Cultural identity. Cultural, ethnic and personal identity

The modern trend towards the globalization of world culture results in a gradual blurring of the boundaries by which one can judge the originality of individual cultures. Therefore, today one of the main issues considered in relation to the process of intercultural communication is the problem of cultural identity.

Cultural identity determines whether a person belongs to a particular culture. This concept is widely used in ethnology, psychology, cultural and social anthropology. In the very in general terms it means a person’s awareness of his belonging to any group, allowing him to determine his place in the sociocultural space and freely navigate the world around him.

This need for identity is caused by the human need to streamline one’s life activities, which can only be obtained in a community of other people. By assimilating such manifestations of the life of a social group as norms, values, habits, and behavioral characteristics, a person gives his life an orderly and predictable character, since his actions are adequately perceived by others.

Based on what has been said, the essence cultural identity can be defined as a person’s conscious acceptance of relevant cultural norms and patterns of behavior, value orientations and language, in self-identification with the cultural patterns of his society.

However, the intensification of intercultural contacts makes the problem not only cultural, but also ethnic identity. Belonging to an ethnic community continues to play a role today. important role during intercultural contacts. Thus, among all sociocultural groups, the most stable are the ethnic groups that have undergone historical selection. For a person, an ethnic group is the most reliable group, which provides him with the necessary measure of security and protection.

The need for protection is intensified by the ever-increasing instability of the world around us. Many processes of changing the usual picture of the world force people to turn to the time-tested values of their ethnic group, which, due to their stable nature, seem close and understandable. Thus, a person feels his unity with others, gets a chance to feel like part of a community that will lead him out of a state of social helplessness.

The role of ethnic identity is also quite natural from the point of view of the patterns of cultural development. In order for a culture to develop, continuity in the preservation and transmission of its values is necessary. One of the necessary conditions for this is maintaining connections between generations.

Ethnosocial representations reflect opinions, beliefs, beliefs, ideas, which in turn are reflected in myths, legends, historical narratives, forms of thinking and behavior. At the same time, images of one’s own and others ethnic groups in people's minds they look different, and the totality of this knowledge makes it possible to distinguish one ethnic group from another. With the help of ethnic identity, a person determines his place in a multiethnic community and learns ways of behavior within and outside his group.

It is with the help of ethnic identity that a person shares the ideals and standards of his ethnic group and classifies peoples into “us” and “them”. This is how the uniqueness of one’s ethnic group and its culture is revealed and realized.

The importance of ethnic identity for intercultural communication can be confirmed by the following example. Just as it is impossible to imagine a person outside of history, it is also impossible to imagine a person outside a nation, since each person belongs to his time and his people. As a child grows up, his personality is formed in accordance with the traditions and rules of his environment, thereby laying the foundation for building a system of actions and relationships in various interethnic contacts.

Personal identity a person is the totality of his knowledge and ideas about his place and role as a member of a social and ethnic group, about his abilities and business qualities. A person is a bearer of the culture in which he grew up and was brought up, while the specificity of his own culture is perceived as a given. However, the situation changes dramatically when establishing contacts with representatives of other cultures, as both parties begin to realize the differences in behavior and thinking. It is through the comparison of the positions of various groups and communities in the process of interaction with them that a person’s personal identity is formed.

Researchers believe that, to a certain extent, intercultural communication can be considered as a relationship of opposing identities, in which the identities of the interlocutors are included in each other. What is unfamiliar in the identity of the interlocutor becomes familiar and understandable, which allows, to a certain extent, to predict his behavior. The interaction of identities facilitates the coordination of relationships in communication, determines its type and mechanism (as an example, let us cite court etiquette, the patterns of behavior in which were predetermined in advance).

So, in intercultural communication, cultural, ethnic and personal identity make it possible to make a first impression about the interlocutor and predict his possible behavior. But at the same time, situations of misunderstanding of a partner are almost inevitable, arising as a result of the originality of his own cultural, ethnic and personal identity. The task of intercultural communication is to minimize such situations.

Intercultural communication is a culturally determined process, all components of which are closely related to the cultural background of the participants in the communication process. In the process of intercultural communication, information is transmitted both verbally and non-verbally, which often complicates its interpretation by representatives of a given culture. Therefore, the necessary components of successful intercultural communication should be considered:

· readiness to learn about a foreign culture, taking into account its psychological, social and cultural differences;

· “psychology of cooperation” with representatives of another culture;

· ability to overcome stereotypes;

· possession of a set of communication skills and techniques and their adequate use depending on the specific communication situation;

· following the norms of etiquette of both one’s own and foreign cultures.

Obviously, for an adequate understanding of information and taking into account the fact that the communication process is irreversible, it is necessary to learn to anticipate and prevent possible errors in intercultural communication, which makes it possible to fully build cultural contacts.

Literature

1. Grushevitskaya T. G., Popkov V. D., Sadokhin A. P.. Fundamentals of intercultural communication: textbook. for universities / ed. A. P. Sadokhina. – M., 2002. – 352 p.

2. Persikova T. N. Intercultural communication and corporate culture: textbook allowance. – M., 2004. – 224 p.

3. Hall E. T. Beyond Culture. – Garden City, 1977.

4. Hofstede G./ Hofstede G. J. Lokales Denken, Globales Handeln. Interkulturelle Zusammenarbeit und Globales Management. 3., vollst. Ueberarb. Aufl. Muenchen: Dt. Taschenbuch-Verl. (dtv.; 50807: Beck-Wirtschaftsberater). – 2006.

5. Hofstede G. Cultures Consequences: International Differences in Work-Related Values. – Beverly Hills, 1984.

6. Wright G. H. The varieties of goodness. – New York; London, 1963.

Questions for self-control

1. Name the reasons for the interest in studying issues of intercultural communication in modern humanitarian knowledge.

2. Define intercultural communication.

3. What are the criteria for classifying cultures as high- and low-context?

4. Describe the value system in the concept of G. von Reits.

5. Name the positive and negative consequences of ethnocentrism.

6. What types of identity exist in intercultural communication?

The first weapons of people were hands, nails and teeth,

Stones, as well forest trees debris and twigs...

The powers of iron and copper were discovered.

But the use of copper was sooner discovered than iron.

