive in the emergence of an ethnic paradox of modernity - a significant increase in the role of ethnicity in public processes, increases interest in ethnic culture against the background of increasing internationalization of the cultural, economic and political life of humanity. The elevation of ethnicity has become a natural response of people to the process of globalization, which covered all countries and peoples of the world today. Under these conditions, ethnicity performs an integrative function - it combines representatives of ethnic groups, regardless of their class, socio-status or professional affiliation.

Today, the increase in the role of ethnicity has become a powerful conflict coherent factor that causes the emergence of all new foci of inter-ethnic tension, fraught not only by local, but also regional and even world wars (Chechen conflict in Russia, Arab-Israeli conflict in the Middle East, ethnoreligious clashes in the UK, etc. d.).

2.2 Ethnic problems of Russia in the context of modern world ethnic processes

Ethnic conflicts and ethnic problems of modern Russia are not exceptional phenomenon, they have numerous analogies, both in the modern world and in the history of mankind. Russia and other CIS countries are included in the global ethnoconflial process, at the same time, ethnic conflicts in Russia have their own specifics due to both the peculiarities of the current stage experienced by the country and the peculiarities of the geopolitical position of Russia in the changing civilization device of humanity. The border position of our country at the junction of two types of civilizations - Western and Eastern - led to the existence of a country in the ethnoconflial process as a characteristics peculiar to a greater degree of Western society and the eastern one. These problems can be considered in more detail in the next statement.

First, the ethnoconflictological problems of Russia in the context of the ethnoconflial process in the Western world.

Secondly, the ethnoconflial process in Russia and the challenges of modernization.

Third, the ethnoconflial process in Russia and the emerging inter-divizer shift.

The first of the problems announced to the analysis involves consideration of the social problems of Russia as part of the Western world with all the cultural originality of our country, which, however, can also be said about many other countries of the West, whose belonging to Western civilization is not disputed by anyone.

Obvious aspirations of Russian reformers, at the initial stage of the reforms of the nineties, on the organic inclusion of Russia to Western civilization implied naturally orientation and on the creation of mechanisms for the settlement of national problems inherent in Western civilization, although this aspect of reforms had a subordinate value compared with the creation of the western economic system . However, this path failed, and this failure requires a more thorough analysis.

First of all, it should be noted that in world scientific literature there are very controversial assessments of the modern ethnic and ethnoconflial process in the Western world. While Western analysts, for the most part, denote the end of the 20th century as a century of nationalism and predict that such a feature will determine at least the first half of the XXI century, in the domestic literature there is an idea if not about fragility in the ethnic life of the West, That is the predominance of integration processes in it, which are usually considered against continuing disintegration processes in the former USSR. It should be noted that in foreign scientific literature there is a similar trend that feeds domestic studies in this area, but not it is determining.

Ultimately, those phenomena as the ethnic paradox of modernity, the ethnic renaissance (ethnic revival) were first revealed by Western social commodities when studying the processes occurring precisely in the West; These problems were delivered, and the terms are formulated by American researchers who analyzed new phenomena in the ethnic life of the country after the obvious collapse of the ideology of the "smelly crucible". In the 1970s. The concepts and concepts of the "ethnic revival" and the "ethnic paradox of modernity" began to be applied by European researchers to analyze the processes in their own countries.

Modern disorder processes in Europe are rather not a tendency in ethnic processes in this part of the world, and the political response of Western European countries for a geopolitical challenge from the old and new centers of geopolitical attraction in the world. A specific and important feature of this process is the lack of a unifying center that could be perceived as a certain imperial center. If any European power would apply for this role, the unifying process would most likely cease. It is enough to recall what anxiety from leading European politicians of the late 1980s. The prepared union of Germany caused, objectively turning this country into the largest Western European power.

