The concept of ethnocentrism. Ethnocentrism as a socio-psychological phenomenon

17.07.2019

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Ethnocentrism
(From Greek. Ethnos - group, tribe and lat. Centrum - center, focus) - a view of the world through the prism of ethnic identification. In this case, life and cultural processes are evaluated through the traditions of ethnic self-consciousness, which acts as an ideal sample. The term "E." For the first time appeared in the work of Paul.-Austra. Sociologist L. Gum-Plotich "Racial struggle" (1883). More thoroughly, this term was worked out by Amer. Sociologist U. Sam-Nerr. Now this concept is used in philosophy, sociology, social psychology and ethnofephia. In the work of "Folk Conduras", Samner introduced a number of concepts ("We-Group", "" group "," ethnocentrism "), which express a person's tendency to perceive and evaluate various phenomena based on cultural stereotypes of their ethnic group. The ethnic group of the ethnic group is produced using the symbols of the overall past - myths, legends, shrines, emblems. This cultural and historical continuity in the life of the ethnos - the value is dynamic and variable. So, amer. Irish represent a later kind of version of the Irish ethnos, formed in special economic and political circumstances. This ethnos has some own memories, which is not the hesis of the ethnic unity of the Irish on both sides of the ocean. Consciousness of the ethnic group is characterized in such terms as "cohesion", "solidarity", "unity". As for the relationship between the groups ("they-group"), "otherwise", "alien", "hostility" is emphasized here. In ethnology and cultural studies, the origin and functions of E. are usually considered in connection with the nature of intergroup relations. Psychoanalysts (Z. Freud, E. Fromm) consider E. in terms of individual and group narcissism.

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

Ethnocentrism
(from greek. ? - group, tribe, people and lat. Centrum - Mentorticity, Center), Property of ethnic. Self-consciousness to perceive and evaluate life phenomena through the prism of traditions and values owns. Ethnic. Groups serving as some universal reference or optimum.

The term "E." It was introduced in 1906 by Samner, which believed that there is a sharp difference between people's relationships inside Ethnic. Groups and intergroup relations. If partnership and solidarity reigns inside the group, then suspicion and enmity prevail in relations between groups. E. Reflects and at the same time creates the unity of Ethnic. groups, feeling "we" in the face externally World. In the future, the meaning of the concept has become more complicated. In ethnology and cultural studies, the genesis and the functions of E. are associated gL arr. With the nature of intergroup relations, while psychologists study the mechanisms of individual consciousness. Freud considered E. with a reoriented expression of individual narcissism, social psychology associates him with knowing. Processes categorization.

Like ethnic. Self-consciousness as a whole, E. Cannot be considered in detachment from history and socioeconomy. Copying states. Ethnicians. Inter-ethnic. Installations depend on the degree of intensity C orientation of cultural contacts, which may not only be hostile, but also friendly. Inter-ethnic. borders are not always black and stable (Terr. Interpenetration of ethnic. communities; variability of cultural and linguistic characteristics; the problem of ethnic. belonging to some members of ethnic. Communication; interaction crossing the borders of ethnic. community; historic. Shifts in ethnic. Accessories and lifestyle). The processes of internationalization of culture and societies. Life undermines traditions. Ethnocentric. Installations.

Bromble Yu. V., Ethnos and Ethnography, M., 1973; Methodology, Problems of Ethnic Studies. cultures. Symposium materials, EP., 1978; Campbell D. T., social dispositions of the individual and their group functionality: Evo Lutz. Aspect, B. kn.: Psychology, mechanisms for the regulation of social behavior, M., 1979; Artanovsky S. N., the problem of E., Ethnic. The originals of cultures and ICHETICH. Relationship B. sovr. foreign ethnography and sociology, in kn.: Actual problems of ethnography and sovr. Foreign science. L., 1979; Shibutani T., Kwan K. M., Ethnic Stratification. A Comparative Approach, N.? .- L., 1968; Le Vine R., Campbell D., Ethnocentrism: Theories of Conflict, Ethnic Attitudes and Group Behavior, N. Y., 1971; Differentiation Between Social Groups. Studies in the social psychology of intergroup relances, ed. By H. Tajfel, L., 1978.