Lucretius

The search for man before culture is in vain; his appearance in the arena of history should in itself be considered as a cultural phenomenon. It is deeply connected with the essence of man, and is part of the definition of man as such.

Cultural identity one of the most important stages and the processes of the cultural structure of any community. It all comes down to the fact that people are not just mechanical carriers of certain needs and interests, but also psychological individuals, which, among other characteristics, requires their predominantly group existence. The main reasons for this kind of need are studied in social psychology, where interesting concepts have been developed that explain this “strange” need for a person. Rozin V.M. Culturology.M., 2001

From the perspective of anthropology, the origin of this need is connected, firstly, with the fact that in a team a person feels his life is more reliably protected, has more prospects for social realization, sees more opportunities for his participation in biological and social reproduction, etc. And in -secondly, man is a sensual, emotional being; constantly needs to express some of his own feelings in relation to other people and feels the need to be the object of the manifestation of their emotions towards himself, the object of complimentary attitude, approval, praise from people whose opinion is important to him (such a circle of people is called “reference group" or "significant others"). Thus, a person needs, firstly, a group form of life activity as more reliable and, secondly, self-identification (self-identification) with a given group - a feeling of being an integral part of the collective, a nominal co-owner of collective property, and most importantly - a being , socially in demand and approved by this group. Of course, in different societies at different stages social development, this need of the individual has different intensities and is expressed in different forms.

At the primitive and early class stages, such a need for self-identification with the collective may be due to the fear of real death behind the fence social customs. At later stages of social development, the phenomenon of individuality and sovereignty of the human person (anthropocentricity) begins to gain greater significance; However, we should not forget that freedom and individual originality have meaning only in society; on a desert island there is simply no one to demonstrate their freedom and individuality. Therefore, in the course of sociocultural progress, personality development is determined by two general trends: individualization and positive social identity. But this is all about the problem of individual self-identification in society. Let's not forget that there is also the issue of group self-identification of the team as a whole. What is self-identification? This is awareness on a rational level (although intuitive feelings in this matter are also not on the level last place) the existing unity of a given group of people on one or another basis (ethnic, religious, political, etc.). This rationalization of the group “We” is achieved at the level of tradition in the presence of developed self-awareness with the help of the ideological system dominant in the community. I emphasize that we are not talking about a promising premonition of the potential possibility of unification, but about an already existing act of living together, because the development of common cultural traits (language, customs, morals, etc.) requires that people at least two or three generations really lived “elbow to elbow.” As already mentioned, there can be many factual grounds for the emergence of a feeling of collective solidarity of a group of people, and most often the basis for the formation of such a feeling is not one, but several parallel and interconnected grounds. The external manifestation of identity is the way it is marked.

Obviously, the set of such signs depends on the basis on which this solidarity is carried out, which determines the nature of the emblems of group identity. In an ethnic community, this is a set of everyday elements of tools, clothing, jewelry, ceremonies, rituals, folklore, language and its dialects, etc. A person “colored” with these attributes is not necessarily one hundred percent, but mostly feels involved or belonging to a given ethnic group.

In a religious community, a set of such markers can also include elements of clothing, public ritualized and special ceremonial behavior when performing religious actions, observance of rituals and holidays, elements of sacred utensils worn on the body or stored in the house, head shaving, tattoos, circumcision and other incisions on the skin etc. I want to emphasize that the presence of all these markers does not mean that this person deeply religious; he simply emphasizes his identification with a given religious community. A community of a political type, of course, develops its own specific marking emblem (heraldry, uniform, ceremonial, ritual paraphernalia, etc.).

The problem of social self-identification seems to be an independent issue. Some psychological dominants of such self-identification were partially discussed in the article Social consolidation and cultural localization. Social identity, the classical theory of which was developed by A. Teshfel, is the correlation of oneself with a group; it is a self-image in group characteristics. Identifying oneself with one group or another is one of the components of the “I” image, which helps a person navigate the sociocultural space. A person needs a certain orderliness of the world in which he lives, and this orderliness is given to him by the community, demanding in return from the individual only the manifestation of social discipline and adequacy, political loyalty and cultural competence (i.e. knowledge freehold sociocultural norms and languages of communication accepted in this community). It can be assumed that, to some extent, the need for social self-identification with a pack is inherited by man from his animal ancestors. Perhaps the following comparison will be correct: just as culture, by definition, is never “nobody’s,” but only the culture of a specific historical community, in the same way there are no “nobody’s” people. A person is not always aware of the parameters of his cultural identity, but the entire set of elements of consciousness, behavior, tastes, habits, assessments, languages and other means of communication, etc., which he has acquired throughout his life, involuntarily make him involved in a particular culture (not only ethnic, social, professional, etc. Radugina A.A. “Culturology”, course of lectures, publishing house “CENTER”, M. 2003

The problem of a person’s cultural identity lies, first of all, in her conscious acceptance of cultural norms and patterns of behavior and consciousness of a system of values and language, awareness of her “I” from the standpoint of these cultural characteristics that are accepted in a given society, manifestation of loyalty to them, self-identification with these cultural patterns as marking not only society, but also the individual himself.

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Culturalidentity

Cultural implications of increasing contacts between representatives different countries and cultures are expressed, among other things, in the gradual erasure of cultural identity. This is especially obvious for youth culture, which wears the same jeans, listens to the same music, and worships the same “stars” of sports, cinema, and pop music. However, on the part of older generations, a natural reaction to this process was the desire to preserve the existing features and differences of their culture. Therefore, today in intercultural communication the problem of cultural identity, that is, a person’s belonging to a particular culture, is of particular relevance.

The concept of “identity” is widely used today in ethnology, psychology, cultural and social anthropology. In the most general understanding, it means a person’s awareness of his belonging to a group, allowing him to determine his place in the sociocultural space and freely navigate the world around him. The need for identity is caused by the fact that every person needs a certain orderliness in his life, which he can only obtain in a community of other people. To do this, he must voluntarily accept the prevailing elements of consciousness in a given community, tastes, habits, norms, values and other means of communication adopted by the people around him. Understanding all these manifestations social life group gives a person’s life an orderly and predictable character, and also involuntarily makes him involved in a particular culture. Therefore, the essence of cultural identity lies in a person’s conscious acceptance of appropriate cultural norms and patterns of behavior, value orientations and language, understanding of one’s “I” from the standpoint of those cultural characteristics that are accepted in a given society, in self-identification with the cultural patterns of this particular society.

