Материалы Первой международной
студенческой Интернет-конференции
«Разнообразие культур
в полиэтничном регионе»
23–25 марта 2009 г.
1
ПРОГРАММА
Первая международная студенческая Интернет-конференция
«Разнообразие культур в полиэтничном регионе», 24 Марта
2009
Организационный комитет конференции:
Романова А.П., д-р филос. наук, профессор, директор гуманитарного
института - председатель;
Якушенков С.Н., д-р ист. наук, доцент, завкафедрой истории зарубежных
стран;
Баева Е.В., д-р филос. наук, доцент, декан факультета социальных
коммуникаций;
Краева С.В., канд. пед. наук, доцент, декан факультета иностранных языков;
Саракаева Э.А., канд. филол. наук, завкафедрой английского языка для ФСК и
ЮФ;
Смирнова Л.Б., ст. преподаватель кафедры англ. языка для ФСК и ЮФ;
Заичкина Н.В., ассистент кафедры англ. языка для ФСК и ЮФ
РАБОЧИЙ ЯЗЫК КОНФЕРЕНЦИИ – АНГЛИЙСКИЙ, РУССКИЙ
12-30 – 13-00 - Регистрация участников.
13-00 – 14-00 – Торжественное открытие первой международной
студенческой Интернет конференции «Разнообразие культур в
полиэтничном регионе».
График работы секций.
мультикультурализма
Секция: Феномен
в современном
обществе.
Руководитель секции: Хлыщева Е.В.
Ученый секретарь: Смирнова Л.Б.
График работы секции (время и место проведения): 24 марта
2009 г. 14:00 ул. Ахматовская,11, Факультет Иностранных языков
АГУ
Старков Денис Юрьевич
Астраханский государственный университет
Multiculturalism: social stability of polytechnic societies
Тюрина Александра
Астраханский государственный университет
On multiculturalism
Скрипникова Мария Дмитриевна
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Выпускница Астраханского государственного технического университета
Development of multiculturalism in potyethnic region as a source of the profit from ethnographic
tourism.
Манцерова Ольга Владимировна
аспирант Астраханского государственного университета
The Programme of Cultural Exchange as a Factor Contributing to the Support of Polyculturalism
in the World.
Фисенко Дмитрий Сергеевич
Астраханский государственный университет
Historical view on the problem of immigration in Western Europe
Халед Абдельдаейм Абделазиз Абделаал
Астраханский государственный университет
Аспирант кафедры биологии и экологии растений
Tolerance among peoples is the only way to peace
Иванова Марина
Астраханский государственный университет
The problem of national conflicts in a multinational region
Цепляева Тамара Эльхановна
старший преподаватель кафедры ОГСЭД филиал ГОУ ВПО «Саратовская государственная
академия права» в г. Астрахань
1) The culture of conduct and communication
2) Conflicts and culture
Дахин Сергей
Астраханский государственный университет
Multiculturalism as a historical form of ethnic’s co-existence and as modern consequences globalism
Секция: Проблема межэтнических отношений в поликультурном регионе.
Руководитель секции: Саракаева Э.А.
Ученый секретарь: Заичкина Н.В.
График работы секции (время и место проведения): 24 марта 2009 г.
14:00 ул. Ахматовская,11 Факультет Иностранных языков АГУ
Стебкова Анна, Шапиро Екатерина
Астраханский государственный университет
To be or not to be… British?
Федосенко Роман
Астраханский государственный университет
Astrakhan region – southern outpost of Russia. A reality or just illusion?
Григорьев Александр Владимирович
Астраханский государственный университет
3
An insufficient level of interethnic tolerance as the factor of instability in a polyethnic
regionhe example of the Ukraine.
Храмова Екатерина
Астраханский государственный университет
The Letts and the Russians: friends or foes?
Айсаева Люция
Астраханский государственный университет
Youth and intolerance
Джакслыкова Рузанна
Астраханский государственный университет
Religious leader and religious conflict
Мараховская Екатерина Геннадьевна
Астраханский государственный университет
Conflicts in sphere of interethnic relations
Романцова Екатерина Сергеевна
Астраханский государственный университет
Multiple cultures in polyethnic regions
Сагалиева Сания Зульбухаровна
Астраханский государственный университет
The Interaction process of eastern and western cultures.
Круглова Виктория Викторовна
Астраханский государственный университет
The problem of tolerance in Astrakhan region.
Ткачёва Наталия, Соколова Екатерина
Астраханский государственный университет
Discrimination of ethnic groups in USA
Домбровская Кристина Владимировна
Астраханский государственный университет
Interethnic problems in the Astrakhan region
Секция: Социокультурные аспекты в полиэтничном регионе.
Руководитель секции: Лебедева И.В., к.с.н., доцент кафедры социологии АГУ.
Ученый секретарь: Киселева Е.Е.
График работы секции (время и место проведения): 24 марта 2009 г.
14:00 ул. Ахматовская,11 Факультет Иностранных языков АГУ
Бобрик Дарья
Астраханский государственный университет
The Collapse of Systems
Борисова Татьяна Васильевна, к.пед.н, доцент, Минасян Мадлена Карленовна
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Астраханский инженерно-строительный институт
System thought forming during foreign language’s teaching of higher technical school’s
students
Вохромеева Екатерина Владимировна, аспирант кафедры английской филологии.
Астраханский государственный университет
Different views on “glossolalia”
Добрянская Ольга
Астраханский государственный университет
American nation: real or just illusion
Левченко Елена Николаевна
Астраханский государственный университет
Russian marriage migration. A marriage with a foreigner –advantages and disadvantages. The
conflicts of cultures in families
Мусякаева Альфия Алямовна
Астраханский государственный университет
The role of international students’ exchange programmes in the life of young people.
Нгуманова Румия
Астраханский государственный университет
Social components of interracial marriages in multicultural society
Киселева Евгения
Астраханский государственный университет
What is multiculturalism?
Тюрина Александра
Астраханский государственный университет
Wedding ceremony: from East to West
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Секция: Феномен мультикультурализма в современном
обществе
Multiculturalism: social stability of polytechnic societies
Старков Денис Юрьевич, студент
Астраханский государственный университет
The problem of polyethnical societies’ stability is one of the most important in modern
social sciences. Interethnical tolerance is one of the conditions to support the stability. As a result,
multiculturalism and polyethnicality come forward as one of the central topics in scientific,
political and social discussions in the most of industrially developed countries. Not only social
events and processes are exposed to analysis, but also these terms, their essence, possibilities of
theoretical and empirical usage for solution of such problems as contemporary national societies’
integration and affirmation of interethnical tolerance.
In accordance with national scientific tradition and theoretical orientation of separate
investigators multiculturalism and polyethnicality sometimes understood as identical phenomena
and sometimes as essentially different. In one case, the ethnical diversity of country’s population
is simultaneously an aprior recognition of its cultural pluralism, in other case the phenomenon of
multiculturalism is certainly completed and frequently just substituted by ethnical categories.
First-degree cultural distinctions for ethnicality are those that people use to distinguish and
mark the boundaries of own collective body. It is known that every culture has its own specific
mechanisms of reproduction. It accumulates in each of us and corresponds to our understanding of
identity. The acknowledgement of permanent global variations in culture doesn’t afford to divide
it on separate integrative parts. The last are easily applied to the conceptions of ethnicality and
create an illusion of ethnocultural homogeneity, which is hard to be proved empirically, but which
is often demonstrated as an important social value.
Meanwhile, history doesn’t know the examples of homogeneitive societies in ethnical and
cultural aspects. Even those of them, which serve as an embodyness of national unity, possess its
own national cultures, systems of government and sovereneignty under the territory. National
societies are not isolated from the world substances, they compose a part of world system of
national States, existence of which is possible only with a condition of collaboration, interaction
and exchange of technologies, cultural dignities and migration torrents. On the regional and local
levels when ethnocultural homogeneity seems to an investigator or strange observer quite evident,
after more attentive acquaintance they can discover essentially distinctive local variants of culture
and, on the contrary, the community of cultural complexes in polyethnical societies is so
considerable, that sometimes you can only pick out individual artifacts. Such a unity of regional
cultural complex became a basis for a regional approach in ethnology.
6
However, regional and local multicultureness which has its reflection on different levels in
peculiarities of ethnical self-identification was not observed through the concept of
multiculturalism specially.
Multiculturalism is a special form of integrative ideology, by the means of which polyethnic,
polycultural national societies realize strategies of social consent and stability on the principles of
equal in rights co-existence of different forms of cultural life.
Multicultural society can’t be harmonious. It becomes tough and full of conflicts quite
rapidly if within its boundaries collide different social groups, which standing is worsen by social
inequality. That’s why the ideas of national unity take central place in social politics of
government, which is providing a complex of special measures, political solutions, social
technologies, aimed to neutralize or partly eliminate the consequences of global integration, to
reduce and regulate immigration torrents, to slow down the tempo of ethnocultural pluralisation,
to construct and inculcate the programmes of support for national and cultural minorities. The
security of social equality of minorities and national majority affords to define multiculturalism as
a policy of recognition. It is especially actual for such countries as the United States of America
and Canada. More general questions, which have significance almost for all modern democracy
States, are also touched in frames of multiculturalism.
The conceptions of multiculturalism and explanations of such a concept as “polyethnicality”,
having peculiarities in scientific traditions of national States, represent the attempts of search for
the new integrative ideologies focused on the solution of communicative, political, social and
cultural problems in relationships between national majority and minorities, between State and
minorities, between cultural and ethnical communities on the horizontal level. The distinctive
feature of contemporary multiculturalism is that it deals not only with ethnical and cultural
minorities, but also with all kind of minorities.
Besides, the reasons of national societies’ cultural pluralisation are intercultural
communication, growth of population’s social mobility, the influence of mass media, immigration
processes and tourism.
Historically one of the earliest attempts to introduce multiculturalism as a State policy,
directed on the integration of federative State, was undertaken in Canada, in 1960-s. There was an
opinion that bilinguism can help in achievement of national consent and removal of keen
contradictions between English-speaking and French-speaking communities of this country. Not
like in other multinational States, the principle of national identity’s political explanation was used
to solve a complex of economical, social, cultural and status contradictions between two groups of
population. With the help of it ethnical parameters of population’s groups were expelled from
7
political ritorics and practice of national building for the sake of unite State identity standing
together with recognition and saving of cultural diversity.
The idea to create a Canadian political identity with simultaneous saving of country’s
population cultural diversity was put in the base of Canadian multiculturalism. Instead of
ethnicality as the most important foundation for group identity, the concepts of language and
culture were suggested, not the concepts of ethnical differences of one or another group of
population. The accent of the problem was removed on its cultural and lingual aspects. Not two
nations, but two categories of citizens, distinctive, chiefly, by language – that is one of the main
principles of this policy. Another principle sounds as “equal partnership”. That means not an
achievement of absolute equality between two groups, but, which is more likely, an equality of
possibilities for Canadians, speaking on different languages.
An aspiration to replace the ethnical parameters of group and individual identity by cultural
foundations is typical, for instance, for inner policy of modern France. Introduction and security of
principle of equal opportunities compose an essence of polyethnical societies’ development
multicultural perspective. Equal in rights standing for different cultural groups in the boundaries
of unite State emphasizes its dominant significance in the regulation of intercultural interaction’s
processes. The admission of cultures’ equal status on the State level is simultaneously a manifesto
for an idea of absence of more dominant cultural centre or dominant culture of majority in
multicultural society. It represents the co-existence of cultures’ combination, whose carriers’
communicative strategies determined not only by State, but also by the experience of everyday
communication with polyethnical and polycultural external setting.
The question of cultures’ possibility to save their explicit differences in frames of unite
society is still open. There is a chance of mixing them in one global culture with small
modifications.
Meanwhile, namely the State’s integrative efforts often stimulate the new manifestations of
ethnical separatism. Real loss or the hazard of loss by group or a person of their ethnocultural
peculiarities is a reason to consider the State as an external threat, the only way of struggle with
which in this case is a revival or an actualization of ethnocality. The policy of Canadian
multiculturalism could not eliminate the most important contradictions in relationships between
French-speaking and English-speaking communities of the country.
The difficulties, experiencing by the Canadian nation are typical for all polyethnical States.
Here are some of them. First of all, each of population’s ethnical groups has its own history, own
national mythology and evaluates their role and significance for the existence of Canadian State
from these positions. Mainly this circumstance determines their ambitions, focused on the
redistribution of power resources. Secondly, English-speaking, French-speaking and native Indian
8
groups of population have quite explicit territorial localization. As a result, innernational
contradictions
are
worsen by territorial
ritorics.
Thirdly, interregional,
innernational
communications of the population are troubled by geographical position and landscape of the
country.
Multiculturalism in Australia has been an official political conception since the middle of
1970-s. At least exactly at this time multiculturalism has become a determining principle in such
spheres as education, social policy, electoral system and strategies, migration policy, development
and regulation of labour market. Multiculturalism as a state policy is called to help with a
development of a special form of liberal ideology, by the means of which polyethnical Australian
society strives for realization of social consent and stability’s strategies on the foundation of
political solutions, legislative and other measures undertaken by the government.
Not like the Canadian multiculturalism version, aspiring to the neutralization of ethnicality
in the questions of politics and ideology, Australian multiculturalism promotes ethnical group and
its culture as a dominant social value. In accordance with this already from the late 1970-s social
help has been providing by government not to the migrants on the whole, but to the definite
ethnical groups. In accordance with this their role in inner self-government has grown essentially
as well as authority of ethnical communities’ leaders. The government actively uses them for the
achievement of State’s purposes. Simultaneously there is a process of ethnical social structures’
cooptation in social structure of Australian society going on. Analogous processes take place in
the other countries.
In a contrast to Australia and Canada, multiculturalism in the United States of America
received development not by the government’s initiative, but was initiated from below in a result
of activization of four ethnical groups’ social movement: Poles, Greeks, Italians and Slovakians,
who were struggling for their rights. It was a very important unique case which allowed to
reconsider the government policy not only in relation to the part of country’s white population,
which is not Anglo-Saxon, but also in relation to the black State citizens, whose movement in a
decisive moment was supported by small-amounted, but quite influential Jewish population and
powerful student movement. The reconsideration of problem, containing contradictions between
black population and State has allowed to acknowledge the presence of political and law
dysfunction in relationships with those white citizens, who are not Anglo-Saxon and transfer its
solution from the politics area, from the direct vertical relationships between the State and ethnical
group as a subject of law in a culture area.
This transfer from formal to substantial, from law to cultural questions through the
recognition of fact of American society multiculturalism has allowed to depolitize the black and
white population’s movement for their citizen rights. Nowadays multiculturalism is one of the
9
most important ingredients of national ideology in the United States of America. Different ethnical
and cultural population groups are forming and acting mainly against the analogous communities,
which appear to be opponents in distribution of economic and power resources. In the end we can
say that multiculturalism represents quite a heterogeneous phenomenon from the containing point
of view. The external attractiveness of the concept with its seeming exclusively cultural
determination is mixing with ethnical contents often enough. In different countries it is understood
sometimes as an ideology and policy, sometimes as a social technology. Meanwhile its
progressive significance consists in the permanent search for modern national societies’
integrative mode. Their stability, the steadiness of dynamic development can be secured only
when current constructions of ethnicality will be overcomed by the conscious on the level of
society aspiration to the integration and will disappear as foundations for discrimination, as
foundations for the State’s citizens rights and duties.
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On multiculturalism
Тюрина Александра, студентка
Астраханский государственный университет
Today multiculturalism is a common occurrence in many regions. Astrakhan region is
not an exception. Multiculturalism has always been the main peculiarity of Astrakhan. More
than 150 nationalities and ethic groups are peacefully neighboring under Astrakhan sky.
Astrakhan was a large trade centre where Russia encountered the East: Indians, Persian
and Armenian merchants erected their commercial town houses here. The town also attracted
nomadic inhabitants of the steppes. One was amazed at the intricate interwoven sound
ornament of different languages sounding in Astrakhan streets and markets. Emigrants from
central Russia – sreltsy, craftsmen, merchants formed the basis of town population and
brought to Astrakhan Orthodoxy. The descendants of Russian migrants constitute the bulk of
Astrakhan population.
Needless to say, that every nation has its own customs and traditions. In my work I’d like
to compare wedding ceremony of two numerous nations of our region: the Tatar and the
Russians.
Wedding has always been supposed as one of the most important events in a life of every
person. So that wedding traditions played a great role and were kept strongly in ancient times.
Unfortunately, many traditions are forgotten nowadays. However, some elements of customs
of our forefathers survive until now. All wedding customs can be divided into three groups:
before wedding rites, the main wedding ceremony and after wedding customs.
Firstly, I’d like to speak about Russian wedding traditions.
The first period of traditional Russian wedding was matchmaking. The beginning of
matchmaking started with a secret family soviet (council) in a house of a groom. Then
matchmakers were sent in bride’s house. An offer for bride’s parents was made in a humorous
form. If the bride’s family consented to this suggestion, some days after matchmaking they
arranged a special dinner to tell all relatives about a coming wedding. Then there was a rite of
presentation of a marriageable girl. It was held in the bride’s house over a week after
matchmaking. This day bride wore her best dress but her face was hidden under a veil. She
showed all her talents and abilities that day. So the groom’s family had a chance to see if she
kept the house well. However, the bride had to keep silence and say nothing. If she was too
talkative before the wedding, it was a great disadvantage. If the groom’s father was pleased
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with a bride, he kissed her on both cheeks. It was also a common experience when the bride’s
relatives passed the bride’s sister or her pretty housemaid off as an ugly bride. Lie was
revealed only on the wedding day, when a real bride appeared. In cases like this the groom’s
parents had a chance to ask the priest to dissolve the marriage. But it happened very rare. In
most cases the husband had to live with his ugly wife for all his life. But in some cases he
could even kill her secretly. Nevertheless, not only the groom’s parents could refuse the bride,
the bride’s parents could do it too. In this case, the bride went into a storeroom and took off
her costume. If a presentation of a marriageable girl happened well, there was a special “tipsy
feast”. The groom’s father had to bring wine and the bride’s parents were to bring food.
Humorous songs were sung while eating. After that the bride’s female friends went to the
groom’s house and asked him to come in. And he had to entertain them. After the presentation
of a marriageable girl, before a bride came to a groom, she lighted a candle in front of an icon.
And then she cast babushka on a candle trying to blow it out. After that woman’s face was
covered with another shawl. The groom could put off this shawl to see the bride’s face. After
that the bride’s mother gave him a glass of honey. If he liked the bride, he drank it all, if not,
he made only one swallow and gave it back. Then the groom came to the porch and told his
relatives his impression of the bride even if he knew her from his childhood. There were also
hen party and the groom’s gathering the day before the wedding. For the bride it was the last
day she could spend with her friends. Then, on the wedding day, the groom had to pay ransom
for his future wife. It was a very significant moment in a ceremony because the bride’s family
lost a person who could do housework. The size of ransom depended on how much beautiful
and hardworking the bride was. However the groom’s wealth played a great role too. Then it
was the most important part of the wedding – the church wedding ceremony. At first, the
priest put on rings on the fingers of newlyweds as a sign of the strength of their promises.
Then he asked them if they married free or if they were bound with other people. After that he
laid on crowns on their heads and prayed. In addition, newlyweds drank wine from the same
chalice for three times and passed on lectern for three times too. I’d like to stress that church
wedding ceremony is the only rite that hadn’t been changed through the centuries. The last
part of a ceremony was a wedding feast. Two tables were set. The first table was called
“wedding”. Nevertheless, guests offered newlyweds different dishes, they didn’t have to eat
anything from this table. They only had to accept congratulations from guests. After bride and
groom left, feast went on. The second table, named “mountain”, was set. By this times bride’s
relatives and guest arrived. They were met near a porch with vodka. Matchmakers were the
first to come into a house. They asked groom’s relatives indignantly and angrily about bride’s
abduction. After that groom’s parents confessed that they had abducted bride. And then
12
newlyweds came to guests. Bride gave gifts for groom’s parents bowed low and kissed them.
Some time later newlyweds seated at a celebration table. Relatives put two bottles of wine
connected with each other with a red and pink neckbands. newlyweds had to take them when
they went sleep. This part of celebration had always been held with songs and solemn
congratulations. There was also a tradition to invite a special woman for singing songs
professionally, called “velichalka”. She can be compared with today’s toaster. Because she
had to say toasts like modern ceremony master. However the first toast was made by
matchmaker. Then a special wedding cake was brought. After eating cake newlyweds knelt
and asked their parents to bless their marriage bed. In the morning relatives came to wake up
newlyweds. They had to go to a banya. On the second wedding day there was a “cheese feast”.
Newlyweds entertained guests. And they in turn gave presents to newlyweds. In addition,
there was a tradition of dressing in different costumes. The most popular costumes were
costumes of animals, Gipsy and soldiers. It was also popular to cross-dress. The third wedding
day was usually the last one. On this day guests arranged different kinds of tests for a wife.
They made her kindle a stove, cook and sweep. At the same time they interfered her trying her
patience. Only husband could stop this test by giving all guests vodka. And now I’d like to tell
you about Tatar wedding traditions. Weddings were usually celebrated in autumn, when all
farm works were finished. Firstly, guy’s parents sent matchmakers to bride’s house. There
were usually two steps of matchmaking: “aitteru” and “syrau”. The role of matchmaker always
played groom’s kinswoman. Bride’s consent was strengthened by prayer and demonstration of
all presents which a groom made for her. Then a girl made tea for guests. On the one side of
the table she put a saucer with honey and on the opposite side a saucer with oil. It was a
symbol of a smooth and sweet family life. On the betrothal a date of a wedding ceremony was
determined. Before a wedding a groom sent 10 kilos of mutton and 15 kilos of rice to his
bride’s house for cooking a special wedding pilau called “kui degese”. Guests were invited
before a wedding. Both sides appointed their own inviting –woman. In all houses where an
inviting –woman came in, she was met very warm and cordially. All presents from guests
were divided between a hostess and an inviting –woman. Wedding ceremony on bride’s side
consisted of two parts: the first part was even female (tugys tui) and the second one included a
convite of a groom (kiiausiy). This old custom pointed out a womankind of the wedding
culture. Country weddings were usually held in marquees. They were constructed some days
before a wedding in front of a house or in a backyard. The culmination of a female wedding
ceremony was a demonstration of groom’s presents (tugis). So every guest had an opportunity
to estimate groom’s generosity by showering presents with coins. Then all gests were given
special presents – remnants (kiet). Musicians continued a ceremony with playing wedding
13
songs. Guests were also met and seen off with music. On the same day a convite of a groom
could be held. Traditionally “groom’s train” didn’t arrive at time. A groom resisted
deliberately. So bride’s relatives had to bring him in on their hands. This rite was full of
humor, jokes and music. A period between two wedding blocks lasted nearly a week. At this
time a religious rite of a marriage (nikah) was held. Neither a groom nor a bride could take
part in this ceremony. It is interesting to notice that dowry was sent to a groom’s house on this
day too. A special attention has always been paid to this old custom. Groom’s relatives
decorated horses with bright ribbons of different colours. Vehicles were decorated too. This
procession arrived to a bride’s house. On arrival at a groom’s house dowry was unload and
then was brought in one of the rooms, where it was “guarded” by two female relatives who
were chosen by a groom’s mother. The wedding ceremony on a groom’s side was held in two
steps too. On the wedding day a groom drove a bride in his house. Bride’s wearing was
accompanied with her and her mother’s cry and weeping. Traditionally bride’s weeping
corresponded memories about ancestral home and sorrowful appeals to her mother and father.
At the first wedding night groom’s daughter-in-law (bedder) made a bed for newlyweds. On
the second day a rite of a “daughter-in-law tea” (“kilen-tea”) was held. A bride gave some tea
and treated with beliashi, which were sent from her ancestral home, her new relatives. In a few
days bride’s parents had to invite newlyweds to their house. And a week later newlyweds or
groom’s parents made a return invitation.Today there is a return of an interest to a traditional
wedding custom. It’s not surprising that newlyweds are trying to mark this important day in an
unforgettable way, because a registration antagonizes with its officiality. Originally a wedding
ceremony was connected with a magic. Not without reason the old always say that it is
necessary to lead newlyweds around a tree. Because girl’s passage from a father’s family to a
groom’s family also attracted a passage to a patronage of ghosts of a husband’s family. So it
was surrounded with special amulets which promoted health and wealth of newlyweds.Step by
step, with a change of a perception of the world, wedding ceremony started to be realized as a
game. Some rites were saved because of their poetic form and others thanks to a tradition.
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Development of multiculturalism in potyethnic region as a source of the profit
from ethnographic tourism.
Скрипникова Мария Дмитриевна
Выпускница Астраханского государственного технического университета
The Russian Federation is one of the biggest multinational states in the world. About 150 ethnic
groups live in its territory, each of which is characterized by the originality, uniqueness, a language
originality.
Russian (to be exact, eastslavic) ethnography as the independent branch of knowledge has arisen
in the first half of the XIX century on the basis of the Russian Geographical society created in 1845.
The definition of a science "ethnography" - " national description " - meant gathering and the
description of the empirical material which has been saved up during all written history of mankind.
Now "ethnography" is defined as a social study, which basic object of studying is peoples ethnoses, and also types of ethnic generality.
There are many different interpretations concerning concept "ethnos". The Ancient Greek term
"ethnos" meant "people", "tribe", "crowd", and “group of people ". Ancient Greeks, distinguishing
themselves from "not Greeks ", called all last mentioned ethnoses. As an equivalent of the term
"ethnos" in Russian the term "people" was also frequently considered to mean difference of Russian
people from other peoples of Russia .
Modern definition of ethnos is conventional and goes back to the definition given as early as in
1923 by S.M.Shirokogorov: " Ethnos - is a group of people speaking one language, recognizing the
uniform origin, having a complex of customs, the way of life, stored both consecrated by tradition
and distinguished by it from those other groups ".
Some Russian authors name ethnic consciousness as the main attributes of ethnos, they mean
comprehension by people making an ethnic generality, the belonging to this, instead of to other
generality.
Polyethnic is a set of people historically living in a certain territory, having diverse language,
culture, the national consciousness, sometimes belonging to different religious groups, but not
identifying with citizens of the same political and economic unity. Potyethnic is not only the
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environment keeping national features, it has special applicability to soften contradictions, uniting
ethnic weights.
Multiculturalism is a set of different ethnical groups living in a certain territory, described by
unity external and internal policy close economic relations.
Ethnic generality - historically usual steady social grouping of people (tribes, peoples, nations).
Being based on these concepts, it is possible to formulate the concept as an "ethnographic object
".
Ethnographic object is the cultural - historical phenomenon containing the information on ethnic
displays of traditional - household culture. The ethnographic object is necessary for examining as the
system of the attributes describing culture of ethnos in a combination of its original and specific
concrete forms.
The phenomena concern the original forms and the subjects of traditional household culture
appropriate given facilities - cultural type and describing unique features of ethnos (an ornament,
figures etc.).
Specific concrete forms present at the expression of the culture of an ethnos of the phenomena
connected to display of attributes of facilities - cultural type, a nature-geographical zone, ethnic
culture areas, with penetration of elements of rural and city culture, influence of modern ethnic
processes.
These are the following categories of objects which can describe the concept “ethnographic”:
·
monuments of architecture executed in a style traditional for ethnos and connected to the
certain period in cultural life of the ethnos (and in some concrete cases the ethnic
belonging of the architect does not play an essential role);
·
the cult constructions reflecting faith belonging of representatives of this or that ethnos,
distinguished by a set of traditional receptions in architecture, ornaments ;
·
necropolises, cemeteries with traditional gravestone constructions, inscriptions in the
native language, ornaments (as object can act and separate burial places with unique
gravestones);
·
traditional dwellings (uninhabited, but kept appearance and an internal lay-out;
inhabited - with a traditional interior, furniture, a set of traditional subjects of a life);
·
the settlements which have kept " ethnic type ", in places of compact residing
representatives of this or that ethnos, with a traditional lay-out of streets, position of
dwellings and economic constructions;
·
household objects appropriate to traditional economic type: pit, fountains, mills;
places of realization of national holidays with participation of folklore ensembles, use of
traditional clothes;
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·
places of revival of national crafts and traditional occupations;
·
ethnographic museums, exhibitions, complexes of ethnographic subjects;
·
complexes of architectural or cult constructions created by representatives of various
ethnoses in places of long joint residing;
·
archeological objects (monuments of culture), having ethnic specificity.
Frequently ethnographic objects on culture of one ethnos are submitted by single objects and
scattered on territory of the various, territorial units removed from each other. Therefore full or even
through acquaintance to them is possible only during lasting many days tourist campaigns or at bus,
automobile, bicycle excursions.
Use of ethnographic objects in recreational activity as excursion is capable to make for region
profit. As such elements of culture of people cause the greatest interest in tourists.
Features of culture of various regions make people spend their holiday on travel. The objects
visited by tourists, promote their spiritual enrichment, expansion of an outlook. The culture is one of
basic elements of tourist interest.
Cognitive tourism covers all aspects of travel by means of which the person learns about life,
culture and customs of other people. Tourism, thus, is the important means of creation of cultural
connections and the international cooperation.
Development of cultural factors inside region is a means of expansion of resources for attraction
of tourist streams. In many countries tourism can be included in a so-called politics of cultural
relations.
The region, wishing to become a popular tourist direction, should have unique cultural
complexes and offer them on the tourist market.
The region interested in attraction of tourists, reasonably should plan and develop special
programs and the actions promoting increase of interest to its culture to distribute the information on
the cultural potential in calculation to attraction of potential tourists.
The musical potential of region is one of attractive elements of culture. Music acts in some
countries as a major factor of attraction of tourists. Known musical festivals annually collect thousand
participants. Many resort hotels acquaint the visitors with national music during evening entertaining
programs, on folklore evenings and concerts. Records of national music which are distributed in the
majority of the tourist centres, serve as a fine means of acquaintance of tourists with the culture of
people.
Ethnic dances - a characteristic element of national culture. Practically each region has the
national dance. Acquaintance of tourists to dances can occur on special shows, folklore evenings,
during entertaining programs. Vivid examples of dance as spokesman of national culture are dances of
peoples of Africa, Polynesian, the Japanese dance "cabuki", Russian ballet etc.
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Except for it the region accepting tourists, should offer them wide assortment of the souvenirs
executed (on a factory or in handicraft way) local masters and handicraftsmen. All kinds of souvenir
production, and also other goods necessary for the tourist (tourist equipment, beach accessories),
should be accessible and be on sale in conveniently located shops. In some tourist centres are created
special shops in national style where local masters make products directly at the presence of buyers.
This form of trade in souvenir production is original sight of region and causes considerable interest
in tourists.
The cultural potential of region is expressed in its historical heritage. The majority of tourist
directions carefully concerns to the history as to the factor of attraction of tourist streams. Presence of
unique historical objects can predetermine successful development of tourism in region. Acquaintance
to a history and historical objects is the strongest incentive tourist motive.
The historical heritage of region requires promotion on the tourist market. Therefore the national
tourist organizations should be engaged in distribution of the information on historical potential of
district.
It is expedient to carry out cultural actions (folklore, festival etc.), traditional for places of tourist
assignment and capable to interest tourists from different l piece of the world.
The uncommon large-scale share of cultural character was organized in Singapore on the
occasion of the beginning of the third millennium. The most sensational Asian holiday "Millennia
Mania " was designed for the long period - since June, 1999 till August, 2000. Tourists participated in
fantastic actions, festivals, the entertaining shows doing change of millennia unforgettable. The
holiday was carried out according to the developed Management on tourism of Singapore by the plan
"Tourism XXI ", providing significant expansion of area Chinatown which project of restoration is
appreciated almost in 57 billion dollars. USA. According to project Chinatown within three years
should turn into the most brisk area of Singapore reflecting its historical past. Management on tourism
has developed the plan special, inherent only Chinatown, actions: celebrating of New Year on the
Chinese calendar, performance of the "dance of a lion ", competitions on national fight etc. Near to
Chinatown ethnic zones, for example "small India " will appear. It is expected, that the holiday of
millennium will transform the city from an ordinary tourist direction into the capital of tourism in the
XXI century.
Ethnographic tourism is based on interest of tourists to original life of peoples, to acquaintance
with national traditions, ceremonies, creativity and culture. In territory of modern Leningrad region
the most ancient settlement has appeared in the 7 - 9 millennia up to AD, after deviation of a glacier.
To the middle of 1 millennium AD here there already were the settled Finno-Ugric tribes engaged in
agriculture, cattle breeding, hunting and fishery. In 7 AD in this territory there is a strong settlement
of slavs.
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Today in the territory of Leningrad Region indigenous peoples live: Ijora, Finns, Leevi,
Karelians, Vod`, Vepsi and others.
Despite of the difficulties, the traditional culture of radical small nationalities of Leningrad
Region revives. Such centres of folklore and crafts, as - Vepski centre of folklore and crafts, the
centres of nationality Vod` and Ijora, the centre ingermanlands Finns are created and work. In the
study of local lore museums ethnographic expositions are organized. They organize folklore and
historical holidays and festivals. Crafts revive. At Vepski centre the national theatre of dolls on the
basis of which it is studied Vepski language works.
One more attractive object of ethnographic tourism is Altai. Till now in many areas of Altai
traditional ways of housekeeping were kept, and bases of vital way cause appeal of region from the
point of view of cultural and ethnographic tourism.
Here it is still possible to see in "the alive environment " good log huts of a five-wall, polygonal
ails and felt nomad's tent, pit-cranes and etc.
Especially actual the ethnographic direction of tourism becomes recently that promoted by
revival of traditions including connected with shaman’s customs and rituals.
Alongside with restoration of a traditional layer of culture, there is also a line of innovations. So
in 1988 the dramatized - game festival " El-Oiin " conducted alternate years involving huge quantity
of participants and spectators from all republic and because of its limits, including from distant
foreign countries was founded.
Fine example for us Japan can be, its prefectures strongly differ with cultural traditions folklore, kitchen, national suits, and architecture. And at Japanese it is very popular kind of rest, socalled "tourism of a day off" - to visit on a visit to neighbours on days off or holidays.
Development of such kind of tourism, and tourism in general, will render essential influence on
economy and development of region, promoting inflow of money in region, to creation of new
workplaces, improvement of an infrastructure etc.
Direct influence of tourism on economy of region is a result of incomes of the tourist on
purchase of services and the goods of tourism. Direct influence is understood as result of the
contribution of money by tourists in the tourist enterprises, material maintenance of workers of
tourism and creation of new workplaces. Charges of tourists raise the income of the tourist region,
that in turn conducts to a chain “charges - incomes – charges” etc. until these connections do not close
a chain. Except for direct influence of tourist charges on development of region there is also an
indirect influence, or « effect of the animator » which inures in process of circulation of tourist
charges in region.
Concept "animator" (from an armour, multiplicator - multiplying) it was entered into an
economic science per 1931 by the English economist Richardom Caen. It is their receipt to tourists of
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services and the goods. The income of the region is the taxes received from these proceeds and left at
the order of region. Money of tourists completely starts to work on economy of region when the
tourist firm buys the local (regional) goods and services. Sellers of these goods and services, having
received money from tourists, pay from them wages to the workers who, in turn, spend them for
purchase of the goods, payment of services etc.
The combination of direct and indirect influence of the circuit of charges of tourists defines
influence on local economy as a whole. Usually not the income received in each cycle of charges of
tourists, happens is spent. Some part of it is postponed, and another is spent outside the given region.
The more the share of the income spent within the limits of region, the more effect of the animator.
Ability to keep the tourist income within the limits of the region depends on economic isolation of
area and independence of local economy. If the local economy is capable to make the goods and
services which are in demand at tourists the effect of the animator will be very significant. The more
goods are imported from other regions, the less is the effect of the animator.