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

Ethnocentrism
(from Greek. ἔθνος - group, tribe, people and lat. Centrum - the core, center) - the tendency to perceive and evaluate all life phenomena through the prism of the traditions and values \u200b\u200bof their own. Ethnic. Groups, Kraya acts as some universal reference. E. denotes the preference of its own. Lifestyle to everyone else.

The concept of E., widely used in the SDU. Sociology and ethnology was first introduced by Samner. Representing a primitive society in the form of a number of small groups scattered by means. Territory, Samner wrote: "Members of even the smallest and most primitive societies are already inclined, as observations have shown, carry out a sharp difference between themselves and others; in other words, between people forming the group (in-group) and those who belong to another group (Out-Group). ... Our group and everything that she does is the truth itself and virtue, and to the fact that it does not belong to it, relate to suspicion and contempt "(Sumner W. and Keller α., The Science of Society, V. 1, New Haven ,, p. 356). If the partnership and solidarity reigns inside the group, then a host is dominated between groups.

The concept of E. fixes attention to the specifics of the self-consciousness of ethnic. Groups, demarcation "We" from "They". However, the content of this self-consciousness may be different, depending on the specific socio-historical. Conditions. Each ethnic. The group necessarily fixes its distinction. Features in relation to other groups, with k-fish she communicates. But E. as a sense of belonging to the definition. The group does not always mean hostility to another human. Groups. Ethnographic. Data show that socio-psychological. Stereotypes of other people ethnic. Groups in the minds of underdeveloped peoples reflect the nature of their real relationships with these groups. Along with hostility (there, where competition predominates in real relationships), there are both friendships (where different ethnic groups are collaborated), and patronage and many other feelings. In the class society, intervar Relationships and sanctifying stereotypes are addressed depending on the class relationships, the reaction. Classes are often deliberately inflaming nat. Retain.

The degree of E. also depends on the intensity and latitude of communication of the members of this ethnic. Groups with others. Where the sector of communication is limited, local traditions and values \u200b\u200bare inevitably versatile. Intensive communication with others, if it is not conflict, relieves this limitation, it allows you to better understand both your own and someone else's culture. Cultural contacts without canceling the need to determine. Ethnic. Identification, facilitate overcoming the feelings of nat. exclusivity and contribute to the rapprochement of peoples. However, this is determined by socio-economic. relationships. Socialism based on the principles of internationalism, seeks to eradicate nat. Envively, providing at the same time on the development of NAC. cultures.

LIT: Kon I., Psychology Prejudice, "New World", 1966, NO 9; B.F., Social Psychology and History, M., 1966; Artanovsky S. N., Historic. Unity of mankind and mutual influence of cultures, L., 1967; Sumner W. G., Folkways, Boston, 1907; Herskovits M. J., Man and His Works, N. Y., 1949; Duijker H. S. J. and Frijda N. H., National Character and National Stereotypes, Amst., 1960; Shibutanti T., Kwan K. W., Ethnic Stratification. A Comparative Approach, N. Y., 1965; Lambert W. E., Klinberg O., Children "S Views of Foreign Peoples. A Cross National Study, N. Y., 1967.

I. Kon. Leningrad.

Philosophical encyclopedia. In 5 tons - M.: Soviet Encyclopedia.Edited by F. V. Konstantinova.1960-1970 .

Synonyms:
naziocentrism, centralism

Ethnocentrism is a fundamental concept according to which Race, the social layer or the group is perceived as the prevailing and significantly superior all the others. This point of view is peculiar to most communities, which are to some extent independent and independent of others.

This kind of position is represented by an absolutely natural installation of people in relation to everything incomprehensible and alien to them. In this case, ethnocentrism is that, with the help of which one race or the group is self-identified, retains its own cultural traits and determines its location among others.

As for the assessment of this phenomenon, such as any other public phenomenon, it cannot be considered only with positive or only with a negative side, a comprehensive approach is necessary.

From one point of view, ethnocentrism is something that quite often acts as an obstacle to the organization of conflict-free intergroup interaction. On the other hand, ethnocentrism is simultaneously the fact that it ensures maintenance and preservation of the uniqueness and integrity of the group. That is, in certain conditions, this phenomenon can be described completely differently. For example, cultural ethnocentrism as a logical consequence of the process of assimilation of the traditions of a particular society or nation is absolutely positive. And the speech here is only about assessing the world around the world through its own purchased filters that are inherent in absolutely every person.