According to this parameter, the processes in the CIS countries are fundamentally different from the processes in the European world. Although the objective need for integration is aware of the most new independent states of the former republics of the USSR, the center of the unifying process may be at least in these conditions, only Russia. Despite numerous statements by the participants of the CIS, including Russia itself, on the equal relations of the CIS partners, the unifying process cannot be equal. Real processes, especially their economic components, are developing in the post-Soviet space rather not according to the model of Western European integration, but according to the model of disintegration of the British Empire. Therefore, inadequate target installations in integrative processes in the CIS, made on the basis of an analogy with the European integration process.

In addition, it is important to take into account that only the first practical steps are done to create an integrated Western Europe, and there are already significant difficulties and contradictions on this path. It is possible to judge the effectiveness of this process only after a few decades, while we are dealing soon with an attractive idea for which, however, there are necessary foundations and favorable circumstances.

However, in the countries of the Western world, especially European, considerable and, which is especially important, the common experience in resolving ethnic conflicts and management of the ethnoconflial process. The basis of this experience is a developed civil society and democratic traditions of maintaining a civil world. Unfortunately, in the early stages of reforms from a multi-line and multi-level system of social relations that support the stability of Western society, the ideologists of reforms were artificially, on the basis of the vulgar-deterministic methodology, only some of these ties were made, many of which themselves have conflicted character and in the process The evolution of Western society in a few centuries has created a system of socio-political and spiritual counterweights.

Taking into account the experience of Western countries in the management of an ethnoconflial process, the following main approaches to this process in our country are presented.

The first is the formation of the ideology of the priority of personal rights to the rights of all over-pass social structures and the rights of civil society (which is not yet existing as such in Russia) to the rights of the state. Such a change in ideology in Russia is a real spiritual coup; In fact, this is the task of the enlightenment transformation of public consciousness.

The second approach arising from the first is the further development of the new element in the public consciousness, which is a combination of Russian civil consciousness and national ethnic consciousness. This component of public consciousness is very characteristic of Western European countries, where the general consciousness is actively interacting with regional, ethnic, protoethnic consciousness. The Russian public consciousness was inherited from the Soviet period a favorable spiritual ground for the development of this component of public consciousness in the form of the idea of \u200b\u200bthe unity of patriotism and internationalism. Despite the fact that the specific social and ideological foundations of the functioning of this idea in the public consciousness can no longer be resumed, the idea itself contains a component that can be considered within the framework of universal values.

A new image of internationalism, liberated from the social and class content and filled with ideals and values \u200b\u200bof civil society (will call it democratic internationalism), it would be much more successful to fit into the value structure of modern Russian society, which borrowed in recent years the concept of American socio-political thought in recent years. Concept Ethnocultural pluralism, possibly successful in theoretical aspect, but incomprehensible to the everyday consciousness of our society, or, for example, the concept of cosmopolitanism, the negative image of which is still preserved in the public consciousness of our country after the well-known processes of the early 1950s.

And finally, the third approach in managing the ethnoconflial process in our country is the comprehensive development of federalism. The experience of Western countries showed how promising is federalism in reducing the severity of ethnoconflial tensions, although it does not provide solutions to all problems of national-state construction. It is necessary to note the fact that federalism is the component of the democratic device of society, it can be sustained only with democratic political regimes. The development of federalism is part of the formation of civil society, part of the general democratization process.

Thus, all three areas of transformation of the ethnoconflial process in modern Russia are in line with the democratic development of the country, strengthening democratic trends that have formed in the early stages of reforms, the liberation of the democratic process from pseudo-octic and mimicarizing under democracy.

The second problem proposed for consideration is the ethnoconflial process in Russia and the challenges of modernization. This aspect of the study of the ethnoconflial process in our country involves changing the framework for consideration of the problem from the Western world mainly to the unmanned. Modernization has direct direct and feedback with an ethnoconflial process, and the experience of countries that have already become on this path clearly indicates this path.