Besides effect of the animator there are accompanying economic events. Growing expenses of
tourists cause in an additional labour that is expressed by factor of employment. In process of
expansion of tourist region its infrastructure is improved, there is a construction of new buildings and
constructions.
In the territory of Russia is a set of regions which could develop tourism, pawning in its basis
polycultural relations of various peoples.
One of the most interesting and unusual from these regions, in my opinion, is Astrakhan.
Astrakhan differs not only by a unique combination of natural, geographical, climatic,
recreational factors, but also by the peculiar to it for a long time and up to now polytechnic
population.
Polyethnic population of Astrakhan represents community which firm law historically was
equality of all ethnic общностей in all spheres of economic, public, state and cultural life. It is that
nutrient medium, in which each person, irrespective of a national accessory, mutually enriches itself
and others spiritually and financially, improving the skill and knowledge, keeping and developing the
national originality which is meeting the requirements of time.
The Astrakhan area long since was multinational as through Astrakhan there were the ways
connecting the West and the East, Transcaucasia and Caucasus with Central Asia and Kazakhstan.
The Astrakhan area borders on Kazakhstan, Kalmyk a, the Volgograd area, and on the Caspian Sea it
borders on Azerbaijan, Turkmen, Iran. In immediate proximity there is a Dagestan, Ingushetia,
Kabardino-Balkaria, Ossetia, the Chechen Republic.
Still long since through area of modern Astrakhan there were trading ways of Persians and
Arabs. During several centuries here there were cities of Hazard, Polovci and Mongols Tatars. The
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first written news concern to 13 in., when among the Tatar settlements village Ashtarkhan on the right
bank of Volga, in 12 kms from modern Astrakhan is mentioned. In opinion of some researchers, near
modern city it was placed Itil – the capital of Hazarsky Kaganat, destroyed by prince Svjatoslav in
965.
In 1333 the Arabian traveler Ibn-Battuta mentions Hadzhi-Tarhan as a settlement, where hadzha
Turkic " the pilgrim who has visited Mecca ", tarhan " free from feudal duties ", and as a whole "
settlement hadzhas, exempted from duties ".
In 1395 it was burnt by the army of Tamerlan. To 1459-1556 Astrakhan was the main city of
Astrakhan Hanstvo. It was finally joined to the Russian state in 1557.
Russian the name was acquired via later Turkic forms, volgsko-tatar Achtarhan, Chuvash
Astarkan, Astarhan, Ast`arhan. In Russian monuments of writing the name is mentioned in various
spelling and phonetic variants; the modern form Astrakhan for the first time meets only in the 17
century.
The basis of modern Astrakhan is necessary a construction in 1558 wooden -earthen fortresses
on high Zayachiy (or the Debt) hill washed by Volga and its sleeves. In 1582 stone walls with 8 big
and small towers were erected.
Settling of Astrakhan went quickly: remoteness of edge, requirement for labour involved
weights of the Russian immigrants who have formed around the city a large village: Sianovy,
Bezrodnay, Terebilovky, Soldier's (or Orogycheevo). The cities which have lodged vicinities Tatary
Armenians - Armenian have formed Tatar, later large villages.
To 1605-1606 Astrakhan was seized and plundered by Don and Terek Cossacks.
To the middle of the 17 century Astrakhan was one of the boundary fortresses of Russian state
protecting the mouth of Volga. In 1670 it is taken by S.T.Razin's armies. In 1670-1671 coped the
Cossack atamans In. A moustache and F.Sheludjakom. In 1709 Astrakhan strongly suffered from the
fire.
Since 1717 the city was the centre of the Astrakhan province, about 1785 it was the Caucasian
regional centre. About 1802 it was centre of the Astrakhan province.
In the first quarter of the 18 century in Astrakhan the strong military fleet, admiralty, shipyards,
port were created.
At the end of the 19 century in Astrakhan there were 30 orthodox temples 6 Armenian Gregorian churches, Catholic, Lutheran, religious dissenter a chapel, a mosque, synagogues. In 1885
in Astrakhan and vicinities it was totaled 62 factories and a factory, among city crafts fishery,
gardening (cultivation of a grapes is especial) and truck farming were allocated.
In 1860th in connection with development oil fields in Baku the Astrakhan port becomes one of
the largest in the country.
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It was much done for cultural development of national minorities, it is especial Tatars and
Kazakhs. In 1932 2 national areas were created: Narimanovski and Volodarski. The Kazakh technical
school and Kalmyk pedagogical institute were open. In Astrakhan the culture continued to develop.
Theatres, Houses of Culture operated Russian and Tatar drama.
Up to 1934 Astrakhan was part of Nizhnevolzhskiy Region, since 1934 it was part of
Stalingradsky Region, and up to 1943 - Stalingrad area. About 1943 Astrakhan became the centre of
the Astrakhan area.
All this was reflected in national structure of area which to the beginning of 80th years included
representatives of 62 nationalities. Largest of them: Russian – 74.7 %, Kazakhs - 10.7 %, Tatars – 7.7
%), Ukrainian – 1.7 %, Kalmyks – 0.9 %. Now more than 130 nationalities live here.
During centuries here mosques, synagogues, Catholic temples and orthodox cathedrals
peacefully adjoined. The population of the bottom Volga region represented a motley picture to last
time. Here there was a formation of completely new phenomenon, it is typical only of the Astrakhan
edge when representatives of the different nations and nationalities settled and got on side by side,
being tolerant to each other. Original national cultures: Russian, Turkic (Tatars and Nogaicy),
Kalmyk, a row of east cultures (Persian, Armenian, Indian) influenced a way of life and mentality of
the population as a whole.
Astrakhan stood on crossing of various ways, therefore is not casual travellers, merchants,
arriving to this city, at times settled and built here not only caravans - sheds, trading farmsteads, but
also cult constructions. Before revolution of 1917 in the Astrakhan diocese it was totaled 310 temples
(51 in the Astrakhan), 5 monasteries. Were as a theological seminary, spiritual school.
Near to orthodox and Catholic temples adjoined Sheeitski and Synitski (approximately 100). In
1630. the first Armenian Gregorian church was built, then the Armenian theological seminary, Judaic
a synagogue, a Catholic cathedral, German kirha was open.
Astrakhan under the right can be put near to city of the world Jerusalem where representatives of
three world religions live: the most ancient - Judaism orthodoxy and the youngest monotheistic
religions - Islam. But besides these three world religions on the Astrakhan ground representatives of
one more ancient religion - the Buddhism (Kalmyk) also live.
Now in the territory of the Astrakhan area the set of religious constructions, some of them is
located: The Uspensky Cathedral (beginning XVIII ) in the bottom temple Astrakhan hierarchs and
two Georgian reign - Vahtang VI and Teimuraz II are buried; Ensemble of the Troizki Church (17621778); a cathedral (1832-1840) in the village Enotaevka; Kalmyk hurul 1818 village. River it is the
unique stone Kalmyk temple which has reached up to now - hurul in 100 kms from Astrakhan. It was
devoted to Buddha in gratitude for happy returning Kalmyk regiments, struggled in structure of
Russian army.; Mosque Kruyshinskay (1907-1909); Church of Introduction in a temple (1814-1826);
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Ensemble of church of John Zlatoust (1817-1903); the Persian Mosque (1859); the Pokrovo-Boldinski
men's Monastery (1708) Pokrovskay (Thawed) grove; the Mosque White the Tatar society (1810);
the Mosque Black medium XIX.; the Red Mosque the end XIX – the beginning XX ; the Church of
Prince Vladimir (1888-1902); Vagabiay Mosque (1899); Ensemble of a Gospel -Lutheran pick of
Jesus (1888-1909); the Choral synagogue and a great deal another. And it is only a small area!
The Astrakhan area has the richest historical-cultural heritage. In the register of monuments of a
history and culture of the Astrakhan area it is totaled 653 objects, including 45 monuments of federal
(all-Russian) value. It is only some of them.
Architectural objects of historian-cultural assignment: the Complex of the Astrakhan Kremlin
(1580-1620); the House hotel with trading commissary Fedora K. (later Useinova Adgi), the end
XVIII – the beginning XIX.; the House "Indian" public guests a court yard (the City public
almshouse), 1803-1806; the House guests(hotel) with commissary Useinova Adgi (" the Farmstead
Persian ", "Caravan - shed"). 1852-1863; Agamjanovi S. and K. (Jasyrina F.A.), 2-я a floor 19 in. beginning XX; Jakovleva I.J.'s Manor (1918-1921 - Dogadina P.M.'s picture gallery), the 1half of 19
century, etc.
In the territory of the Astrakhan area it is totaled about 70 monuments of archeology ancient
city. And, many of them were erected during blossoming Golden Horde. But the most ancient city is
the first capital of the Golden Horde state the Shed - Batty. This unique monument is more than six
centuries old. Now it is known all over the world and is in the register of UNESCO. Excavation the
Shed - Batty began in 70th years.
Then the set of various objects here was opened: four aristocratic manors, numerous houses of
private soldiers colonizer, three baths, the mausoleums, cathedral a mosque, various craft workshops,
including huge potter's workshop and a plenty of burials. The significant material is collected. Many
of these finds are submitted in the Astrakhan study of local lore museum. A subject special pride of a
museum is the exhibition « Gold and bonanzas the grounds Astrakhan » which represents magnificent
samples of art of antique masters.
As were dug out: Mausoleum "Gabbas-Tube", Devil city (XIV in.), the Mausoleum "Guard"
(XIII-XIV), city "Hydrochloric" (XIII-XIV), city "Al`cha" (XIII-XIV), city "Ahtybinskoe" (XIVXV), Mausoleum "Maechni" (XIII-XIV), Settlement "Zankin" (XIII-XIV), the Manor city "HadgiTarhan" (XIII-XIV), Settlement "Boldinski" (XIII-XIV), the Complex of the mausoleums at Lapas
village (XIII-XIV) and etc.
Today in the Astrakhan area it is totaled more than 40 tombs of Muslim sacred which carry the
name aul, avliay, evliay etc. These names occur from the Arabian term auliay (Bring down) "sacred", « taking place under protection (Allah) », « relatives, friends (Allah) ». Аuliay Seit-Baba
Hozhetaevsky - nogaiski the educator (XIX) at Small Aral in Krasnoyarsk area of the Astrakhan area;
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auliay Mahmyd-ishan at.Moshaik in Lenin area of Astrakhan; auliay the Gymar-baba and auliay the
Korshi-baba at Atal in Privolzhskom area; auliay Nyrmyhammed Yrdayk/Erayk/Orekк-adge at
Ayngo-Asker in Narimanovsky area; a burial place of Kazakh khan Bukeja and of his wife GitanyHanum (beginning XIX) Small Aral.
On auliay Seit-baba Hozhetaevsky at Small Aral in Krasnoyarsk area make pilgrimage for
disposal of mental frustration, visiting auliay Aigamal/Zayrshishe (in the same place) promotes
treatment of skin diseases.
In the Astrakhan area at village the Self-bargain in Kamyzjakskom area one of the most unique
for today of monuments of archeology - Samosdeliskoe city is located. It is known as the most
probable place of accommodation of capital Hazarskogo kaganata - cities of Itil' (VIII-X) and cities of
Saksin (XI- XIII).
Samosdeliskoe city the Self-bargain of Kamyzjakskogo area, on a right coast of the river Old
Volga settles down in 45 kms below Astrakhan in 15 kilometers south-west of village Samosdelka
Kamyzyakskogo region, on right riverside Aging Volga. Main part of city is found on island which
from different directions is surrounded with dried up channels. City lasted lengthways on a coast of
the river on distance about 2 kms, the presumable width of island makes about 500-700 meters.
On раскопе now it is investigated four in part kept ground inhabited constructions and one
almost completely kept House from land. Small dwellings on the area settled down very closely,
foundation ditches of dwellings have cut more ancient constructions.
In opinion of scientists they can be quite reconstructed for the organization of a lay-out of the
exhibition. And the arrangement city - in picturesque piece deltas of Volga - creates additional
favorable conditions for visiting.
In this connection the project of erection in this territory of modern archeologic complex "Itil`Saksin" is developed.
Within the framework of realization of the first stage of the project creation of a museum openair and construction of a scientific small town is offered. The second stage assumes erection of model
of a fortress 8 - 9 ages. In plans of developers opening of "an ethnographic village” - settlements with
imitation of conditions of a life of epoch of Middle Ages also leaves.
This architectural complex becomes one of the most interesting from the point of view of a
science and culture, will affect increase of image of the Astrakhan area as region in which are
carefully kept historical and cultural values of all peoples including those who occupied our territory
in the past.
And not looking on such concentration of various peoples, the Astrakhan area was historically
safe region. From the pre-revolutionary period on the present moment here there were no interethnic
collisions between Tatars, Kazakhs, Russian and other peoples occupying edge. It consensus balance
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concerning the sides was result of a combination of interests of peoples historically living in area, the
optimum historically usual division of labour, national - social hierarchy.
During centuries advantage of polytechnic population was set of public value each ethnic
generality which is included in its structure, at preservation of national, cultural and labour traditions,
mutual enrichment and strengthening of friendship between them.
The secretary and the adviser golshtinskogo wrote embassies Adam Oleary: « In the city not
only Russian live, but also Persians and Indians, and all of them have there the own trading areas.
Also Bycharci, Crimean and Nogauskie Tatars, Armenians, Christians, and all these peoples conduct
any sort the goods significant trade and the industry ».
As migratory processes occured constantly and mentioned its big part with confidence it is
possible to ascertain that fact, that the modern ethnic shape of Astrakhan was generated as a result of
natural and artificial migrations.
The history enables us to glance deep into centuries and to restore some kinds of labour activity
various on nationalities of groups of people, their national skill, a life and traditions, original culture.
Each ethnic generality has the original craft which finds original both unique forms and methods
of reflection and judgment of the objective validity. In many of them primordially national character
is traced. Certainly, to allocate borrowings from other national cultures it is not obviously possible.
However constructive additions, characteristic for separate masters, give to their products national
colouring.
The high level at these peoples was reached with trade, craft manufacture and agriculture:
Russian - the most part is occupied in manufacture (the industry, crafts), agriculture, a part on
administrative work;
Tatars - in gardening, truck farming, the most part in trade, manufacture, administrative work,
preparation salt, cattle breeding, civilian workers on silk and paper "factories";
Kazakhs - in truck farming, cattle breeding, including nomadic;
Kalmyks - cattle breeding;
Armenians - trade, the contents of silk and paper "factories", some were engaged in "very
numerous" cattle breeding, contained sink fat "factories" and conducted extensive duty-free trade in
Kalmyk ylys.
As we see, each ethnic generality had the kinds of crafts which developed on the basis of
national skill. But the most important craft - fish was except for all listed. Practically all ethnic a
generality, living on territory of the Astrakhan area, were occupied in it. In Aymnoe village
Ikrjaninsky area of the Astrakhan region there is a fishing where technological process fish processing
the last century is kept.
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Thus, the more and more variously the number ethnic общностей, taking place on one
administrative territory, having one economic and cultural base, the is more successfully carried out
process of a civilization, results of labour activity become more various and more qualitative, struggle
against unemployment and for a survival of community in the difficult social and economic period is
more successfully conducted.
Modern sociocultural situation in the world is characterized by expansion of interrelation and
interdependence of the various countries, peoples and their cultures. Expansion of interaction of
cultures and peoples makes especially actual a question on culture of interethnic dialogue. The
cultural variety of modern mankind is increased, but at the same time peoples making it find more and
more means to keep and develop the integrity and original cultural shape.
In polytechnic population are incorporated reserves of originality of national groups which use
allows not only to learn the historical past, that it is in itself very important and also to solve many
modern problems of social and economic character.
Preservation of a traditional - cultural heritage of peoples of area is one of priority directions in
development of sphere of culture. Therefore in the Astrakhan region to be the largest museum
association on Volga - the Astrakhan state incorporated historian-architectural museum - reserve. It
includes 15 museums (6 city and 9 rural branches) with uniform system of the organization of
museum activity (a base museum - study of local lore), uniform museum fund and organizational regular structure.
The territory of museum - reserve with security zones makes 16,7 hectare, the general area of
museum premises - 14,8 thousand sq. meters, 90 exposures-showrooms from Black Ayra up to
Estuary occupy the area of 7,5 thousand sq. meters, museum collections (about 400 thousand subjects)
are placed in 11 keep funds.
From the moment of the basis (1837) and during all history the museum is the large centre of
studying and popularization of a historian-cultural heritage of edge.
Except for Study of local lore museums there is also a set of others: the Museum of Fighting
Glory; the Museum of the History of city; the Museum of Culture of Astrakhan; the Museum of a
history of fishery on the Bottom Volga Ikraynoe; the Museum of a history of fishery of item.
Greenhouses; Literary museum Kyrmangazi Sagirbaeva Volodarsky area, Altynzhar, the Mausoleum
of the Kazakh composer, the poet, musician Kurmangazy Sygdyrbaeva is located here; the Museum «
the Russian water-melon » Kamyzjaksky area, Tabolda; the Museum « Selitrennoe city »; the
Museum it. V.Hlebnikova; the Astrakhan state picture gallery by B.M.Kustodiev and etc.
In Astrakhan scientific - practical conferences, folklore-ethnographic and archeologic
expeditions, regional and regional national holidays, evenings of national culture will be carried out,
26
there is a comprehensive support to creation of national collectives, the centres of national culture, of
a measure on revival and preservation of the best national cultural traditions take.
The leading part in the organization of this work occupy: the regional methodical centre of
national culture, the state folklore centre « the Astrakhan song », ensemble « Hope of Russia » the
ministries of culture of the Astrakhan area. "Card" of the Astrakhan edge is the quartet of Russian
national instruments "Scythians ", quintet "Koncertino".
Last decade work on creation will be carried out in the field of new club structures: the centres
of culture and leisure, the cultural - educational centres, the centres of national culture. Successfully
carry out the activity: the Centre of the Cossack culture "Circle" Kopanovka (Enotaevsky area), centre
"Dobrodeay" Evpraksino (Privolzhsky area), the centre of Kazakh culture "Ganary" Baibek
(Krasnoyarsk area), the cultural - educational centre "Colour" Kozlovo (Volodarsky area), the centre
of Nogay culture "Ayshav" Seitovka (Krasnoyarsk area).
The tradition of realization of national holidays of Turkic peoples "Nauriz", Tatar "Drinking
bout", Kalmyk "Cagan-Sar", Days of Slavic writing and the culture, traditional Slavic holidays
"Christmas", "Maslennica", "Trinity" and others is revived.
With a view of development of various genres of amateur national creativity, increase of a level
of mastery in area traditional competitions, festivals "Lebediay" (choreography) will be carried out,
«Sing village native» (choruses), «From soirees up to weddings» (folklore ensembles), "Mask",
«Student's spring» (theatrical collectives), «Gold key» (young maestros), «Youth of street», the
international ethnographic festival - competition “Voices of Gold steppe-2008″ and others.
Having the richest historian-cultural potential, the Astrakhan area is interested in its preservation
and development, wide use in the tourist purposes.
The Programme of Cultural Exchange as a Factor Contributing to the Support of
Polyculturalism in the World.
Манцерова Ольга Владимировна
аспирант Астраханского государственного университета
Nowadays the interaction of the cultures is one of the most vital social and political
requirements.
The polyculturalism of a person’s life activity area is an integral part of the modern
industrial developed world.
27
Polyculturalism means the skills to conduct a dialogue, to understand the representatives
of the other cultures, to perceive them the way they are, to support them in a tight situation. It is
the enrichment of your own culture, as while cognizing the representatives of other cultures, we
enrich ourselves as well.
The actualization of the problems, which deal with cultural pluralism, multicultural
society, is generally caused by the reforms in economy and politics, being carried out within the
globalization. The increased attention to these problems results in different and even contrary
points of view about the role and the perspectives of polyculturalism. According to some
authors, polyculturalism is a necessary condition, the basis of peaceful coexistence, the others
are sure that the devotion to the ideas of multiculturalism can lead to the loss of uniqueness
peculiar for each culture.
The developing globalization escalates the problems of multicultural society even more,
provoking new conflict situation. The interaction of two cultures is more likely to result in a loss
than in enrichment.
When young people come to any country, having its original culture, for example to
Germany within the framework of Au Pair Programme, it turns out that habitual ways and rules
of behavior are unacceptable or at least inefficient.
The normal reaction towards intercultural differences is minimization, which represents
an advanced way of different culture perception. Its specific characteristics lie in the recognition
of the fact that the values, standards and pattern of behavior typical for other cultures exist. The
knowledge, received from the mass media, fiction and scientific literature within the framework
of the formal education system, are often combined into the negative stereotypes of the other
culture, become a part of the ideas of radical nationalism and racialism. This involves such
responses as the negation of intercultural differences, they believe, that everybody all over the
world has or should have the same belief system, credo, values and behavior rules. When we
deny the existence of other cultures different from ours, it is like hiding into his shell, it would
be expected that it will be more difficult for a person
to withstand new facts, to avoid the
meeting and close emotional communication with the representatives of other cultures. His
position in this case is changed into purely defensive. [1;27]
Sometimes it occurs that people, whose nationalities or beliefs differ, surely will like and
understand each other, if they communicate directly and become acquainted in a closer way. If
the level of intercultural competence of a person is low, what is typical for the defensive
perception of cultures’ interaction, the negative stereotypes and aggressiveness just increase.
There are typical cases when the formation of a defensive response of most people to
interculturalism is essentially unavoidable without the special intervention of the specialists –
28
pedagogues, government agencies, social workers. It is caused first by the existence of physical
diversities, different races and phenotypes; in the modern world we can hardly find a uniform
society or protect any community from the conflicts with the “strangers”. And in the second
place, the interaction between the groups of emigrants and native population take places. Not
only individual capacities of perception, understanding and rejecting the other culture, but also
state and social institutions, providing someone or other relations, play a great role in this case.
In the third place, we should take into consideration the problems of adaptation.
It’s essential for everybody to find positive and even unique features of his culture. Thus,
the interest to heritage and traditions of cultures grows. Then one can try to discover particular
positive features of the other cultures and then specify common features of native culture and the
others. The minimization of cultural differences can develop the skills of intercultural
communication.
In stable situations or much less in the conditions of crisis or economic shock only some
people have a positive attitude towards the intercultural differences, they can accept the
existence of the other original culture and adjust to it. It requires the overcoming the
obscurantism, “the ideology of closed society”. The adaptation and integration into a strange
culture are based not so much on the knowledge of language and customs as individual interest
in understanding of values and credo, emotional contact with its representatives. It is easier to
achieve this through living in the conditions of strange culture, which differs from the native
one, for a long time, having close friends there, taking an active part in social life, or through
being brought up from the very childhood in multicultural conditions.
The following stage of the contact is characterized as “culture shock”. This is a period of
the frustration of all hopes, a positive emotional position is replaced by depression, distemper
and animosity. Shock is characteristic first of all for the affection, though such social factors as
non-acceptance of new customs, behavior and communication, life tempo, the changes of social
physical infrastructure (heavy traffic, social contrasts, noise, bright advertisements) and values
(roles of efforts, rational behavior) play the most important role. We very often face the
“symptoms” of culture shock: formation of realistic situation assessment, adequate
comprehension of the events that take place and effective achievement of individual goals. The
possibility of complete negation of new cultural phenomena and escape both in a figurative
sense (withdrawal) and in the proper sense isn’t excluded. [1;30]
The duration of a communication contact is also important. A trip or a short business trip
as a rule last less than a “honey moon” and make remarkable and pleasant impressions.
Education and work abroad in the period of half-year or longer let know new culture better,
make friends and even marry, i.e. enter the phase of adaptation. It also can turn out, that a person
29
can’t adapt to changing social and cultural environment, and he will need an urgent
psychological and social aid. Thus, the period of staying abroad during first 3 months is more
difficult as regards overcoming of culture shock.
The stress caused by the cultural shock, break of relations with close people, colleagues,
compatriots and, also the introduction into social relations in the new culture – all theses factors
often become the reason of the fact that people, gone abroad for several months or years, make a
decision to stay there forever.
It’s not necessarily that a high educational level and a social status (which implies
development of communication skills) always help to easily overcome or even to avoid cultural
shock in the environment of the foreign culture.
The enlightening courses for emigrants, social-psychological trainings of intercultural
interaction, aimed at the development of intercultural dialogical skills represent the way out of
cultural threats related to emigration.
The representatives of Au-Pair programme adhere to this approach. Before introduction
of the girl into a family where she will do the housekeeping and look after children, the
representation office holds adaptive courses for these girls. During the whole staying in
Germany they also attend language courses.
This type of work provides the positive results.
Favourable responses of the participants demonstrated that. For example: “Thank you very much
for German super-courses. I who has never set my eyes on a German word started to speak in
four months, and my German was so good that I even scared the host family during the first
contact on the phone. In the second place, only here I realized how essential the seminars were:
How to open the door in the underground, how “to communicate” with Wascmaschine, which
web-site to visit in order to check the prices for Jugendherberge in Berlin, … … … - it is difficult
to imagine what “cultural shock” I would have had if I had not known a half of the answers to
such questions, but thanks to Au-Pair Agency I knew the right answer to these questions”.
Oksana Krivko. The given courses enable the girls to learn not only the language, but also the
culture, history, traditions of the country, national cuisine… Unfortunately, such events devoted
to the renewal of the dialogue between cultures are held very rarely.
Au-Pair is an international programme of cultural exchange, enabling young people to
live in foreign families for a year, spending time with children, improving the language and
getting acquainted with a country, Au-Pair programme was founded on 1969, almost all
countries of the world take part there. First of all, Au-Pair allows to implement the following
goals: to acquire excellent English, to enlarge the world view, to travel across the country of
destination, study at a University, to learn the culture of the destination country. According to
the enquiry of Au-Pair participants, this programme enables the realization of the emigration
30
strategy. The majority of girls plan to get married, graduate from a University, to find a new job.
Thus, this programme sustains the coexistence of various cultures in the country. Au-Pair
Agency pays much attention to adaptation and integration of the girls into a foreign culture. It is
not easy to get accustomed to new environment. Obviously, much time is required in order to
become a part of the family and to gain confidence of its members. The girls spend most of their
time in the host family. Often their expectations and expectations of a family do not coincide, for
this reason Au-Pair Agency advises the girls to discuss all household questions what helps to
avoid many conflicts.
Our modern world has the chance of the uniting of the people. Unfortunately we miss it,
and now we are wide of the global uniting as the people of previous epochs. J. Freedman
believes, that the boards in our globalizing world aren’t removed, they
on the contrary are
established everywhere, in every block of disappearing in our world united living space. [2;19]
It would seem, that the constantly developing stratification in our world on global and
local levels, the failure of space and informative withdrawal of the folks in our “era of great
migrations” should result in the finding of unity in the diversity, the removal of contrast “native”
– “strange”.
Living in the multicultural region, there is a need to avoid the irreflective game of
politics and think over that every representative of our society could make a substantial
contribution to the successful development of the interrelations of the cultures.
The irresistible advantage of the society of a multicultural region is the possibility of
knowledge and skills practice. The existence of different cultures gives the opportunity for
continuous development in their specific features. It is more important to consider the
polyculturalism as a strategical resource, which can and must be used everywhere: in economics,
science and education.
Multiculturalism is the key to the development of the society and countries. The ability to
work in the multicultural society enables a person to develop his knowledge and skills in
different situations and under various circumstances. Not all of us realize the significance and
value of the
multicultural society and its influence upon the development of the country, afraid to
look at the real world and being artificially limited by conventionalities and stereotypes.
References
31
1.N.K.Ikonnikova “Mechanisms of Intercultural Vision”//magazine “Social
Studies”, No. 11, 1995, p.26-34.
2. N.А. Zavershinskaya “Performative Mechanism of the Formation of the Things’
Images in Modern Native and Strange Cultures”, – collected book “On Crossing of
Cultures: the Russians in Baltic Region”, Edition 7: Part 2, Kaliningrad, 2004, p.15-30.
3.I.А. Ushanova “The Perspectives of Multiculturalism in the Conditions of
Cultural Globalization”, – collected book “On Crossing of Cultures: the Russians in Baltic
Region”, Edition 7: Part 2, Kaliningrad, 2004, p.64-73.
4. Beck U. Was ist Globalisierung? Frankfurt: Suhrkampf, 1997, S.12-17.
5. Programme Au-Pair//http://www.au-pair.com.ua
6. The Letters to the Agency of Au-pair//http://www.au-pair.com.ua/pisma.html
32
Historical view on the problem of immigration in Western Europe
Фисенко Дмитрий Сергеевич, студент
Астраханский государственный университет
Until the 20th century Western Europe didn’t attract so many immigrants, as
USA and Canada. On the contrary, Europe it’s self supplied immigrants all over the
world. However after Second World War situation has been changed. In second part
of the last century Western Europe turned into great center of immigration, which
rose huge social, economical, cultural, and political problems.
Later we will try to find out some reasons, which made this problem actual. But
before it, let’s formulate what the immigration is. As glossary says, the immigration is
a process of entering in one country people from another with the aim of living there
for limited or unlimited period of time. Every year a great number of people from all
over the world are changing their place of living with personal considerations. Some
comes to their relatives, some arrives with a desire to find a remunerative job, some
wanted to realize their right of sanctuary, but all of them brought to foreign countries
some unique features of their domestic culture. This is a sufficient ground of
appearing such phenomenon as multiculturalism - correlation of several cultures on
the territory of a single state.
As well as advantages multiculturalism has also
disadvantages. According to the article of Nazimova L.R., leading scientist from
Kazan State University here they are:
Advantages of multiculturalism:
1. Preservation and supporting of cultural pluralism1.
2. Recognition and protection of varied minorities2, which historical were in
dependence condition.
3. Giving chauvinism3, xenophobia4, race prejudices and stereotypes up,
training of esteem, tolerance, and kind interrelations between different groups of
society.
1
Pluralism – a great number of opinions about smth.
2
Here we speak about sexual, ethnical, national and other minorities.
Chauvinism – extreme form of nationalism, which says to be more cruel to people of other nationalities.
3
33
4. It permits to discuss and investigate openly closed and illicit earlier themes
and integrate forbidden into sphere of scientific discussion.
5. Multiculturalism allows throwing a fresh glance at your country with its
history and receiving more critical picture of it, also it permits to refuse from
groundless faith in self-superiority.
6. It attaches importance of interests, which were always ignored by liberal
theory of equality and justice: interests of cultural recognition, ethnical identity,
language and cultural membership.
Disadvantages of multiculturalism:
1. A threat to national unity and civil harmony, opportunity of intensification
intergroup5 and interrace6 distrust, complication the process of assimilation7.
2. Multiculturalism leads to discrimination8.
3. It has a strong reputation of being immoral, because it promotes the
legalization of sexual minorities9.
4. Criticizing a history of once country, multiculturalism can undermine its
achievements and successes.
However multiculturalism can not exist without polytechnic background.
Nowadays being ethnically widespread is a common feature of every country in the
world, even if it is so tiny, like Vatican or Morocco. In history there were a great
many bright examples of polytechnic migrations from one country to another, but the
brightest and nearest one was happened with countries of Western Europe after the
Second World War. The reasons of such a process are obvious.
Acute necessity of destroyed, with the world war, European economy made
western region opened for labour force from outside, from countries with a high level
of fertility and low demand on the labour-market, which led to a plenty of available
looking for a job volunteers. Importation of manpower resources didn’t mean total
Xenophobia – intolerance to smth. alien, unfamiliar and foreign.
Intergroup – smth caused between several social groups.
6
Interrace – different process, interrelations etc. between several races.
7
Assimilation – a process of becoming similar with something.
8
Discrimination – unequal attitude to smth.
4
5
9
Homosexuals, lesbians, etc.
34
lack of unemployment among the population in Western Europe. First of all, people
didn’t want to do low-paid, dirty job. Secondly, the mobility of manpower resources
was geographically undeveloped. In 1970 in France there were 262 thousand of
registrated men out of occupation, even so it admitted 600-700 thousand foreign
labours, to say more, FRG had 144 jobless people, but it didn’t prevent it to except
700 thousand labours from abroad.
Immigrants from problem countries were ready to buckle to any job. In
Western Europe arrived those, who realized that even on low-paid positions they
could earn considerably much money then in their motherland. Basically they were
unqualified labours.
In first postwar years newcomers chiefly worked in the area of agriculture.
Until 1954 migrant workers in France were mainly occupied in cultivating land and
growing various plants. In FRG till1956 95% of foreigners were recruited as seasonal
agricultural workers. However with the course of time foreigners penetrated into
other spheres of economy. After agricultural area they spread into metallurgical
industry and later into manufacturing one. In the beginning of 1973 immigrantworkers formed 10,8% of labour force in whole Germany. Primordially the chief
provider of labours was Italy, for that misery and high unemployment were typical
peculiarities. During 1946-1956 annually 150 thousand of Italians migrated basically
in Switzerland and France. Germany was touched by “Italian wave” to a lesser
degree: for having high level of unemployment (9% in 1951) and considerable
number of immigrants from the East (8,5 millions), FRG in the beginning of 50 th had
no need in supplementary importation of a labour force.
At last at the beginning of 60th the Italian economy was modified and
developed, that’s why outflow of labour force from this country decreased. France
and Switzerland began to accept labours from Iberian Peninsula: annual entering of
the Spaniards in France during the period of 1960-1964 increased from 90 to 170
thousands, the Portuguese – from 5 to 48 thousands.
35
From 60th immigrants from Yugoslavia and the Third World countries were
widespread into Western Europe, instead of immigrants from Italy, Spain, Portugal,
and Greece.
Labour migrants were positioning at first point of view, as temporarily
workers, who will return into their motherland after expiration of the contract term.
After the 1st energy crisis and unemployment, which was caused by it, the
supreme authorities of Western countries decided to cancel the reception of
immigrants. But it didn’t decrease the number of jobless people, they entered on the
territory of European countries under of pretext of reunion their families, searching
for a refuge or simply migrated illegally.
Foreign labours, who decided to build their life into new country, began to
transport their relatives in it. As a result of relative’s reunion the number of
immigrants increased. Foreigners merged their families. Usually visitors from the
same countries were living rather compactly and newcomers joined their compatriots,
because in that case they could be included into the system of their interrelations and
mutual aid without any difficulties. This situation was very pleasant for appearing of
ethnical communities or interrace ghettos, which basically reproduced behavior and
culture of their origin country. Western European countries were faced with a
problem of integrating immigrants into the life of a national society.
Every country has it’s own politics concerning immigrants, there are different
ways and methods of controlling the number of foreigners and their activity on the
territory of receiving country. A great many factors influenced on these methods, let’s
take a look into the past, trying to answer, what made European countries so strict
into the question of immigration!
During 2005 the world was shocked by the cruelty of heartless events in
London and Paris. The first was shuddered by powerful explosions, in the time, when
France was struggled with the wave of disorder, which could be compared with a
mass act of disobedience. Behind both of these disasters there were staying people
without native citizenship. This made the governments of both damaged countries
bring a system of limitations for foreign immigrants – supposed culprits were
36
depurated, in France was introduced martial law, as well as England officially turned
all the Muslims out across a national border of United Kingdom.
Nowadays interrelations between West European countries and immigrants
from everywhere are also strained. If you want to cross the boarder of country you’d
like to visit, you should clearly base your arguments on facts and get ready to have
problems with getting visa. Foreign counties have no profits to let your on it’s
territory for a long time. If you want to assimilate yourself with a foreign culture and
stay away from you point of origin firstly, you have to know the language of the
country, where you going to live, then you ought to live there for a several years
before getting citizenship – that’s a little bit hard, because of visa. You will be able to
explain in an embassy that it is necessary for you to stay abroad one more day, month,
year time after time, again and again. Controlling the number of immigrants is
making the life of native people safety. The risk of terracts is getting low.
However, while we are frightened of a demonical shadow of violence and
terrorism we will never feel the main advantage of multicultural philosophy – we will
never open our hearts, thoughts, feelings for a bright impression of diversity, which
supposed to be the most effective remedy for monotony of every single day.
37
Tolerance among peoples is the only way to peace
Халед Абдельдаейм Абделазиз Абделаал
Астраханский государственный университет
Аспирант кафедры биологии и экологии растений
Tolerance means respect, acceptance and appreciation of the rich diversity of our cultures,
forms of expression and human characteristics. Tolerance is reinforced by the knowledge, openness
and communication, freedom of thought, conscience and belief, it is not just a moral imperative, but it
is the duty of political and legal. Tolerance also means virtue that will facilitate the peace, contribute
to the establishment of the culture of peace instead of the culture of war.
Tolerance does not mean waiver or indulgence, but it is above all a positive attitude to
approve the right of others to the enjoyment of human rights and fundamental freedoms which are
recognized by the world. Tolerance is a practice that should be taken by individuals, groups and
nations.
Practicing tolerance does not interfere with the respect for human rights, and therefore
it does not accept social injustice or the abandonment of one's beliefs, but it means that one is free to
adhere to convictions and accepts that others adhere to theirs. Tolerance means the recognition that
human beings are different in their appearance, behavior, languages, and values, they have the right to
live peacefully, it also means that the views of the individual should not be imposed on others.
At the state level tolerance is required to ensure justice and impartiality in the
legislation and law enforcement, judicial and administrative proceedings. It also requires access to
economic and social opportunities for everyone without any discrimination. Any exclusion or
marginalization