Cultural identity has a decisive influence on the process of intercultural communication. It presupposes a set of certain stable qualities, thanks to which certain cultural phenomena or people evoke in us a feeling of sympathy or antipathy. Depending on this, we choose the appropriate type, manner and form of communication with them.

Ethnicidentity

The intensive development of intercultural contacts makes the problem of not only cultural but also ethnic identity relevant. This is caused by a number of reasons. Firstly, in modern conditions, as before, cultural forms of life necessarily presuppose that a person belongs not only to any sociocultural group, but also to an ethnic community. Among the numerous sociocultural groups, the most stable are the ethnic groups that are stable over time. Thanks to this, the ethnic group is the most reliable group for a person, which can provide him with the necessary security and support in life.

Secondly, the consequence of stormy and diverse cultural contacts is a feeling of instability in the surrounding world. When the world ceases to be understandable, the search begins for something that would help restore its integrity and orderliness, and protect it from difficulties. In these circumstances, more and more people (even young people) are beginning to seek support in the time-tested values of their ethnic group, which in these circumstances turn out to be the most reliable and understandable. The result is an increased sense of intra-group unity and solidarity. Through awareness of their belonging to ethnic groups, people strive to find a way out of the state of social helplessness, to feel like part of a community that will provide them with a value orientation in a dynamic world and protect them from great adversity.

Thirdly, the pattern of development of any culture has always been continuity in the transmission and preservation of its values, since humanity needs to self-reproduce and self-regulate. This has always happened within ethnic groups through connections between generations. If this had not been the case, humanity would not have developed.

The content of ethnic identity consists of various kinds of ethnosocial ideas, shared to one degree or another by members of a given ethnic group. These ideas are formed in the process of intracultural socialization and in interaction with other peoples. A significant part of these ideas is the result of awareness general history, culture, traditions, place of origin and statehood. Ethnosocial representations reflect opinions, convictions, beliefs, and ideas that are expressed in myths, legends, historical narratives, and everyday forms of thinking and behavior. Central location Among ethnosocial representations, images of one’s own and other ethnic groups occupy a place. The totality of this knowledge binds the members of a given ethnic group and serves as the basis for its difference from other ethnic groups.

Ethnic identity is not only the acceptance of certain group ideas, a willingness to think similarly and shared ethnic feelings. It also means building a system of relationships and actions in various interethnic contacts. With its help, a person determines his place in a multiethnic society and learns ways of behavior within and outside his group.

For every person, ethnic identity means awareness of his belonging to a certain ethnic community. With its help, a person identifies with the ideals and standards of his ethnic group and divides other peoples into those similar and dissimilar to his ethnic group. As a result, the uniqueness and originality of one’s ethnic group and its culture is revealed and realized. However, ethnic identity is not only the awareness of one’s identity with ethnic community, but also an assessment of the significance of membership in it. In addition, it gives a person the widest opportunities for self-realization. These opportunities are based on emotional connections with the ethnic community and moral obligations towards it.

Ethnic identity is very important for intercultural communication. It is well known that there is no ahistorical, non-national personality; every person belongs to one or another ethnic group. The basis of each individual's social status is his cultural or ethnic background. A newborn does not have the opportunity to choose his nationality. With birth in a certain ethnic environment, his personality is formed in accordance with the attitudes and traditions of his environment. There is no problem of ethnic self-determination for a person if his parents belong to the same ethnic group and his life path passes through it. Such a person easily and painlessly identifies himself with his ethnic community, since the mechanism for the formation of ethnic attitudes and behavioral stereotypes here is imitation. In the process of everyday life, he learns the language, culture, traditions, social and ethnic norms of his native ethnic environment, and develops the necessary skills of communication with other peoples and cultures.

Personalidentity

Considering communication processes as a dynamic sociocultural environment favorable for the generation and dissemination of various types of behavior patterns and types of interaction, it should be remembered that the main subjects of culture are people who are in one or another relationship with each other. People's ideas about themselves occupy a significant place in the content of these relationships, and these ideas often differ quite significantly from culture to culture. Every person is a carrier of the culture in which he grew up, although in everyday life he usually does not notice this. He takes the specific features of his culture for granted. However, when meeting representatives of other cultures, when these features become obvious, people begin to realize that there are also other forms of experiences, types of behavior, ways of thinking that differ significantly from the usual and known ones. Various impressions about the world are transformed in a person’s mind into ideas, attitudes, stereotypes, expectations, which become regulators of behavior and communication for him. Through comparison and contrast of the positions of various groups and communities in the process of interaction with them, a person’s personal identity is formed, which is the totality of a person’s knowledge and ideas about his place and role as a member of a social or ethnic group, about his abilities and business qualities.

The essence of personal identity is revealed most fully if we turn to those common features and characteristics of people that do not depend on their cultural or ethnic background. For example, we are united in a number of psychological and physical characteristics. We all have a heart, lungs, brain and other organs; we are made up of the same chemical elements; our nature makes us seek pleasure and avoid pain. Every human being uses a lot of energy to avoid physical discomfort, but if we experience pain, we all suffer equally. We are the same because we solve the same problems of our existence.

However, the fact that in real life there are no two absolutely similar people. Life experience Each person is different and unique, and therefore we react differently to the outside world. A person's identity arises as a result of his relationship to the corresponding sociocultural group of which he is a member. But since a person is simultaneously a member of different sociocultural groups, he has several identities at once. They reflect his gender, ethnicity, race, religion, nationality and other aspects of his life. These characteristics connect us with other people, but at the same time, the consciousness and unique experience of each person isolates and separates us from each other.

To a certain extent, intercultural communication can be considered as a relationship of opposing identities, in which the identities of the interlocutors are included in each other. Thus, the unknown and unfamiliar in the identity of the interlocutor becomes familiar and understandable, which allows us to expect appropriate types of behavior and actions from him. The interaction of identities facilitates the coordination of relationships in communication and determines its type and mechanism. Thus, for a long time, “gallantry” served as the main type of relationship between a man and a woman in the cultures of many European nations. In accordance with this type, the distribution of roles in communication between the sexes took place (the activity of a man, a conqueror and a seducer, encountered a reaction from the opposite sex in the form of coquetry), presupposed an appropriate communication scenario (intrigue, tricks, seduction, etc.) and an appropriate rhetoric of communication. This kind of relationship of identities serves as the foundation of communication and influences its content.