First of all, modernization intensively changes the ethnoeconomic stratification of society, activates "vertical elevators"; The activities that were previously considered prestigious or profitable, cease to be such, and vice versa. In poly ethnic societies, what are the majority of modern modernizing countries or countries that have taken modernization orientation, the statuses of ethnoeconomic groups are changing and, which is especially important, images of these statuses. At the same time, in modernized societies in the field of business, so unusual for traditional societies, as in the more familiar sphere of trade, often considered in many cultures as not quite clean, not to mention the modern financial business, usually disproportionately present ethnic minorities. However, the field for a real ethnoeconomic conflict between different ethnophycofessional groups is relatively small. A conflict arises not so much the statuses of ethnic groups, how many images of these status, when negative estimates (sometimes fair, sometimes no) separate types of economic activity are transferred to the entire ethnic group oriented to this type of activity.

However, it is much more important that the catchy modernization, which more corresponds to the realities of our country, has focal, enclavement. This is characteristic both for the entire modernization of the end of the XX century, and for individual countries. Obviously, the stronger the traditionalist orientations in the culture of a native people, the greater transformations are necessary in its economic, socio-political and spiritual structure. For Russian society, this is a very important and challenging task. Today, there is a huge break in the standard of living, the nature of classes, even mentality (which is clearly manifested in the results of numerous elections) between several major megalopolis, as well as by the donor regions, and the "other" Russia. So far, this trend does not have a pronounced ethnic aspect, since almost all of the Central Russia turned out to be among the depressive regions. However, in the event of a successful development of modernization processes in the country, the situation may acquire a pronounced ethnicity, as was the case in the case of the peoples of the North, remaining in the overwhelming majority outside the industrial stage of the development of our country.

Disproportions in the formation of the national intelligentsia in the Soviet period, incomplete social structure, persistent ethnophysionalism in the environment of many peoples with an ethnic homeland in Russia, are able to play the role of a substantial ethnocontogenic factor in Russia. From the modernization process, whole regions of the country may be turned off, turning from the organic part of the modernized space in the ethnographic "museums" of traditional culture. In case of artificial forcing the modernization process in the regions of the traditionalist orientation, a result may develop a similar result of industrialization, when the working places in the field of industrial labor in the aim of forming a national working class were filled mainly by the Russian population.

Such a situation may arise, for example, in the North Caucasus, where the influx of both domestic and foreign capital will be limited due to conflict. This does not mean that non-generic regions will not be able to find a successful economic niche. In the North Caucasus, it may be, in the case of a decrease in total conflict tension in the region, tourism and recreational services, which, however, it seems unlikely, both due to the overall, adverse predictions on the reduction of ethnoconflict tensions and a sharp increase in the quality requirements of such Services from consumers capable of paying them. Or, for example, perhaps such palliative and, of course, a temporary solution, as the creation of special economic zones, as is done in Ingushetia. It is, however, the fact that in modernizing societies there may be unrealized ethnic enclaves that all over the world feeds the ideology of "internal colonialism" and, as a result, separatist trends.

And finally, the third problem is an ethnoconflial process in Russia and the emerging intercivorization shift. An analysis of ethnic conflicts in different countries indicates that, although ethnic conflicts are formed and updated (transfers from the latent phase to open), as a rule, on the basis of internal factors and contradictions, the further development of the ethnoconflial process, including the settlement or resolution of ethnic conflicts, Big, sometimes decisive influence has external, primarily foreign policy factors. Currently, the role of foreign policy factors in the ethnoconflial process in our country, as well as other parts of the planet, has noticeably increased due to the beginning of a global intersenational shift.

The phrase "formation of a unified world civilization", which usually characterize the dynamics of world processes of the end of the twentieth century, has more metaphorical than sociological or socio-historical meaning. The emergence of new complex bonds in the world indicates only the formation of new system relationships, which are unlikely to lead, at least in the foreseeable future, to the formation of a single human civilization. Rather, it should be said about the formation of a new integrated world order, order, hierarchically organized, with complex internal contradictions than about the formation of world civilization.

For the development of the ethnoconflial process in Russia, the following geopolitical factors are most significant.