can
lead
to
frustration
and
aggression.
In order to promote greater tolerance in society, states should ratify existing international
conventions on human rights and to formulate new legislation which will necessarily to ensure equal
treatment
and
equal
opportunities
for
all
members
of
society.
Tolerance is necessary between individuals, within family and community, and efforts to
promote tolerance and the formation of attitudes of openness, some people listen to some and
solidarity should be made in schools and universities and through non-formal education in the home
and workplace. Media and communication can play a constructive role in facilitating dialogue and
discussion in the world, in the dissemination of the values of tolerance and in highlighting the dangers
of indifference towards the emergence of groups and ideologies, which working on the dissemination
of intolerance.
Education is the most effective means of preventing intolerance, and the first step in
the field of tolerance is to teach people the rights and freedoms and share it to respect these rights and
38
freedoms as well as to strengthen their resolve to protect the rights and freedoms of others.
We must take our work to promote tolerance and non-violence through programs and
institutions in the fields of education, science, culture and communication. The need for tolerance
today is more than in any previous time in the history of the world. And tolerance does not mean
simply to accept what we see as special features of other peoples, but it also requires the search to
identify more about the other and his culture, as well as understanding the sources of differences
among peoples and nations, and the discovery of the best aspects of the beliefs and traditions. This
allows us the possibility of discovery that brings us together as human beings are much stronger than
that which divides us.
If we had hoped to realize peace in this world, we must start with respect to the
exchange today as members of each of us the right to determine their own identity and belonging to
the creed or culture that chooses,
We must know that all cultures and civilizations contribute to the enrichment of the
humankind, and we must recognize the importance of respect and understanding for religious and
cultural diversity throughout the world, encourage tolerance, respect dialogue and cooperation among
different cultures, civilizations and peoples. We must translate those words into reality and learn from
the differences between us and benefit from closer links in our common humanity.
The education of tolerance and its values is an urgent need, because this is a real input
to the education of the people of the rights and freedoms and their respect, and learning to promote
and protect the rights and freedoms of others.
We must develop and encourage respect for human rights and fundamental freedoms
of all people, without any discrimination based on race, sex, language or national origin, religion or
any disability or discrimination because of disability, and in the fight against intolerance.
We must not consider the different human groups in the race, color, beliefs and
languages as a limiting factor of convergence, positive coexistence and tolerance among peoples.
(God has created different peoples)
(Sorat Hood: 118-119), as the Holy Quran says.
However, this difference between the people of races, languages and beliefs should not be the
basis or justification for the conflict and discord among nations and peoples, but rather that this
difference and diversity should bean impetus to cooperation and harmony among people in order to
achieve what they have dreamed of the benefits from the exchange and cooperation to enrich the
livelihoods of life and advancement. Hence, the Holy Koran says (and made you into nations and
tribes to know both of you on the other (Sorat Elrooms: 13), as the Holy Quran says.
We must uphold the true tolerant behavior toward others who share our humanity, and
who should be linked by their common bond of human solidarity.
39
Finely we must respect the freedom and dignity of every human being. We are called upon
moral and religious to be tolerant with all peoples regardless of their ethnic, cultural, religious and
ideological background.
REFRENCES
1.
The United Nations Educational, Scientific and Cultural Organization the
twenty-eighth session of the General Conference, 25 October to 16 November, Paris 1995.
2.
Zakzok, M.H. Tolerance in Islam, Heraa magazine N.3, 2006.
40
The problem of national conflicts in a multinational region
Иванова Марина, студентка
Астраханский государственный университет
The groups of people united on national sign are of great importance in the social structure of
society. A person’s nationality determines his belonging to a certain nation, and therefore to his own
culture. There are more than two thousand nations and tribes in the world. Though there are more
nations than states. A great number of states are multinational. Russia is one of such multinational and
multicultural states. During years of multinational cohabitation nations settled in different regions of
Russia. Along with national majority appeared different national minorities in one or another region
of Russia. Their social status, their rights, access to benefits differed considerably from those of
national majority. Considering the urgency of this question, it is important to draw a portrait of ethnic
groups in the Astrakhan region. The representatives of more than 160 nationalities live in the region –
Russians, Kazakhs, Tatars, Ukrainians, Kalmyks, Chechens.
Moreover, a great number of Tajiks, Azerbaijanians, Uzbeks, Kumyks, Germans, Avars,
Armenians and Georgians live in the Astrakhan region. There are 681 national public organizations
registered in the region. Such a union of different nations has both pluses and minuses. The most
considerable benefit is the mutual enrichment of cultures. This is so called cultural diffusion, when a
culture can change under the influence of the other cultures. It always expects the cultural contact
more than an open society, especially it is subject to borrowing. But there is also a problem of
national self-esteem. People tend to understand this notion in a different way. For instance, the
geniuses of Russian nation have always been pride of remarkable achievements in Russian culture,
artists’ masterpieces, selfless devotion against exploitation and oppression. Russian national selfesteem implies the respect to national interests of other nations, the acknowledgement of the fact that
other nationalities also have rights to their national self-esteem.
Another problem can be summarized in the following statement: “All that I possess is good;
all that the other possesses is bad”. People sharing such opinion are ready to justify all good or bad
that was in the history of their nation and to soil the culture of other nations. Such narrow-mindedness
leads to national disagreement, to troubles within the society of other nations and people’s own
nation.
The problem of ethnic conflicts hasn’t appeared at once. The old customs had been broken
down and the new ones had been settled painfully, but the way out demands a very deep review of
this problem. A purpose to act in a conflict situation has been formed under the pressure of constant
dissatisfaction of personal status. 70 percent of society agreed to this statement, 12 percent totally
disagreed and denied such a possibility. The centre of conflicts in the south regions of our country is
41
developing constantly. There is a danger of its penetration far inland. The instability of social climate,
the growth of unemployment, low wages increase the anxious feeling of mass consciousness, make
people susceptible to phobias, fears and push them to get rid of the “aliens” or to restrict their
influence in order to guarantee themselves well-being and safety. The conflicts between citizens of
different nationalities have taken place in the Astrakhan region. The government of the region, the
law-enforcement structures carry out a policy to avoid international dissention. It is the duty of
everybody to respect the rights of other cultures and to consolidate the unity of the values, principles
of different ethnic groups living in our multinational region.
42
The culture of conduct and communication
Цепляева Тамара Эльхановна
старший преподаватель кафедры ОГСЭД филиал ГОУ ВПО «Саратовская
государственная академия права» в г. Астрахань
The conduct is the mirror in which
everybody shows his character.
Y.-W. Goethe
In our days the amount of short-term contacts between people is considerably increased.
In a city during a day we meet hundreds and even thousands of people. So we may make a conclusion
about the level of their culture only according to their conduct or external manifestation of the culture.
The casual and fleeting meetings with unknown people in the streets, in public transport, in a shop or
in the theatre can be very pleasant for us or, on the contrary, such meetings can distress us. That is
why when we judge the cultural level of a person we mean his or her external manifestation, in other
words the conduct.
A man’s conduct is an offspring of the evolution during some millions years. It is put
genetically and also it is called forth by our belonging to any group, gender, age, personal life
experience, the level of education and many other factors. In spite of these differences people in all
cultures join different relations in which they are able to meet, to change opinions and to act in
various ways. It is necessary to understand the essence of every concrete action because it doesn’t
often lies on the surface, but it is hidden in the traditional views on what is considered to be normal.
And here one must bear in mind that such views are rather different in various cultures and social
groups. From the history we know the great amount of factors when the efforts of different cultures to
set up mutual contacts and relations ended unsuccessfully. More often it was explained by personal
reasons, by the drawbacks of another culture or by the simple language misunderstanding.
The fact is that the people’s conduct in the process of communication is defined by the
whole series of factors which have different degrees of significance and influence. Firstly, it is
connected with the peculiarity of a cultural mechanism. It’s necessary to know that the assimilation of
native culture is realized both at the conscious and unconscious levels. In the first case it is done due
to the education and upbringing, and in the second case the process of assimilation occurs accidentally
under the influence of different life situations and circumstances. Secondly, the important factor
defining the communicative conduct of people is the situation. It means that every person considers
his or her culture as the centre and measure of all things. A normal person usually doesn’t realize that
the models of his conduct and the methods of his perception are caused by his own culture and he
43
misses the fact that people of other cultures have other points of view, other systems of values and
norms. Thirdly, the conduct of people in the process of communication is defined by the entourage
and the circumstances of communication. Our actions are not the same in different situations. The
whereabouts (for example, a class, a restaurant, an office) imposes the definite way of conduct. In
every case the circumstances oblige people to behave in different ways. Fourthly, the communicative
conduct is defined by the amount of the time and a period of a day in which the communication takes
place. Having no time people, as a rule, try to stop the conversation and finish the contact because
they are eager to do something important and necessary. Each case of communication happens at a
certain period of a day. For example, how would you react upon the phone call at 2 a.m. and 2 p.m..?
Practically the communication at an individual level represents the collision of different
points of view. The behavior of interlocutors is characterized by the situation in which one can meet
misunderstanding.
Speaking about the conduct during communication it is necessary to remember about the
culture of the conduct that is the body of formed and socially significant qualities of a person and
daily actions of a man in the society which are based on the norms of morality and ethics. The culture
of the conduct expresses the moral requirements of the society which are fixed in norms, principles
and ideals from one hand; and from the other hand it expresses the assimilation of the regulations
directing and controlling the behavior and actions of people. In the culture of the conduct we may see
the unity of the external factors which regulate the activity and conduct, and the internal factors that is
the individual possibilities of a person. Assimilated by a person the rules of cultural conduct are
turned into a valuable trait of an individual – breeding. The breeding, good manners, the maintenance
of ethical norms have always been valued in the society because they reflected the rich inner world of
a person.
The base of the cultural communication is the humane attitude of people to each other.
That is why the upbringing of the cultural communication demands the forming of trust and kindness
to other persons. The norms of communication are politeness, maintenance of the general ways of
expression of kind attitude to each other, the forms of greetings, gratitude, the rules of conduct in the
society.
It’s also important to point out that the real conduct is in fact our practical actions
committed according to the certain rules and moral principles. We mean the coincidence of ethical
knowledge and moral conduct because it is an evidence of the high moral culture of a person. The
other situation is the hypocrisy. To understand a person, the essence of his or her actions, the
character of the behavior, it is necessary to penetrate the motives due to which he or she is guided in
this or that situation. Having understood the motives we may judge the actions of a person and his real
44
conduct. The culture of the conduct is revealed only when a person is able to appreciate his own
behavior.
In everyday life we used to say about “the cultural behavior of a person” and “the conduct
of a cultural person”. The cultural behavior is the behavior of a person according to the norms which
were worked out by the given state. It includes the certain manners and the common ways of
communication. The cultural behavior suggests the right and correct behavior at the table, the polite
attitude to women and elderly people, the skills of conduct in the society, etc. The rules of conduct
may change during the time, so the manner of conduct changes too. These rules represent the etiquette
regulating the external manifestation of human relationships. The etiquette refers to the external
culture of a person and society. It includes those requirements which have the structure and in which
the certain form of behavior has the special meaning. In modern conditions the etiquette becomes
more natural and free, obtains the sense of daily respectful attitude to people.
So, the culture of the conduct and the etiquette form the complete system of moral culture
of a person and our society as a whole.
REFERENCES:
1.
Greebova L.A., About the culture of the conduct. K., 1983
2.
Grushevitskaya T.G., The bases of cultural communication. M., 2002
3.
Ionin L.G. The sociology of culture. M., 1996
4.
http://www.countries.ru
5.
http://mirslovarei.com
45
Conflicts and culture
Цепляева Тамара Эльхановна
старший преподаватель кафедры ОГСЭД филиал ГОУ ВПО «Саратовская
государственная академия права» в г. Астрахань
When we speak about culture we mean a specific sphere which differs from our everyday life
and which is identically to art and literature. This point of view is fixed in the expressions such as “the
man of culture”, “the worker of culture”, when we mean poets and writers, musicians and actors.
In 18-19 centuries the culture was interpreted in the aristocratic spirit. People who were
well-conducted, who had good manners were considered to be cultural persons. Such understanding
has been kept till our times. From the modern philosophy’s point of view the culture is a reformed
world. It includes just the same notions of the society and civilization.
Culture embodies the originality and specificity of the society, people, social group, that is
the subject to which it belongs. From this point of view we may represent the culture as the portrait of
social community. That is why the culture contains more typical, repetitive and extended traits and
behavior of social community.
The general figure of the cultural content is the tradition. It can be found in all elements of
culture forming its originality. But on the surface of the social life it may exist in a form of a habit.
It may be said that every culture has the mechanism of selection due to which it leaves only
some elements as cultural models, standards, cannons. They become common and compulsory for all
members of the social community. These elements (models, standards, cannons) must be effective and
appropriate, and must help the social community to maintain its existence as a whole body in spite of
changing circumstances. But it is noteworthy to mention that these new elements must conform to its
fundamental values, rules, models and traditions. For example, there is such important component of
culture as language. Its existence is connected with the permanent advent of new words, but in general
the vocabulary remains the same. Thus, the mechanism of selection helps to keep the originality and
peculiarity of every culture.
Like any social phenomenon the culture is changeable, conflicting, and dynamic; it arises
numerous social conflicts or it may accompany them.
We often meet cultural conflicts in our lives, for example, the well-known conflict of
generations (or in other words the conflict of “fathers” and “sons”) and the national conflicts. But a lot
of cultural conflicts are based on the main contradiction of culture. We mean the contradiction
between the traditions and the innovations. The basic content of any culture is comparatively stable
and firm; however under the influence of different factors (the development of culture, for example)
46
new cultural phenomena appeared which try to take place. It may look like the efforts to introduce
new rules and laws and in that way to set up new ideas, notions and values.
1
Naturally the conflicts between traditions and innovations may have different issues. The
most favorable and contributory development of culture is in the selection and adaptation of new
elements to the content of the culture, to its normative system. In fact the culture and the society lose
the necessary for their normal existence the solidarity, unity and integrity.
The other type of the conflict is that one in which different subcultures are merged: national,
regional, generational, etc. Here we can see the dynamics of social changes, - for example, the change
of social classes or various strata of the society. Another variant of this conflict’s development we can
observe in our country now: it is the penetration of the subculture of the criminal world into the
economical and political spheres and later into all other spheres of the society.
And one more conflict is between the public development and the evolution of the culture.
The essence of this conflict is in the fact that people with the help of the basic elements of culture
can’t adopt themselves to the changing circumstances and practice because new elements of
understanding and adaptation haven’t been worked out yet.
In conclusion it is necessary to point out that our culture has been formed during the
historical ages, it is our “past-in-the-future”. It’s our memory about the past, which is fixed in the
stereotype of our consciousness and behavior, symbols and traditions. It reflects the specific features
of a concrete historical age.
REFERENCES:
1.
http://yandex.ru
2.
ru.wikipedia.org /wiki/
3.
www.communication.vspu.ru
4.
www.volsu.ru
5.
http://revolution.allbest.ru
47
Multiculturalism as a historical form of ethnic’s co-existence and as modern
consequences globalism.
Дахин Сергей, студент
Астраханский государственный университет
Multiculturalism, that is life of different ethnic groups on a common social area, exists quite a
long time and has its historical roots. This traditional multiculturalism can be called more correctly
poly-civility. An example of such social area is Astrakhan where ethnic groups with different
religious orientations have been living in peace for several centuries.
Astrakhan was always an outpost of Russia on The South-East. From the very beginning it
was multicultural and poly-confessional. Three world religions such as Islam, Buddhism and
Christianity have been making the matrixes of peaceful co-existence, without which survival in the
region was impossible.
The data of Statistical Provincial Committee shows that in the end of XIX century there were
66 per cent of Christians (including Orthodox, Protestant and Orthodox members of sects), 25 per cent
of Buddhists and 8 per cent of Moslems. It was not parity but in such a deal the stability in the region
was a guarantee. Accordingly the tolerance was provided. For a long time Astrakhan was considered
to be a standard of tolerance on the South of Russia. It was obtained firstly with the help of
economical levels distribution between different nationalities.
Until 90’s of the XX century the main ethnic groups were Russians, Kazakhs, Tatars,
Ukrainians and Kalmyks. According to census of 1989 there were 72 per cent of Russians, 13 per cent
of Kazakhs, 7.2 per cent of Tatars, 1.9 per cent of Ukrainians, 0.8 per cent of Kalmyks and 0.8 per
cent of Chechens. Dew to the history of settlement of these territories no ethnic group living in
Astrakhan region can declare its native-born priority. They all considered themselves to be native
people and had their economic and territorial niche. As the process of the main ethnic groups forming
in Astrakhan there wasn’t a so-called encapsulation (M. Savva’s term) of ethnic groups. Ethnic groups
didn’t make closed Diasporas. Russian was a native language as the number of Russians
predominated (about 70 per cent).
All these factors became basis for peaceful co-existence of more than 170 ethnic groups on the
same territory for a long time, which helped to form and maintain the fundamental tolerance of the
citizens.
However, migration processes of the last decades step by step turn poly-civil situation into
multicultural one. Poly-civility is a historical and static phenomenon. Large ethnic groups and nations,
living close for a long time, were, on the one hand, strictly structured social community with its
intellectual elite, which was open for communication dew to the historical and economical reasons.
Each ethnos occupied its own economical niche, that’s why all labour-markets were fixed since
48
historical times. Russian was the international language. There were some areas where compactly
lived a separate nation, as, for instance, Tatars. But they were not pronounced closed communities. In
order to survive, all ethnic groups accepted rules of play which declared any other nation equal.
Multiculturalism is later phenomenon. It doesn’t have historical roots. It’s connected with
modern economical processes and migration waves from Asia to Europe in search for work or escape
from local wars. This process firstly was called an official declared tolerance of a taking part (as, for
example, in France), Yet, coming ethnic groups, accumulating in critical amount, were becoming
more encapsulated and refused to accept rules and traditions of taking part.
The problems of modern multiculturalism excite foreign researches. The fundamental
investigations in the sphere of multiculturalism are following: Zubrzycki J. Public Policy in a
Multicultural Australia (1987), канадского Kymlicka, W.: Multicultural Citizenship (1995), Isseman
A.M. Lost in space? On the History, Status, and Future of Regional Science (1993), Ceaser J.
Multiculturalism and American Liberal Democracy (1998). Here the problems of multiculturalism
functioning as an official policy of the USA, Australia and Canada are analyzed. The experience of
Australian multiculturalism is given in detail in the book Foster, Lois E.; Stockley, David Australian
Multiculturalism: A Documentary History and Critique.
Not everything is smoothly on the West in the sphere of multicultural integration in the
European society. McGhee D. in the book The end of Multiculturalism: terrorism, integration and
human rights discusses about this question raising the problem of terrorism and human rights.
Russian researchers are also interested in this problem. A. Kuropyatnik gives in his work
theoretical ground of the concept “multiculturalism”, in the works by S. Malakhov all pro and cons of
practical multiculturalism are shown in concrete examples and it’s proved that there is no any need to
state multiculturalism ion Russia because of specific development of Russian society. A. Borisov in
his work “Multiculturalism” investigates the embodiment of the multicultural model in American and
Canadian society.
However the problems of multiculturalism begin to touch Russia and Astrakhan far the last
several years.
New migrants, especially from Central Asia, Transcaucasia and Northern Caucasia, who live
on the territories of the South of Russia (under 1 per cent of citizens in one ethnic group), including
Astrakhan region, increasing in number without accepting of living stereotypes, tern into closed
Diasporas and oppose themselves to other ethnic groups. Intellectual potential of the migrants is not
very high, as the majority of the intellectual elite stays in the homeland or, as Chechens, comes back
home when an opportunity occurs. As tolerance depends in many ways on personal education and
culture, multiculturalism is fraught with intolerance. Since the process of multiculturalism can’t be
interrupted, increase of the migrants’ intellectual level is one of possible ways to save tolerance.
49
Секция: Проблема межэтнических отношений в поликультурном регионе.
To be or not to be… British?
Стебкова Анна, Шапиро Екатерина
Астраханский государственный университет
“A seven-year-old boy has been attacked in Edinburgh for wearing an England football shirt, the latest
in a string of cases to highlight the acrimony between England and Scotland…”
(20 April 2008, “Daily Telegraph”)
Is anti-English – or anti-Scottish – behavior akin to racism? Should there be more emphasis
on being British, as opposed to English or Scottish?
The beginning of May 2007 was marked as the 300 anniversary of the Anglo-Scottish
Union. Having celebrated (celebrating) this jubilee, the Scottish made a step in the direction of
independence . At the election to the Scottish Parliament (Holy Rood), the biggest fraction became
Scottish National Party ,which policy target was independent Scottish government. The head of
SNP Alex Salmond declared that he would put to the referendum a question of independence of
Scotland by 2010.
The interest of Scotts in the issue of independence has risen increasingly in the course of
time. Still after World War II, only 10 % of the population of Scotland preferred to call themselves
the Scots, not Englishmen. Now the number of people, who support this view, has reached 80%.
The tendency of the Scots to separation seemed to be an amusing incident for Britain, and
has always been commented on with a puzzling intonation. Famous British Oscar-nominated movie
“Trainsprotting” based on the novel of Irvine Welsch shows scornful relationship of Scottish youth
to Britain quite comically. Even now, in the modern world, Mass Media and the most up-to-date
filmmaking broach the problem of Anglo-Scottish relations. Obviously, today this question is being
discussed a lot more serious…
Let’s make a little review and try to see it in a proper perspective.
In 1603, James VI King of Scots inherited the throne of the Kingdom of England, and
became King James I of England, and left Edinburgh for London. With the exception of a short
period under the Protectorate, Scotland remained a separate state, but there was a considerable
conflict between the crown and the Covenanters over the form of church government. After the
Glorious Revolution, the abolition of episcopacy and the overthrow of the Roman Catholic James
VII by William and Mary, Scotland briefly threatened to select a different Protestant monarch from
England. On 22 July 1706 the Treaty of Union was agreed between representatives of the Scots
50
Parliament and the Parliament of England and the following year twin Acts of Union were passed
by both parliaments to create the united Kingdom of Great Britain with effect from 1 May 1707.
One shouldn’t leave out of account, ethnical and civil traditions of Scottish society were
never repressed. Scotland has always been keeping independent judicial, scholastic and
ecclesiastical organization- Church of Scotland or Kirk.
To tell the truth, their historical language was practically forgotten, but it happened because
of their active participation in all spheres of British life. And while talking about notorious Scottish
independence no one even touches upon language revival.
The cultivation of national Scottish symbols came into collision with the lack of resources.
Notably, it turned out to be that there was not any remarkable Scottish antiquity. And the symbols
were ought to be reinvented. Indeed, the famous Scottish kilt was cut out in the XIX century, the
celebration of New Year (in the Russian manner) achieved the status of national tradition in the XX
century e.t.c….
Meanwhile the national Scottish pride has been cultivated through the latest years. Besides
the heroic past (3/4 of which was invented), Scottish are especially proud of the fact that their
schools are better than British ones and consider themselves to be more civilized, and, if you wish,
more intelligent than Englishmen. It throws back to the Age of the Enlightenment when Edinburgh
was one of the main European cultural centers. Adam Smith himself, the godfather of English
capitalism, lived and worked in Edinburgh.
The Scots also like to recollect that a lot of their representatives moved to America and
Australia and that they made a major contribution to the American civilization. Political observers
consider that this ethnical narcissism harms their creative and enterprising potential.
Probably, understanding the lack of peculiar cultural identity and capacity of historical
greatness, make them tell that they are dissatisfied with London paternalistic relations.
In all probability… ethnical jealousy, like in Ireland? It is possible to argue.
Indeed, Anglo-Scottish relations much differ from Anglo-Irish. Ireland was conquered by
force. In the middle of XIX century it suffered from hunger and still reminds that this event was a
conscious subversive act of London. English landocracy was
imposed
on Ireland. Scottish
landocracy remained intact and easily inserted in the mechanism of British political governance.
The Irish remained to be strong Catholics, while the Scots were persistent puritans.
Economic arguments towards the independence are not convincing as well. Formerly, the
union with England was economically sound for Scotland. The removal of customs tariffs opened
enormous market for Scotland, at first English, then the whole imperial one.
It’s not fortuitous that a great amount of Scots could move to England in search of job,
which could be easily found. Today’s English population mainly consists of Scottish gene pool.
51
It’s interesting to note that after the traditional English industry had declined, Scotland
couldn’t rebuilt its economy properly. Its economic lag from England is increasing . However the
main question is, if Scotland could develop more successfully, when it becomes independent?
To tell the truth, Scottish inferiority complex still seems to be farfetched and doesn’t look
convincing. What’s the matter? Maybe it’s enough for the autonomy?
52
Astrakhan region – southern outpost of Russia. A reality or just illusion?
Федосенко Роман, студент
Астраханский государственный университет
Not long ago our region enjoyed its 450 anniversary celebrating. This event was not only a
cultural sensation, but also an important economic and political break through the South of Russian
Federation. The government worked out a number of projects on strengthening economic positions of
Astrakhan in the Caspian region. The jubilee of the city was an original presentation of results of the
actions done. How much positive were the results of heavy capital investments?
Over the years Astrakhan region has been an important political and economic area.
The city of Astrakhan is located on the border of Europe and Asia and it is a link between the West
and the East. Astrakhan is located on eleven islands and it is divided into 4 administrative districts.
The occupied area is 500 sq. km. The population of the city has recently grown to more than
500 thousand people. More than 100 nationalities live in Astrakhan. The Astrakhan region is the
southern outpost of Russia. The main waterway of Russia – the Volga River – passes through the
territory of the region, and through it the waterways from the By-Caspian states pass in the Black,
Mediterranean, Baltic, Northern seas. Astrakhan is the natural center of transit trade and a large
transport unit at the junction of Asia and Europe. This is an obvious advantage both for regional
economy, and for national economy as a whole. Besides in Astrakhan there is a well developed
powerful ship-building and ship-repairing industry; significant reserves of the hydrocarbon raw
material and abounding bioresources are available; in Astrakhan we have also a unique tourist recreational zone of the Volga delta. The points of growth at present are such industries as oil and gas
production (equivalent fuel prognostic resources are 4,5bn ton); processing hydrocarbons;
international transport corridors (“North-South”, E-40 «West-East»); shipbuilding and ship-repair;
home construction activity and the production of building materials; tourism (ecological, recreational,
sports, etc.) The development of the given branches creates a favorable investment climate. According
to the experts investments into a fixed capital in 2008 will make 47 971 million rubles, that in having
given with superfluous time surpasses the level of the given indicator in 2007, which was 20 742.3
million rubles on that period of time. We should mention, that the given indicator was twice less than
in 2007, and was equal to 12 715 million rubles. The turn of retail trade also tends to growth. Thus,
for example, in 2006 it was 28 034.8 million rubles, in 2007 it came to 41 280.1 million rubles, and
under forecasts of economists will make 53 600 million rubles in 2008. It’s also impossible to
disregard the progressive growth of the per capital income. In 2008 it will increase to 16 010 rubles in
accordance with 11 607 rubles in 2007 and 9 705 rubles in 2006.
53
Certainly the figures promise the worthy future to our region. Financial investments
form the basis of the future development of Astrakhan region. And still it is a far way to achieve
ultimate goals. First of all it is necessary to build up a good educational basis, keep and promote the
developing of the human resources. Bring to nothing corruption and swindle. Create a number of
programs attracting tourists. Form an institutional basis of using tax proceeds. It is necessary to use
federal financing in a proper way, so that, after its termination, the created financial and industrial
institutes could provide a continuous stream of monetary resources. And, at last, create the authority
tracking and controlling the realization of investment programs. Only the precise control and direct
assistance of the region’s government will yield positive results in short terms. Taking into account all
the above-listed criteria we will make a powerful monetary independent region in the south of our
country, which at political and economic points of view will carry the proud name “Southern outpost
of Russia”!
54
An insufficient level of interethnic tolerance as the factor of instability in a
polyethnic
regionhe example of the Ukraine.
Григорьев Александр Владимирович, студент
Астраханский государственный университет
The processes of globalization and increase in mobility have led to the fact that there are
no more monoethnic states in the world. Joint residing of ethnoses in one territory assumes
coexistence of cultures, and a certain tolerance degree of these ethnoses under the attitude to each
other. The problem of tolerance in a polyethnic region is one of the most important and widely
discussed global problems of the present. Absence of the necessary interethnic tolerance level is
one of the factors of instability and interethnic conflicts in a region.
In this article we will report about interethnic tolerance in the Ukraine on the basis of the
article by N.Panina "National tolerance and identity in the Ukraine: experience of social distance
scale application in a monitoring sociological research”. In her work the author allocates 5 social
distance degrees as preconditions of formation of a certain national tolerance level:
1.
National identity. That means that a person identifies himself with a considered
2.
Openness. This social distance degree means that a person regards to a nation
nation
with tolerance and is ready for direct contacts with representatives of this ethnos
3.
National seclusion. Here we assume national isolation presence. A person
supposes coexistence in one territory with representatives of any ethnos, but tries to avoid direct
contacts with them.
4.
National isolation. We can consider this social distance degree as a latent form
of xenophobia. A person tries to avoid any contacts with representatives of this nation. He or she
can regard to them as a temporarily staying people on the territory of his or her country, but not as
its citizens.
5.
Xenophobia. It assumes presence of the open nationalist moods in relation to
people of considered nationality, utter unwillingness to suppose them in the country.
The data of the research is unfavorable: in the country direct xenophobic moods in relation
to some nationalities are presented; about half of the Ukrainians show isolation sights; about 75 %
of respondents completely tolerantly concern only to representatives of East-Slavic ethnoses. The
ethnic tolerance level has been decreasing during last 5 years. This index is higher in the East
55
regions, among old people and people with high education. Especially guards that fact, that the
level of interethnic tolerance is low enough among modern Ukrainian youth. It allows us to
assume, that the situation in the given area will worsen in future.
The data received as a result of described research are supported with the actual material.
The third report on the Ukraine of The European Commission against Racism and Intolerance,
which was published on the 29 February 2008, was informed on the increase in number of
interethnic conflicts, acts of anti-Semitism and also about imperfection of the language legislation.
The authority of the Ukraine does not give enough attention to improvement of the situation in
this area, but also, on the contrary, promotes a deepening of contradictions between the ethnoses
living in the territory of the considered country, spending a number of actions on making
nationalist, profascist groups of the Ukrainian army heighten their power. We can come to the
conclusion that insufficient level of interethnic tolerance in the modern Ukraine, absence of
national unity is one of the factors causes long political crisis in the analyzed country. The further
aggravation of conditions in studied region can lead to the worst consequences of the considered
phenomena.
The given example shows importance of establishment of a sufficient national tolerance
level for a polyethnic region. The newest history dazzles with reports about interethnic conflicts in
various regions of the planet that result in set of human victims. Only the harmonious actions of
the world community on strengthening national tolerance, prevention of the actions provoking
national discord can improve the situation in the given area.
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The Letts and the Russians: friends or foes?
Храмова Екатерина, студентка
Астраханский государственный университет
Latvia is known as a multinational region, populated by Letts, Lives, Lithanians, Russians,
Belarussians, Ukrainians, Poles and others. As a rule, multiculturalism could cause some
misunderstandings between different nations and their traditions, but sometimes problems of a
multicultural region couldn’t be called only “misunderstandings”, when the so-called international
“Cold war” is obvious. Unfortunately, there is no other name for relationship between the Russians
and the Letts on the territory of Latvia. It too hard to decide who’s right and who’s wrong in such a
situation. But there must be reasons for this conflict. Some people say that the Russians are wrong
because they try to live their own way of life on the territory of foreign country, others suppose that
the Letts limit Russians` rights too much. It`s almost impossible to say on whose side the truth is.
According to the history, both sides have made some mistakes.
The Russians are really keen on blaming the Letts for terrible actions of Lettish shooters
supported the formation of the USSR and, in fact, murdered the imperial family. At the same time the
Letts accuse the Russians for the occupation of the Soviet Army. Both sides only mention
advantageous facts. Russian people insist the fact they`ve lived on the land of contemporary Latvia
since the ancient times as well as the Letts. But the Letts have another point of view. A Lettish
philosopher and historian Vilnis Zarinish says: “It`s just a myth that the Russians live here so long. Of
course, there were some Russian-speaking people inhabiting this territory, but there was no Russian
community.” Anyways, it’s rather difficult now to recognize whose roots are more ancient. But we
can observe the history of the 20th century. During the Second World War and deportations in 1940-s
the population of Letts considerably decreased. Changes of social and ethnical structure of the
population destroyed the prewar middle class (officials, intelligentsia, industrialists). As a result,
during the post-war period the government of Latvia mostly consisted of russified Letts, grown up at
the prewar Soviet Union, what proves that the Russians influenced the development of Latvia.
Afterwards, the main question to ask is : “Could the Russians be called occupants?”
In order to answer this question we should know some facts about the ratio of Lettish and
Russian culture. After Latvia had become a part of the USSR Lettish culture also became soviet, as
well as the educational system. Young generations of the Letts learnt that the present level of Lettish
culture is the highest one, they didn`t think it was so necessary to support the development of culture.
Socialist realism of literature and painting really flourished at that period. Lettish masters, working in
Europe at the moment, were ignored and known as “bourgeois nationalists”. There was no other
culture for Latvia except the soviet culture.
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As a result of this, Russian language became more useful than Lettish. Lettish culture had been
undergoing dramatic changes for a half of a century. But in 1991 Latvia became independent from
Russia. It was a very difficult time for Russian culture in Latvia. Unfortunately, this time is not
finished yet. After the proclamation of sovereignty
the Lettish government began a fierce
extermination of Russian culture in Latvia. Over 20 Russian schools in Latvia have been closed
during the last few years. The monuments of Russian soldiers are being moved from the centre of the
country as far as it’s possible. The number of conflicts between the Russians and the Letts is still
growing. But do we have a right to accuse the Letts? For example, let`s just mention the Mongols: we
still remember that 300 years, when they suppressed the development of Russia`s individuality, and
probably some people still hate them for it. So, why do we think that the Letts can`t also be angry
about the Russians and their actions during the twentieth century?
Anyway, we all are people and we must respect traditions and individual features of other
nations. If some Russian people want to stay in Latvia they ought to study Lettish language and accept
Lettish traditions. Many philosophers say: “A tactful person is a smart person”. Diplomatic
relationship between the Russians and the Letts could solve the problem of multiculturalism. And here
is our question: “Could the Russians be called occupants?”. Though I am Russian, I`d like to say:
“Yes, probably they could. But it’s not a reason for conflicts now. The main thing that differs people
from animals is an ability to agree with each other.”
All things considered, it should be said that the Russians and the Letts are probably not
friends, but also not foes – they are neighbours, and ought to respect each other.
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Youth and intolerance
Айсаева Люция, студентка
Астраханский государственный университет
In the history of the humankind people have often surged hopes that all the ethnical, racial,