At the same time, one or another type of identity can create obstacles to communication. Depending on the identity of the interlocutor, his style of speech, topics of communication, and forms of gestures may seem appropriate or unacceptable. Thus, the identity of the communication participants determines the scope and content of their communication. Thus, the diversity of ethnic identities, which is one of the main foundations of intercultural communication, is at the same time an obstacle to it. Observations and experiments of ethnological scientists show that during dinners, receptions and other similar events interpersonal relationships participants add up according to ethnicity. Conscious efforts to mix representatives of different ethnic groups did not produce any effect, since after a while ethnically homogeneous communication groups spontaneously arose again.

Thus, in intercultural communication, cultural identity has a dual function. It allows communicants to form a certain idea about each other, mutually predict the behavior and views of their interlocutors, i.e. facilitates communication. But at the same time, its restrictive nature quickly manifests itself, according to which confrontations and conflicts arise in the process of communication. The restrictive nature of cultural identity is aimed at rationalizing communication, that is, at limiting the communication process to the framework of possible mutual understanding and excluding from it those aspects of communication that can lead to conflict.

Problem"foreignness"culture.Psychologyinterculturaldifferences.Experienceindividual"alien"And"yours"atcontactWithrepresentativesanotherculture

cultural identity ethnic psychology

Modern types of transport and means of communication allow tens of millions of people every year to directly become acquainted with the characteristics and values of the cultures of other peoples. From the first contacts with these cultures, people quickly become convinced that representatives of these cultures react differently to the outside world, they have their own points of view, value systems and norms of behavior that differ significantly from those accepted in their native culture. Thus, in a situation of discrepancy or discrepancy between any cultural phenomena of another culture and those accepted in “one’s” culture, the concept of “alien” arises. Anyone who encounters a foreign culture experiences many new feelings and sensations when interacting with unknown and incomprehensible cultural phenomena. Their range is quite wide - from simple surprise to active indignation and protest. As studies of these reactions show, in order to navigate a foreign culture, it is not enough to use only your knowledge and observe the behavior of strangers. It is much more important to understand a foreign culture, that is, to comprehend the place and meaning of new unusual phenomena culture, and incorporate new knowledge into your cultural arsenal, into the structure of your behavior and lifestyle. Thus, in intercultural communication the concept of “stranger” acquires key significance. But the problem is that it has not yet been formulated scientific definition this concept. In all variants of use, it is understood at an ordinary level, that is, by highlighting and describing the most characteristic features and properties of this term.

With this approach, the concept of “stranger” has several meanings and meanings:

* stranger as not from here, foreign, located outside the borders native culture;

* stranger as strange, unusual, contrasting with the usual and familiar surroundings;

* stranger as unfamiliar, unknown and inaccessible to knowledge;

* stranger as supernatural, omnipotent, before whom man is powerless;

* alien as ominous, threatening life.

The presented semantic variants of the concept “alien” allow us to consider it in the broadest sense, as everything that is beyond the boundaries of self-evident, familiar and known phenomena or ideas. And vice versa, the opposite concept of “one’s own” implies that circle of phenomena in the surrounding world that is perceived by a person as familiar, habitual, and taken for granted.

In the process of contacts between representatives of different cultures, various culturally specific views on the world collide, in which each of the partners is initially not aware of the differences in these views, each considers his own ideas to be normal, and the other’s views to be abnormal. Something taken for granted on one side collides with something taken for granted on the other side. First, as happens most often, an open misunderstanding (something is wrong) is discovered, in which opinion and understanding do not coincide. As a rule, both sides do not question “their self-evident”, but take an ethnocentric position and attribute stupidity, ignorance or malice to the other side.

Figuratively speaking, when contacting another culture, a person seems to go to another country. He goes beyond the boundaries of his usual surroundings, from the circle of familiar concepts and goes into an unfamiliar but attractive other world. A foreign country, on the one hand, is unfamiliar and sometimes seems dangerous, but on the other hand, everything new attracts, promises new knowledge, expands horizons and life experience.

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Introduction of the dissertation (part of the abstract) On the topic "The phenomenon of cultural identity in the space of culture"

RELEVANCE OF THE RESEARCH: In modern humanitarian thought there has become enough frequent use the concept of "cultural

Identity". Wherein this concept on currently is very multi-sense, which is due to the wide range of issues considered within the framework of the topic of cultural identity, because Each of the areas of humanitarian knowledge characterizes this phenomenon in its own way, from the standpoint of this particular science. Nevertheless, despite the diversity of research concepts, the problem of theoretical understanding of the concept, in our opinion, is one of the pressing topics in modern cultural studies. It concerns, first of all, issues of self-determination and explanation of existence as a whole in each culture. Identification of the essence, structure of cultural identity, analysis of formation factors presupposes the need to address the deep foundations of human existence in culture. At the same time, the basis of any cultural integrity must be sought, first of all, in the human factor of social reality, in what really unites people within a certain era or space. In general, cultural integrity is not of a functional nature (in comparison with a social or social system, the task of which is the integration of heterogeneous social elements into a single functioning organism), it is united, in our opinion, by a common attitude to the world, to one’s life and to the lives of others, namely the meaning-forming components of human life (a system of orientations, motives, values).

Thus, traditional civilizations were characterized by a strict connection between the individual and his social group (community, ethnic group, class). The group structure of society as a whole and the individual’s place in it determined the boundaries of his life opportunities. The norms of group culture had a huge impact on his motives, values, and orientations.

Technogenic civilization is based on a fundamentally different relationship between man and nature in comparison with the previous era. It involved the mobilization of creative potential, initiative individual person, which led to an increase in the degree of autonomy of the individual in relation to the sociocultural group.