First, the geopolitical activity of traditional geopolitical rivals of Russia, who played a prominent role in ethnic and ethnoconflict processes in the past, such as Turkey and Iran has increased markedly increased. Both countries claim to the role of regional geopolitical leaders, in the geopolitical interests of both powers include the Caucasus as a strategically significant region. Both Turkey and Iran can perform and act as an attractor system (using synergetic terminology) for the Muslim peoples and the North Caucasus, and Transcaucasia, who are experiencing an acute comprehensive crisis, which will be used and used by these states to expand the scope of influence. In addition, Turkey, turning into one of the largest Black Sea powers, is objectively interested in preserving the conflict between Russia and Ukraine around the belonging of the Crimea and the Black Sea Fleet. This conflict has the character of interstate, and ethnic components do not play a sufficient role in it to identify the conflict as ethnic. However, the evolution of the conflict towards escalation, if the development of events go through this path, will inevitably require ethnic mobilization, and the conflict can be transformed into ethnopolitical with the predominance of ethnic dominant.

Although by the mid-1990s. The unrealizability of the idea of \u200b\u200bcreating a single Turkic state, nominated immediately after the collapse of the USSR, the claims of Turkey to leadership and the integrating role in the Turkic world are preserved, and Turkey objectively turned into a regional geopolitical attraction center.

Secondly, new centers of geopolitical attraction were formed, which, seeking to consolidate the position of geopolitical leaders in rivalry with traditional geopolitical centers, are actively expanding the impact on the post-Soviet world. This applies primarily by China, Saudi Arabia, Pakistan. Thus, a multipole geopolitical structure is formed at the borders of the post-Soviet space, which significantly affects the ethnopolitical processes within the countries of the former USSR.

The active involvement of new independent states with the title Islamic population in the influence of traditional and new geopolitical centers leads to the transformation of the civilizational qualities of new states, especially Central Asia, increasing anti-Russian and anti-Russian moods on the household level, mass migrationals among Russian and Russian-speaking population and actual Migration.

The deepening discrepancy between the two cultural reservoirs - European and Asian - has become a favorable fact in the post-Soviet Central Asia, and the problems of the Russian and Russian-speaking population are an external manifestation and detection of this process expressed in the usual for the end of the twentieth century. Terms of ethnic revival. It is not by chance that the Russian and Russian-speaking population of the Baltic states, hidden and openly discriminated by the title ethnic groups and its political structures, is actively fighting for their rights, looking, often quite successful, its niche in the economic life of these countries, while among the neotitoral population of the Central Asia, which has all political and civil rights, is strengthening the focus on departure from these countries. In the post-Soviet space there is a powerful civilization shift, a substantially changing system of ethnic relations in the region.

Thirdly, Russia is objectively interested in becoming a new geopolitical attraction center, primarily for post-Soviet countries. This is one of the main imperatives of its existence at the turn of the centuries, otherwise, the country will be no more than the peripheral zone in the new world order of the XXI century. So far, as noted above, the processes are developing in the opposite direction, despite the abundance of the integration of applications and documents. New independent states, with the exception of Belarus, seek to move away from Russia, and only the urgent economic necessity prevents the acceleration of this process, and in some cases it generates reverse trends. However, the disintegration process can be changed to integration, and Russia can become an attractor system for post-Soviet states only if modernization has been successfully carried out, an efficiently operating market economy of modern type has been created, a civilized society has been formed.

Russia is located in one of the most potentially ethnoconflial parts of the planet: cultures and civilization of various types are interacting in its territory, which are within their historical areas; On the territory of the country, within the limits of their historical homeland, peoples living with centers of cultural and civilization attraction outside of Russia live. All this creates a complex system of ethno-cultural and civilizational interaction in the Eurasian space, and some regions of the country, according to their geopolitical meaning, are not inferior to such strategic territories as the Balkans, the Middle East, for the possession of which the hidden and effects during the centuries are conducted Open struggle. North of such territories include the North Caucasus, as well as the Caucasus as a whole, and the preservation of influence in the Caucasus is one of the most important strategic ethnopolitical tasks of Russia of the late XX century.