religious differences will completely fade or melt one day. Globalization has a controversial impact
on stability of cultural differentiation of ethnic and religious groups within humankind. Anyway there
is no such country in the world now (including the most developed ones) that can boast a total and
terminal solution to the problem of integration of ethnic, racial, religious minorities, and especially
members of immigrant groups, into a fully formed system of a state-nation. Recently, we have
become the witnesses of some very serious events that occur on the European continent, touching
upon questions of tolerance, xenophobia, the liberty of speech and spirituality. Zooming from
barricades in the suburbs of Paris up to universal scandal, that broke out in the light of blasphemous,
insulting Muslims cartoons, published in some European mass media. Today we may see that all the
mechanisms created by the international community for reaction on charged threats to the world are
being checked for strength. In spite of the thought that after the World War II all possible institutions
to prevent the nightmares of worldwide conflicts and Holocaust has been created. Europe today
suffers from open wounds on the territory from Atlantic Ocean to the Urals. It is certain, the scale of
conflicts is already less than in the past, but weapon, bombs and fratricidal bumps are still destructive.
Until recently the world had been divided on the principle of ideology, and then the humanity got
through it. But today – xenophobia becomes the most powerful bomb of the 21century. We are unable
to overlook that now such calls are poured not only through TV films, but also the Internet, where to
this moment at least 873 Web sites of extremist views can be found.
Unfortunately there is a stereotype that young people are only interested in there personal
leisure time and not in investing there energy for the good of society. People skeptically think about
youngsters’ creative potential, power and resistance of their civil position. This decreases the role and
influence of youth participation in decision – making. This stereotype should be broken. We also must
work on improving named toolkits of evaluating the efficiency of youth participation on social life.
Now stern new anti-terrorism laws have become a cause for a worry. The Basque ETA separatists,
who have claimed more than 800 killings in Spain over 33years, were listed as a terrorist
organization.
For example, in my region, in Astrakhan, numerous national youth movements as The
Astrakhan national Tatar organization «Duslik», the Astrakhan national Chechen community «the
regions youth», the public region organization of Uzbeks culture «Uzbekiston», the national
association of Turkic people and others carry out a lot of actions and participate in conferences,
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discussing the issues of the ethnical, racial, religious differences and collaborates with the legislative
powers. It contains youth exchange projects – exchange of volunteers, training of youth leaders, nonformal education on democracy, peace education, and the development of civil society.
More and more necessary for life and work in the innovative society the following factors have
become: communicative skills, skill to search and find necessary information, skill to respect opinion
of others, a responsible approach to business and relations with other people, readiness for changes,
knowledge of culture and traditions of other people, national and religious tolerance. The modern
world is rapidly changing, and the young generation should be ready to these changes, should be able
to react adequately.
Exposing young people to such experiences helps them become more aware of other cultures
and attitudes, their own identities, skills, talents, leadership attitudes. Each national organization
works closely with its local education authorities in all aspects of program development and
implementation. The success of Junior Achievement – Young Enterprise programs proves that the
world of education and training is becoming more and more aware of the benefits of providing pupils
with opportunities to practice entrepreneurship. Such experiences enable young people to become
proactive, innovating and creative participants not only in the world of work but in the society as a
whole. The partnership with business and educators brings the real world to students and opens their
minds to their potential. The programs give practical help to young people to respond better to their
learning needs through the possibility to gain corresponding skills and abilities. With the help of these
programs young people learn to turn their ideas into action and theories into practice. This enables the
participants to understand better how business works, what makes it successful, and contributes to
their increased motivation and awareness of the importance of lifelong learning.
How can the civil society change the systematic intolerance? It is necessary to stop the growth
of the isolationist posture, of the ethic egoism which may be overcome, only by good methods of
enlightenment and upbringing. We all together must persistently and constantly remind the
governments about the necessity to fulfill the accepted international commitments in the field of
human rights. We should constantly and insistently convince the government in our relations that
neither political nor another ideas can be above of principle of the human rights supremacy. And we
must by all forces and possibilities advance the idea that politicians have moral duties and carry social
responsibility for the public utterances and that they are obligated to evade expressions of intolerance
because their utterances to a great extent form social consciousness and are able to induce intolerance
in the society. All these conclusions once again speak of the importance of the multinational,
intercultural and inter-religious dialogue. It is pleasant to say that such a dialogue is developing. We
have an opportunity today to meet with each other face to face and to think over joint efforts that
should be undertaken to stand against forces that feed the enmity and separation among people, how
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to stand against actions that challenge and fight all human traditional values. There are clear
preconditions to begin this dialogue just today without any «tomorrow» and that it takes course in an
honest atmosphere in the name of real general purpose and not of «politesse and diplomacy». The
dialogue in itself is one of the principal facilities in any efforts aimed at preventing conflicts and the
post-conflict peace-building. It is a method of discharging the tension, the discussions on disputes and
differences and discrepancies, obviations of misunderstanding and misspelled representations,
definitions of possibilities for compromises and the matching of decisions. Without intercultural and
international dialogue, tension can get to a point when there may appear an environment, in which
violence can appear the only method of problem solution. That’s why the dialogue between cultures,
discussions apropos of views on «own strange» become one of the principal demands of modernity.
At the same time, when regional economic and cultural associations gain strength, in some
countries national minorities aim at political power and require independence. The major part of
conflicts in modern world is ethnical-religious conflicts, in which manifestations of nationalism and
regional religious tendencies play not the last role. When solving these conflicts it is impossible to
leave without attention one of the principal measurements of a person – his religion.
Extremism and terrorism have become real threats in the modern world. There are many
people who want to presume upon the strongest belief of other people to begin conflicts on the interethnic grounds. One of the main reasons of these conflicts in society is poor knowledge of religion of
different cultures. The common values and heritage of mankind, namely family, equality, respect for
all people, personal immunity and conscience and realization that power and law aren’t the same
things and they can’t be absolute – all this plays an important role in the formation of assurance in the
society.
Modern schools in Europe and America, Russia and Australia are far from homogeneous:
children differ in languages (languages and dialects), religious and vision attitude, in geographic
origin and personal history. Every pupil has the unique structure of a person carrying the print of that
culture, in which he/she was grown up. And today this society isn’t reflected in the contents of
children books and school books, and children know more about the exotic cultures of other countries,
than about the culture of their neighbours.
In conclusion, our goal should be to make progress towards Europe and indeed a world where
all young people are supported to become active citizens and where they have a real and meaningful
word in decisions and actions that affect them and their community. We need to support young people
«not only to think and act for themselves, but to act for others». If given the choice the vast majority
of young people will participate and take some role in community and public life and in determining
their future.
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Religious leader and religious conflict
Джакслыкова Рузанна, студентка
Астраханский государственный университет
Russia is a multinational and a multi-confessional country. Considering present sloppy,
transitional condition of our society, we may confirm that legislative disarray of the relations of
state and religious associations, as well as problems of the relations of different confessions with
each other generate the conflict situations, identified as religious conflicts.
The Religious conflict is a conflict of interests, discords and antagonism of subjects,
motive of dispute which is models of religious sphere.
For successful adjusting of conflict in such complex sphere, as religious life, we follow
not only clearly to know, what a religious conflict is, but also who provokes these conflicts to
allow them. Exactly leaders of different religious organizations, using charismatic authority in
their confessional ambiences, personally capable not only to allow the development, but also
cessation of conflicts of different nature in religious and ambiences between them .
The Russian sociologist D. B. Malysheva confirms that particularities of the religious
doctrine as such can not become the reason of the conflict, other deal; they can create the
favorable conditions for its development. Together with that to predict beforehand, in what events
religious contradictions can bring to a conflict, in a very complicated way, but occasionally simply
impossible, since these contradictions is a result of the action factor, which contents can be often
deeply hidden. In the first place the subjective factor refers to data factors on behalf of charismatic
leader. The Study, the leader's activity of religious associations allows defining the reasons of the
origin of conflict, opening operative power of their development and indicating the optimum ways
of their termination. However the study of the given problem in history of the intellectual
teachings, including confessional nature nobody concerned with. The theology strictly enough
and monotonously interpreted the reasons of the manifestations of conflict in social and
confessional ambience, linking them with sin of the human nature.
In XX age as a result of development the special geopolitical situation the scientific
interest developed in respect of study of social and religious-political conflict, but categorizations
of religious conflict as a whole and illuminations of role of confessional leaders and confessional
elites in processes of the development of religious conflicts did not undertaken. Practically, the
theorist-methodological base of the study the most religious conflict was absent. In public
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sciences, including in sociology of the religion and theoretical religious studies, sociological
approach in interpreting the nature, structure and functions of the religious conflict dominated.
English philosopher and sociologist XIX age Spencer one of the first accented attention of the
science on social role of the conflict in society as determined stimulus of the social development.
The representatives of the applicative school of sociology E. Durkheim, B. Malinowski, A.
Radcliff-Brown, T. Parsons in row of their own works considered the religious conflicts, by means
of which human society is differentiated or integrated, not adding importance to subjective factors.
Only one of the followers of the current sociological functionalism, a. founder of the
school formal sociology, German philosopher Zimmeli in his work “Religion. Socialpsychological etude" has partly illuminated the subjective moments of religious conflict. The
German sociologist M. Weber accented more attention on subjective factor or role the
personalities in shaping and development of different social and religious processes. The German
sociologist emphasized the importance of activity of charismatic chieftains in the processes of the
development of social and interconfessional conflicts, but he did not undertake the scale studies in
the given direction. More definitely about the role of the subjective factor in religious conflict, not
selecting problem in separate study, allegorized the ethnologists and anthropologists, in particular
English anthropologist V. Terner. Conflict, in the opinion of V. Terner, genetic mortgaged in
religious ambience therefore gradual institualisation of religious groups automatically generates
the longing beside role of the persons to return to original community. This process promote to
personalities, striving spontaneous or goal-directed to change of its social status in newly formed
community. The founder of the direction of the psychoanalysis in psychology Austrian psychiatrist
Z. Freud pointed to need of searching for of the reasons conflict, including with elements of
religiosity in sphere unconscious.
In ambience pupil and followers Z. Freud problem of the correlation of the
manifestations of conflict, including in religious ambience, and institute leadership subject the
founder of the current of new-freudism E. Fromm was interested. According to E. Fromm’s
theories a person already by reason of its biology is biased to conflict and aggression, which
reveals itself and is transformed in the form necrophilia, in institute of offering sacrifice, violence
in social and cult ambience, particularly under the influence of corresponding leader. E. Fromm as
one of the reasons and manifestations of religious conflict implied the subjective role of the leader,
causing psychopathic sufferings at their followers. The mentioned authors practically did not
select and did not spare the particular attention to structure and functions of the religious conflict,
which feature can be realized by means of analysis of subjective factors of conflict on material of
the study role functions of confessional leader.
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It’s possible to select the necessary scheme of forming of religious conflict with
provision for role functions of religious leaders.
1. The Object of the religious conflict, to which social confessional ambience refers,
inwardly which occurs that or other action; the processes, which possible qualify as conflict.
Subject conflict, which emerge the members to religious organization, its leaders, religious
organizations, hierarchical structures of religious organizations, which their actions realize the
religious conflict, are its carrier. The Subject of the religious conflict, which can be material or
spiritual comprises of itself systems of ideas, moved or real estate, the documents, subjects of the
cult, finances, national-religious, religious-political, confessional values, spheres and institutes of
authorities, having importance in religious ambience. Exactly, the religious leader defines the
subject of the conflict, free or instinctively pursuing political, economic, legal, and confessional,
the personal or collective purposes, which emerge in the same way motives of the development or
fading of the processes religious conflict. Depending on larval features of confessional leader or
charismatic leader select the following forms of the realization of conflict activity. Verbal, where
leader of the religious association can itself tell or allow to tell other persons number positions,
which will cause the contradictions and conflict situation.
2) Power (military), where leader of the religious association has a possibility to provoke in
accordance with his purposes and inclinations depth, intensity and duration of the power conflict.
The given forms of conflict, as a rule, psychopathic personalities, which distinctly present the
consequences and victims of provoked contradictions prefer;
3) Documentary, where leader of the religious association fixes information the cult, status,
political and other nature, potentially discordant some other written positions, causing conflict
situation;
4) Emotional-psychological, where leader of the religious association provokes and creates
the special emotional situation in group of their followers or in any other social group, reacting on
contradictions in the form of sharp psychological crisis, shouts. The Subjective reasons religious
conflict are basically connected with that individual psychological particularity opponent, which
bring to that that they choose exactly conflict, rather then the other way of the permit of created
objective contradiction. Amongst subjective reasons religious conflict the most important,
certainly, are subjective activity and behavior of religious leaders. I want to note that, in the
opinion of sociologists and conflictologists, any objective reason plays its role in origin of
concrete conflict situation, including by reason of action of subjective factors. Certainly that
practically at any religious conflict the complex of objective-subjective reasons exists. However
we can confirm that on the general background of the whole variety of collection of factors,
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defining intensification that or other contradictions in society, their outgrow in religious conflict
one of the most significant becomes factor of specific activity of the religious leader.
Conflicts in sphere of interethnic relations
Мараховская Екатерина Геннадьевна, студентка
Астраханский государственный университет
Interethnic, interethnic conflicts take a special place among other social conflicts. Not only
social contradictions, language and cultural problems, but also historical memory, « the
mobilized past » become powerful factors and bases of the conflict. The given conflicts can be
considered through a prism of politics, economy, social structures and relations, etc. Pitirim
Sorokin fairly compared national relations to a sandwich, i.e. with a complex of the relations
covering all of sphere - politics, economy, a spiritual life, language, etc.
After disintegration of the USSR interethnic contradictions have amplified, conflicts existed
to this time have flashed with new force, have become aggravated in various regions of the
former Union (Ossetia, Abkhazia, Transnistria, etc.). Interethnic contradictions and conflicts
have taken an essential place in a public life of Russia.
Russia is a multinational country, in all republics taken together, "indigenous population"
makes only 32 % of the population, and in autonomous regions - 10,5 %.
The main feature of interethnic conflicts in Russia is caused as distinction of a ratio of
Russian and non-Russian population on all space of federation, and mainly that the national
psychology of Russian and national consciousness in some potentialities can destabilize a
sociopolitical situation and aggravates interethnic contradictions. A dominating role in a society
ideals start to play, values and installations of national consciousness of Russian ethnos, having
caused (as well as consciousness of huge overweight of the number) the certain reorientation of
ways and methods of regulation of ethnic conflicts. Not the ethnopolitical situation in Russia in
itself, not generates numerical domination of Russian ethnos conflicts, and that crisis political,
social and economic and spiritual situation in which there were all people, first of all - Russian
nation. All spheres of a society are captured by contradictions which originally intertwine in a
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life of each nation, deforming their representation about interests, needs, sources of their
satisfaction10.
The tragical situation in which there was a Russian ethnos, will intensively reanimate the
essence and symbols of Russian idea, reviving not only progressive, but also its negative aspects.
For the first time, perhaps, in history the moral state of health of Russian people, its
consciousness test such aggravation and fear for the future when each another, even the small
ethnos on number can appear before it in an image of the enemy.
Dispersion of Russian ethnos in all states of the former Union, their humiliated position in a
number of regions not simply became a source of many conflicts (to Baltic region, to Central
Asia, etc.), but also render direct and most serious influence on consciousness of Russian ethnos
in general, causing ideologically-psychological reaction. Last years in Russian national
consciousness have arisen as well aggressive-offensive moods basing great-power stereotypes
that was not earlier. There are facts to believe, that they still will amplify. They will be fed with
refugees-Russian, especially from Central Asia. Secondly, to Russia in searches of earnings or a
residence greater streams natives of other states CIS illegally move, creating in different regions
of the national communities (Georgian, Uzbek). Sometimes the activity and behaviour they
become catalysts of such moods among Russian.
Acting in the market as carriers of trade relations, representatives of some nationalities as
though personify all negative, that is connected with in the field of activity in a life of simple
people - dearness, a deceit, threats etc. Their Basic weight is directly or indirectly connected with
"shadow" economy where the people belonging to certain ethnic groups, as is known, are
involved. Sometimes it is criminal syndicates with hierarchical structure where customs and
tradition обязывают rank-and-file members to submit to their leaders. Such structures to a
national or ethnic attribute lead to explosive situations in different regions of Russia, generating
and strengthening proof negative national stereotypes11.
In the seventieth of XX century there is a skinhead movement, in our country this
movement extends and amplifies more and more. Already in 80х years the shape skinhead began
to appear: extreme nationalism, man's chauvinism, adherence to frankly violent methods.
Skinheads -neo-Nazis of the different countries represent actively operating combat groups. They
are the street fighters opposing racial mixtures, extended, as an infection, worldwide. They
glorify cleanliness of race and courageous style of a life. They aspire to achieve the purposes
more likely by disorganization of a society by direct violence and intimidation of the opponents.
As a rule, the majority of the population though is afraid to state the consent with actions of these
10
11
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groupings, however at heart approves them. Slogans of type « Foreigners go home! » In the
extreme form express the latent expectations of many simple inhabitants. The main reason of the
introduction into lines of skinhead is the low standard of living. The alcoholism, a narcotism and
a low level of education and upbringing of youth also have the direct attitude to activisation of
the extremist organizations12.
Though recently many sociologists ascertain decline of movement, however, the majority
of researchers of this phenomenon, consider, that it represents something greater, than passing
hobby that proves to be true more than twenty years of its existence, with periodic rises and
falling. It, nevertheless, continues to cause the response among youth and to involve them in the
lines.
In opinion of clinical psychologist Pokusaevoj, sources of any nationalism are covered in
personal problems. Also a source of nationalism can be envy. If at someone other nationality
affairs go is better, and here skinheads begin to accuse the nationality, that it because it white,
red, black. Russia enough for a long time have been the multinational state, therefore appeals:
Russia for Russian, protect Russian blood-this direct instigation to war. To war between people
and nationalities. One more of the reasons of development of nationalism, is usual human mutual
relations. Very often, when people have interpersonal conflicts there is a hostility to that person
to whom there was a conflict. If people of one nationality there is an estimation of qualities of the
person: «He’s the villain, the swindler, the deceiver and other ». The picture sharply varies, if the
national aspect of attitudes{relations} is added. « He is the villain, because he … (white, black,
red and so forth) » When there is a disputed situation with one person often it turns out, that
characteristics of one person are transferred{carried} on the nation, a nationality. Any person
cannot be the characteristic of all nationality and cannot be responsible for other people of the
same nationality. It is very important to show tolerance to the people, a living near you. The
greater role in mitigation and overcoming of hostile installations is played with informal relations
between representatives of different nationalities. Joint work and direct dialogue reduce the
developed stereotypes, allow to see in the person of other race or a nationality not the
representative of any national group, and the concrete person13.
Certainly, each concrete conflict on interethnic ground has the features, the reasons. The
federal organization of the state of Russia is ground of every possible conflicts. Very sharp
conflict to Tatarstan managed to be settled constitutional by, the conclusion of the special
bilateral agreement. With the Chechen Republic it was not possible, and the political conflict has
poured out in military. The Chechen crisis has shown that questions of integrity of the Russian
12
13
http://www.nationalism.org/vvv/skinheads.htm – Виктория Ванюшкина «Бритоголовые»
http://www.psyvita.ru/vtorayamolodost/4/
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state and indestructibility of its borders have got priority value in ways of regulation of
interethnic problems.
All is obvious, that existing both potentially probable interethnic and interethnic conflicts,
is direct or indirectly infringing interests of Russian people, can be peacefully settled in mutual
interests if growth of consciousness of Russian ethnos and psychological displays of Russian
national character are to the full considered in these conflicts14.
Multiple cultures in polyethnic regions
Романцова Екатерина Сергеевна, студентка
Астраханский государственный университет
Repeatedly in our life we meet concept "culture". To begin with we will try to understand
in effect this concept. So, the culture is a limiting generality of all basic layers of historical
process (economic, sociopolitical, ideological, practically-technical, craft, scientific, art, moral,
religious, philosophical, national-folk, household). Certainly, in ordinary understanding we
consider the culture as the reflection of national images of each people shown in folklore, art,
the literature. Songs, dances, legends, fairy tales make huge impact on formation, education and
development of ethnic groups. As eastern wise men spoke, «music is a source of pleasure for
wise people, it is capable to cause good thoughts in the people, it deeply gets into its
consciousness and easily changes traditions and customs».
In our country there are a lot of regions having a motley ethnic picture. Especially I wish
to allocate the Astrakhan region in which over hundred ethnic groups live, about 20 faiths
function. So, last population census has shown, that in the region there lives 72 % of Russian,
12.8 % of Kazakhs, 7.8 % of Tatars, 1.9 % of Ukrainians, 0.8 % of Kalmyks, 0.8 % of
Chechens, etc.
Accordingly each of these ethnic groups has the customs, traditions, moral, religious
values. And within one region it is impossible to synthesize them. Certainly, we can sometimes
observe penetration of one culture into another, but it will be partial, superficial and at all will
not change initial “prototypes” the given culture. Just because each culture is original,
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individual, demands the valid relation to it, its correct understanding, and also judgment of all
variety of cultures, and there is a tolerance problem. It consists that tolerance can be shown as
indulgence, that is position of own culture when all "others" are estimated as weaker is meant
exclusive in consciousness of the person: they can be suffered, but thus simultaneously and to
despise. It is necessary to struggle with it.
And on an example of our area I can safely declare, what even the edge of this problem
does not concern us. Since early childhood children are brought up to respect different cultures
by means of carrying out of the mass actions devoted to a celebration of this or that holiday of a
separate ethnic group. Children with great pleasure take part in similar celebrations. Yes those
there children, at times adults don’t differ from children and celebrate national holidays. For
example, all for a long time already have known Sabantuy in Astrakhan, which this year has
been celebrated very brightly and, I think, is remembered by all citizens and visitors of
Astrakhan.
The Interaction process of eastern and western cultures.
Сагалиева Сания Зульбухаровна
Астраханский государственный университет
At all times Astrakhan has its unique colour due to variety of cultures and ethnic
groups living in peace and agreement. So Astrakhan had been plaiyng the role of
uniting part between civilizations of the East and the West.
There are a lot of facts in history, wich prove that Astrakhan was the place where
the destinies of different ethnic groups were ruled. We can state that Astrakhan was a
multicultural center.
In IX-X centuries there was «The Volzksky merchant way», witch connected
Northern and Eastern Europe with the world of the Islam East.
In the lower Volga the splash of different civilizations took place here – the
Gunnes, Sarmats, Hazards, Polovci, and Tatar Mongols. The Long Volzhsky way
brought together Hazard, Slavic, Jewish and even Scandinavian merchants. Since that
time we can observe extending the process of interaction of the East and the West in
Astrakhan region. The town took «an eastern face» with Karavan-Sarays (palaces),
69
mosques, bath-houses. Moreover in the XIII century the Normandic tribes began the
process of mixing in the Lower Volga and it is still in progress.
In 16 century when the town became «an apple of discord» between Turkey, Iran
and Russia. Each culture influenced and made special contribution into the national
character of the Astrakhan region. So Persians brought silk, colours, carpets, nuts and
Russians bought it with pleasure.New goods changed customary life-style of the
natives.
In 1556 Tsar Ivan the Terible joined Astrakhan to Russia. Since then a lot of
Russian merchants from different places came to Astrakhan. They brought red skin,
wooden dishes, bread, pork and Normandic men bought their goods and successfully
used them in private life.
Kalmyks who were the descendants of Mongols and came to the Lower Volga in
the XVII century adopted such Russian traditions as drinking vodka and the Russians
began drinking “Kalmyk” tea. In history there were cases when Kalmyk married to
Russian and Kasak women. The process of interosculation of Eastern and Western has
aninteractive character.
Representatives of each culture tried to live in tolerance and agreement.
Especially it is obvious during holidays when Muslims celebrate Easter and Cristmas
Day with pleasure. At the same time Christians eat the national cuisine dishes on the
Muslim’s spring holiday «Nauruz». Near Muslims sacred plases such as Seit-baba,
mausoleum of Kurmangazy we can see not only Tatars, Kazakh, Nogais, Dagestans,
but Russians, too. As other people they believe in sacred power.
Unfortunately, people forget about such conceptions as religious tolerance and it
brings us to arising of national conflicts.
But the experience of humanity in the sphere of relationships will help us to
solve problems of placeful existence of coexistence of different cultures in polyethnic
in civilized manner.
70
The problem of tolerance in Astrakhan region.
Круглова Виктория Викторовна
Астраханский государственный университет
Tolerance (from lat. “tolerantia”) means patience, indulgence to something. The term
“tolerance” is used in The Declaration of the principles of tolerance which was proclaimed and signed
by UNESCO in 1995.
Mostly tolerance is determined as toleration to strange opinion, beliefs, behavior, as
indulgence to somebody or something and which reveal in relations between persons and different
social groups. This term means not only tolerance; it also means readiness to make a compromise, a
collaboration, a dialog and an interaction.
“Fusion of cultures is successful only when the principles of toleration are observed. Tolerance
is represented as a quality of relations which are connected with one culture’s readiness of accepting
other culture, its values, senses, types of mentality, etc. The finding of integrity is impossible without
the concordance of values, goals, interests, without respect and acceptance of the equality of every
culture, which contributes to the preservation of every culture originality, but not to the spreading of
one culture in another.” [1]
Representatives of more then 100 nationalities, 14 religions and 17 national communities live
in Astrakhan in peace and cooperation.
Multinational Astrakhan gives us the opportunity to analyse interrelations between the
representatives of different nationalities and to define the importance of such an inalienable
component of these interrelations as tolerance.
We have made a sociological research and carried out the analysis. The results of the research
showed us the real situation in Astrakhan. Representatives of different nationalities (50 persons) aged
from 18 to 22 years old; students of the juridical faculty of the ASU were interrogated. The survey
consisted of the following questions:
1. Your Nationality.
2. Are you a native of the Astrakhan region? If not then indicate your birthplace.
3. Do you like living in Astrakhan or would you prefer living in another place?
4. Do you think that it is dangerous for other nationalities to live in Astrakhan?
5. Do you agree with the statement that Astrakhan is the ideal example of getting on of
different nationalities?
6. Have you ever had to hide your nationality in Astrakhan?
7. Have you ever felt hostility from the representatives of other nationalities?
71
8. Indicate a typical sign to distinct you from other nationalities?
9. a) When you make friends do you pay attention to the person’s nationality?
b) Do you have friends of other nationalities?
10. Do you think that the problem of nationality intolerance is real?
The results of the survey are the following:
About 51% of the respondents are Russians.
About 49% of the respondents are the representatives of other nationalities.
88% of respondents answered that their birth place is Astrakhan region;
12% of the respondents answered that their birth place is another city.
51% of respondents like living in Astrakhan;
49% of the respondents dislike living in Astrakhan.
54% of the respondents think that it is dangerous for other nationalities to live in Astrakhan;
46% of the respondents think that it isn’t dangerous for other nationalities to live in Astrakhan.
57% of the respondents agree with the statement that Astrakhan is the ideal example of getting
on of different nationalities;
43% – disagree.
None of the respondents hides their nationality in Astrakhan.
61% of the respondents never felt hostility from the representatives of other nationalities;
39% of the respondents felt it (12% Russian; 27% representatives of other nationality).
The respondents of this interrogation indicate the following typical signs which distinct them
from other nationalities:
50% – appearance;
23% – religion;
17% – language;
10% – culture, custom;
Two people responded that they don’t differ from others in any way, but their personal
qualities. For one respondent the sign of distinction is the record in his birth certificate telling that he
is Russian.
a) 81% of the respondents don’t pay attention to the person’s nationality when they make
friends;
19% – of the respondents do it;
b) All of the respondents have friends of other nationalities.
All of the respondents think that the problem of nationality intolerance is real.
Having analysed the results of the survey we can conclude that Astrakhan is the place where
the representatives of different nationalities get on together, interact and strive for the same goals. But
72
it’s impossible to speak about ideal interrelations between representatives of different nationalities
living in Astrakhan. More than 50% of the respondents think that it is dangerous for other nationalities
to live in Astrakhan. About 40% of the respondents felt hostility from the representatives of other
nationalities and 100% of the respondents think that the problem of tolerance in Astrakhan is real.
The problem of tolerance in Astrakhan region requires a deep study and special approach.
Speaking about the formation of tolerance in definite people, we think that it should be formatted as a
part of patriotism. It is necessary to take into account age, sex, education, kind of activity, living
conditions of people, on which the program of tolerance is counted. “It is also necessary to take the
following actions, which must be controlled by regional powers:
- increased attention to migrants’ and nationalities mastering of the Russian language;
- an organization of the propaganda of the friendship folk through the mass-media, sharp
reprobation of the nationism;
- an organization of the principled unity of world religion’s show of through the massmedia;
- an organization of the festivals dedicated to friendship between nationalities through the
mass-media;
- regulation of the activity of existing societies in Astrakhan region”.[1]
The main problem of multicultural society is not the elimination of differences between
nations, nationalities, but searching of the dialog, introducing to the general values, preserving the
uniqueness of these cultures.
Список использованной литературы
[1] Философия и будущее цивилизации: Тезисы докладов и выступлений IV
Российского философского конгресса (Москва, 24-28 мая 2005 г.): В 5 т. Т.4 – М.:
Современные тетради, 2005. – 776с.
73
Discrimination of ethnic groups in USA
Ткачёва Наталия, Соколова Екатерина
Астраханский государственный университет
Nowadays there is the country with evident and proclaimed racialism. Racism exists
in individual level in the daily conditions of life.
We conducted interview, facts which we came to the conclusion, that today racism
in USA is a hidden factor, which is in almost Americans subconscious.
American social psychologist shows their anxiety of racialism’s problem. They
conducted much investigations of inter-races attitude and they think that today in USA
frank and coarse
racism is changed in perfect or symbolic racism. Symbolic racism is
expressed in discrimination of receiving to choosing work, the place of living and in
stringing social relationships. White American people don’t like dark-skin man, because
they
are
speaking,
behaving
yourself
not
as
white.
Equality in the enjoyment of human rights requires abstention from and prevention of
discrimination; equality in dignity requires respect for the self identification of the
individual with her or his group, within a broader society of reciprocal tolerance between
members
of
different
groups.
The intensity of religious, national, or ethnic conflicts can often be traced to a lack of
respect for ordinary individual human rights on an impartial basis. Such conflicts could
often have been prevented had there been full impartiality in the administration of justice,
with special emphasis on equal and effective protection of all ethnic groups by law
enforcement officials and security forces. The right to freedom of association, if applied
without discrimination on ethnic grounds, would make possible the peaceful and open
expression of policy preferences by such groups. Freedom of expression and information on
an equal basis for all ethnic groups would make it possible for them all to express
themselves and seek information in the language they prefer, including their mother tongue,
orally and in writing. Freedom to participate in cultural life of the community means that
individuals can preserve and develop the culture of the community constituted by each
minority group.
Harvard Professor Stephan Thernstrom addressed social constructs when he said,
"The United States is the only country in the world in which a white mother can have a
black
child
but
a
black
mother
cannot
have
a
white
child."
Research studies have challenged the idea of race by presenting evidence that the scientific
basis for racial difference rests on shaky ground. A few studies found that "within group"
74
differences (genetic variations within same-race groups) were more significant than those
found between groups representing different races, and thus concluded that there is truly
only
one
race,
the
human
race.
The idea that race is a social construct can be more easily understood when we consider the
way
in
which
we
classify
individuals
of
mixed
heritage.
For removing problem of race discrimination and racism friendly policy between ethnic
groups and indigenous population it’s necessary. It will be celebrations and concerts. Media
must show talk-show, reality-show which devote to this problem. Newspapers, magazines
and internet must show real stories of immigrants. By indigenous population this
information must provoke interest and sympathy, but not irony and jibe. The companies
must hold clarifical conversation with staff. Adult American generation must bring up new
generation, which will be relating to different ethnic groups well. In kindergartens and in
schools necessary to introduce open lessons, which devote to life of people of different
countries
and
different
ethnicgroups.
All human beings are born free and equal in dignity and rights. They are endowed with
reason and conscience and should act towards one another in a spirit of brotherhood.
Population in USA is about 280 million. America is very multinational country with
great quantity of nationality, many of them saved their language and traditions. America has
83.3% of white-skin population, there are Irishmen, Italians, Jews, Russians, Ukrainians
and etc., has 3.3% of Asiatic and inhabitant of the Pacific Ocean’s islands, has 12.4% of
Africa’s population and American Indian has less than 1%.
Race and ethnicity in the United States Americans generally distinguish between
race relations and ethnic relations. The term "race' commonly refers to distinctions drawn
from physical appearance while the term "ethnicity" commonly refers to distinctions based
on national origin, language, religion, food, and other cultural markers. The history of the
groups defined as ethnic has been one of increasing inclusion in society, economic and
social assimilation and a decline in the salience and determinacy, though not the existence,
of ethnic identities. Ethnic groups have generally been identified in cultural and social
spheres
but
have
not
been
given
explicit
legal
status
as
a
group.
In contrast, the history of racial groups has been marked by a greater degree of conflict and
continued exclusion. Racial groups continue to be very separate from other groups in
American life in terms of socio-economic status, residential segregation, and intermarriage.
The four federally designated minority groups are blacks, Native Americans, Hispanics, and
Asian-Americans. The different experiences of groups defined racially and ethnically have
in part been explained by the different modes of incorporation of the groups into American
75
society. European ethnic groups are generally composed of voluntary migrants and their
descendants who chose to come to the United States. Those defined racially, such as blacks,
Native Americans, Mexicans in the South-West, and Puerto Ricans, have generally been
incorporated
into
the
United
States
historically
through
conquest.
The mode of incorporation of a group into the society has long-range effects on the
probabilities of conflict and the extent to which that conflict becomes violent. United States
history, the initial violent confrontations between white settlers and the indigenous Indian,
and later the Spanish, populations conformed to the first model by generally resulting in the
formation of "racial" groups. The later successive assimilation of white European
immigrants conformed to the second model and led to the formation of "ethnic groups".