Separately, it is worth noting that this can cause in society as positive social consequences, such as a sense of national unity and patriotism and negative.

The main examples of ethnocentrism, carrying negative features - chauvinism and discrimination. One of the most extreme types of this phenomenon is racism, defined as a set of judgments, according to which a certain race exceeds all the others in both mental and moral and cultural relations, and the superconditions inherent in its carriers are transmitted exclusively by inheritance. According to this example, ethnocentrism is what is the ideological basis and stimulant in the struggle for the power and influence between different nations. Proponents of racism oppose the mixing of races, because, in their opinion, this can lead to the genetic, moral and cultural degradation of the "highest" race.

In conclusion, it should be noted that all people are ethnicient to varying degrees, so every person aware of this should learn to develop flexibility and understanding in relation to other people. This is achieved by developing positive perception, and the ability to establish interaction with representatives of various races and cultures.

Ethnocentrism is a general concept or point of view of individuals, according to which its own people, the social layer, their own race or some one own group put forward on the central place as superior all the rest and prevailing. With the concept of "ethnocentrism" as positive consequences (at least) - for example, patriotism, a sense of national dignity and negative (mainly) - discrimination, nationalism, chauvinism, segregation.

Ethnocentrism is peculiar to each group, which is to some extent independent, independent and conscious of its identity. Ethnocentric positions are "beneficial" to the group itself in that with their help the group determines its place among other groups, strengthens its identity and retains its cultural traits. However, the extreme forms of ethnocentrism are associated with religious fanaticism and racism and are even leading to violence and aggression (Sressalo, 1977, 50-52) (Saressalo).

The concept of ethnocentrism includes the concept of "stereotype". In this case, these are the generalized, schematic ideas about other groups, about their culture and properties adopted by any group. The stereotypical way of response is long-term, stable and, despite the new, even quite fresh experience, a unlucky understanding of the behavioral features of other people or groups, as well as a firm opinion about any organizations or social formations (CP. Hart Feld, 1976 ) (Hartfield). Stereotypes resemble prejudices, they do not need logical justifications for them, and even their objectivity and believability are not always indisputable (Sressalo, 1977, 50).

American Sociologist William G. Sumner (1960) (William G. Stunner) studied the emergence of an ethno-centralism among primitive peoples and came to the conclusion that almost every of these peoples claimed a special place, "dating" his still creating peace. This is evidenced by, for example, the following Indian legend, set out by M. Herskovich (1951) (M. Herskovits):

"To grind your creative work, God climbed three human figures from the test and put them in the roasting. After some time, he impatiently took out of the stove of the first little man, the appearance of which was too light and therefore unpleasant. He was "impenetrable" and inside. Soon God pulled the second; This successful to the glory: it was beautifully brown outside and "ripe" inside. With joy, God made it the founder of Indian species. But the third, unfortunately, during this time he burned heavily and became completely black. The first character became the founder of the white kind, and the last - black. "

Such legends and myths are characteristic of prejudice of the ethnic group. Under prejudices, by definition of the American scientist W. Weriver (1954) (W. Weaver), imply "assessing social situations based on pre-mastered ideas and values, without empirical evidence or a rational and logical progress of reasoning." Based on mythological thinking, its own group has all the advantages; She lives on the joy of God. The characteristic features of each such group, as mentioned above, are erected to the creation of the world and are or a gift, or the error of the creator. At the same time, the own group, of course, is rated to the "Chosen People". A similar look contains racial motivation; The faith is connected with him that the successful activity of people depends on their biological quality. The logical conclusion from such a concept is as follows: certain people in their biological racial qualities initially allegedly more gifted and talented than others, both physically and mentally, and therefore more suitable and are able to lead and manage the world and to occupy the highest social positions. In society (E. Asp, 1969) (ASP).

The concept of ethnocentrism includes the concept of "stereotype". In this case, these are the generalized, schematic ideas about other groups, about their culture and properties adopted by any group. The stereotypical way of response is a long-term, stable and, despite the new, even fresh experience, an inflexible understanding of the behavioral features of other people or groups, as well as a firm opinion about any organizations or social formations (CP. Hart Feld, 1976) (Hartfield). Stereotypes resemble prejudices, they do not need logical justifications for them, and even their objectivity and believability are not always indisputable (Sressalo, 1977, 50).