2.3 Modern ethnic processes among indigenous peoples

To the arrival of Russians on the Yenisei at the end of the XVI century. Many of the indigenous peoples have not yet been formed and consisted of various tribal or tribal groups, weakly interconnected. Their final formation has already occurred as part of the Russian state. During this long-term process, many small ethnic community disappeared both in the process of consolidation in larger groups and as a result of their assimilation by Russian, hackas and other peoples. There were cases of extinction of individual tribes as a result of mass epidemics and hunger.

Gradually, Assans were disappeared from the map of the ninesession edge, absorbed by the Eveners; Tintsy, Bakhtnitsy, Mators Jarnians, soluble among the hakas; Yugi, who became ketami; Camasins assimilated by Russians. There were also reverse examples when the Russian Old-timer population of the Central Taimyr was strongly accomplished by local peoples, as a result of which the ethnographic group of Russians was developed - "Clauded Peasants". In general, the processes of ethnic consolidation prevailed. Thus, the Turkic tribes of the south of the Princementian Territory (Kachins, Sagaytsy, Kyzyltsy, Beltiri, Koybala, etc.) merged into a single Khakassian nationality, with the exception of chulymians who lived apart in the taiga and retained the peculiarity of the language and the features of economic defendant. Numerous Tungusky tribes that have in the past, who lived separately and often fought among themselves, became a single nationality, after the 1917 revolution, Etnonym Evenki.

The Yenisei essays of the Middle Yenisei were formed into the Keta Nature, while all the other keto-speaking Yenisei tribes living south (Pumpocols, Assans, Bakhtnitsy, etc.), were assimilated by Turkic-speaking nomads. The Self-Indian tribes of the Central Taimyr - Tavgi, Tydiris, Kuraki - formed the Nganasan Nature, and "Hantai Samoyed" and "Karasinsky Samoyed" received an ethnonym "Enzi" in the twentieth century.

In the same place, at the Taimyr Peninsula, in the XIX century a new Dolgan ethnic group was formed, by merging Russian Old-timers and migrated from Yakutia Evenks and Yakuts. Of the three languages, Yakutsky won, who later took shape into a special Dolgan language.

The Nenets moved to the north of the Krasnoyarsk Territory from the West after joining this territory to Russia; At the same time, Yakuta came from Yakutia to Lake. Thus, the term "indigenous peoples of the region" acquires a very relative nature.

After the revolution of 1917, many nations received new names. Tungus became Evenks, Yuraki - Nenets, Tavgia Samoyed - Nganasans, Minusinskaya Tatars - Khakasami, etc. However, not only ethnonyms have changed, the whole way of life of these peoples has been changed.

The strongest transformation of the traditional human aboriginal population of Krasnoyaria was caused by collectivization, the formation of national collective farms and industrialoses in the 1930s and 1950s. Especially actively, especially in the 1950s and 1970s, the policy of subsidence of nomadic peoples was carried out, as a result of which many former nomads became residents specially built villages. The consequence of this was the crisis of reindeer herding as a traditional branch of animal husbandry and a decrease in deer livestock.

In the post-Soviet period, the number of deer in Evenkia decreased to dozens of times, and in many villages completely disappeared. Cames, sodes, Nganasans, Most Evenov, Dolgan, Entsets, more than half of the Nenets remained without home deer.

Serious changes occurred in the cultural sphere of indigenous peoples - the educational level was rapidly raised, the cadres of the national intelligentsia were formed, in some ethnic groups (Evenks, Nenets, Khakasi, etc.) appeared his writing, the native language began to teach in schools, printed products were published - - National textbooks, fiction, periodicals.

The massive development of non-traditional sessions led to the transition of former reindeer herds and hunters to new areas of activity, they have workers, mechanisters. Popular, especially among women, were the profession of teacher, a doctor, a cultural worker.

In general, the changes that happened in the Soviet years differed great contradictory and ambiguity. The good, it would seem that the case of the creation of boarding schools during stationary schools for the indigenous peoples of the North, where children in full state support could obtain the necessary knowledge in the amount of secondary education, led to the separation of them from families, oblivion of their language and national culture, to the impossibility of mastering traditional professions.