American Indian or Alaskan Native
A person having origins in any of the original peoples of North and South America
(including Central America), and who maintains tribal affiliation or community recognition.

Asian
A person having origins in any of the original peoples of the Far East, Southeast Asia, and
the Indian subcontinent including, for example, Cambodia, China, India, Japan, Korea,
Malaysia, Pakistan, the Philippine Islands, Thailand, and Vietnam.

Black or African American
A person having origins in any of the black racial groups of Africa. Terms such as "Haitian"
or "Negro" can be used in addition to "Black or African American."

Hispanic or Latino
A person of Cuban, Mexican, Puerto Rican, South or Central American, or other Spanish
culture of origin, regardless of race. The term "Spanish origin" can be used in addition to
"Hispanic or Latino."

Native Hawaiian or Other Pacific Islander
A person having origins in any of the original peoples of Hawaii, Guam, Samoa, or other
Pacific Islands.

White
A person having origins in any of the original peoples of Europe, the Middle East, or North
Africa15.
An increase in interracial marriages and children born of these marriages has
given rise to new classifications. "Amer-Asian," for example, refers to someone who is half
15
(http://racerelations.about.com/od/ahistoricalviewofrace)
76
Asian and half White. Note however, that this term "Amer-Asian" does not refer to Black
American/Asian mixes. As such, we can also discern that this term is intended to equate
"American"
with
"White."
Despite the term "Mulatto," American society continues to categorize those who are half
Black and half White as Black. This practice reflects the influence of the "One Drop Rule" a relic from the Jim Crow era where one drop of Black blood made you “Black.”
US immigration Facts
The total number of immigrants per year (including illegal and refugees) is somewhat
less than it was in the peak years at the start of the 20th century, when the US population was
less half as large its current population. The rate of US immigration relative to the population
is low rather than high. US immigration as a proportion of population is about a third of what
is
was
in
the
peak
years.
The foreign-born population of the US is 9.5 percent of the total population (in 2000). This
can be compared to the 2000's proportions of 22.7 in Australia; 16 percent in Canada; 6.3 in
France; 7.3 in Germany; 3.9 percent in Great Britain; and 5.7 in Sweden.
16
Racism is complexity social-psychology phenomenon including itself race’s
stereotypes, discrimination. It is insult of people because they are belonging to definite
article race’s group.
Nationalism looks like racism. But in the racism a man is subjected to racial
discrimination because of color of complexion. Nationalism is expressed in people’s
discrimination because of their national accessories. In truth racial’s dislike is rooted in
man’s psychology, not in national. Nationality doesn’t fall to pieces from first view, as
16
(http://www.demographics.com)
77
difference of his belonging to racial. That’s why the sings of nationality we can’t perceive
as blunt stimulus, which causes the abnormally high attention in extreme situation - fear and
hatred.
Stereotypes and Race
The danger in relying on stereotypes to guide our thoughts and actions stems from their
being:

simplified ideas, whether negative or positive in nature

overgeneralizations that do not represent all, or perhaps even most individuals
within a group

designed to enhance our own self-identity

the foundation for prejudice and discrimination

obstacles in getting to know others for whom they are versus who we think they
might be
Stereotypes are unfortunately learned at a young age, and they remain, as most
mental models do - untested, unchallenged, confused with reality. Common sources of
stereotypes include parents, other family members, educators, peers, media, etc. Even
'positive' stereotypes are harmful to those they target. They, like negative stereotypes, result
in negative self-image, stress, mental illness, pressure to conform, and ineffective
intercultural interactions.
Negative stereotypes:

All Blacks are lazy

All Asians are sneaky

All Latinos are on welfare

All Whites are racist
Positive stereotypes:

All Blacks are great basketball players

All Asians are smart

All Latinos dance well

All Whites are successful
Examples: The teen who verbally or physically attacks another simply because he is
of a different race can be considered to be engaging in a racist act, whether he is White or
Black, Asian or Latin. Beliefs that all people of another race (be they White, Black, Latin,
78
Asian, etc.) are bad, evil, less than, reflect racism. Of key importance is the idea that racism
and racist behavior is not owned by any one group17.
In interview, which we conducted, following that in different districts of USA to
different ethnic groups native inhabitant differ treat. For example Russians for Americans
are
very
cunning
and
prudent
people.
Stereotypes are present in different spheres American’s life: in mode of life, at work and
simply in life. Boss never chooses between American and immigrant, work will be got
American. Immigrants find another way of this situation. Sometimes they become employer
and make their business. Eradicate Americans don’t like this, because they think that
immigrants take away their work. They distrust to immigrants because they have
stereotypes about different ethnic groups.
This approach to their own ethnicity leads to a situation where whites with a
symbolic ethnicity are unable to understand the everyday influence and importance of skin
color and racial minority status for members of minority groups in the United States. The
way in which they think about their own ethnicity – the voluntary, enjoyable aspects of it –
makes it difficult to understand the contemporary position of non-whites. Since their own
ethnicity is a voluntaristic, personal matter, it is difficult for white ethnics to understand that
race or ethnicity for others is influenced by societal and political components. For these
white ethnics, invoking an ethnic background has increasingly become a voluntary,
individual decision. Invoking their ethnic background is done for the enjoyment of the
personality traits or for the rituals associated with their ethnicity. For them ethnicity itself
takes on certain individual and positive connotations. The process and content of a
symbolic ethnicity then make it increasingly difficult for white ethnics to sympathize with,
or understand, the experience of a non-symbolic ethnicity, the experience of racial
minorities
in
the
United
States18.
We know from history that Indian lived in reservations. Nowadays Indians are practical
absent. Minority of Indians in USA don’t represent ethnic group. This people conduct
measured life and appear independent until in country. In USA’s criminal chronicle blackskin people are associated with animals: they are “inhuman”, “brutal”, “blood-thirsty” and
17
(http://racerelations.about.com/od/stereotypesmentalmodels/g/stereotypes.htm)
18
(http://www.unu.edu)
79
“wild”. Journalists’ opinion from Washington Profile, because of these definitions blackskin law breakers are got sterner sentence in court. It is so because USA has many objective
factors of collision different race and cultivation in “Country of immigration”, growing
from “Slaves’ country”.
In some areas of USA exists own laws of quarter or town. Inside in these areas one
ethnic group may change their own place with other ethnic group there. In “black quarters”
whites may think in this situation, that they are “black” among another. Because they will
be very different from other people, who live there.
Interethnic problems in the Astrakhan region
Домбровская Кристина Владимировна
Астраханский государственный университет
One of the urgent problems of our region has a long living together history of people of
different nationalities and beliefs. It is finding of an optimum way of development of interethnic
relations in the Astrakhan area.
It is common knowledge that the Astrakhan area plays a role of original "crossroads" of air,
sea and river ways, also railways and highways which connect our city with central regions of Russia
and some foreign countries. Statistical data say that peoples of about 150 nationalities live here.
Astrakhan has always been a multinational and hospitabale city. It is Astrakhanians’ pride and
admiration.
Our region represents a unique zone throughout the entire country where the level of
interethnic problems is shown less sharp, than in other regions. Unfortunately, it does not mean that
such problems are not present in general.
Religious wars have been broken out since far antiquity. Especially they were prevalent in
Middle Ages (crusades of XI-XIII centuries). Religious factors affected a lot of military conflicts of
XIX-XX centuries (in 90th bloody collisions between Ossets and Ingushs, Armenians and
Azerbaijanians, quatering of the Russian armies in Central Asia and in the Caucasus with the purpose
of protecting interests of Russia. They are of great importance in confrontations of the XXI century.
Religious conflicts in many areas of multinational states and regions have been remaining one of the
most difficult problems. Also we shouldn’t forget the fact that any religion is closely connected with
such concepts, as traditions, customs, foundations, canons etc., which is with culture.
Each nationality living on the territory of our region has the unique culture which is a part of
their life. Interaction of the city administration with national friendly assosiations and Diasporas
which helps to support social, economic and cultural life of region is very important. To begin with, it
80
is manifested in bright, beautiful celebrations of national tradition holidays: the Slavonic Pan-cake
week, ‘Sabantuy’ and ‘Nauryz’, ‘Passover’ and other. ‘On the territory of the Astrakhan area there are
36 regional and 26 regional national - cultural societies and four funds. They represent different
nationalities. Their help in adjustment of mutual understanding between the ethnic groups and our
indigenous population, mitigation of interethnic contradictions, prevention of conflicts is
invaluable.’[1]
For a long time the Astrakhan area is considered to be a sample of tolerant relations for the
whole South of our country. But threat of deterioration of an existing situation still takes place in our
region. And migration is one of the occasions of its development.
‘Special geopolitic position of the Astrakhan area gives huge migratory loading. During the
current year more than 413 thousand foreign citizens have moved to the Astrakhan region, 275
thousand of them left it. According to official returns of the Department of the Federal Migratory
Service of the Astrakhan area, more than 58 thousand migrants were registered in the Department.’
[2] And where are 80 thousand foreign citizens? Many people passed transit in depth of our country,
and some of them remained here. And their residence in the Astrakhan region is an infringement of
the migratory legislation.
On the one hand, the growing economy of our region can not help using migrants’ labour
force. The migration is one of the means of softening demographic crisis. But on the other hand,
though the competition in struggle for workplaces between migrants and local residents is minimal,
but nevertheless it exists. Processes of reception and adaptation of migrants are especially important,
because there are reasons of growth of interethnic conflicts, aggravation of crime and violent
environment.
Problems of interethnic relations can lead to heavy consequences; their decision is equally
important, for our region as well as Russia as a whole.
Creation of the mixed state-public mechanism supervising interethnic attitudes in economic,
political, social, spiritual, moral and religious spheres will promote strengthening of social stability in
region. The acceptance of more effective decisions under the prevention of interethnic conflicts will
be its responsibility, too.
Due to mutual understanding between our residents Astrakhan has all the opportunities to keep
and develop the best historical traditions and customs. The tradition of peaceful coexistence between
different nationalities on the ancient Astrakhan Land is considered to be the most fundamental one.
Список использованной литературы:
81
1. См.: С. Боженов, «Ворота для мигрантов» «Российская газета» - № 4550 от 21 декабря
2007 г.
2. Л. Немцова «Без вины виноватые, или Три тысячи за каторжный труд» газета «Волга»
№ 157 от 21 октября 2008 г.
82
Толерантность как феномен нашего времени
Колбасова Е. А., cтудентка, Абраменко О. Б., аспирант
ФКГПУ им. В. П. Астафьева, Красноясркий край, г. Железногорск
"Терпимость делает возможным существование различий;
различия же обусловливают необходимость терпимости".
Уолцер М
Толерантность как социальный и психологический феномен в настоящее время
становится все более актуальной темой научных исследований. Несомненная важность
изучения толерантности обусловлена, прежде всего, необходимостью создания научнообоснованных
социально-педагогических
программ
формирование
толерантного
является
сознания
по
одним
ее
воспитанию,
из
условий
поскольку
выживания
постиндустриального общества. К настоящему времени накоплен весьма значительный объем
информации о результатах исследований феномена толерантности и о разработке методик ее
воспитания. Однако, феномен толерантности столь многопланов, что до сих пор ученые,
педагоги, общественные деятели не выработали единого взгляда на содержательное
наполнение этого понятия. В настоящей статье мы рассмотрим некоторые аспекты дискуссий
о феномене толерантности.[1]
В последнее время в обществе часто поднимается тема толерантности, и, как правило,
толерантности поется хвалебная ода. Но всегда ли хороша толерантность? Обычно считается,
что толерантность - это жизнь в ладу с другими. Но где кончается этот лад? Есть ли границы
толерантности?
Любопытно, что в медицине термин толерантность используется в двух разных
смыслах. С одной стороны, толерантностью называют устойчивость организма к воздействию
ядов. И в этом смысле толерантность - свойство весьма полезное. С другой стороны,
толерантностью называют отсутствие или снижение иммунологической реакции на
чужеродное тело. И в этом смысле толерантность часто грозит смертью. Но и в одном, и в
другом случае речь идет о реакции на нечто чуждое.[2]
Понимание и принятие другого предполагает прежде всего принятие себя при наличии
достоинств и недостатков, способность взять ответственность за свою жизнь на себя и
стремление самостоятельно разрешать противоречия.[5]
Различные словари трактуют слово "толерантность" тоже различно. Психологический
словарь - как гармонию с самим собой и окружающим миром. Брокгауз и Ефрон
рассматривают толерантность как веротерпимость. В социокультурном смысле мы обычно
83
говорим об уважении ко всему "иному".[2] Все эти определения могут служить в равной
степени как обыденными, так и научными дефинициями психологического феномена
толерантности.
Дифференцированное понимание феномена толерантности, в состав которого входят:
 естественная (натуральная) толерантность – открытость, любознательность,
доверчивость, – свойственная маленькому ребенку и еще не ассоциирующаяся с качествами
его «Я»;
 моральная толерантность – терпение, терпимость, ассоциируемая с личностью
(«внешним Я» человека);
 нравственная толерантность – принятие, доверие, ассоциируемая с сущностью
или «внутренним Я» человека.[4]
Человек - существо биологическое, и у него много общего с животным миром. Но наши
"братья меньшие" о толерантности не задумываются. Попросту говоря, в природе царит
жестокая дарвинистская "борьба за существование", т. е. полная нетолерантность. Не
приспособленные к борьбе в этом мире не выживают. И "красою вечною сияющая" природа
равнодушно взирает на взаимопожирание ее созданий. Более того, сама гармония в природе
есть результат бескомпромиссной борьбы "за место под солнцем". Не то же ли самое мы видим
в людях? Насилия, грабежи, ксенофобия, дискриминация любых меньшинств далеко не
редкость в нашем мире. Уже в невинном младенчестве человеческое существо в меру своих
слабых сил и возможностей проявляет точно такую же природную агрессивность. Потом, в
процессе социализации, в подростковом возрасте, невинности становится меньше, но
свирепость, с какой "цветы жизни", собирающиеся в стаи, проявляют свою агрессивность,
становится куда как большей. Лишь впоследствии обстоятельства социальной жизни ребенка,
его семья, круг, в котором он воспитывается, либо подавляет его естественную агрессивность,
либо нет.
Толерантность взывает: гугеноты и паписты - обнимитесь! палачи и жертвы облобызайтесь! "Обнимитесь, миллионы! Этот поцелуй всему миру!", - так призывают Шиллер
в своей "Оде к радости" и обессмертивший эту оду Бетховен в своей Девятой симфонии.[2]
Фактически любое убеждение – религиозное, политическое или культурное – может
привести к нетерпимости, если не остается никакого сомнения в непогрешимости идей, в
которые мы верим, и в ложности тех взглядов, которые нами оспариваются. Политическая
свобода предполагает, что мы в достаточной степени доверяем нашим политическим
оппонентам, чтобы позволить им организоваться, провести выборную кампанию и
сформировать новое правительство. Экономическая свобода предполагает терпимость к
84
конкурирующим экономическим интересам. Конкуренция способствует образованию более
гармоничного сообщества и стимулирует инициативу индивидов и социальных групп.
Терпимость
в
отношении
людей,
принадлежащих
к
другой
национальности,
предполагает, что мы сознаем существование скрывающихся под различиями сходств и
тождеств; например, сознаем принадлежность отдельных групп к человечеству в целом.
Толерантность в отношении людей, которые отличаются от нас своими убеждениями и
привычками, требует понимания того, что истина не может быть простой, что она многолика, и
что существуют другие взгляды, способные пролить свет на ту или иную ее сторону.
Хотя толерантность, или способность установить и сохранить общность с людьми,
отличающимися от нас в каком-либо отношении, должна считаться добродетелью, столь же
редкой, сколь высока ее ценность (поскольку человек от природы склонен к общности на
основе родового сознания), она все же имеет два недостатка. Один из них – склонность к
безразличному отношению к ценностям, питающим убеждения. «Толерантность – это
добродетель людей, которые ни во что не верят», – говорил по этому поводу Г.К.Честертон.
Другой
недостаток
–
необходимость
установления
минимальных
моральных
стандартов, серьезное нарушение которых не допускается сообществом; и необходимость
защиты сообщества от заговоров и измены – особенно от измены, во главе которой стоят
фанатичные и тоталитарные политические движения, стремящиеся к уничтожению свободы и
справедливости.[4]
Разумеется, обычно толерантность толкуется не просто как терпимость или
безразличие. Говорится, что толерантность - это также уважение к разнообразию мира,
проявляющемуся в культурах, религиях, антропологических типах. Молчаливо предполагается
только одно ограничение: необходимо, чтобы это разнообразие не выходило за рамки
общепризнанной нормы гуманизма. А это предполагает некое согласие человечества
относительно этой нормы. То есть толерантность предполагает не полную беспринципность,
но некий компромисс. В чем же усматривается критерий, дающий нам право сменить
терпимость на нетерпимость? Мы обязаны становиться нетерпимыми, когда сталкиваемся с
разного рода ксенофобией: расизмом, агрессивным национализмом и различной этнофобией.
Ксенофобия же, как отторжение чуждого, имеет биологические, эволюционные, исторические,
идеологические, культурные и всякие другие объяснения.
Совершенно понятно, что гуманистически поставленная проблема толерантности - не
что иное, как проблема выживания и устойчивости человеческого общества. И проблема эта
имеет столь же много решений, сколь многообразно бывает общественное устройство.
Собственно говоря, на практике проблема толерантности разрешается конкретным правом,
законом. Законы же зависят от множества исторических факторов. Помимо норм права в
85
обществах действуют еще и неписаные нормы морали. Они тоже формируются под влиянием
различных исторических условий. Короче говоря, допустимые границы терпимости в
обществах очень подвижны и относительны.[2]
Таким образом, «толерантный человек» имеет сложную структуру в силу того, что
толерантность выступает как психическое и духовно-нравственное качество личности и имеет
специфику применительно к действиям человека в разных сферах общественной и личной
жизни.
Толерантность включает не только позицию признания чужих ценностей, но и духовнонравственную активность, направленную на коммуникацию, диалог, поиск взаимоприемлемой
для других позиции. Более распространенным является признание толерантности как
сущностного свойства личности, обеспечивающего ее бытие с другими. [1]
Для формирования культуры межличностных отношений и терпимости к людям можно
воспользоваться программой тренинга толерантности «Близкие люди, близкими будьте…».
(Найти данную программу можно на сайте http://www.bachatsky.ru/uch/s24/psi/#_Toc62057073 )
Список используемой литературы.
1.Антонова
Л.И.,
Рюмина-Македонова
Н.В.,
Цветкова
Н.А.,
Московский
психолого-социальный институт: «Осознание семантики понятия «толерантность»
старшими школьниками»
2.«Этюд о толерантности», Санкт-Петербургский церковный вестник, май 2005
3.Толерантность / Общ. ред. М. П. Мчедлова. - М.: Республика, 2004.
4.Энциклопедия кругосвет http://www.krugosvet.ru/
5.Программа
тренинга
толерантности
http://www.bachatsky.ru/uch/s24/psi/#_Toc62057073
86
Сущность «свободы» для российского студенческого сообщества
(на примере Республики Татарстан)
Атагунов Владислав Ильгизарович
аспирант лаборатории психологии Института педагогики и психологии профессионального
образования РАО (г. Казань)
Проблема свободы – одна из основных проблем, которая встает, рано или поздно, перед
каждым человеком. Особенно остро она актуализируется в юношеском возрасте, когда только
что сформированная «Я - концепция» молодого человека серьезно провоцирует его на
конфронтацию с внешним миром. Проблема свободы, стоящая перед современной российской
молодежью, имеет еще одну особенность. Она обусловлена тем, что Россия сейчас находится
на периоде становления нового демократического государства и гражданского общества.
Данные социальные условия предопределяют ментальные образы молодых людей, которые
являются наиболее активной социальной группой. Исходя из этого, исследование социальных
представлений молодежи для отечественной психологии носит стратегический характер.
Данное обстоятельство и обусловило выбор предмета нашего исследования – социальные
представления о свободе.
Одним из первых отечественных психологов, кто начал изучать представления людей о
свободе, стала Е.И. Кузьмина. Данный исследователь, на основе идей С.Л. Рубинштейна и
А.Н. Леонтьева, разработал собственный рефлексивно–деятельностный подход к пониманию
категории «свобода». В рамках ее концепции, данный феномен понимается как осознание,
переживание и изменение человеком границ своих виртуальных возможностей [6, с. 196]. Е.И.
Кузьминой была предпринята попытка выявления особенностей понимания свободы
представителями разных возрастных групп. Полученные результаты исследования говорят о
том, что между учащимися среднего звена школы (5-6 классы), старшеклассниками и
студентами обнаруживаются существенные различия в трактовке свободы [там же, с. 254].
Для подростков характерна такая свобода как «возможность делать то, что нравится и
так, как хочется». Стремление к свободе у них не ассоциируется с понятием ответственности,
тем самым прослеживается абсолютизированный характер данного феномена. Для этого
возраста характерна «свобода от…», а не «свобода для…», кроме того, отличие заключается и
в том, что
респонденты
акцентируют
внимание на свободе действия, а группа
старшеклассников и студентов – на свободе мышления и принятия решения. Студенты
выделяют «свободу мышления и творчества, свободу высказывания собственных мыслей» [6,
с. 257]. Исходя из этого, свобода включает в себя личностную характеристику человека,
необходимость равенства прав, возможность реализовать себя, при этом, не ущемляя прав и
возможность самореализации других людей. Ссылаясь на Т. Тулку [9] и И. Кона [5] при
87
описании психосоциальных характеристик данного возраста, Кузьмина Е.И. резюмирует, что
подростковый и юношеский возраст является наиболее сензитивными в формировании
представлений о свободе [6, с. 258].
В работе Б.С. Алишева [2] конкретизируется термин «социальные представления»,
предложенный Московичи С. [8]. Ученый вводит триаду «объект – понятие – смысл», в
которой последний элемент является ключевым. Для каждого человека смысл, вкладываемый
в определенное понятие, в свою очередь описывающее конкретный объект, разный, поэтому
понимание одного и того же объекта действительности у двух людей разное. С точки зрения
исследователя, смыслы, вкладываемые в понятия, и есть «социальные представления» [2, с.
10].
Один из первых выводов при анализе результатов исследования сделанных Б.С.
Алишевым и О.А. Аникеенок заключается в том, что представления студентов о свободе
аморфны [4, с. 80]. Сущность «свободы» даже для одного индивида носит многозначный
характер. Интерпретация ответов студентов дала повод исследователям утверждать, что
«спонтанность» и «могущество» являются основными и доминирующими признаками
«свободы» у большинства молодых людей, что соответствует пониманию свободы Т. Адорно
[1]. В целом, авторы исследования выделяют восемь основных блоков, в рамках которых и
трактуется категория «свободы» респондентами (перечисление блоков соответствует частоте
встречаемости определенного содержания в ответах респондентов): «Социальная свобода» как
проявление самостоятельности и независимости личности в социальных отношениях;
«Духовная свобода» как специфическое психическое состояние личности и экзистенциальное
чувство; «Гармоническая свобода» как проявление всеобщей гармонии человека и внешней
среды;
«Политическая
свобода»
как
характеристика
общественного
устройства;
«Экономическая свобода» как проявление могущества, власти, господства и богатства;
«Абсолютная свобода» как вольность и отсутствие ограничений; «Инфантильная свобода» как
избавление и освобождение от обязанностей, проблем, трудностей; «Негативная свобода» как
нечто, содержащее в себе опасность и зло. Произведенная классификация аспектов
представлений о свободе, по мнению авторов, носит не четкий характер и некоторые блоки
являются взаимосвязанными [4, с. 82]. Это обусловлено тем, что многими респондентами
данные трактовки строго не расчленяются, что также указывает на неоднозначность
понимания студентами свободы.
В исследовании социолога И.А. Самковой выделяются четыре типа свободы:
экзистенциальная, социальная, потенциальная и творческая [10]. В первом типе «свобода»
проявляется абстрактно, без связи с деятельностью личности. «Чистая совесть», «душевный
покой», «возможность уединения» - основные высказывания респондентов, которые
88
характеризуют данный тип изучаемой категории. Второй тип представлен социальнополитической свободой, которая отражает основные ценности демократического государства
(свобода слова, печати, вероисповедания). Данный тип свободы является конкретным по
форме, но абстрактным по содержанию (не привязан к деятельности конкретного человека).
«Потенциальная свобода», по мнению исследователя, обладает определенной конкретностью с
точки зрения содержательной характеристики. Данный тип свободы ассоциируется у
респондентов с определенными видами независимости деятельности личности («финансовая
независимость», «отсутствие препятствий и ограничений со стороны других людей и групп»).
В то же время, по мнению Самковой И.А., приведенные высказывания не проясняют
формального аспекта свободы, т.е. в каких пределах деятельности личности эта свобода
реализуется Последний тип свободы – творческая – он конкретна, как по форме, так и по
содержанию. Здесь находит отражение вся полнота самовыражения личности в волевых и
чувственных
проявлениях
ее
деятельностного
начала.
Такие
высказывания
как
«самостоятельный выбор вида деятельности, самостоятельное принятие решения, творчество»
характеризуют данный тип свободы. По утверждению И.А. Самковой данные типы свободы,
нашедшие отражение в представлениях респондентов, выстраиваются от «абстрактного» к
«конкретному» в соответствии с общественно-историческими типами: «традиционность»,
пограничный тип между «традиционностью» и «современностью», «современность»,
«постмодернизационная реальность» [там же].
В одной из частей своего социологического исследования, посвященном, в целом,
проблеме свободы, М.А. Шабанова делит респондентов на группы, в зависимости от их ответа
на вопрос «Свободный человек - что это значит?» [7]. Для первой группы (более 50%
респондентов), свободный человек – это материально обеспеченный человек, причем, для 8%
из них. свобода – это богатство, для 2% - удовлетворение основных материальных
потребностей, а для оставшихся, «свободный человек» - это человек, который стабильно
обеспечен материальными благами. Одновременно с этим, 26% участников данной группы,
связывают материальную свободу с постоянной работой. Для второй группы (10%
респондентов) свобода – это уверенность в будущем и стабильность сегодня и завтра.
Политический и нравственно-правовой аспект свободы свойственен также 10% респондентам,
которые составляют третью группу. Автор отмечает, что четвертая группа, а это 28%
респондентов, прибегает к самой общей трактовки понятия «свобода». В данной группе
доминируют такие высказывания как «возможность поступать и мыслить, как захочется»,
«возможность принимать решение самостоятельно», «возможность ходить и ездить туда, куда
душе угодно» По результатам проведенного исследования, лишь 3% людей говорят о свободе
как о возможности самореализации и саморазвитии. В целом, около 50% респондентов не
89
имеют только одной явной интерпретации понятия «свобода» резюмирует М.А. Шабанова
[там же, с. 31-32].
В целом же, проведенный анализ основных трудов, посвященных изучению
представлений о свободе, в отечественной социальной и психологической науке позволяет нам
сформировать следующие выводы: исследований, посвященных изучению содержания
представлений о свободе молодых людей недостаточно, а результаты тех, которые были
проведены за последнее время, неоднозначны. В связи с данным обстоятельством, предметом
нашего исследования и послужили социальные представления учащейся молодежи о
категории «свобода».
В нашем исследовании приняло участие 354 студента высших (ВУЗ) и средних (ССУЗ)
профессиональных учебных заведений Республики Татарстан. В качестве методики
исследования
применялась
психосемантическая
шкала
несколько
субъективного
модифицированная
восприятия
нами
свободы,
нетрадиционная
предложенная
О.А.
Аникеенок [3]. Методика предлагала выбор 3 - 4 персонажей, субъективно воспринимаемых
респондентом как "свободных" (с обоснованием своего выбора) и размещением их на шкале
«свобода - несвобода», тем самым, предполагая, что между представлениями о свободе и
определенным выбором того или иного персонажа существует взаимосвязь. Анализу
подвергались: обоснование выбора и численные значения степени выраженности «свободы –
несвободы».
Избрание студентами различных персонажей в качестве свободных, показал, что
содержание представлений студентов о свободе неоднозначное, в ответах присутствуют сразу
несколько смысловых плоскостей понятия «свобода». Обобщенные результаты по всей
выборке выглядят следующим образом: 1) духовная свобода – 47,9 % (процент от всех
респондентов); 2) социальная свобода – 39,9 %; 3) властно-иерархическая свобода – 39,4%; 4)
экономическая свобода – 27,9 %; 5) абсолютная свобода – 21,4 %; 6) гармоническая свобода –
20,2 %; 7) инфантильная свобода – 17,9 %; 8) негативная свобода – 1,8%; 9) политическая
свобода – 0,9%. При анализе данных мы придерживались классификации аспектов свободы,
предложенной Б.С. Алишевым [4], которую мы описывали чуть ранее, однако такой его тип
как "экономическая свобода", исходя из ответов респондентов, мы поделили на два вида: а)
материальное благополучие, деньги и богатство; б) власть, могущество и сила. Суммарный
процент количества респондентов, придерживающихся того или иного понимания сущности
свободы, превышает 100%, что и является следствием выбора персонажей, символизирующих
различные аспекты свободы.
Духовная свобода, которая доминирует в ответах, на наш взгляд, отчасти объясняется
особенностями формирования "Я – концепции" в юношеском возрасте в условиях российской
90
ментальности. Таким образом, молодые люди, осмысливая свое личное положение в
глобальной системе "Я - окружающий мир", опираются на философско-гуманистическую
трактовку данного феномена, связывая свободу с процессом поиска и достижения своей
внутренней независимости.
Частый выбор персонажей, символизирующих понимание свободы как феномена,
характеризующего сферу социальных отношений личности, также может быть объяснен
возрастными проблемами студентов. Стремление к самостоятельности, независимости, в том
числе от родителей и педагогов, желание самому принимать решения типично для человека,
начиная еще с подросткового возраста, и лишь с достижением взрослости актуальность
данной проблемы снижается.
Почти 1/3 респондентов понимают свободу одновременно как избавление от
ответственности (инфантильная свобода), вольность и отсутствие ограничений (абсолютная
свобода), силу и могущество (властно-иерархическая свобода). В их внутреннем мире
присутствует одновременно желание иметь абсолютно "все" и не нести ответственность за это.
Данные результаты заставляют с опасением задуматься над уровнем развития нравственноправовой позиции студенческого сообщества. Стоит отметить и тот факт, что у большинства
из этих студентов достаточно сильно выражено и экономическое понимание свободы. Здесь
уже налицо несоразмерность завышенных материальных потребностей и возможностей их
удовлетворения.
Из приведенных данных видно, что у молодых людей практически полностью
отсутствует понимание свободы как политического феномена. Это может свидетельствовать о
том, что наша молодежь сегодня в целом проявляет недостаточную активность в данной
области. Возможно также, что этот аспект свободы в силу возраста для них не актуален, хотя
весь мировой опыт свидетельствует о том, что именно молодежь является наиболее активной,
а порой радикальной, политической силой.
Дифференцирую ответы респондентов по гендерным различиям нужно отметить, что
существенных отличий между юношами и девушками нет. Различие есть только одно:
девушек, понимающих суть свободы как возможность власти и силы, больше чем мужчин в
1,5 раза. Можно предположить, что данный результат связан с особенностями ролевого
воспитания и социального положения женщин в обществе.
Деление выборки по национальному признаку показало, что этнокультурный фактор не
влияет на особенности восприятия и понимания свободы сильнее, чем другие объективные
факторы. Однако следует акцентировать внимание на том, что происходившая на протяжении
сотен лет ассимиляция русской и татарской культуры на территории Татарстана, а также
91
тенденция к глобальному интегрированию цивилизаций, привели к размыванию этнокультурологических границ.
Подводя итог проведенному исследованию, следует отметить, что у современной
российской учащейся молодежи представления о свободе неоднородны, причем это
характерно не только для всей возрастной группы, в целом, но и для каждого индивида, в
частности.
Библиография:
1.
Адорно Т.В. Негативная диалектика. – М.: Научный мир, 2003. – 374 с.
2.
Алишев Б.С. Ментальные основания социальных представлений личности
// Проблемы формирования социальных представлений личности: теоретические и
прикладные аспекты. Сборник научных трудов / Под. ред. Б.С. Алишева. – Казань:
ИСПО РАО, 2005. – 96 с.
3.
Аникеенок
О.А.
Представления
студентов
аграрных
ССУЗ
о
справедливости и свободе // Социально-экономические и психолого-педагогические
проблемы развития аграрного образования: Материалы республиканской научнопрактической конференции (г. Буинск, 18-19 февраля 2005 г.) / Под ред. П.Н.
Осипова. – Казань: РИЦ «Школа», 2005. – 140 с.
4.
Аникеенок О.А., Алишев Б.С. Сущность свободы в представлениях
современной студенческой молодежи // Представления современных студентов о
жизненных ценностях и своем профессиональном будущем: Сборник научных трудов
/ Под. ред. Б.С. Алишева. – Казань: Издательство «Данис» ИПП ПО РАО, 206. – 152 с.
5.
Кон И.С. Психология ранней юности. – М.: Просвещение, 1989. – 389 с.
6.
Кузьмина Е.И. Психология свободы: теория и практика.- СПб.: Питер,
2007. – 336 с.
7.
Шабанова
М.А.
Образы
свободы
в
реформируемой
России
//
Социологические исследования. – 2000. №2. С. 29-38
8.
Moscovici S. The Invention of Society. – Cambridge, MA.: Polity, 1993.
9.
Tulku T. Knolege of freedom: Time to change. – Berkley: Calif. Dharma
Publishing, 1984. – 420 p.
10.
http://lib.socio.msu.ru/l/library
92
Толерантность и ее актуальность для общества
Вершкова М. В., студентка, Абраменко О. Б., аспирант
ФГПУ им. В. П. Астафьева, Красноярский край, г. Железногорск
«Человек может выразить свое отношение к родственникам и друзьям пятью способами:
велекодушием, учтивостью, доброжелательностью, отношением к ним, как к себе и
верностью своему слову».
Характеризуя современность как эпоху глобального кризиса — политического, экологического,
нравственного и т.д., исследователи проблемы толерантности отмечают в ней прямо
противоположные качества. Одни видят в толерантности «идеал и жизненно важный принцип»,
полагая, что «она одна даст шанс выжить цивилизации». Другие считают, что она «служит лишь
для того, чтобы символически скрадывать и лечить реальный раскол и безразличие, которые
демонстрирует человечество»[2]. Несмотря на столь сильные различия в оценке толерантности,
всех ученых объединяет уверенность в необходимости борьбы с ее антиподом, интолерантностью,
которая встречается в разнообразных формах в нашей жизни.
Что же значит толерантность на самом деле?
Толерантность — понятие многоаспектное и может рассматриваться в психологии как с
позиций личности, ее установок, ценностей, так и с точки зрения воспитания, развития. Толерантность
в нашем понимании — это, с одной стороны, цель и результат воспитания, сопровождающийся
формированием определенных социальных установок, а с другой — ценность и качество личности,
проявляющееся в поведении и поступках.
Понятие «толерантность» исходно объединяет в себе смыслы терпеливости, выносливости и
терпения.
С другой стороны, значение слова tolero — «кормить, питать» и глагола tollo — «считать своим
ребенком, воспитывать, пестовать» напрямую связывают его с идеей подпитывания или «воспитания»
человека и, в конечном счете, «образования» личности. Вероятно, расхождения между русским
«терпимость» и европейским «толерантность» существенны из-за потери именно этого аспекта в
структуре данного понятия. Более того, как мне кажется, толерантность — это в первую очередь
воспитанность, требующая самоограничений и позволяющая относиться к другому (иному, не такому,
как я) с позиций равного.
В основе процесса воспитания заложена идея добровольно, осознанно выбираемого отношения
к поведению и поступкам другого, т.е. толерантность. В этом случае толерантность предполагает
терпение более сильного, опытного (воспитателя) к более слабому (воспитаннику), что включает
умение управлять своим собственным поведением и обучение воспитанника с помощью «образа» или
«образца своего поведения».
93
В содержании понятия «толерантность» А.Г. Асмолов[1] выделяет три основных аспекта: один
связывает данное понятие с устойчивостью, выносливостью, другой — с терпимостью, третий с
допуском, допустимостью, допустимым отклонением. Думаю, что нам удалось вскрыть еще и
четвертый аспект, который исходно связан с воспитанием, воспитанностью и который не менее важен,
чем три предыдущих, и тоже заслуживает внимания.
Также выделяют два конкретных аспекта толерантности:
6. внешняя толерантность( к другим) – убеждение, что они могут иметь свою позицию;
7. внутренняя толерантность ( как гибкость, как отношение к неопределенности, риску, стрессу).
Рассмотрим критерии толерантности.
 равноправие (равный доступ к социальным благам, к управленческим образовательным и
экономическим возможностям для всех людей, независимо от их пола, расы, национальности,
религии, принадлежности к какой-либо другой группе);
 взаимоуважение членов группы или общества, доброжелательность и терпимое отношение к
различным группам;
 равные возможности для участия в политической жизни всех членов общества;
 сохранение и развитие культурной самобытности и языков национальных меньшинств;
 охват событиями общественного характера, праздниками как можно большего количества
людей, если это не противоречит их культурным традициям и религиозным верованиям;
 возможность следовать своим традициям для всех культур, представленных в данном обществе;
 свобода вероисповедания при условии, что это не ущемляет права и возможности других членов
общества;
 сотрудничество и солидарность в решение общих проблем;
 позитивная лексика в наиболее уязвимых сферах межэтнических, межрасовых отношений, в
отношениях между полами.
Толерантность как одна из характеристик, в значительной мере влияющих не только на
развитие социального климата, межличностные отношения, политику, представляется наиболее
актуальной задачей для развития современного человека и его воспитания. Ведь как отмечал
отечественный философ Ю.А. Шрейдер: «Самая страшная, из грозящих нам катастроф, это не столько
атомная, тепловая и тому подобные варианты физического уничтожения человечества (а может быть, и
всего живого) на Земле, сколько антропологическая — уничтожение человеческого в человеке»[3]. И
94
прежде чем выяснять, как защитить природу, как избавиться от войн, бедствий и т.д., следует понять,
как остаться человеком не только разумным, но и сознающим, т.е. Совестливым.
Международный день толерантности был объявлен ЮНЕСКО в ноябре 1995 года. В 1996 году
Генеральная Ассамблея предложила государствам-членам ООН ежегодно 16 ноября отмечать
Международный день, посвященный терпимости, и приурочивать к нему соответствующие
мероприятия, ориентированные как на учебные заведения, так и на широкую общественность, в том
числе на СМИ.
Воспитание толерантности через образцы нравственных поступков
Для воспитания толерантности необходимы люди, готовые увлечь за собой собственным
примером. О том, что обществу необходимы образцы для подражания, которые будут стимулировать не
только мысли, но и действия, поступки.
Моделью толерантных отношений в современном понимании, по мнению французского
исследователя М. Конша, является такое сообщество, в котором господствуют интеллектуальная
свобода и абсолютная терпимость к любому мнению. Толерантность — «...это взаимная свобода,
которую люди используют, чтобы верить и говорить то, что им кажется истиной, таким образом, что
выражение каждым своих верований и мнений не несет никакого насилия, но, напротив, совместно с
сущностью мира»[4]. Оно включает уважение человеческого достоинства, которое не допускает
рассмотрения человека в качестве средства.
Исходные принципы толерантности:
1. отказ от насилия;
2. добровольность выбора( каждый человек должен сам выбирать свой путь в жизни, свою судьбу);
3. умение принудить себя, не принуждая других;
4.
подчинение законам;
5.
принятие Другого, который может отличаться по разным признакам — национальным, расовым,
культурным, религиозным и т.д.
Итак, в настоящее время имеет большое значение осознание важности феномена толерантности для
нашего общества. Проблема воспитания толерантности должна объединить людей разных, прежде
всего, специалистов разных направлений и уровней — психологов, педагогов, воспитателей,
руководителей, лидеров и рядовых специалистов, а также представителей разных возрастных групп
(детей и подростков, взрослых и молодежь).
Одним из важных принципов толерантности является, как уже отмечалось, «умение принудить
себя, не принуждая других», что подразумевает не принуждение, насилие, а лишь добровольное,
осознанное самоограничение.
Феномен толерантности в российском понимании
По мнению некоторых отечественных ученых, российскому мышлению сам феномен толерантности
остается в значительной мере чуждым вплоть до нашего времени. Как считает И.В. Цветкова:
«Наше мышление характеризует скорее полярность, категоричность, нетерпимость»[5].
95
Проявления
нетерпимости
или
интолерантности
современные
западные
мыслители
усматривают, прежде всего, в неравенстве, которое «базируется на исключительной ценности
собственных мнений, противопоставляемых тому, что другой человек может думать, верить,
делать»[6].
Трактуя толерантность как отсутствие или ослабление реагирования на какой-либо
неблагоприятный фактор в результате снижения чувствительности к его воздействию, психологические
словари отражают скорее лишь его психофизиологический аспект. Например,[7] толерантность к
тревоге проявляется в повышении порога эмоционального реагирования на угрожающую ситуацию, а
внешне
это
проявляется
в
выдержке,
самообладании,
способности
длительно
выносить
неблагоприятные воздействия без снижения адаптивных возможностей. Толерантность, как признание
прав другого и, тем самым, обретение дружелюбия, миролюбия и способности воспринимать другого
как себе подобного, равного, претендующего на понимание, сочувствие, принятие, а не как
чужеродного, требующего отторжения. Любовь — это уже несколько иной ракурс рассмотрения.
Пытаясь найти верный путь рассмотрения такой толерантности, многие авторы трактуют ее как
единство негативного внутреннего отношения к объекту (неприятие, осуждение) и позитивного
внешнего действия в его адрес (принятие, допущение). Это не только спорно, но и просто запутывает.
Если я плохо отношусь к другому и вынужден или должен его терпеть, чтобы считать себя
толерантным или просто воспитанным и т.д., это — условия воспитания человека двойственного.
Согласно концепции В.А. Лефевра[8] , такой человек будет принадлежать ко второй этической системе,
в которой основным принципом является «зло во имя добра». Такой подход разрушителен для
формирования нравственной личности.
В настоящее время в обществе все больше и больше возникают непонимания между людьми. В
силу своей нетерпеливости у различных народов возникают споры, конфликты, за счет этого
происходят войны, погибают очень много людей….Поэтому, мы считаем, что необходимо ввести в
программы вузов психологии идею толерантности и не только, а вообще в практическую сферу.
Важно начать подготовку кадров, ориентированных на преподавание в духе толерантности. Для
этого необходимо расширять «научное движение», в которое добровольно на почве заинтересованности
в позитивном развитии будут включены единомышленники, поддерживающие это движение, —
преподаватели,
аспиранты,
студенты,
прежде
всего,
психолого-педагогических
факультетов.
Программы в области образования должны способствовать улучшению взаимопонимания, укреплению
терпимости в отношениях как между отдельными людьми, так и между различными группами.
Целесообразно разработать курс психологии толерантности. В настоящее время начата
предварительная работа по подготовке и реализации такого курса в МПГУ.
Студенты и аспиранты-психологи впоследствии могут быть включены в просветительскую
деятельность по работе с различными группами людей. Используя практику студентов в школе,
педучилищах, учреждениях интернатного типа, внедрять накапливаемые знания и опыт в жизнь.
Воспитание в духе толерантности должно быть направлено на противодействие влиянию,
вызывающему чувство страха и отчуждения по отношению к другим. Оно должно способствовать
96
формированию у молодежи навыков независимого мышления, критического осмысления и выработки
суждений, основанных на моральных ценностях.
Таким образом, толерантность – это фактор, стабилизирующий систему (личность) изнутри, а
также и извне, как фактор, направляющий отношения в обществе в мирное русло и связывающий
индивидов
с
традициями,
нормами,
культурой
и
т.д.,
который
сегодня
очень
важен.
Однако в столь бурный и непредсказуемый период нашего развития, когда надо готовить
подрастающее поколение к жизни в быстро и резко меняющихся условиях, необходима толерантность
к неопределенности, необходима готовность к изменениям, что еще более важно.
Для проращивания идей толерантности необходимы условия, но вовремя посеянные семена
обязательно взойдут. Важно осознанно и целенаправленно «сеять», и тогда нам не придется «тащить
траву из земли», а когда придет весна и пригреет солнышко, она вырастет сама.
Тест: проверь свою толерантность
Выберите тот ответ, который считаете правильным, и сосчитайте, сколько «б» получилось.
1. Для того, чтобы не было войны...
а)нельзя ничего сделать, поскольку войны будут всегда!
б)нужно понимать, почему они происходят.
2. В школе говорят о героях, проявивших толерантность...
а)это тебя не интересует.
б)ты хочешь узнать об этих героях.
3. Ты противостоишь насилию...
а)насилием.
б)ты присоединяешься к другим людям, чтобы сказать НЕТ.
4. Один товарищ тебя предал...
а) ты мстишь ему.
б) ты пытаешься объясниться с ним.
5. Когда говорят о детях, пострадавших от войны...
а) ты об этом услышал и забыл.
б) ты ищешь возможность для того, чтобы проявить с ними солидарность.
6. Ты не согласен с кем-то...
а) ты не даешь ему говорить.
б) ты все-таки слушаешь его.
7. В классе ты уже ответил...
а) тебе хочется отвечать еще.
б)ты предоставляешь возможность другим ответить.
8. Тебе предлагают переписываться с каким- нибудь иностранцем...
а)ты не испытываешь ни потребности переписываться, ни потребности делиться мечтами.
б) ты хочешь переписываться, чтобы поделиться с ним своими мечтами.
97
Если у тебя одни «б»: Прекрасно! Ты проявляешь большую толерантность. Ты являешься
будущим гражданином мира, ответственным и солидарным, активным проводником мира. Объясни
своим друзьям, как тебе это удается.
Если у тебя от 3-7 «б»: Да! Ты не очень толерантен. Ты слишком стремишься навязать свои
идеи, но проявляешь любознательность и у тебя хорошее воображение. Используйте эти свои качества
для борьбы с нетолерантностью.
Если у тебя менее 3 «б»: Ай-ай-ай! Ты совсем не толерантен! Однако если бы ты был настроен
более оптимистично и тебе нравилось дискутировать, ты мог бы стать более счастливым! Давай,
приложи еще немного усилий.
Список используемой литературы
1.Асмолов А.Г. На пути к толерантному сознанию. М., 2000. С.7.
2. Крестьянинова Е.Н. Концепция «Культура — цивилизация» К.Леонтьева // Сб. Философия
культуры-97. Тез. докл. на российской научной конф. «Человек в культуре — культура в
человеке», посвященной 60-летию В.А. Конева, Самара: «Самарский университет», 1997. С.
164; Цветкова И.В. Идея толерантности и русская культура // Философия культуры-97 // Тез.
докл. на Российской научной конференции «Человек в культуре и культура в человеке». Самара,
1997. С.151.
3. Шрейдер Ю.А. Утопия или устроительство // Глобальные проблемы и общечеловеческие
ценности. М., 1990. С. 7—25. С. 8.
4.Conche M. La tolerance francaise et sa signification universelle // Document de travail pour le 19
Congres mondial de philosophic. (Moscou 22—28 aout. 1993. UNESCO division de la philosophic de
1 etique Paris aout. 1993. P.77.
5.Цветкова И.В. Идея толерантности и русская культура // Философия культуры-97 // Тез. докл.
на Российской научной конференции «Человек в культуре и культура в человеке». Самара, 1997.
С. 156.
6. Conche M. La tolerance francaise et sa signification universelle // Document de travail pour le 19
Congres mondial de philosophic. (Moscou 22—28 aout. 1993. UNESCO division de la philosophic de
1 etique Paris aout. 1993. P. 78.
7. Краткий психологический словарь / Под ред. А.В. Петровского. М., 1985. С. 357.
8.Лефевр В.А. От психофизики к моделированию души // Вопр. философии. 1990. № 7. С. 25—
31.
98
Секция: Социокультурные аспекты в полиэтничном регионе.
The Collapse of Systems
Бобрик Дарья
Астраханский государственный университет
Many theories have been created for all history of political science, which were trying to
illuminate problems of the further development of society. But theories of futurologists are shortlived. «The end of a history» F. Fukujama, «Collision of civilizations» S. Hantington and other
similar theories start to lose the urgency in the beginning of XXI century, they demand modernization
or become completely obsolete, after having achieved the forecast, which was given by them.
We can observe development of a new opposition of two world outlooks, which mirror
displaying our society at the present stage. Aggravated conflict of two systems - than "consumer
society" and «society of performance» becomes more actual at the end of XX - the beginning of XXI
centuries. This is antagonism of two opposite and at the same time connected systems of outlook. This
confrontation can be shown as the generalized concept - «the collapse of systems».
«Society of performance» and "consumer society" in globalization context
1. Interrelation of theories of “society of performance” and "consumer society"
globalization’s context
At the present stage of development of society we can observe development of a new collision
of two social systems which can be conditionally named as «the collapse of systems».
«Collision of civilizations» of S. Huntington has been limited to frameworks of the East and
the West, as well as at F.Fukujama. At the present, it is not useful to divide the world only by
religious attribute, because process of globalization’s washing out of world borders brings an attention
to the question from other perspective.
I think, that «the collapse of systems» should be traced not only at the global/ system level,
but also at the interpersonal level – there is the opposition between “hero”, “rambling corpse” and
“non-system person”.
"Performance" certainly, is key concept of "The Society of performance» of Debord Guy. He
thought that the society of performance influences on all spheres of the life - politics, economy,
culture, religion. In «society of performance» all operates due to mechanisms of functioning of
"performance" - disinformation, lie, falseness. Performance alienates people not only from the goods
99
made by them, but also from each other, the society turns to community «isolated individuals» which
make «atomic crowd». Thus the system indulges to police government, not given to police
government information about objects, which "protects" by the police government.
« Plurality of definitions of performance can be reduced to the following uniform definition
expressing the most typical features of concept: performance is a sort of activity, which consists in
speaking on behalf of others; the more the person beholds an event around, the less he lives an own
life, understands sense of own existence less and realizes own desires. Living in the society of
performance, the individual does not make itself, and creates original independent force or power.
Thus he has no access to a product of own his work which "is alienated" in Marx’s understanding of
this term. So the life of the individual (…) is gradually alienated.
Consumer society - set of the social relations, which organized on the basis of the principle
of individual consumption. It is characterized by mass consumption of material benefits and formation
of corresponding system of values and installations. The consumer society is one of features of a
modern society.
The consumer society results from development of the capitalism accompanied with rough
economic both technical development and such social changes, as the growth of incomes essentially
changing structure of consumption; reduction in duration of the working day and growth a free time;
washing out of class structure; an individualization of consumption.
It is necessary to note, that, opposing "Consumer society" to " a society of performance », we