Ethnocentrism is the preference of your ethnic group, people see the world in such a way that their group turns out to be in the center of everything, while others compare with it or evaluated, referring to it.

The term "ethnocentrism" was introduced in 1906 by U. Samner, who determined it as "the vision of things in which his group turns out to be in the center of everything, and all others compete with it or are assessed with reference to it." The nature of ethnocentrism is determined by the type of social relations, the ideology, the content of national policies, as well as personal experience of the individual. Ethnocentrism as a mechanism for the formation of inter-ethnic, intergroup relations.

The general understanding of ethnocentrism as a phenomena in ethnology comes down to the fact that people compare other cultures with their own and regard their own - the only right thing, that is, the standard, and without taking any other groups.

American psychologists M. Bruer and Donald Campbell allocated the main indicators of ethnocentric:

· Perception of elements of its culture (norms, roles and values) as natural and correct, and elements of other cultures as unnatural and incorrect;

· Consideration of your group's customs as universal;

· The idea that it is natural for a person to cooperate with members of his group, assist them, prefer their group, be proud of her and not trust and even begun with members of other groups.

Ethnocentrism is a negative social phenomenon, equivalent nationalism and even racism. Many psychologists consider ethnocentrism with a negative socio-psychological phenomenon, manifested in the tendency of the rejection of other people in combination with an overestimated assessment of their own group, and determine it as the inability to consider the behavior of other people in a different manner than that that is dictated by its own cultural environment. Ethnocentrism cannot be considered as something only positive or only negative, and the value judgment of it is unacceptable.

There is a division of ethnocentrism for 3 types:

1. Flexible - Ethnocentrism, in which the qualities of their group are quite objectively evaluated and attempts are made to understand the characteristics of someone else's group, called benevolent, or flexible. Comparison of its and foreign groups in this case occurs in the form of comparison - peace-loving nemit. It is the adoption and recognition of differences that can be considered the most acceptable form of social perception in the interaction of ethnic communities and cultures at the present stage of the history of mankind

2. Contrast: "The inter-ethnic comparison can be expressed in the form of opposition, which implies at least bias with respect to other groups. Members of the ethnic group attribute only positive qualities, and "strangers" - only negative. The most vividly opposition is manifested in a mirror perception, when members of two conflicting groups attribute identical positive traits to themselves, and identical vices - rivals. "

3. Warlike (or inflexible) - "is expressed in hatred, distrust, fear and accusing other groups for their own failures."

The extreme degree of ethnocentrism is expressed in the form of delegitimization - the consideration of the group or groups as supernegal social categories excluded from the reality of acceptable norms and values. Deleptimization maximizes intergroup differences and includes awareness of the overwhelming superiority of its group. (Examples of ethnocentric delegitimization are well known - this is the attitude of the first European settlers to the indigenous people of America and the attitude towards the "non-anarchic" peoples in Nazi Germany.)

In modern conditions, with the strengthening of people's need for their ethnic identity in the minds, the problem of ethnocentrism is manifested most acutely (largely related to the destabilization of many areas of social life). The revival of the ethnicist, ethnoreligious traditions and customs caused an inter-ethnic bundle of society, when ethnic conflicts and contradictions became daily reality. A vivid example of this is the appearance of the so-called "hot spots" (Nagorno-Karabakh, Ingushetia, Chechnya, South Ossetia, Ukraine, Syria and others), the presence of long-minded unlucky inter-ethnic conflicts using the Armed Forces (Palestinian-Israeli conflict, Events in Yugoslavia, India) .

Ethnocentrism has roots in the distortion of group identity, in the transformation of positive ethnic identity as a result of a huge number of factors. Ethnocentrism in any forms of its manifestation prevents the normal interaction of ethnic groups, their successful ethnocultural adaptation. Ethnocentrism The result of a negative transformation of ethnic identity, which is in stock in the consciousness of an individual's complicity of the set of facilities about the undisputed superiority and the advantage of the culture of its ethnic group over other cultures, ultimately leads to hostility in inter-ethnic relations.