As special field studies were shown in 1993--2001, most of the small peoples of the Krasnoyarsk Territory have traditional culture and lifestyle underwent a serious transformation. So, among kats in the traditional field of activity, only 29% of men and not a single woman are occupied; Among the Evenks, respectively - 29 and 5%; Dolgan - 42.5 and 21%; Nganasan - 31 and 38%; Entsev - 40.5 and 15%; Among the nonsense, the situation is somewhat better - 72 and 38%.

The traditional dwelling of the northern nations practically did not save Kets and Chulymtsy. The Chum is used only 21% of the Evenki families, the Chum or beams have 8% of families from Dolgan, Nganasan - 10.5%, at the Nenets - 39%. The reindeers have long disappeared from Nganasan, they have become a rarity of Entsents, and Dolgan is only 6.5% of families. Only at the Nenets every third still has the opportunity to take advantage of this means of movement.

The settlement in the villages was accompanied by the breakdown of the traditional way, the entire lifestyle. Most of the villages in which indigenous peoples live are mixed by national composition, so the intensive interaction of different peoples began and mutual assimilation, accompanied by a widespread transition to Russian.

Mononational settlements are available only by Evenks (only 28.5% of the ethnos), Dolgan (64.5%) and nonsense (52%). Moreover, the latter often live in general outside the settlements, and still go to the tundra with deer, or inhabit 1--3 families by t. "Fishing", where they are engaged in fishing on their faults. It is not by chance that it is precisely nonsense and nonsense better than other small peoples retain national culture.

He strongly affect ethnic processes and interethnic marriages, which are becoming more and more. Chulym residents have two thirds of all families - mixed composition. Among the kets, the share of mixed marriages is 64%, Nganasan - 48%, Evenks - 43%, Dolgan - 33%, Entsents --86%. These marriages could lead to a rapid dissolution of small peoples among the sucked nationalities, but this does not happen. Today, in the face of the Russian state in relation to the native peoples of the North in fact, majority policies most of those mixed origin (methots) are self-identified as representatives of the indigenous ethnic. The corresponding indicator of Ketov is 61.5%, Nganasan - 67%, Nentes - 71.5%, Dolgan --72.5%, Evenks - 80%. The exception is the most small ethnic groups - chulymetsy (33%) and Ence (29%).

Metis, as a rule, weaker possess the language of their nationality, less committed to traditional classes, are worse than the traditional culture. Meanwhile, their share in each of the peoples is steadily growing. So, among Chulemtsev in 1986 there were 42%, and in 1996 already 56%; Among Ketov from 1991 to 2002, the share of methives rose from 61 to 74%. Methisi amounted to 30.5% among the Nenets, Dolgan - 42%, Evenks - 51.5%, Nganasan - 56.5%; Entsets --77.5%.

Among children under the age of 10 years, this figure is even higher and fluctuated from 37% of the Nenets to 100% of Entsents. Everything indicates that, despite the efforts of the state, school, cultural institutions, it is not possible to prevent assimilative processes.

Small ethnic groups are quite quickly turning into groups of Russian-speaking meters, with very weak preservation of ethnic features. It is better about Dolgan, as many of them live in one-nationous villages, and the Nenets, a significant part of which nomads with deer or lives away from stationary villages.

At the same time, some elements of traditional culture that do not allow the northern peoples to disappear are preserved. First of all, we are talking about the mass and widespread lesson of men by hunting and fishing. This, in turn, supports another type of traditional culture - national cuisine. Dieves from fish and Meat Die still occupy an honorable place in the diet of the northern peoples. And one more encouraging fact is a sustainable national self-consciousness.

Despite the departure from the native language and culture, the mixing in marriages, representatives of the northern peoples are not going to change their nationality to another. Therefore, in the conditions of the demographic crisis in Russia, the indigenous peoples of Krasnoyaria not only retain their number, but even significantly increase it. Significantly increased the number of Dolgan, Nenets, Evenks, Entsev, Selkups in the region. So, these nations are not threatened with extinction, they will continue their existence, although in the new appearance.