started with one main distinction between two these « public formations » - object of consumption.
«The society of performance» and "consumer society" built on the basic factor - consumption. Object
of consumption is the image, performance for «the society of performance »; Object of consumption
is material benefits for "consumer society". "Bread" opposed to "shows" at a modern historical stage
and the victory of one of them will predetermine the vector of the further development of society.
2. « The Collapse of systems » - "collision" of systems « society of performance » and
"consumer societies", the interpersonal level
«The collapse of systems» at the present stage includes not only an opposition between
systems «the society of performance » and "consumer society", the opposition passes at different
levels, first of all it is possible to allocate system and interpersonal levels.
The modern society becomes more and more atomic; therefore we give the big attention to the
individual, his behavior in developed historical conditions and reaction to calls of the environment.
Characterizing «the society of performance » and "consumer society" it is possible to allocate
a special role of the person in the designated opposition.
100
Debord considered, that "star" (hero, passionariy) - a special social role which is taken up by
the person, which accepts as conscious, he participates in this performance because he does not want
to struggle against it.
"Hero" is the person who has received opportunities to overcome restriction imposed by
system and to take in it other position that includes vertical and horizontal social mobility. But the
hero cannot leave system; he is connected to it by "vital bonds". All heroes are victims of the system,
it generates and destroys them.
“Non-system person” is the person who is not answering to calls of system and limiting its
influence by that, at the same time “non-system person” and "fugitive" is different concepts.
"Fugitive" runs from the reality, “non-system person” meaningly tries to protect itself from any
intervention in private life.
“Hikikomori” is the term for "fugitives" in Japan. Hikikomori is person who is confident that
all world confront with him and wants to destruct this person. Such people become reserved and try to
leave from the reality. This phenomenon of psychological protection, it is caused by globalization’s
processes and washing out of cultural borders.
The analysis of the given concepts has allowed the author to enter new concept «rambling corpse». I think, that this phenomenon is peculiar to a modern consumer society and it is
contrast with “Hero”, i.e. «rambling corpse» is such person who does not answer on passionar’s
pushes and calls of system, he simply exists in the frameworks designated by laws of system.
The modern reality is those, that we can observe the contradiction which we have
conditionally named «the collapse of systems». It is represented to us, that if in this opposition will
win "consumer society" then development will be stopped, and the mankind will continue mass
consumption of material benefits and formation of corresponding system of values and installations.
Heroes will not be necessary for mankind any more, and the system cannot to
develope, and all functions of a society will be reduced to banal consumption of culture of the last
generations.
If «the society of performance» will win then system will deliver those heroes and we will
have the certain potential for the further development.
«The Collapse of Systems » is observed first of all at a local level at the given
historical stage.
At this level it is possible to trace degradation of separate societies, and also occurrence of
various kinds of activity, with the help which the person closes itself from a reality, trying to be
exempted from pressure of system and duties, which person should take as a payment for peace
existence and consumption in this system.
101
At the given stage, I think «the Collapse of Systems» cannot take place at a global
level only for one reason, which is different social and economic and technical development of the
West and the East. If the West has already stepped into an even path of a consumer society the East
still is under influence of heroes. The East never can catch up the West on a level of development and
the attitude to the private property and consumer values. There are different vectors of development at
the East and the West, therefore the East are historically designated will decrease difficultly to win
race against the West. So, full transition to system of consumption is impossible, but also it does not
give the society the guarantee from occurrence of stand-alone (destructive) elements.
The analysis of the given problem has brought us to possible plots of overcoming of
"consumer society". We can offer only constant intersystem dialogue which provides the multi-vector
communications, instead of the unidirectional informing the public. The system of "call - answer"
adequately reacting on all calls on the part of an environment, can help with becoming democracy,
secure the society from ochlocracy. If we will open access to the information, then we can create free
society of «non-system persons», which will capable not only to consume performances and/ or
gadgets, the goods but also to create completely new works of art and other products of
communicative interaction.
As the conclusion it would be desirable to express hope that when the mankind will recollect
value of the past and will rethink the passion to the senseless wars caused by passion of a profit, when
it can rise on one step above, to become little bit closer to «non-system person», to rise up to the level
of the superman using a term of F. V. Nietzsche.
The list of the used literature
6.
Ашкеров
А.
Политика
и
судьба.
К
генеалогии
политического
прогнозирования. [Электронный ресурс].
7.
Бакунин
М.А.
«Бог
и
государство».
[Электронный
ресурс]
/
http://www.avtonom.org/lib/
8.
Вебер М. Харизматическое господство // Социс. - №5. - 1988.
9.
Ги Дебор. Общество спектакля / Пер. с франц. С. Офертаса, М. Якубович.
М.: Логос-Радек, 2000. [Электронный ресурс]
10.
Ги Дебор. Комментарии к «Обществу спектакля». / пер. Неман Б.
[Электронный ресурс] / http://www.avtonom.org/lib/theory/debord/comments.html
11.
Гоббс Т. Левиафан, или Материя, форма и власть государства церковного
и гражданского. [Электронный ресурс].
102
12.
Джеймисон
Ф.
Постмодернизм
и
общество
потребления.
http://www.ruthenia.ru/logos/number/2000_4/10.htm
13.
Дугин А. Ги Дебор мёртв. Спектакль продолжается. Русская вещь. 2001.
[Электронный ресурс]. / http://www.arctogaia.com/public/rv/31.shtml
14.
Ильин В.И. Общество потребления: теоретическая модель и российская
реальность. [Электронный ресурс]. / http://www.hse.ru/journals/wrldross/vol05_2/ilyn.pdf
15.
Леденцов Н. Общество потребления. [Электронный ресурс].
16.
Малахин М. Клондайк потребления // Российская Бизнес-Газета. —
15.03.2005.
17.
Мещерякова Л.Ю., Мельшина Е.В. «Общество спектакля» Ги-Эрнеста
Дебора: основные положения и теоретические предпосылки концепции // Вестник
РУДН. 2005. № 6-7.
18.
Михельс Р. Социология политической партии в условиях демократии.
[Электронный ресурс].
19.
Ницше Ф.В. Так говорил Заратустра. М.: Эксмо. – 2006.
20.
Ницше
Ф.В.
Песни
Заратсустры.
[Электронный
ресурс].
/
http://www.nietzsche.ru
21.
Ницше Ф.В. Человеческое, слишком человеческое / Пер. C.Л. Франка.
Сочинения в 2-х томах. Том 1. М.: Изд-во «Мысль». 1990.
22.
2000.
Яшин Н. Процентное кредитование - мировая война? // Вторжение. М.
№ 3.
[Электронный
ресурс].
/
http://arcto.ru/modules.php?name=News&file=article&sid=790
23.
Россия как общество потребления // РОЛ Бизнес. — 03.03.2006.
24.
http://ru.wikipedia.org/wiki
25.
http://ru.wikipedia.org/wiki/Дебор,_Ги-Эрнст
26.
http://ru.wikipedia.org/wiki/Ониомания
27.
http://ru.wikipedia.org/wiki/Дауншифтинг
28.
http://ru.wikipedia.org/wiki/Консьюмеризм
29.
http://ru.wikipedia.org/wiki/Постиндустриальное_общество
30.
http://ru.wikipedia.org/wiki/Ситуационизм
31.
http://ru.wikipedia.org/wiki/Потребление
32.
http://ru.wikipedia.org/wiki/Общество_потребления
33.
http://www.znanie-sila.ru/online/issue_1718.html
103
System thought forming during foreign language’s teaching of higher
technical school’s students
Борисова Татьяна Васильевна, к.пед.н, доцент, Минасян Мадлена Карленовна
Астраханский инженерно-строительный институт
Due to modern demands to professional teaching and training in the higher education the
main stress should be done to development of special thought as the general point in professional
growing’s process. Special thought means creative solution of problems in the definite academic
subject’s area. Accordingly it influences the special demand to general intellectual development of
a specialist, to level of his professional training. First of all special thought’s forming should be in
the system approach to every academic subject during studying in a higher school. Russian
science stresses to forming of system thought that is ability to watch any academic subject from
different position and solve problems connecting with its learning in creative independent manner
understanding the whole complex of connections and relations.
Academic subjects’ teaching should follow three aims:
1. any academic subject should be like a brief copy of the definite science;
2. any academic subject is not the science as itself, it has other aims and problems, that is
why it must be specially constructed;
3. content of any academic subject and method of its learning must form the necessary level
of personal abilities and values.
Process of foreign language’s learning in a higher technical school deals with development
of cognitive abilities. It is necessary to note that any person possesses inherent speech ability
which assists learning a number of languages and deals with thought ability. Foreign psychology
applies a term “aptitude” for marking natural ability of getting knowledge and skills so as natural
predisposition to linguistic skills and abilities’ mastering. That is why foreign language’s ability
closely connected with general intellectual development.
Furthermore foreign language’s learning forms students’ realization of professional
participation, extends their outlook, words’ reserve so as being trained to special vocabulary in
foreign language during work over texts and term word-combinations of future profession
students master not only foreign but native language’s knowledge.
As a rule representatives of any profession may be defined due to special terms or
professional vocabulary’s presence in their speech. Speech always defines person’s role
everywhere. That is why literate speech’s training in connection with the certain academic
subject’s mastering is one of the points of forming of students’ system thought.
104
During academic training including foreign special vocabulary’s mastering students follow
certain steps:
1. perception of new academic material (a word, a phrase, a sentence, a text)
2. comprehension (translation or imagination)
3. memorizing (learning, revising during writing and verbal kinds of academic activity)
4. active usage and recording (dialogues, monologues, reports for scientific conference,
exams, diplomas).
A foreign language’s lecturer defines the level of foreign language’s knowledge due to
presence or absence of understanding. Usage of language is extremely complicated cognitive
process so as a person reading or listening to any phrase should connect its linguistic context with
the certain knowledge in order to understand the speech.
Language learning, different forms of language work form the base of any education, its
system and levels in spite of their usage, specialization etc. Academic subjects connecting with
language as itself should be extremely various in order to make language as real base of education.
Language knowledge is the single possibility to realize the whole number of all academic subjects.
Language for higher professional education should become the system-forming unit especially for
students of higher technical schools so as it is well known fact that the would-be engineers are not
interested and justified in learning languages and social sciences at all.
Foreign language’s teaching should connect with communicative competence’s forming
that is language literacy and cultural knowledge. Any graduate from a higher technical school
possessing communicative knowledge and skills has obtained developed system thought which
helps him to connect conceptual complex of all academic subjects with peculiarities of his
profession in practices.
The main problem of any higher school is training of the literate specialists having ability
of confidently producing of technical solutions that is impossible without developed system
thought. For positive effect of this main problem it is necessary to attract students to scientific
work done by their lecturers. This effect may be enlarged having trained students to such kind of
creative work beforehand from their being pupils. It may be only using creative work like the
single possibility of producing academic works and researches. Length, stability and generality of
creative works necessary for development of organizing creative medium are produced during
system fulfillment (a number of classes, tutorials) of researches under the lecturer’s leading and
the further participation of students in scientific conferences.
Students’ scientific-practical conference as the unique form of scientific, research,
practical and academic work’s connection for students’ realizing of participation in future
professional area is the best method of system thought’s forming. One of the innovative
105
educational technologies used in modern higher schools and allowed to cumulate all problems for
forming of students’ system thought is so-called through course and diploma projecting. It was
developed and successfully used in Astrakhan Civil Engineer Institute by a professor A.
Sapozhnikov on the base of some Goethe’s theories.
Professional values’ aims special for the would-be engineers and values of interpersonal
and interethnic communication are at the base of foreign language’s learning in a higher technical
school. Peculiarity of foreign language’s teaching according technology of through course and
diploma projecting is the following.
At the first course while being taught an academic subject Introduction into Specialty
students get primary knowledge of their future profession. Furthermore during foreign language’s
classes they work over special terms and professional vocabulary doing translation into foreign
language, reading and translating a number of texts about future profession, fulfilling a lot of
problems and creative tasks connecting with mastering their knowledge about future profession
(translation of annotations to the course and diploma projects, giving talks with their research and
scientific works at students’ conferences etc).
In the beginning of the first course at foreign languages’ classes while learning
Introduction students review vocabulary, grammar studied before at school. This work is also
aimed at development of four learning skills: reading, writing, speech (talk) and listening
comprehension. So students on this step read or listen to texts, discuss them in groups, improve
their skills in translating, interpreting. Furthermore they get primary knowledge of their future
profession and learn first special terms. The work over a special term is as follows.
Elaboration of a special term starts in native language. A student learns to use a special
term and term word-combinations in oral speech and in writing properly, applying them in various
contexts. With the help of lecturers using different kinds of dictionaries a student selects more
complete and precise definition of a special term. On the next step he translates it into foreign
language and then he gives a definition of a term in foreign language as well as sets an example
for a term and term word combinations in sentences.
It may be represented in form of a table as shown below:
Арка
(от лат. arcus – дуга, изгиб), архитект.,
криволинейное перекрытие проема в
стене или пространства между двумя
опорами
Arc, arch,
archway
In architecture and civil
engineering, a curved
structural element that is used
to span an opening and to
Напр., Арки появились в архитектуре
Месопотамии до Р.Х.
Типы
support loads from above
e.g. Arches appeared in
106
арок:
1)
Римская
А.(круглая
сверху);
1) Напр., Римская ярка представляет
собой
полукруг,
строится
из
нечетного числа т.н. клинчатых
кирпичей
Mesopotamian architecture
Types of
arches:
B.C
1) Roman
arch
2)
Напр.,
Верхняя
часть (semicircula
Мавританской или подковообразной
r);
1) e.g. The Roman arch
арки имеет круглую форму, и при
переходе к нижней части слега
is semicircular, and built from
изгибается
an odd number of arch bricks
2)
Мавритан 3) Напр., Килевидная арка имеет
2)
(called voussoirs)
ская А.- форму буквы S
Moorish arc
(подковоо
h
бразная);
(horseshoe a
rch);
2) e.g. The top of the
4)
Напр.,
Готическая
или
стрельчатая арка стала популярна в
Moorish, or horseshoe arch is
средневековой Европе
rounded and then curves in
5) Напр., Римляне использовали
3)
Триумфальную арку в качестве
slightly before descending
Килевидн монумента воинской славы
3) Keel arch
ая
А.(ogee arch);
(формы
опрокину 6)
Напр.,
Каменная
арка
3) e.g. Keel arch has an
той
используется на протяжении многих
лодки);
столетий
4) Gothic
S-shape
arch
4)
7) Напр., Ползучие арки строятся
(ogive);
Готическ ассиметрично,
для
поддержки
ая А
лестниц
(стрельча
5)
тая);
Triumphal
4) e.g. Gothic arch or
arch;
ogive became popular in
5)
8) Напр., Высота плоской арки
Триумфа составляет менее половины ее
Middle Age Europe
льная А;
ширины
6) A
9)
Напр.,
Коробовая
арка
masonry
5) e.g. The Romans
встречается в стилях ренессанса,
arch;
introduced the Triumphal arch
барокко, рококо
6)
as a military monument
Каменная
7)
А;
10) Напр., Многолопастная арка – Ramping ar
это тип арки, который можно
ch;
6) e.g. Masonry arch
обнаружить в архитектуре Испании
has been used for hundreds of
7)
ползучая
years
А;
8)
7) e.g. Ramping arches
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Diminished
arch;
8)Плоска
я, сжатая
А;
9)
Коробова
я А;
10)
Многоло
пастная
А;
are made asymmetrically to
follow the ramp of a staircase
9)
8) e.g. The height of a
Basket arch,
Georgian ar diminished arch is less than
ch;
half its width
10)
Multifoil arc
9) e.g. A basket arch is
h
represented in Renascence,
multifoiled
arch;
Baroque, Rococo
10) e.g. Multifoil arch
is a type of arch that can be
found in Spanish architecture
So as students of a higher technical school after finishing a secondary school, as a rule,
have poor knowledge in foreign language it is more useful to teach them to it using analogy,
analysis and generalization or unusual events’ methods, especially for classes in special academic
subjects in foreign language.
Having learned a set of typical word combinations students practice in using it in aural and
written speech. The New Webster Dictionary explains meanings of “analogy, analysis and
generalization” that stress the idea of learning foreign language memorizing and using examples
having partial similarity or similarity of structure, models of vocabulary with additional meanings.
Learning sets of one group of words as an example students obtain certain skills of using these
sets in another similar situation with different words. Using knowledge of applying sets of typical
word combinations in different situations students try to understand the certain base and rules of
their similarity.
Even after short period of studying in early childhood any case of education is continuation
of function of existing organization of students’ studying, the whole education is under passing
influence. It is impossible to exclude influence of native language during foreign language’s
learning. We should use some elements of native language’s learning which help for foreign
language’s teaching (ability of imitation sounds, understanding of words’ functions, reading
skills).
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Using the analogy, analysis and generalization’s method it is important to prevent the
negative impart of native language while teaching to foreign language, when some learned
elements are opposite to native language’s elements and correlate with it.
Analogy and analysis have the opposite aims. While language’s behavior is stable,
analysis and structure’s understanding is important for many-aspected communication, however
analogy is very useful structure for automation of language’s structure details in manipulative
level.
In reference to specific terms we cannot but mention one of the modern branches of
linguistics - linguistic and cultural studies which are concerned of word meaning analysis. A word
in the first instance is denotation, sign of phenomena of the real world. Its semantics implicates
some extra linguistic values (intensions) which proximately reflect ethnic culture, its distinctive
character.
This branch of linguistic science points out that for using a special term in foreign
language we must take into consideration not only its lexical, grammatical, phonetic meaning and
stylistics but social, historical, cultural peculiarities of a foreign country. Correct application of a
specific term requests its precise understanding, cognition of its origin, primary knowledge of
history, literature, political reality of a foreign country. It also requests studying foreign culture, –
acquaintance with social life of a country, with its politics, customs, religion, psychology. It is
impossible to use a special term in proper way setting apart these fundamentals of a country, so
called background knowledge possessed by members of definite ethnos as well as ethnic and
cultural aspects. Only taken as a whole it will help to precede a process of system thought
forming.
Nowadays it is a matter of common knowledge that quite often we are faced with the
problem of translating a special term from one language to another. It is obvious that absolutely
close translation in such cases is impossible because of the different perception of realities
reflecting in languages. The most frequent case of such a language variance is the absence of
precise congruence for the expression for one or another meaning and sometimes even the absence
of meaning itself. It is caused with the fact that meanings or objects defined by such terms are one
and only in certain ethnos and accordingly there are no terms for their expressions. Or visa versa one and the same meaning is excessively represented in foreign language. It may be illustrated
with the word арка.
The synonymous row of the word is not limited by lexemes arc, arch, archway. This row
can be extended by a architectural term fornication, by engineering arch girder, arched girder,
bow, concameration, dome, rampant; geological arching, a silicate term arch, cope, a chemical
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term lavandula and Scottish dialectal pend. The same can be done with the collocations
demonstrated below:
арка ахтерштевня - stern frame arch
арка в стиле эпохи Тюдоров - Tudor arch
арка в форме трилистника - trefoil arch
арка из норманского кирпича - Norman arch
арка купола - rib of dome
арка купола - dome rib
арка моста - bridge vault
арка с высокой шелыгой - high-crowned arch
арка с затяжкой - bowstring arch
арка с затяжкой - bowstring girder
арка с затяжкой - tied arch
арка с очертанием обратной цепной линии - catenary arch
арка свода печи - furnace roof arch
арка со связями жёсткости - braced arch
Thus observing this we are entitled to the conclusion that the meaning of a special term is
not limited only by the lexical meaning of the term but to a great extend it depends on language
features peculiarities. Absolute overlapping of facets of a term is virtually impossible. That is why
it is impossible to translate a word only with the help of a dictionary, which provides a long list of
meanings of a translated word.
It is also a matter of great importance to avoid loan translation with words including the
cultural aspect in their meanings and pay attention to connotative words which fall together with
central meaning, but are different by cultural-historical association, background knowledge.
The process of studying and using foreign language should be preceded not separately but
in collocations inherent to language. Ignorance of it will cause deviance of language norm.
A lesson of foreign language is a practice of intercultural communication, as every word
reflects foreign world, foreign culture. Each word implies an idea of the real world determined by
national consciousness. Knowledge of culture, history, realities and customs encourages positive
attitude to studying foreign language, to the culture of a native-speaker. Many examples
demonstrate that ethnic and cultural aspects of a vocabulary are valuable to applied linguistics and
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especially to a practice of teaching of foreign language. Studying background knowledge, ethnic
and cultural aspects of meaning are to be of great importance, as the inclusion to linguistic
analysis of one more dimension – social, gives an advantage to interpenetrate to the nature of
language, to find out conditions of its functioning and dynamics of its development.
Excitement of cognitive interest to foreign language’s learning in a higher technical school
should be based on applying of unusual events’ method (professional terms, slang, special wordcombinations and cliché). So as using of special vocabulary means belonging of a person to any
specialty and defines his status that is why certain introduction of unusual events’ method with
some emotional meaning can motivate students not only for foreign language’s learning but for
forming of students’ system thought during teaching them to special academic subjects.
The main part of foreign language’s knowledge is obtained through the context, which are
four in general:
1. inner nonverbal context consisting of emotional and motivating state which influences to
the set of words so as to the voice’s sound. As a rule, this one is used for listening to records,
watching films and working with computer programs. It is the first period of foreign language’s
learning, when accumulation of vocabulary and skills in aural and written speech takes place;
2. inner verbal context shows relation to the object. Certain words and expressions have
close association in any language and must be learned for complete understanding. Their
memorizing connects with reading lots of special texts and fulfilling creative tasks for them;
3. outer nonverbal context or general situational model consisting of face’s image, gesture
of a speaker and associative objects and activity. This point is usually neglected for foreign
language’s learning. As a rule, this one is used for making and learning dialogs, monologs,
translating special texts and scientific reports from native into foreign language;
4. outer verbal context using symbol system is sometimes called inter-verbal context. It
takes place when a word or an expression used in lots of contexts and the first meaning may be
changed or added. This point is used for advanced foreign languages’ learners, when much special
vocabulary is accumulated and students are able not only to present their scientific and researched
works for student’s conference but formulate problems and questions to other speakers there.
Using context is one of the conditions for foreign language’s teaching so as it is very
difficult to create language medium out of native language country. It is possible to form similar
medium following some conditions: presence of a multi-media language’s laboratory and stable
medium or organized system aimed to forming and development of getting knowledge interest,
insisting and purposefulness that connect with forming of students’ system thought. The necessary
condition of successful foreign language’s teaching is using these two points simulteniously.
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Generally getting knowledge interest, insisting and purposefulness may be formed during
creation of language’s skills that is possible because of repeating in certain situations more than
during artificial academic situations without connections with communicative ones. Thanks to
ideal academic situation the reaction associates with lots of inner and outer stimulus and their
certain repetitions become more effective. If a student is made to depend on inner stimulus then
any possibility of reaction’s repetition in natural language’s situation will be bellow so as these
stimuli are specially produced while being learned. The single work in a multi-media language’s
laboratory as the central element of foreign language’s learning does not supply reply-correlative
stimulus of the situation “face-to-face” because of lacking of encourage medium (sound of voice,
face’s image) while their association with gesture, other elements of paralanguage. But applying
stable medium or organized system in connection with presence of a multi-media language’s
laboratory for foreign language’s learning especially in a higher technical school it is possible to
get success in this process.
The next step in foreign language’s teaching is creating of native language’s medium so as
learning and practices in a multi-media language’s laboratory are secondary. Creating of native
language’s medium is possible thanks to dialog’s method because of its aim to development of
flexible language’s knowledge. Technology of dialog’s method means learning of dialogs firstly
small sets from 2-3 phrases for a class up to automatically reproduction them in similar situations.
Then learning of longer and more complicated dialogs should be fulfilled with following using
them in similar situations or combinations “question - reply”.
Studying changes that a student wants to do more than he can do that is why it creates
strong motivation as the most important element in process of studying. Even hard learning
examples and learning of dialogs do not make students to apply phrases of foreign language in the
certain situations until he does not want to use them. Any foreign language’s lecturer should solve
two problems; these are supplying students with correct formulation for foreign language’s
communication and growing of getting knowledge interest for this process. Every of these
problems are of great importance for personal exchange of ideas and thoughts so the most
effective method should be one providing necessary stimulation for development each of them.
Scientists define some functions of language necessary for communication. For realizing
by students necessity in creation of communicative purposes for foreign language’s learning and
aimed to supporting contacts it is useful to apply the futile function that is having communication
only for supporting talks. Futile communication aimed to memorizing and automatic using stable
word-combinations and cliché is stimulated factor for communication especially on the first step
of foreign language’s learning. Then this type of communication is more useful in academic
process of a higher technical school then its dependence from intellectual level of students is less.
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This note does not concern intellect of students in general but accordingly level of their foreign
language’s knowledge. Supporting communicative contacts depends upon some factors and one of
them is a dialog’s skill called “fascination”. It is defined as call sign of information which makes
an interlocutor to receive it. So it is necessary firstly to pay attention to elementary knowledge of
students in perception of information with the help of certain important phrases and actions but
later information as itself follows. The great importance to transform information has rhythm and
intonation of speech: then there are more diversions then the level of fascination is higher. If a
lecturer tries to supply students with much information using monotonous speech, students’
perception and attention reduce and quantity of knowledge shortens.
Applying fascination’s methods for foreign language’s teaching it is possible to create
stable dynamic system consisting of the certain set of professional word-combinations necessary
for students’ work over course and diploma projects’ annotation but level of professional wordcombinations’ knowledge should be automatic. Different ways for acceleration of mastering
automatic setting of contacts in foreign language with an interlocutor may be different but
according technology of through course and diploma projecting it is useful firstly to discuss with
lecturers of special academic subjects the certain set of word-combinations necessary for students
in their future profession. Further obtaining fascination’s skills (selection of information’s
accumulating for representatives of the certain social groups) students will be able to translate
special word-combinations, fill in personal written vocabulary by themselves and use it in
authentic situations during classes.
What is the way of initiating fascination’s methods? There are some ones to support
getting knowledge interest and attention:
1. appealing to the well-known facts or events for an interlocutor;
2. breaking by an interlocutor statements in definite situations;
3. introducing a false character;
4. forming situations similar to episodes from the well-known literature’s compositions;
5. reference to the well-known authorities;
6. applying to unusual events.
Using foreign language in the contest of general professional and special academic
subjects and in technology of through course and diploma projecting lets students to master
professional vocabulary aimed to forming and perfection of students’ system thought for future
professional activity.
Technology of through course and diploma projecting consists of step-by-step fulfillment
of diploma projects starting from the first course at the Introduction into Specialty’s classes, it
connects with the law of Goethe’s theories “Negating negation” so as one level of development of
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a project is negated by another one containing more cognitive ideas and problems and being more
qualified and perfect.
According technology of through course and diploma projecting any student accumulating
knowledge during searches of the certain problem’s rational solutions of his project, using tests
and errors’ method or negating of former accumulated but further corrected ones, perfects as a
future scientist and a qualified specialist. But without introducing researching or inventing base
into academic process it will be the same crammed knowledge given in lectures like an axiom
without getting knowledge interest and cognitive mastering by skills. Problems should be formed
so that during searches of the certain rational solutions a student does not only use his knowledge
but finds conflicts between this knowledge and solution’s demand. Tests and errors made by a
student in complicated parts of his project should not be considered as incorrect actions but
searching of certain ways to the aim. A lecturer should not suggest prepared problems’ solutions,
firstly simple ones and more complicated further, but develop creative interest of a student
connecting independent work with tutorials and combined actions as researchers in order to train
an engineer-constructor up to graduating from the higher school having abilities to make own
knowledge to work over a project and to use in practices all skills obtained during learning of
academic subjects. The most important factor for supporting student’s research interest is publicity
of his success which enhances his thought in correctness of actions and motivates the rest ones.
Introducing different ways and methods of stirring academic actions up and getting
knowledge interest of students during foreign language’s learning and connecting forming of
vocabulary and grammatical knowledge with peculiarities of future profession by this motivating
realization of practicality and necessity of communicative literacy in the context of culture’s
dialog, a lecturer corrects and directs forming and development of system thought.
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Different views on “glossolalia”
Вохромеева Екатерина Владимировна, аспирант кафедры английской филологии.
Астраханский государственный университет
A number of studies on the phenomenon of “glossolalia” have recently been done. Many
scientists tried to define the nature of this phenomenon whether it’s a human language, a product of
ASC or it’s an acquirement.
The term “glossolalia” is derived from two Greek words: glхssai, which means "tongues" or
"languages," and lalien which means "to speak." It is observed in some tribal religions and within
some Christian denominations, notably Charismatics, Latter-day Saints (sometimes called Mormons)
in the past, and Pentecostals[1]. Another source defines it as "a phenomenon of intense religious
experience expressing itself in ecstatic speech"[3].
Eugene A. Nida made one of the first researches on this question. While studying this
phenomenon he made a detailed list of reasons why glossolalia can’t be a real human language. He
calls it a form of ecstatic speech which has nothing in common with human speech, judging by his
experiment.
A professor of anthropology and linguistics at the University of Toronto, William Samarin
made a thorough research. In his book “Tongues of Men and Angels” he says that "There is no
mystery about glossolalia. Tape-recorded samples are easy to obtain and to analyze. They always turn
out to be the same thing; strings of syllables, made up of sounds taken from among all those that the
speaker knows, put together more or less haphazardly but which nevertheless emerge as word-like and
sentence-like units because of realistic, language-like rhythm and melody. Glossolalia is indeed like
language in some ways, but this is only because the speaker wants it to be like language. Yet in spite
of superficial similarities, glossolalia is fundamentally not language. All specimens of glossolalia that
have ever been studied have produced no features that would even suggest that they reflect some kind
of communicative system." [4]. Samarin concludes that, in the hundreds of examples he studied, all
lacked several essential elements of languages: vocabulary, grammar, syntax. Also he rejected the fact
that glossolalia is xenoglossia (This is the ability to spontaneously speak a foreign language without
first having learned it, or even been exposed to it. This term is also derived from two Greek words:
Xenos, which means "foreign" or "foreigner", and glхssai, which means "tongues" or
"languages."[1]). Samarin defines the glossolalia as a “pseudo-language”, as "meaningless but
phonologically structured human utterance believed by the speaker to be a real language but bearing
no systematic resemblance to any natural language, living or dead."[4].
But nevertheless there’re views that glossolalia’s an acquirement.
115
For example, Felicitas D. Goodman, a psychological anthropologist and linguist, concludes
that "the association between trance and glossolalia is now accepted by many researchers as a correct
assumption," and that glossolalia "is, actually, a learned behavior, learned either unawarely or,
sometimes consciously."[2]
This conclusion was proved by many other scientists. Dutch Reformed minister Harold
Bredesen, chairman of the board of the Blessed Trinity Society and one of the outspoken leaders in
the tongues movement, advised the students at Yale University to adhere to the following
guidelines:"(1) To think visually and concretely, rather than abstractly: for example to try to visualize
Jesus as a person; (2) consciously to yield their voices and organs of speech to the Holy Spirit; (3) to
repeat certain elementary sounds which he told them, such as ‘bah-bah bah’ or something
similar”.[5]The Reverend Christensen, a Lutheran minister and a tongues speaker, advised the
following: "In order to speak in tongues, you have to quit praying in English. You simply lapse into
silence and resolve to speak not a syllable of any language you have ever learned. Your thoughts are
focused on Christ, and then you simply lift up your voice and speak out confidently, in the faith that
the Lord will take the sound you give him and shape it into a language. You take no thought of what
you are saying: as far as you are concerned, it is just a series of sounds. The first sounds will sound
strange and unnatural to your ear, and they may be halting and inarticulate”[5].
To sum it up, we should say that we are based on the investigation of Felicitas D. Goodman
and sure that the phenomenon of speaking in tongues or glossolalia is an acquirement, which occurs
due to your own expectation or under pressure of the religious group.
Information sources:
8.
John Farkas, "Speaking in Tongues and the Mormon Church," Berean Christian
Ministries, at: http://www.frontiernet.net/~bcmmin/tongue1.htm
9.
Goodman F.D. Speaking in Tongues. A Cross – Cultural Study of Glossolalia. –
University of Chicago Press, 1972.
10.
F. Jansen, "Glossolalia". One section in B.M. Metzger & M.D. Coogan, "The Oxford
Companion to the Bible," Oxford University Press, New York, NY, (1993).
11.
Samarin W.J. Tongues of Men and Angels. The Religious Language of Pentecostalism.
– McMillan, NY, 1972
12.
http://gospel -herald.com/noorbergen/glossolalia_book_1/glossolalia_index1.htm
116
American nation: real or just illusion
Добрянская Ольга, студентка
Астраханский государственный университет
If we want to see how people with different ethnic background live on the same territory, the
best way is to make analysis of the American society. America is one of the best examples of
polyethnic region. It is not just a country with a lot of different nations, which spend every day in a
close connection, sharing their cultural traditions and ways of life. The history of this country from its
foundation up to the present days is a story of immigrants, combination of different cultures and
nations. It is a mixture of races, religions, ideologies, etc. Every nation has some characteristics,
which show that people identify themselves with this nation. The inhabitants of a nation share a
language, a religion and a history. This is not true of the USA that accommodates people from other
nations, who keep their language and their religion, and who come from wildly different (and often
conflicting) national histories. There is no culture, language, religion, etc that can be defined as
"American".
Since XIX century America had let in people from
over 70 countries from all over the world, who brought their customs and traditions to the American
land. If enough people like a feature (whether pizza, reggae or Buddhism), it will survive and
reproduce.
Then
it
will
become
a
part
of
American
culture.
The population of America is about 250 million people. Among them:
Native Americans: 2 mln.
English ancestors: 32 mln.
Slave descendants: 30 mln.
German ancestors: 58 mln.
Irish ancestors: 39 mln.
Hispanics: 25 mln.
Asian Americans: 7.5 mln
Others: 56.5 mln.
You can also find almost all kinds of religion in the USA. There are about 260 different
churches. 86 of them have more then 50 000 followers.
Such huge variety of different nations causes a lot of ethnic and national conflicts. All people
from children to old men come across with such situations. More then a half of American pupils
(58%) met with national or races conflicts at school or on job.
There is a table, which shows that between adults there are also difficult attitudes.
Americans’
attitudes
to
other
nations
(%)
117
AfroWhite
Asians
are
Asian
Hispanics
Americans
cunning
and
25
3
48
39
48
64
8
53
23
32
62
5
like to deceive
Hispanics give birth to
a lot of children but
they
can't give them
enough food
Afro-Americans won't
make a success
even if they have
such an opportunity
In conclusion I would like to say that such politics in national question, which reasons are
economical, because immigrants have always been convenient for American economy and some kinds
of job, causes a lot of ethnic and national conflicts now and in future can make America a country of
people of not European race. Now 40% of 20 year old Americans and more than half of children at
the age of 6 are not European.
118
Russian marriage migration. A marriage with a foreigner –advantages and
disadvantages. The conflicts of cultures in families
Левченко Елена Николаевна
Астраханский государственный университет
It is evident nowadays that there is a tendency in Russian and foreign society of
global marriages of Russian women to foreigners with a following leaving Russia for other
countries. This cultural phenomenon - female marriage migration appeared in the middle
of 90th and was immediately called as a problem by researches. T he researches draw our
attention to ethnical peculiarity of marriage migrations: “in the composition of floods there
are more ethnical
Russians, that means the main population of the country. The age characteristics
are the following: 60% of young women – marriage migrants are at the age of 20-30. From
those there are 7% women who are younger than 20. 30% of women are from 30 till 40
years old. The average age of marriage migrants is 28. Education: “… marriage migrants
have height enough level of education”. “More than half of women have higher education.
It is high enough for such kind of migration in the world”. There are many scientific
researches, that touch this problem and they are very important for studying the factors of
its forming and development.
To our mind, the problem is in the fact that the national genofond emigrates from
Russian and this weakens Russian ethnos and Russian super ethnos. So, as it is said about
“brain drain” we can also say about “women drain” from our country.
According to information given by the USA justice ministry during last 12 years 75
thousand Russian women migrated into this country with bride visas.
In this article we’ll try to observe the development of marriage procedure
nowadays and its factors, learning such sources of information as scientific researches,
personal documents or letters, advertising booklets of international marriage agencies,
mass media, reports on special web forums and others. It can be approved that to the
beginning of the 21st century female marriage migration and the search of foreign
marriage partners totally increased. What facts let us confirm that? Numerous sites of
international acquaintances appeared and exist in the Internet. At the turn of the 20-21
centuries a lot of clubs of international acquaintances appeared and they have been
successfully working for already 5-8 years (the first one is 15 years old). The number of
such clubs has been increasing and their activity has enlarged. What facts prove the rising
interest of Russian women to marriage with the foreigner? Hundreds and thousands of
women declare their wish on the site of the club French Romance. In February 2002 6000
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advertisements were registered on this site. Moscow agency on international acquaintances
“Kananit” announces that for one advert from USA citizen put into Russian regional
newspapers more than 5 hundred letters from Russia women were received.
What are the main directions of female marriage migration in the beginning of the
21st century? The main quantity of our citizens get marriage to Americans, Germans and
Italians: just these representatives of these particular countries apply for brides in our
acquaintance services.
In Australia Russian girls aren’t in popular demand but on the French “brides
market” Russians are much in demand. There are also many Turkish-Russian families in
Turkey.
Let’s analyze the factors of marriage migration. Researches Tjurjukanova and
Tsalagove selected social, political and economical factors of this phenomenon in 1996/
Dissatisfaction of well educated women by working conditions, difficulties of combining
work and house problems, lack of free time for upbringing of children, economical
discrimination of women on the labor market are the most important of these factors.
We can also select some more factors of development of marriage migration. They
are demographic, psychological national and cultural ones. So, undoubtedly, demographic
problems of West Europe influence the mass forming of marriage of Russian women to
foreigners and marriage migration from Russia. These problems are the following: the
downfall of birth-rate, increase of average length of human life, reduction of actual number
of aboriginal population.
One of the most important factors of female marriage migration is demographic
problems of Russia in self. Absolute majority of Russian researches determine the
demographic situation, existing in Russia of the turn of two centuries, as a deep
demographic crisis.
To our opinion, the shortening of quantity and constantly growing disbalance of
sexes conditioned by national and cultural peculiarity of our country. The most important
of them is destruction of natural and human resources. Wars of the 20th century show this
fact. Russia took part in all of them. First and second World Wars, the civil war,
Afghanistan and Chechen wars, Stalin’s genocide took away hundreds of thousands and
millions of human lives and it wasn’t perceived by the society as a disaster.
Thus, demographic situation and demographic situation and demographic problems
of West Europe and Russia are the most important factor of female marriage migration
from Russia conclusion of marriage contracts with foreigners.
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We mark out psychological and nation-cultural factors. In the context of problem
of female marriage migration the results of researches made by S. Barsukova are
extremely significant. In public consciousness of post soviet society there were two
attractive female images: the image of a businesswoman and the image of the wife of a
“new Russian”. The image of a businesswoman was tore many women because it is very
complicated to change your manners, behavior and character according to the aims. But
the image of the wife of a “new Russia” became so tempting, that many women began to
look for them abroad because there isn’t necessary quantity of “new Russians” in our
country.
In context of problem of female marriage migration from Russia the results of
cross-cultural research of stereotypes of female behavior in USA and Russia carried out by
psychologists O. Mitinoy and B. Petrenko are extremely significant.
They prove that
Russian women prefer marriage with a man of higher social status more than marriage
with a “simple” man, good master, living by “earth” problems. Women look for safety,
stability, and guaranteed life level due to higher status of a husband or his ability to solve
all these questions. Nowadays the main clients of capital international marriage agencies
are successful women – professionals with a high social status. To our opinion this
situation is explained by psychological, nation-cultural reasons. According to researches of