The modern era sets new accents. Two global, interdependent trends - globalization and localization - determine the nature of a person’s relationship with the world. The intensity of global connections contributes to the rapid spread of different regions those forms of life (economic, social, political), those types of culture, values, knowledge that are perceived as the most optimal for meeting personal and social needs. At the same time, the very process of formation of needs, types of cultural and material consumption, and lifestyles also becomes global. One of important events, which influenced both the direction of the social dynamics of communities in general and the state of the national-cultural sphere of their existence in particular, was the information revolution of the second half of the 20th century, as a result of which global information networks began to form. Nations that until recently were relatively closed in the information sense (fenced off from other communities by linguistic, technical-communicative, political-ideological and other isolating means of existence) have become more open. Their ability to communicate has increased cultural forms, the possibility of forming planetary communicative and active systems has emerged. However, it is likely that the global community will never be able to fully satisfy people's need for adequate belonging and will not be able to become a full-fledged community, due to the presence of many different cultures and traditions in it. And that is why the idea of the world community, in our opinion, serves as an abstract universal construct that serves as the basis for the rules and institutions necessary for the coexistence of the many communities that make it up.

Thus, the essence of localization processes is that each society and social group takes from human experience those forms of life that they are able to master within the framework of their economic, political and cultural opportunities. In addition, the reaction to globalization is the instinctive desire of various communities to preserve their own identity, which is most clearly manifested in the spheres of culture, national and religious consciousness (growing trends national identity, religious fundamentalism, ethnic separatism and extremism, the collapse of multinational empires and federal entities).

Generally modern painting the world acquires not only a holistic-systemic, but also a pluralistic character. In this context, the problem of acquiring identity can also be considered as a problem of freedom of choice, because the growth of the individual's intellectual and behavioral autonomy dramatically increases the degree of freedom. In previous eras, a person united with others in fairly stable groups, while focusing on the norms, ideas, and values enshrined in the group culture. IN modern society social groups of different levels continue to exist, but the ties between these groups and the individuals included in them are significantly weakened. Increased pace social change, the instability of the socio-group structure of society and its normative value systems, the rapidity of cultural shifts deprive group connections of certainty, unambiguity, and blur the group identity actually experienced by them.

Awareness of these provisions leads to the need to understand the causes of conflict between a person and society, to understand the origins of the formation of identities. In this regard, the question of the subject-object strategies of the individual in identification processes is important.

Thus, in a monostylistic culture, it was the state that was the subject of the formation of the identities of its citizens, transmitting certain styles of relationships with the world, certain values, orientations, and needs.

In a polystylistic culture, the emphasis is on the role of the state in

The formation of civil identities shifts towards constructing a space of cultural and ideological interaction, during which various forces, acting as carriers of symbols, put forward various alternative values, views, and behavior patterns. In this case, individuals act as subjects of identification, making a choice in favor of one or another way of interacting with the world.

Fundamental aspects of living arrangements modern Russia are also refracted in the problem of cultural identity. Thus, the situation of deconstruction of the world scheme, according to which Russia performed the function of opposing the West, raised the question of searching for a new Russian identity: with which tradition (Eastern, Western, or its own special way) should Russia identify? To what extent are they inherent in Russia? etc.

In addition, the destruction of the Soviet empire led to the emergence of conflicts based on ethnic identity and, as a consequence, the importance of understanding the significance of ethnicity in the structure of cultural identity; the loss of a certain idea (ideal) that would unite the vast majority of society; the absence of a unified system of values and the split ® of Russian society not only between generations, but also within one generation.

Issues of cultural identification have more than once been the focus of attention of researchers. Many of them noted increasing pluralization life styles, awareness of the dissimilarity of cultures, etc., however, the disclosure of the essence and mechanisms of its functioning in various types of culture, in our opinion, has not been fully analyzed.

The degree of development of the problem. Based on the above provisions, we can say that identity is a phenomenon that arises from the relationship of the individual, society and culture. Therefore, the statement of the topic “ The phenomenon of cultural identity in the space of culture» meets modern priority tasks of cohesion, identity, solidarity of society, based on the recognition of cultural diversity, awareness of the unity of humanity and the development of intercultural exchanges. Thus, the basis for understanding new approaches to the study of identification processes can be the theoretical and methodological foundations accumulated in scientific humanitarian thought.

In modern domestic scientific journalism there is quite a high interest in this problem, which is expressed in a large number of works devoted to it. But it should be noted that in most of them the discussion about the process of cultural identification leading to the formation of identity occurs at the level general ideas, without penetration into the essence of the concept, without reference to the theoretical and methodological basis, only on the basis of which a complete objective analysis of this process is possible.

The problem of identity is reflected in a number of studies from various fields of humanities. This circumstance required the author to turn to a wide range of diverse sources. Among them are philosophical, psychological, sociological, cultural, and historical works that touch on the phenomenon being studied to one degree or another. Such consideration of the diverse research positions presented in the works of various thinkers set the author of this study the task of summarizing diverse material and creating a cultural model of the phenomenon of identity that takes into account all accumulated knowledge.

Characterizing the most significant approaches for understanding the phenomenon of identity, we will focus on three fundamental ones:

1. Assessment of the phenomenon of identity from the position of philosophical knowledge. Within the framework of this approach, the understanding of identity was undertaken both in line with classical philosophy and in subsequent modern philosophical thought. Thus, the phenomenon of identity as a problem

It is considered from the standpoint of the relationship with such philosophical categories as: consciousness (J. Locke, D. Hume, R. Descartes); freedom (G. Leibniz, G. Hegel); the problem of “Other” (in the phenomenology of E. Husserl, modern existentialism). Modern philosophy (represented by H. Arendt, E. Levinas, J. Rawls and others) considers the problem of recognizing the other not only as equal, but also fundamentally different, which leads to understanding cultural pluralism within the framework of the philosophical approach as a condition for coexistence.

2. Assessment of the phenomenon of identity from the standpoint of psychological knowledge. This approach received its initial awareness within the framework of psychoanalytic theory (most fully reflected in the works of Z. Freud, A. Freud, C. Jung, A. Adler), where it was understood as one of the leading mechanisms of socialization of the individual and was expressed through the individual’s desire to unity and integrity. Subsequently, psychological science represented by E. Erikson, D. Marcia, E. Fromm raises questions about the unconscious/rational nature of identification; about identifying two interdependent aspects of identity - personal (“I”) and social (“We”), achieving its certain levels, thus marking the beginning of the tradition of using the concept in sociology and cultural studies.