Bibliography

1. Hajiyev, K.S. Introduction to geopolitics / K.S. Hajiyev. 2nd ed., Pererab. and add. - M.: Logos, 2001. - 432c.

2. Dorontchenkov, A.I. ENATIONAL RELATIONS AND NATIONAL POLICY IN RUSSIA: Actual problems of theory, history and modern policies / A.I. Doronchenkov - SPb.: Extra-Pro, 1995. - 412С.

3. Sweese, A.G. Interethnic conflicts in the post-Soviet space / A.G. Sweets. - M.: Higher. Shk., 1997. - 376c.

4. Multiculturalism and transformation of post-Soviet societies / V.S. Apples [and others]; Ed. V.S. Malakhova and V.A. Tishkov. - M.: Logos, 2002. - 486c.

5. Tishkov, V.A. Essays of the theory and policy of ethnicity in Russia / V.A. Tishkov. - M.: Rus. Word, 1997 - 287c.

6. Andreeva G.M. Social Psychology. - M., 1996.

7. Krystko V.G., Sarakuev E.A. Introduction to ethnopsychology. - M., 1996.

8. Lebedeva N.M. Introduction to ethnic and cross-cultural psychology. - M., 1999.

9. Spet G.G. Introduction to ethnic psychology. - SPb., 1996

Posted on Allbest.ru.

Similar documents

Ethnic conflicts as an object of regulation. Characteristic features of symbolic interactionism. Ethnic conflict factors and proactive regulation rules. Natural and violent assimilation. Methods for resolving ethnic conflicts.

tutorial, added 08/01/2010


Types, structure, properties and functions of ethnic stereotypes. Questioning as a method of sociological survey, its characteristic and principles of sampling. Identification of ethnic stereotypes about representatives of ethnic groups in students' perception.

coursework, added 04/09/2011


The study of the combination of ethnic groups living in the territory of the Primorsky Territory and participating in migration processes. Modern demographic picture in the edge. Analysis of observation of the behavior of ethnic groups. Migration flows in the region.

coursework, added 05/26/2014


The multivalousness of the word "people" and its application to the class society. The formation of the nation on the basis of ethnicity. Structure of the ethnos and the essence of ethnic processes. The problem of the relationship of the ethnic group and the nation, ethnic volume and geosocial organism.

examination, added 01/09/2010


The concept of sociology as science, the subject and methods of its research, the history of origin and development, the role of Auguste Control in this process. Types of sociological knowledge and its main directions. The main functions of sociology and its place among other sciences.

presentation, added 01/11/2011


Ethnic characteristics of the region Novosibirsk. Analysis of ethnosocial and ethnopolitical processes in the Novosibirsk region. Migrants and their characteristics, relocation and place of residence. Culture and education of ethnic minorities in Siberia and their meaning.

examination, added 12.12.2008


Features of the culture of ethnic groups, their value orientations and dominant motivation. Characteristics of youth as a special social group. The study of the motivational profile and value orientations of respondents of the Uzbek and Russian ethnic groups.

thesis, added 24.10.2011


Historical types of ethnic communities. Subjects and specific content of interethnic relationships. The causes of the occurrence and methods of resolving inter-ethnic conflicts. The concepts of ethnic consolidation of peoples, inter-ethnic integration and assimilation.

examination, added 03.11.2011


Determination of the concept and subject of ethnic sociology. The study of ethnic self-consciousness is a sense of belonging to a specific group. Consideration of the theory of "Passionarity" L.N. Gumileva. Study of the emergence and development of ethnic conflicts.

abstract, added 04.05.2015


Presentations about the people. The concepts of ethnic identification in ethnosociology and ethnodemography. The structure of ethnic self-consciousness. Processes for the development of globalization and inter-ethnic. Indicators characterizing the ethnic identification of the peoples of Dagestan.