3. Assessment of the phenomenon of identity within sociological approach. For our research, it is important that the works of this approach analyze the phenomenon under study through understanding the roots of the consolidation of societies, the sociocultural need for unity (E. Durkheim, R. Merton); development of types of interactions between identification strategies (W. Ogborn, B. Malinovsky, M. Mead); emphasizing the new in considering two aspects of identity “I” and “Other”, which are considered as complementary, mutually constructed and not existing without each other (P. Berger, T. Luckman, M. Mead, A. Schütz, etc.).

An important aspect of the problem of cultural identity itself was the appeal to such an aspect as ethnic identity, presented in the works of F. Barth, J. De Vaux, J. Devereaux, M. Mead. In domestic science it is represented by the works of Yu.V. Harutyunyan, M.M. Bakhtin, L.M. Drobizheva, P.I. Kushner.

In the works of domestic scientists Yu.V. Bromley, A.G. Zdavomyslova, V.A. Tishkov presents options for understanding the relationship between the concepts “ cultural identity" and "ethnicity".

The current state of culture and cultural consciousness is fundamentally analyzed in the works of Z. Bauman, P. Kozlowski, E. Toffler, A. Touraine, N. Elias. IN national thought a significant contribution to understanding the cultural foundations of the transition period is represented by the works of B.S. Erasova, L.G. Ionina, V.I. Ilyina, A.Ya. Fliera, V.A. Yadova.

Addressing various sources In order to consider the phenomenon of cultural identity, we did not find fundamental works in this regard. But the most important for us was the concept of cultural staging by L.G. Ionin, within the framework of which the author examines the procedural side of the phenomenon.

In the course of understanding subject-object relationships in the process of identification, the scientific research of B.C. has had a great influence. Bibler, K.N. Lyubutina, V.V. Silvestrov, M.B. Turovsky.

In addition, the logic of the study and the methodology of system analysis predetermined the appeal to such categories as mentality (N.Ya. Danilevsky, A. Toynbee, O. Spengler, K.G. Jung); value (N.A. Berdyaev, O.G. Drobnitsky, B.S. Solovyov, S.L. Frank, etc.); the meaning of life (A.B. Vvedensky,

J1.H. Kogan, M. Tareev, S. Frank, E. Fromm) - representing identity not as a given, but as its guarantee and possibility.

Along with conceptual developments of the problem whole line works had an empirical focus, presented in a large number of publications, recording the self-perceptions of citizens in relation to various integrating levels. It is not possible to list all the works published recently; we will name only some of the leading authors: E. M. Avramova, E.H. Danilova, O.N. Dudchenko, N.I. Lapin, M.P. Mchedlov, A.B. Mytil, I.V. Naletova, M.N. Svistunov, N.E. Tikhonova, S.B. Tumanov, V.A. Yadov and many others.

In general, regarding the degree of development of the phenomenon we have identified, it can be argued that, despite the impressive volume of literature devoted to it, there is no holistic cultural concept of the phenomenon of identity.

In light of the above, determining the degree of relevance of the work, we outline its most significant provisions:

1. The study meets the significant need for a comprehensive understanding of the mechanisms, ways and possibilities of cultural self-determination of Russian society at the present stage;

2. It is significant to determine the place and connection of the cultural phenomenon of identity with other categories of culture;

3. The relevance of this study is also due to the need for further development of this phenomenon within the framework of the cultural concept through knowledge of the patterns of the mechanism of functioning of the phenomenon of identity, which serves the integration of people, regulation of the forms of their coexistence and activity, as well as through understanding a person within the framework of the phenomenon being studied as a creator and creation of culture .

4. The experience of historical reference to some of the foundations of modern trends in the functioning of the phenomenon of cultural identity seems important.

It can be stated that today there is a contradiction between the real presence and functioning of various identification strategies in society and the lack of development theoretical approaches for their analysis, which is the problem of this study.

Thus, the object of this study is cultural identity as a phenomenon considered in the space of culture.

The subject area of the study includes the essential manifestations and basic patterns of the formation of cultural identity.

Purpose of the study: substantiation of the phenomenon of identity as a category of cultural knowledge and its implementation in the identification strategies of subjects of different levels.

Determining the purpose, object and subject of the study made it possible to formulate the following research tasks:

1. Analyze various research traditions of studying the phenomenon of identity;

2. Determine the essence and place of the category “identity” in the system of basic categories of culture;

3. Consider the stages of a subject’s mastery of cultural space, leading to the acquisition of identity;

4. Highlight the possibilities of sociocultural mechanisms and patterns in the formation of identification strategies;

5. Identify the role of traditional cultural institutions in the process of modern self-determination of Russians.

Theoretical and methodological basis of the study. The specificity of the issues under study does not allow the author to remain within the framework of any one methodological approach and requires, in our opinion, a synthesis of various theoretical and methodological foundations. We took into account the research traditions of philosophy, psychology, sociology, and cultural studies.

When solving these problems, it is necessary, firstly, to turn to the phenomenological tradition, presented primarily in the works of E. Husserl. Concept " cultural identity"can be the subject of phenomenology in the sense that it is, of course, a fundamental phenomenon, i.e. one through which human existence is revealed (along with such as self-consciousness, will, desire, etc.). In addition, the phenomenological principle of refraining from judgments about the existence or non-existence of certain objects allows us to analyze cultural phenomena in the form in which they appear to human consciousness, without establishing cause-and-effect relationships, i.e. describe them as self-sufficient. Phenomenology presupposes, on the one hand, a description of the phenomenon of culture, and on the other, a description of the subjectivity that comprehends a thing. Consequently, the result of the description of these two moments should be an understanding of the reality of the culture under study.

Methodological significance for this work is the experience of systemic analysis of culture, most fully presented in the works of the Russian philosopher and culturologist M. S. Kagan. The systems approach assumes an understanding of culture as a self-developing and self-reflecting integrity, which allows us to consider various forms and levels of culture in their dynamics, interconnections and interactions. Within this approach, the emphasis in studying the phenomenon “ cultural identity“can be done by identifying the connections and relationships that take place within the object under consideration and the relationships that take place in its relationships with other categories in the cultural space. In addition, the phenomenon must be considered in the dynamics of its existence, i.e. through its formation and functioning.

The understanding that identity can be realized only through relativity, through the relationship between oneself and another, determined the significance of the provisions of symbolic interactionism, in particular the provisions of J. G. Mead, which stands at its origins, allowing us to consider the relations of identities as complementary, not existing without each other .

In addition, a shift in emphasis in the functioning of identification mechanisms from models of their reproduction to models of production, i.e. to increase the activity of the subject himself, as well as fixing the interdependence of the phenomenon of identity and social processes requires the author to turn to the theories of social construction by P. Berger and T. Luckmann.

Scientific news and theoretical significance dissertation is determined by the set of tasks posed in the dissertation research:

1. The main approaches to the phenomenon of identity are compared: philosophical,

Psychological, sociological and actually cultural. A semantic core has been identified that captures the integral essence of the concept of identity: the identity (integrity) of the subject; ability to identify; designation of personal and group aspects in the structure of identity; the formation of a sociocultural space of connections and relationships is determined by the subject’s desire for identification.

2. The significant sociocultural role of identity has been proven, which is determined by the mental and value foundations of existence, life-meaning attitudes, and marginal strategies of identity subjects. We have proposed our own concept of cultural identity, which is considered as reflexive representations of an individual (or community), determining its involvement in a particular culture, characterized by relative stability, to a greater or lesser extent awareness, acting as a means of unification and at the same time distancing in relation to other cultural groups and on this basis forming a model of sociocultural interaction.

3. The stages of the identification process leading to the formation of the phenomenon of identity are proposed and justified: cultural competence - attitude - strategy - cultural activity.

4. In the context of the cultural approach, the identification capabilities of religion are identified, manifested in the formation of a certain attitude towards the world; creating boundaries of communities through strengthening the role of differences; ensuring the cohesion of “We”; awareness of the range of religiosity (from conscious to external identity).

The features of such a translator of identification strategies as fashion are determined. Based on its attributive values (diffusion, demonstrativeness, modernity), it is proven that this sample is one of the possible options for smoothing out confrontation in society.

5. The influence of traditional cultural institutions on the modern self-determination of Russians has been revealed. The influence of religious traditions in the worldview (behavioral ritualism, adherence to the ontological category “we”, rootedness in the consciousness of strategies of non-resistance and submission, detachment from institutions of power) on the attitude towards modern political values, attitude towards private property, determinism of activity in behavior.

Practical significance of the study. The provisions expressed in the dissertation can be used to continue further theoretical and empirical research related to the study of the phenomenon of identity in culture. The patterns and essence of cultural identity highlighted in the work can be used for further development of its understanding within the framework of social and cultural anthropology and applied cultural studies.

The dissertation materials can be used in the educational process in the social and humanitarian disciplines. The content of the dissertation may form the basis of special courses such as " Cultural policy», « Intercultural communication", etc., which will help students to more deeply understand this cultural phenomenon.

Since the study of the phenomenon of identity is associated with the key problem of implementing sociocultural communication, practical interaction between individuals, and processes of social consolidation, one of the priority research directions, for example, may be consideration of the significance of symbols, ideas, values that integrate different levels of society - local, regional, the state as a whole; identifying the leading channels for the formation of identities, etc. At the same time, the study of identification mechanisms has important applied significance for the formation of a cultural environment through the means of education (through the development of uniform educational parameters for mastering cultural heritage; formation of an adequate of this type society complex of knowledge, ideas, orientations); lawmaking (through the development of legal documents aimed at developing tolerance); cultural policy (through the application of work provisions in social project work aimed at the formation of identification strategies).

Approbation of work. The dissertation materials were discussed at a meeting of the Department of Cultural Studies and Sociology of the Chelyabinsk State Academy of Culture and Arts. The author introduced certain aspects of the problem and sections of the dissertation to the audience at scientific and theoretical conferences: “Development of vocational education on the threshold of the 3rd millennium” (Chelyabinsk, 2000); “Where Russia is going: problems of systemic transformation of modern Russian society” (Chelyabinsk, 2005); “Identity in modern culture: phenomenon and theoretical and methodological aspects of research” (Chelyabinsk, 2005).

The testing of the work is also confirmed by a number of publications.

Conclusion of the dissertation on the topic "Theory and History of Culture", Yaprintseva, Kira Lvovna

CONCLUSION

The conducted research allowed us to formulate the main provisions that we came to as a result of studying the phenomenon of cultural identity. The structure of the study was determined by the very nature of the phenomenon. The need for more complete knowledge predetermined the versatility of the analysis. Thus, chapter one is devoted to the knowledge of identity as a phenomenon presented in a certain way in the minds of thinkers of various schools and eras, as well as through the identification essential characteristics, which reflect the transition from the diversity of manifestations of the studied object to its abstract unity and identity.

Understanding identity as a certain state of belonging to a particular culture, to which a dynamic and developing process of identification leads, created the basis for highlighting in Chapter Two the successive and interdependent stages of this process, as well as some trends and patterns in functioning.

The conducted research showed the importance of cultural analysis of the phenomenon of identity. The possibility of using an integral approach in understanding the essence of the phenomenon being studied is determined by turning to philosophical, psychological, and sociological achievements in its study. The very significance of the integral understanding of cultural identity lies in the multidimensionality of cultural space, the development of which represents the process of identity formation.

Appeal to different traditions in the knowledge of the phenomenon of identity also determined the presence of polysemy of interpretations in determining its essential properties. We came to the conclusion that cultural identity is manifested in the reflection of culture by an individual or community, which determines its involvement in a specific culture. The ideas of a cultural subject are characterized by relative stability, more or less awareness, they act as a means of unification and at the same time distancing in relation to other cultural groups, and on this basis they form a model of sociocultural interaction.

At the same time, the concept of cultural identity specifically captures internal state(self-awareness) of the subject of identification, the activity of the subject of identity formation in the process of subject-subject relations, as well as an understanding of stability and integrity that remains at the core of each culture.

Consequently, it was important to consider cultural identity in the system of concepts: mentality - values - the meaning of life - cultural marginality. Cultural identity is a constructed reality, not initially given in experience, but carrying within itself a certain guarantee and potential for possible development. The mental sphere of an individual and a community consists of schemes, concepts, images that generalize various signs of external reality and are closely related to the mentality, values, and meanings of culture that form the vision of the world characteristic of a particular community, the idea of members of societies about themselves, about their activity in the world.

The need to understand the process leading to the formation of cultural identity led to our attempt to present its main stages.

Thus, we propose to present the process of cultural identification through the flow of such interconnected and conditioned elements as: knowledge (cultural competence) - attitude - strategy - cultural activity.

The considered stages of cultural identification appear, in our opinion, as certain levels, each of which is not self-sufficient for an established identity, but also complete walkthrough of these stages leaves room for further cultural choice and development, for the subject to deepen his comfortable presence in the space of a particular culture.

Turning to the procedural side of identity formation also determined the consideration of possible means of acquiring it. It was significant to highlight the main mechanisms of familiarization with cultural models, such as: institutions-mechanisms, sociocultural patterns, sociocultural processes.

For comparative analysis technologies for the formation of cultural identity, we chose the dichotomy of religion (as a traditionally stabilizing basis, oriented towards the past) and fashion (as dynamic system future-oriented).

When analyzing the institution of religion in the meaning of the phenomenon, it was shown that religion includes:

1. a system of knowledge, values (in accordance with confessional differences), which form a certain attitude towards the world, a specific worldview;

2. a system of relations that inevitably forms a cultural boundary. The differences may include ideas regarding the truth of God; the truth of knowledge of historical patterns; true understanding of meanings sacred texts; correct observance of rites and rituals; the truth of faith;

3. internal choice of life-meaning orientations based on religious faith;

4. embodiment of shared religious principles in practical activities.

Fashion as a channel for identity formation, due to its internal characteristics (playful nature, demonstrativeness, diffuseness), is effective only at the stage of the emergence of social interest. It underlies external identification due to the fact that it does not have internal awareness and depth (i.e., internal choice), in addition, the system of relations formed through fashionable standards is less confrontational.

It was also important for our research to consider modern role proposed cultural mechanisms leading to the formation of cultural identity.

In determining the significance of traditional cultural institutions in the process of cultural self-determination of Russians, we relied on the generally accepted approach to the analysis of culture, within which the natural environment, geopolitical location and Orthodox Christianity are among the main factors shaping cultural identity. In this section of the work, our attention was focused on the factor of Orthodox Christianity. At the same time, we realize that Russian culture and Orthodox culture are not synonymous due to the multi-confessional nature of the country. But it cannot be denied that Russian state, based primarily on the basis of the Russian people, is deeply permeated with Orthodox culture, although it also contains other significant principles.

As an analysis of historical sources shows, the very formulation of the problem of choosing religion as a specific cultural and historical path in Rus' carried an identification potential. It consisted in achieving the task of uniting the disparate East Slavic tribes, first of all, ideologically and culturally, in choosing a strategy for geopolitical self-determination, in the importance of the ritual side, which determines the manageability of the whole and the inclusion of the masses in a regulated whole.

As we have found out, some characteristics of the worldview - behavioral ritualism, adherence to the ontological category “we”, rootedness in the consciousness of strategies of non-resistance and submission, detachment from institutions of power - were formed, among other things, by the fact of the adoption and functioning of Orthodox Christianity.

As a result of our own sociological research and data from leading sociological centers, we came to the conclusion that, despite the changing role of religion, which today is secular in nature, the values formed in the mainstream of Orthodoxy in a transformed form are also manifested in the modern self-determination of Russians.

Thus, within the framework of our research, we set a priority task of understanding the theoretical-cultural model of cultural identity, predicting, on its basis, practical solutions to solving this problem. Of course, modern Russian society is in a state of deep social transformation, taking place in an interdependent sociocultural space. In this regard, the issue of cultural identity holds numerous prospects for future research.

Let us outline some of their possible directions. From the perspective theoretical cultural studies We see further study of the phenomenon of cultural identity in the context of further correlation with other categories of culture (for example, in relation to the cultural environment, cultural subjects, cultural processes, culturally determined behavior, etc.).

Within the framework of applied cultural studies, the study of cultural identity is associated with the development of provisions for the implementation of certain policies in the field of culture. Thus, for the successful functioning of society, the processes of stability and dynamism are significant, as we found out that they are attributively present in the structure of the phenomenon of identity. In order to achieve the stability of a society characterized today by cultural pluralism, an increased degree of freedom, the unformed phenomenon of responsibility, and the deprivation of historical roots, it is necessary to have a well-thought-out cultural policy at the level of different government entities (city, region, region, country as a whole), capable of ensuring cultural integration of society. For example, knowledge about the integrating components of certain cultural institutions will make it possible to more effectively develop and implement a specific cultural policy to stabilize society. So, for example, sport and, in particular, the Olympic Games, which are not fully used today for the formation of national and civil solidarities in society, have a colossal integrating effect. Moreover, today, more than ever, such mass spectacular competitions are in many ways an arena of symbolic struggle, since through appealing to basic symbols in culture one can either distort, destroy the cultural space and, as a consequence, the unity of the community, or strengthen it. In this sense, the means mass media, and in to a greater extent television (as a unity of figurative, emotional and speech series), appear as deconstructors of unifying cultural symbols. A huge flow of artistic production, presenting the main events in a “scandalous” way national history, do not at all contribute to the connection and continuity of generations, respect and pride in their traditions and history, or unification around common values.

A modern pluralistic society is actively developing a dynamism that is opposite to the process of stability, manifested at the level of migration, cultural and other interactions, strengthening the phenomenon of transculturation, understood as the openness of a multicultural space for communications and penetration of another culture. Such communication is enhanced by the increased influence of mass media, homogenizing cultural differences and cultivating mass cultural needs and stereotypes. Awareness of communicative interactions is most relevant in areas of the so-called “borderlands” (as a state between rootedness and placelessness, uprooting) - migration, political uncertainty, civil uncertainty. Thus, the formulation of the problem of stability, stability of a multicultural society appears as a problem of organizing its space, where the dominant factors are the demand for order, security, guarantees of law, etc. Dynamism is revealed through interrelations, relationships, contacts of subjects of cultural differences. And each of the presented aspects is inextricably linked with the problems of cultural identity and the need for their understanding and study.

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