a famous Moscow psychologist Naritsyn says, that private life of business ladies, who are
successful in professional sphere, develops unhappily. It is very difficult for them to find a
partner for marriage/
One of the factors of development of phenomenon of female marriage migration is
a demand for Russian wives. There is an American proverb: “Paradise is an American
salary, Russian wife, English house and Chinese food”. In foreign publications you can
find an idea that Russian women attract foreigners not only with their appearance but with
their modesty, unpretentiousness, plain tastes that let foreign husbands struck their Russian
wives with average level of west life.
Now situation is changing. Economical aspect is important but it is not principal.
The demand for Russian brides is explained by some other reasons. The specialists look
for Russian women, oriented on families or women who want to be housewives. In such a
way, it can be proved that cultural innovation – mass marriage of Russian women to
foreigners and leaving Russia – is a determined by the whole complex of reasons:
problems of Russian society (economic, social, demographic), Russian national and
cultural features, demographic problems of the countries of West Europe, psychological
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and cultural requirements and needs of men ot west society and, at last, they are
opportunities, that open society gives to people.
Having analyzed reports on forums of internet web pages, devoted to marriage to
foreigners we determine advantages and disadvantages of them with representatives from
different countries that there were marked by the women-visitors of these sites.
If you marry to German husband you get the famous “three K” – Kuche, Kinder,
Kirche”. Germans are extremely conservative. German men are punctual, provident and
sentimental. An important point of marriage is a marriage contract for them. Don’ t hope
special generosity, choosing a German groom and wait for love to parents and children.
Helpless old people in Germany are sent to live to old people houses, full-grown children
move from parents’ houses at the age of 16-17. And at last you can get a citizenship only
after you have lived for 3 years in the country. By divorce children are left with mother but
if they have a German passport, father can take them away to abroad. Alimony are very
high – woman can stay at home till the time when her children are 14.
Marriage to Japanese:
First, you are to remember, going out with Japanese: they are totally different.
Japanese man isn’t accustomed to show real feelings; the idea of decency replaces the
heart to him. You are to put up with the fact that your children will be Japanese. A person
is like others there. Japan is a country of the only national, the only religion. Yang
Japanese men are busy with study, work, career. They start money, status in the society. It
usually happens when they are nearly 50. They take care of their wives, give pocket money
but don’t notice a personality in them. They don’t make marriage contracts and in case of a
divorce a wife don’t get anything even children. If you are married for 10 years you will be
happy. According to statistics for every hundred of marriages there are 2% divorces.
Marriage to an African:
They are full of emotions, sing and dance well, play different special instruments.
African men aren’t afraid to show their feelings, weakness, sincerely love their girlfriend,
attached to them, adore children and respect old people. Where is a dirty trick? First, their
emotions are unexpected. An African can’t calculate the strength of their anger or joy.
Surprises of family life can be waited even 30 years. Till old age they remain children in
soul. Except this an African groom has a bent for mysticism and it adds unusual features to
his character. Marriage to an African will entail emigration to Europe, USA or Australia.
In Russia the attitude to African marriages is preconceived. And we don’t advice you to
leave for your husband’s homeland. In many African countries there are many military
conflicts, problems shortage of food, water, medicine, technique. There is a high risk of
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dangerous infectious diseases. Without studying language, laws, traditions your marriage
will break out in 2-3 years.
Marriage to Italian:
You will never be bored with an Italian husband. He has an explosive,
Mediterranean temperament, rapid speed of communication, the tenderest romantic and
creasy jealousy. Family for an Italian is a saint part of life. But now about the minus –
don’t dream about the wealth. Italy – the poorest of European countries. While divorce a
couple get 3 years to think about their decision and then a husband must maintain his wife
until the next marriage. But you want be able to take your children away from the country.
Men often bring up their children after the divorce. You will also have to work in Italy but
not on prestigious work. Russian diplomas are not rated, but there is always a shortage of
nurses, hospital attendants, chambermaids. At best you’ll find a place of a guide for
Russian excursions. You shouldn’t forget about religion either – in catholic country in is
agreed to visit church services and follow traditions and holidays. You’ll also have been
tolerant to your husband’s hobbies – at best it will be football, politics, cars, at worst –
Italian vodka and girls. Italian marriage means “a little logic, much love”.
A marriage to Arab:
Advantages – ability not to work till the end of life and many children. Feeding
them are worries of your husband.
Disadvantages – absence to short skirts, swimming costumes and ability to deal
with you time and yourself. Bridges of groom Moslems come to their wedding with
piranhas. Women are beaten with stones for adultery and smoking and drinking alcohol
wife is nonsense in Moslem families. Behavior, lifestyle, upbringing children – everything
dictated by the law. A lot of women notice that Arab is the tenderest in Russia but at home
he becomes an uncompromising tyrant. Gating marriage to Arab you get married to all his
relatives till the end of time. If you dreamt about many relatives you will be satisfied.
According to the Koran laws a husband can take the second, third wife and by divorce a
wife doesn’t get anything even children.
A marriage to American:
It’s a case when you can take one guarantee - no guarantees. The advantage of an
American marriage is in the fact that their policy works clearly and concretely. If your
husband jeers at you, the problem will be solved at the nearest police station.
But in order to protect yourself from different unrespectable hardships or worries
you should have a necessary sum for the return ticket on your credit card and become
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familiar with one of the handicrafts professions such as a barber or a confectioner. But best
of all stay at home. The happiest marriages are with those Americans who come to Russia.
The French king Henry the I married to Ann, the daughter of Jaroslav Mudry, the
Spain artist Salvador Dali – married to Elene Dyakonova and they were happy. Think
yourself, decide yourself…
The role of international students’ exchange programmes in the
life of young people.
Мусякаева Альфия Алямовна
Астраханский государственный университет
In an increasingly globalized world, governments and educators are becoming more and more
aware of the need for students to gain an international perspective as an integral part of their education
in order to improve individual and national competitiveness.
There are different international students exchange programmes. We have taken prone
youngsters with better knowledge of other peoples’ cultures, lifestyles, mentality – their particular
attitude part in two of them and we believe they contribute greatly to close co-operation between
young people of different races, religions, languages and traditions. They also promote better
understanding between them. They broaden their horizons, and way of thinking. Culture needs to be
understood in two main senses. The first is culture in its most general meaning as the underlying set
of shared understandings, beliefs, customs and rules of behavior that constitute a framework for the
daily life of a people. It is often characterized as ‘a design for living’ or ‘the way we do things around
here’. This is culture as it is learned in the course of everyday life. Experienced from birth, culture
shapes an individual’s understanding of who she is, what she may expect, and how to treat others and
behave in her own right. As a collective body of beliefs and lifestyles, culture is generated from social
interaction through time. Cultures build up distinctive institutions of patterned behavior and
expectation that are generally stable and long lasting, but the foundations of culture in social
interaction also give rise to variations within cultures and to ongoing development and change.
Significant differences between cultures stem from differences in language, religion and historical
experiences of people in different parts of the world. Slavery, colonization, and struggles for national
independence have had important effects on the cultures developed in different regions and countries.
The second sense refers to culture as communicative arts, embodied in art, literature, performance,
media and popular entertainment, traditional and folk arts and like forms of expression.
Communicative arts have mimetic relations to the culture of daily living, in that communicative art
forms draw from and play on culture as lived experience, while in turn reflecting back to their
consumers’ ideological visions of life as it might be lived.
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When I was in the 9th grade, I was a member of a large group of students from different
Astrakhan’s schools who accepted young students from abroad. The students were from Germany,
England, the United States of America, France, Australia, Austria, China and other foreign countries.
We were interested in each other and talked a lot. While communicating with them we, the Russian
students, learned more about the places they were from, about the life of youngsters in their countries
(their studies, hobbies, fashions, interests, friends and friendship, their attitude to voluntary work and
others). We also improved our knowledge and skills of foreign languages. We got to know each other
better. Everybody wanted to be friends and live in peace and mutual understanding. And this is the
main thing for both foreign and Russian students. It’s needless to say that was up to the interests and
aspirations of all the participants of those meetings. It was great! I am sure every participant will
remember those days for good. We also got to know that our foreign guests had been traveling to
different countries. They were independent; they earned their living by doing part – time jobs in
different countries. They lived in international camps and they did a lot of voluntary work. They
helped elderly people, looked after little children, they taught children handicrafts they could do well.
On the other hand it enriched their inner world. They became more tolerant, friendly, adaptable, so
did we.
There is one more programme which gives you great opportunity to know the world and
people better. American Councils for International Education: ACTR/ACCELS is an international non
– profit organization working to advance education, research, and mutual understanding across the
United States and the nations of Southeastern Europe, Eurasia, and South Asia. This programme helps
students all over the world to know more about cultures, people. It helps to build bridges between
different nations.
I have interviewed students from different countries when I was in the USA. I talked to
boys and girls of my age and to their parents and relatives. I took part in discussion of different
problems with my foreign teachers. I read American newspapers, magazines and watched American
TV programmes. I also read their text books on History, Culture, Literature a lot. All this helped me
to learn the Americans and their society better. That is why I am sure every boy and girl should meet
as many foreigners as they can to know our world better in order to be a success to adapt to it.
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Social components of interracial marriages in multicultural society
Нгуманова Румия
Астраханский государственный университет
Interracial marriages have always been frequent since the ancient times. The number of
such unions increases every year all over the world, including Russia. Our women who decided
to marry a representative of a different nation hardly imagine what is expecting them. After all,
they will have to face a new way of life, learn a new language and make friends with new
people. Of course, love makes the world go round. But minor problems or slight quarrels will
entail difference in culture or education, national character, customs and national norms of
behavior.
Social nature of interracial marriages lays in the national belonging of two married people
to a different nation as a historically established group of people having common national
features and mentality. Ethnic features are formed only in special conditions – territorial,
natural, socio-economical or legal conditions. Difference between traditional national cultures,
based on ethnic features and the way of life of a nation which a married couple belongs to,
manifests itself very actively in a day-to-day life.
Ethnic self-consciousness of two married people is an important component of their
relations. Thus, we can say, that interracial marriages represent unions which imply the
overcoming of different kinds of prejudices and demands greater subjective assistance of their
participants (husband and wife).
Going on speaking about the social nature of interracial marriages it is important to
consider ethnic belonging as a basic component of a person’s identity. It plays a major role in an
interracial marriage. National and cultural identity formed in the making of husband’s or wife’s
personality changes after marriage in some way, according to personal features of married
people, their identification to their own ethnic group and its values, customs, traditions. In that
way, an interracial marriage influence on national and cultural principles of a couple, makes two
married people compromise in order to solve the problem of ethnic identification.
Another no less important component of social nature of interracial marriages is religion.
Manifestations of differences in the religious consciousness depend on a degree of religiousness
of two people, how faithful they are. In some cases, religious aspect may play a crucial role and
even prevent from marriage.
The problems of interracial marriages are very pressing in the Astrakhan region. For
instance, they are wide-spread among Tatars. The representatives of native population marry the
representatives of other nations very intensely. More than 42 percent of Tatar women are
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married to the representatives of other nationalities. Such fact has its pros and cons. On the one
hand such marriages enrich and improve the genes of a nation. On the other hand, the originality
and the unique features of a nation can be lost and it is very difficult to restore them afterwards.
We have the right to choose what kind of marriage we would like to have, but we mustn’t forget
about our national roots and cherish our heritage.
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What is multiculturalism?
Киселева Евгения Евгеньевна
Астраханский государственный университет
Nowadays such phenomena as multiculturalism is becoming wide spread within the scientific
world. But it is often misused and highly misunderstood. Since for many it is also a value-ladened
concept, it has come under fire from diverse segments of the population, who due to their social
position view the world differently. The fact that where you stand determines what you see is a reality
in most situations, and it is especially true for the concept of multiculturalism.
The purpose of this article is to provide an operational definition of multiculturalism and its
value for all groups as a basis for understanding the changes coming to our society.
Like most word “multiculturalism” needs to be understood from both historical and conceptual
perspectives. Historically, “multiculturalism” came into wide public use in the West during the early
1980s in the form of public school curriculum reform. Specifically, the argument was made that the
content of classes in history, literature and social studies and other areas reflected what came to be
called a "Eurocentric" bias. Few if any women or people of color, or people from outside the Western
European tradition, appeared prominently in the curriculums of schools in the United States. This
material absence was also interpreted as a value judgment that reinforced unhealthy ethnocentric and
even racist attitudes. Observers noted that teaching and administrative staffs in schools were also
overwhelmingly white and/or male (whiteness being pervasive at the teaching level, maleness at the
administrative level, reflecting the politics of gender and class as well as race in the educational
system). Eventually parallel questions were raised about the ethnoracial or cultural biases of other
institutions, such as legislatures, government agencies, corporations, religious groups, private clubs,
etc. Each of these has in turn developed its own response and policies regarding multiculturalism.
The concept of multiculturalism embodies a new orientation toward the future. Unfortunately,
in all the heated discussion around the term no clear definition of the concept has yet emerged. People
are thus left to read into the term whatever their biases and self interests dictate. Let me put forth an
operational definition of multiculturalism as a starting point to better clarify our
human interactions.
Multiculturalism is a system of beliefs and behaviors that recognizes and respects the presence
of all diverse groups in an organization or society, acknowledges and values their socio-cultural
differences, and encourages and enables their continued contribution within an inclusive cultural
context which empowers all within the organization or society. Let's take it apart. There are the four
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pairs of action phrases that give substance to the definition: “beliefs and behaviors,” “recognizes and
respects,” “acknowledges and values,” “encourages and enables,” and a fifth one, “empowers.”
Multiculturalism is a “system,” a set of interrelated parts—in this case, beliefs and behaviors—which
make up the whole of how humans experience today's world. It includes what people believe about
others, their basic paradigms, and how these impact, and are impacted by, behavior. The outcome of
this framework of beliefs/behaviors are seven important actions.
The first is recognition of the rich diversity in a given society or organization. For the longest
time racial/ethnic minorities, the physically disabled, and women have not been given the same
recognition as others. The one-sided approach to history and education has been a testimony to that
fact. With recognition should also comes respect. Respect is the process whereby the Other is treated
with deference, courtesy and compassion in an endeavor to safeguard the integrity, dignity, value and
social worth of the individual. It means treating people the way they want to be treated. Respect and
recognition are not the same, since recognizing the existence of a group does not necessarily elicit
respect for the group.
Multiculturalism also entails acknowledging the validity of the cultural expressions and
contributions of the various groups. This is not to imply that all cultural contributions are of equal
value and social worth, or that all should be tolerated. Some cultural practices are better than others
for the overall betterment of society. These cultural expressions and contributions that differ from
those of the dominant group in society are usually only acknowledged when there is an economic
market for them.
Multiculturalism means valuing what people have to offer, and not rejecting or belittling it
simply because it differs from what the majority, or those in power, regard as important and of value.
Multiculturalism will also encourage and enable the contribution of the various groups to
society or an organization. Women and persons of color, for example, often experience
discouragement because what they bring to the “table” for discussion is often regarded as of little
value or worth. Yet what people bring needs to be valued, for who knows from where the next great
idea
may come—from a youth, from an elderly person, from an African American, from a single
parent, from a lesbian, from a high school drop out, from a business executive, etc.? The word enable
here is important, because what lies behind it is the concept of empowerment—the process of
enabling people to be self-critical of their own biases so as to strengthen themselves and others to
achieve and deploy their maximum potential. People's sense of self-worth, value and dignity is most
often determined not only by the kind of support and encouragement they receive from others, but
also from how willing they are to be self-examine negative behaviors in their own life and in their
cultural group.
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If I or my group is practicing self-destructive action, all the external help will go for naught.
The essence of multiculturalism, the undergirding concept of multicultural education, is the
ability to celebrate with the other in a manner that transcends all barriers and brings about a unity in
diversity. Multiculturalism enables us to look upon the Other, especially the Other that society has
taught us.
And taking into consideration all the above mentioned can we call the Astrakhan region a
multicultural one? The answer is surely negative in spite of its being originally “ a tolerance keeping
region”, because we cant tell for sure that there is the diverse of all social groups ( not only ethnic).
But it should pointed out that there is no “pure multiculturalism” in the world now. And there are
some elements of it in the Astrakhan region.
So to sum it all up it cam be said that the term “multiculturalism can be defined as the system
of beliefs respecting all the sociocultural groups.
REFERENCES:
1. Seda Bonilla, Eduardo. 1971. “Ethnic Studies and Cultural Pluralism,” in The
Rican, Fall, pp. 56-65.
2. M. Houston Multicultural Society. New York: W. W. Norton.
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Wedding ceremony: from East to West
Тюрина Александра
Астраханский государственный университет
Today multiculturalism is a common thing in many regions. Astrakhan region is not an
exception. Multiculturalism has always been the main peculiarity of Astrakhan. More than 150
nationalities and ethic groups are peacefully neighboring under Astrakhan sky.
Astrakhan was a large trade centre where Russia encountered the East: Indians, Persian and
Armenian merchants erected their commercial town houses here. The town also attracted nomadic
inhabitants of the steppes. One was amazed at the intricate interwoven sound ornament of different
languages sounding in Astrakhan streets and markets. Emigrants from central Russia – streletses,
craftsmen, merchants formed the basis of town population and brought to Astrakhan Orthodoxy. The
descendants of Russian migrants constitute the bulk of Astrakhan population.
Needless to say, that every nation has its own customs and traditions. In my work I’d like to
compare wedding ceremony of two numerous nations of our region: the Tatar and the Russians.
Wedding has always been looked at as one of the most important events in a life of every
person. So that wedding traditions played a great role and were kept strongly in ancient times.
Unfortunately, many traditions are forgotten nowadays. However, some elements of customs of our
forefathers survive until now. All wedding customs can be divided into three groups: before wedding
rites, the main wedding ceremony and after wedding customs.
Firstly, I’d like to speak about Russian wedding traditions.
The first period of traditional Russian wedding was matchmaking. The beginning of
matchmaking started with a secret family soviet in a house of a groom. Then matchmakers were sent
in bride’s house. An offer for bride’s parents was made in a humorous form. If bride’s family
consented to this suggestion, some days after matchmaking they arranged a special dinner to tell all
relatives about a coming wedding.
Then there was a rite of presentation of a marriageable girl. It was held in bride’s house over a
week after matchmaking. This day bride wore her best dress but her face was hidden under a veil. She
showed all her talents and abilities that day. So groom’s family had a chance to see if she kept house
well. However, a bride had to keep silence and say nothing. If she was too talkative before a wedding,
it was a great disadvantage. If groom’s father was pleased with a bride, he kissed her on both cheeks.
It was also a common experience when bride’s relatives passed bride’s sister or her pretty
housemaid off as an ugly bride. Lie was revealed only on the wedding day, when a real bride
appeared. In cases like this groom’s parents had a chance to ask priest to dissolve a marriage. But it
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happened very rare. In most cases husband had to live with his ugly wife for all his life. But in some
cases he could even kill her secretly.
Nevertheless, not only groom’s parents could refuse a bride, bride’s parents could do it too. In
this case, a bride went into a storeroom and take off her costume. If a presentation of a marriageable
girl happened well, there was a special “tipsy feast”. Groom’s father had to bring wine and bride’s
parents were to bring food. Humorous songs were sung while eating. After that bride’s female friends
went to a groom’s house and asked him to come in. And he had to entertain them.
After a presentation of a marriageable girl, before a bride came to a groom, she lighted a
candle in front of an icon. And then she cast babushka on a candle trying to blow it out. After that
woman’s face was covered with another shawl. A groom could put off this shawl to see bride’s face.
After that bride’s mother gave him a glass of honey. If he liked a bride, he drank it all, if not, he made
only one swallow and gave it back. Then a groom came to a porch and told his relatives his
impression from a bride even if he knew her from his childhood.
There were also hen party and groom’s gathering the day before a wedding. For a bride it was
the last day she could spend with her friends.
Then, on the wedding day, a groom had to pay ransom for his future wife. It was a very
significant moment in a ceremony because bride’s family lost a person who could do housework. The
size of ransom depended on how much beautiful and hardworking bride was. However groom’s
wealth played a great role too.
Then it was the most important part of the wedding – church wedding ceremony. At first,
priest wore rings on fingers of newlyweds as a sign of the strength of their promises. Then he asked
them if they married free or if they were bound with other people. After that he laid on crowns on
their heads and prayed. In addition, newlyweds drank wine from the same chalice for three times and
passed on lectern for three times too. I’d like to stress that church wedding ceremony is the only rite
that hadn’t been changed through the centuries.
The last part of a ceremony was a wedding feast. Two tables were set. The first table was
called “wedding”. Nevertheless, guests offered newlyweds different dishes, they didn’t have to eat
anything from this table. They only had to accept congratulations from guests. After bride and groom
left, feast went on. The second table, named “mountain”, was set. By this times bride’s relatives and
guest arrived. They were met near a porch with vodka. Matchmakers were the first to come into a
house. They asked groom’s relatives indignantly and angrily about bride’s abduction. After that
groom’s parents confessed that they had abducted bride. And then newlyweds came to guests. Bride
gave gifts for groom’s parents bowed low and kissed them. Some time later newlyweds seated at a
celebration table. Relatives put two bottles of wine connected with each other with a red and pink
neckbands. newlyweds had to take them when they went sleep. This part of celebration had always
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been held with songs and solemn congratulations. There was also a tradition to invite a special woman
for singing songs professionally, called “velichalka”. She can be compared with today’s toaster.
Because she had to say toasts like modern ceremony master. However the first toast was made by
matchmaker. Then a special wedding cake was brought. After eating cake newlyweds knelt and asked
their parents to bless their marriage bed. In the morning relatives came to wake up newlyweds. They
had to go to a banya.
On the second wedding day there was a “cheese feast”. Newlyweds entertained guests. And
they in turn gave presents to newlyweds. In addition, there was a tradition of dressing in different
costumes. The most popular costumes were costumes of animals, Gipsy and soldiers. It was also
popular to cross-dress. The third wedding day was usually the last one. On this day guests arranged
different kinds of tests for a wife. They made her kindle a stove, cook and sweep. At the same time
they interfered her trying her patience. Only husband could stop this test by giving all guests vodka.
And now I’d like to tell you about Tatar wedding traditions. Weddings were usually celebrated
in autumn, when all farm works were finished. Firstly, guy’s parents sent matchmakers to bride’s
house. There were usually two steps of matchmaking: “aitteru” and “syrau”. The role of matchmaker
always played groom’s kinswoman. Bride’s consent was strengthened by prayer and demonstration of
all presents which a groom made for her. Then a girl made tea for guests. On the one side of the table
she put a saucer with honey and on the opposite side a saucer with oil. It was a symbol of a smooth
and sweet family life. On the betrothal a date of a wedding ceremony was determined.
Before a wedding a groom sent 10 kilos of mutton and 15 kilos of rice to his bride’s house for
cooking a special wedding pilau called “kui degese”. Guests were invited before a wedding. Both
sides appointed their own inviting –woman. In all houses where an inviting –woman came in, she was
met very warm and cordially. All presents from guests were divided between a hostess and an
inviting –woman. Wedding ceremony on bride’s side consisted of two parts: the first part was even
female (tugys tui) and the second one included a convite of a groom (kiiausiy). This old custom
pointed out a womankind of the wedding culture.
Country weddings were usually held in marquees. They were constructed some days before a
wedding in front of a house or in a backyard. The culmination of a female wedding ceremony was a
demonstration of groom’s presents (tugis). So every guest had an opportunity to estimate groom’s
generosity by showering presents with coins. Then all gests were given special presents – remnants
(kiet). Musicians continued a ceremony with playing wedding songs. Guests were also met and seen
off with music.
On the same day a convite of a groom could be held. Traditionally “groom’s train” didn’t
arrive at time. A groom resisted deliberately. So bride’s relatives had to bring him in on their hands.
This rite was full of humor, jokes and music.
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A period between two wedding blocks lasted nearly a week. At this time a religious rite of a
marriage (nikah) was held. Neither a groom nor a bride could take part in this ceremony. It is
interesting to notice that dowry was sent to a groom’s house on this day too. A special attention has
always been paid to this old custom. Groom’s relatives decorated horses with bright ribbons of
different colours. Vehicles were decorated too. This procession arrived to a bride’s house. On arrival
at a groom’s house dowry was unload and then was brought in one of the rooms, where it was
“guarded” by two female relatives who were chosen by a groom’s mother.
The wedding ceremony on a groom’s side was held in two steps too. On the wedding day a
groom drove a bride in his house. Bride’s wearing was accompanied with her and her mother’s cry
and weeping. Traditionally bride’s weeping corresponded memories about ancestral home and
sorrowful appeals to her mother and father. At the first wedding night groom’s daughter-in-law
(bedder) made a bed for newlyweds.
On the second day a rite of a “daughter-in-law tea” (“kilen-tea”) was held. A bride gave some
tea and treated with beliashi, which were sent from her ancestral home, her new relatives. In a few
days bride’s parents had to invite newlyweds to their house. And a week later newlyweds or groom’s
parents made a return invitation.
Today there is a return of an interest to a traditional wedding custom. It’s not surprising that
newlyweds are trying to mark this important day in an unforgettable way. Because a registration
antagonizes with its officiality.
Originally a wedding ceremony was connected with a magic. Not without reason the old
always say that it is necessary to lead newlyweds around a tree. Because girl’s passage from a father’s
family to a groom’s family also attracted a passage to a patronage of ghosts of a husband’s family. So
it was surrounded with special amulets which promoted health and wealth of newlyweds.
Step by step, with a change of a perception of the world, wedding ceremony started to be
realized as a game. Some rites were saved because of their poetic form and others thanks to a
tradition.
134
Исследование гендерных различий в представлениях молодежи о будущем.
Алгазина Анастасия,
студентка 5 курса факультета «Технология и предпринимательство»
филиала ГОУ ВПО КГПУ им. В.П.Астафьева в г. Железногорске
Во
многих
психологических
работах,
посвященных
проблеме
человеческого
поведения, проходит тезис о важности представлений личности о собственном будущем – в
психоанализе, теории когнитивного диссонанса, во всех когнитивных теориях, бихевиоризме,
гуманистической психологии. Представления о будущем складываются под влиянием многих
факторов – общей культурной ситуации, ценностей семьи, направленности личности. И так же
широк спектр «сфер влияния» этого конструкта. Представления о будущем значимо влияют на
актуальную деятельности личности – выбор профессии, мотивацию учебной деятельности,
организацию досуга и так далее. В нашей работе предметом исследования являются гендерные
различия представлений о будущем у юношей и девушек студенческого возраста.
В исследовании участвовала группы юношей и девушек, аналогичных по возрасту, и
социальному статусу (все обучаются в одном учебном заведении, в филиале ГОУ ВПО КГПУ
им.В.П.Астафьева, на 5 курсе).
В качестве методов исследования мы использовали проективные методики,
разработанные Н.С. Пряжниковым, позволяющие выявить важные для нас конструкты:
целевые и ценностные ориентации, представления о событиях собственного будущего,
представления о средствах достижения успеха. Были использованы упражнения «Эпитафия» и
«Пять шагов».
На рисунках 1, 2 представлены ценности, наиболее важные для респондентов,
выявленные при анализе ответов в методике «5 шагов».
3
4
3,5
2,5
3
2
2,5
Материальные притязания
1,5
Семья
Успех/достижение
1
Материальные притязания
2
Семья
1,5
Успех/достижение
1
0,5
0,5
0
0
1
2
3
4
Рисунок 1. Группа девушек
1
2
3
4
Рисунок 2. Группа юношей
Только для 25 % девушек наиболее значимым критерием жизненного успеха является семья,
для остальных девушек основными ценностями являются успех (достижения) и материальная
135
обеспеченность. Юношам присущ тот же набор ценностей: на первом месте по частоте выбора –
ценности успеха, достижения; на втором – материального благополучия и семьи.
Методика «Эпитафия» позволила выявить, кроме ценностей, представления о путях
достижения жизненного успеха, о способах достижения целей, реализации ценностей. Методом
контент-анализа мы выделили несколько способов: при помощи семьи, посредством получения
образования, при помощи успехов в спорте и так далее.
На рисунке 3 можно видеть, что для девушек наиболее часто выбираемыми способами
достижения успеха являются: получение образования, семья, месте – спорт. Интересно, что несмотря
на то, что в иерархии ценностей у девушек на первом месте ценности достижения, в перечне средств
семья все же лидирует.
25%
семья
25%
спорт
учеба
0%
8%
отсутствие идентификации с
собой
работа
17%
отсутствие
25%
Рисунок 3. Представления о способах достижения успеха у девушек.
Значительно отличаются ответы юношей. Так, среди способов достижения успеха на
первом месте (30%) – учеба, спорт; на втором месте –работа. Юноши не рассматривают семью
как средство достижения успешности.
136
10%
0%
семья
10%
30%
спорт
учеба
отсутствие идентификации
с собой
20%
работа
отсутствие
30%
Заключение:
Результаты исследования позволяют сделать заключение о подтверждении гипотезы.
Действительно, представления юношей о будущем отличаются. Для девушек наиболее
значимым критерием жизненного успеха является семья, материальная обеспеченность, учеба,
а у юношей успех (достижение), учеба, спорт и работа.
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Толерантность как необходимая социокультурная компетенция
участника волонтерского движения
Е.А.Рожнова
Российский химико-технологический университет им. Д.И. Менделеева, г. Москва
Превращая мир в целостный социум, глобализация изменяет меру оценки «своих» и
«чужих». Они оказались спрессованными в глобальных информационных и финансовых
потоках, что требует нашей незамедлительной реакции, потому что в таких условиях трудно
уклониться от контактов и остаться безразличным или нейтральным. Отвести опасность
отторжения и вражды могут только культура и навыки высокой толерантности, к которой
должны быть готовы государства, политические лидеры и рядовые граждане 1.
В таком случае необходимо подготовить участников волонтерских движений к
деятельности
толерантность
в
условиях
как
многообразия
необходимую
для
культур,
волонтеров
субкультур.
Следует
социокультурную
рассмотреть
компетенцию.
Волонтерское движение уже изначально формировалось на установках толерантности, т.к.
появилось в Европе в 1920-х годах по инициативе молодых людей, полных энергии и желания
помочь в восстановлении разрушенного Первой мировой войной мира. В 1920 году во
Франции, под Страсбургом, был осуществлен первый волонтерский проект с участием
немецкой и французской молодежи, в рамках которого волонтеры восстанавливали
разрушенные 1-й Мировой Войной фермы в районе мест наиболее ожесточенных боев между
немецкими и французскими войсками. С тех пор волонтерство успело набрать размах и
популярность всемирного масштаба. Идеи солидарности, безвозмездности, равенства и отказа
от насилия, пропагандируемые добровольцами, очень быстро стали популярными как среди
молодежи, так и людей самого разного возраста. В 60-х годах возникают десятки волонтерских
программ с миротворческой целью – подружить Восточную и Западную Европы. С 80-х годов
получили широкое распространение экологические проекты.
В России одно из самых ранних официальных упоминаний волонтерской деятельности
относится к 1894 году. В этом году были учреждены городские попечительства о бедных, в
которых подавались добровольные пожертвования и где трудились волонтеры. В советские
времена добровольцы ехали на целину и БАМ, работали на субботниках, уборках урожая.
Само слово «волонтер» произошло от французского volontaire, которое в свою очередь
произошло от латинского voluntarius, и в дословном переводе означает доброволец, желающий.
В 18-19 веках волонтерами назывались люди, добровольно поступившие на военную службу.
Сегодня волонтеры рассматривают свою деятельность как инструмент социального,
культурного, экономического и экологического развития. К волонтерской деятельности
относятся: посадка цветов, кустов и деревьев; помощь таким социальным категориям граждан
138
как: престарелые, беспризорные дети, молодежь и студенты, бездомные, люди с
ограниченными возможностями (инвалиды), мигранты, беженцы, бывшие заключенные и
другие; благоустройство и обустройство дворов, участков, городских улиц; помощь животным,
добровольная помощь зоопаркам и заповедникам; просветительские беседы, направленные на
профилактику наркомании, СПИДа, подростковой преступности; благотворительные концерты
и театральные выступления; экологические марши, уборка мусора и загрязнений; пропаганда
здорового образа жизни; интернет-добровольчество. Вовлеченность в добровольчество не
имеет религиозных, расовых, возрастных, гендерных и даже политических границ.
Многочисленные транснациональные платформы и сети добровольческих некоммерческих
организаций привлекают в свои проекты и программы свыше сотни миллионов людей
ежегодно.
Американский социолог Д.Александер пишет о необходимости идеологической утопии,
которая будет способна объединить общество при всем его разнообразии, ведь в современном
обществе существуют разнообразные утопические течения: мультикультуралисты, экологисты,
участники движения за права меньшинств и др. Все они вписываются в модель
саморегулирующегося сообщества с неограниченной солидарностью, достигаемой в результате
свободного и добровольного взаимодействия, которое даст начало реформаторской утопии
«гражданской реконструкции», которая предложит обществу «приемлемые для всех
гражданских движений высокие цели и нравственные идеалы, не посягая на своеобразие и
автономию каждого из движений и каждого гражданина» 1.
Во Всеобщей декларации волонтеров (см. http://www.wildfield.ru/club/c04b102.htm),
принятой в Париже 14 сентября 1990 года, определены следующие принципы волонтерского
движения:1) признают право на объединение за всеми мужчинами, женщинами, детьми,
независимо от их расовой принадлежности, вероисповедания, физических особенностей,
социального и материального положения; 2) уважают достоинство и культуру всех людей; 3)
оказывают взаимную помощь, безвозмездные услуги лично, либо организованно в духе
партнерства и братства; 4) признают равную важность личных и коллективных потребностей,
способствуют коллективному обеспечению этих потребностей; 5) ставят перед собой цель
превратить волонтерство в элемент личного процветания, приобретения новых знаний и
навыков, совершенствования способностей, стимулируя для этого инициативу и творчество
людей, давая каждому возможность быть созидателем, а не пользователем; 6) стимулируют
чувство
ответственности,
поощряют
семейную,
коллективную
и
международную
солидарность.
Следует отметить, что эти принципы проникнуты духом толерантности, которая может
иметь конкретные уровни: 1) активное осуждение, требование применения к «иному»
139
репрессивных мер; 2)обсуждение, требование непримиримой идейной борьбы, разоблачений,
общественного запрета «чуждого», но без применения репрессивных мер, 3) безразличное
отношение к «чуждому», «иному», 4) неприятие «чуждого», но уважительное отношение к
нему и его носителям, 5) практическое уважение к «чуждому», «иному», борьба за то, чтобы
оно не отторгалось в обществе, имело полное право быть достойно в нем представлено 7,
с.54. Волонтеры в своей деятельности должны стремиться к реализации пятого уровня. Здесь
надо сказать о идеях социальной идентичности Теда Хопфа, который подчеркивает, что
наиболее важно во взаимоотношениях между носителями различных идентичностей то, каким
образом личность воспринимает отличие, обнаруживаемое в Другом 5.
Куникина Н.П. рассматривает профессионально значимые личностные качества
волонтеров, среди которых выделяет толерантность [3]. Она приводит определения
толерантности, данные различными авторами: Ю. А. Ищенко определяет толерантность как
внутреннее активное отношение, проявляющееся или в сострадании (и молчании), или в
действии (и диалоге), С. К. Бондырева под толерантностью понимает способность индивида
без возражений и противоречий воспринимать отличающиеся от его собственных мнения,
образ жизни, характер поведения и какие-либо иные особенности других индивидов. Это
доминанта отказа от агрессии, с точки зрения Б. Э. Риэрдона толерантность заключается в
требовании уважать права других («иных») быть такими, каковы они есть, не допускать
причинения им вреда, А. Г. Асмолов трактует ее как норму устойчивости, определяющую
диапазон сохранения различий популяций и общностей в изменяющейся действительности,
как уникальный эволюционный механизм сосуществования больших и малых социальных
групп, обладающих различными возможностями развития, Ю. А. Клепцова связывает
проблему толерантности с вопросами религии.
Существуют несколько типов толерантности. С. К. Бондырева выделяет виды
толерантности на основе критерия «врожденности – приобретенности»: 1) врожденная
толерантность – неагрессивность, когда индивид изначально настроен на толерантность (в
данном вопросе, ситуации), 2) приобретенная толерантность – формируется благодаря
воспитанию,
определяется
выработанными
у
человека
привычками,
установками,
мировоззрением. Следовательно, необходимо формировать у волонтеров способность быть
толерантными, т.к. они общаются с большим количеством людей разных национальностей,
религий, возрастов, пола и т.д. С появлением программ международного волонтерства в
условиях глобализации особенно остро встает вопрос о значимости толерантности и
справедливого отношения к людям как факторов эффективной и продуктивной волонтерской
деятельности.
140
Л.А.Кудринская отмечает, что вопрос о профессиональной пригодности волонтеров
необычайно интересен и активно изучается на Западе. Исследования показывают, что
существует определенный сплав человеческих качеств, присущих волонтерам: сочувствие,
педагогические
способности,
социально
ответственные
качества,
экстравертивность,
открытость новым испытаниям, опыту и доброжелательность 2. Л.Е.Сикорская на основе
проведенного исследования замечает, что участники опроса (волонтеры) называют следующие
конкретные
виды
толерантности,
профессиональная,
межличностная,
которые
им
расовая,
приходится
этническая,
проявлять:
возрастная,
социально-групповая,
конфессиональная 6.
Следует отметить, что толерантность изменяет свой содержательный смысл. Философия
диалога (М.Бубер, М.Бахтин и др.) способствует новому способу понимания толерантности,
т.к. идеи диалогизма направлены против монологического «я» 9. Сейчас получает
актуальность раскрытие толерантности как составляющей социального капитала, т.к. способом
выживания становятся индивидуальные стратегии и индивидуальный социальный капитал 4.
В условиях постмодерна толерантность становится маргинальной, т.к. «ввиду динамизма,
открытости, адогматизма, все и так становится толерантным, «добреет»», она «освобождается
от прагматического «довеска», заметно расширяясь в сторону именно со-существования» 11.
Необходимо просвещать волонтеров об изменении понимания толерантности для определения
более четкой личной позиции и т.п.
Набор компетенций волонтера схож с чертами аналитической модели современной
личности, построенной при сравнительном изучении в 70-х годах под эгидой Гарвардского
проекта по социальным и культурным аспектам развития шести развивающихся стран
(Аргентина, Чили, Индия, Израиль, Нигерия и Пакистан). Ей присущи следующие черты:
1. Открытость экспериментам, инновациям и изменениям. Это может выражаться в различных
формах: «в готовности принять новое лекарство или прибегнуть к новому методу
оздоровления, воспользоваться новым средством передвижения или средством информации,
принять новую форму брачной церемонии или новый тип обучения молодежи»
2. Готовность к плюрализму мнений и даже к одобрению этого плюрализма. «Современный
человек способен признавать существование разных точек зрения. Он не боится, что взгляды
других изменят его собственное видение мира. Он также не считает, что общественное мнение
должно формироваться сверху»
3. Ориентация на настоящее и будущее, а не на прошлое, экономия времени, пунктуальность.
4. «Уверенность современного человека в том, что он способен организовать свою жизнь так,
чтобы преодолевать создаваемые ею препятствия». Это относится и к возможности покорения
141
природы, и к контролю над политическими, экономическими и другими социальными
проблемами.
5. Планирование будущих действий для достижения предполагаемых целей как в
общественной, так и в личной жизни.
6. Вера в регулируемость и предсказуемость социальной жизни (экономические законы,
торговые правила, правительственная политика), позволяющие рассчитывать действия.
7. Чувство справедливости распределения, т. е. «вера в то, что вознаграждение не зависит от
случая, а по возможности соответствует мастерству и вкладу»
8. Высокая ценность формального образования и обучения.
9. Уважение достоинства других, включая тех, у кого более низкий статус или кто обладает
меньшей властью [10, с.108].
Надо заметить, что большинство этих качеств можно отнести к проявлениям толерантности и
компетенциям волонтеров..
А. Инкелес считает, что можно говорить о «влиянии, если угодно, цене воздействия на
человека урбанизации, индустриализации, средств массовой коммуникации и усиливающейся
мобильности. Формируются также личностные установки, качества, ценности, привычки,
которые являются предпосылками для эффективного функционирования современного
общества» [10]. Практической рекомендацией может послужить предложение обращать
большее внимание при наборе волонтеров на декларируемые ими принципы поведения, в т.ч. и
на установку толерантности. Ю.Хабермас пишет: «Каждому из тех, кто свою собственную
жизнь сверяет не просто с этическими ценностями, но с этическими истинами, в ком вызывает
отвержение встреча с образами жизни, в которых воплощены конкурирующие убеждения,
неизбежно требуется толерантность» [8, с.52-53].
Генеральная Ассамблея ООН в 1985 г. предложила правительствам ежегодно отмечать 5
декабря – Международный день добровольцев во имя экономического и социального развития
- и призвала их содействовать повышению осведомленности о вкладе службы добровольцев, и
тем самым побуждать еще больше людей во всех сферах деятельности предлагать свои услуги
в качестве добровольцев, как на родине, так и за рубежом. Целью этого праздника является
усиление признания важной роли добровольца и общественных добровольческих организаций
в решении социальных проблем государства, в его экономическом развитии, а также развитие
партнерских отношений между государством и институтами гражданского общества.
На генеральной конференции ЮНЕСКО 16-го ноября 1995 года утверждена Декларация
принципов толерантности, а 16-е ноября провозглашено Международным днем, посвященным
терпимости. Символично, что эти дни отмечаются с небольшим промежутком во времени, что
еще раз подчеркивает их взаимосвязь и актуальность.
142
Список литературы
[1]Галкин А.А., Красин Ю.А. Культура толерантности перед вызовами глобализации//
Социологические исследования. 2003.№8. С.64-74
[2]Кудринская Л.А. Добровольческий труд: опыт теоретической реконструкции. – М.: Изд-во
МГУ, 2006. – 203 с.
[3]Куникина Н.П.Теоретические и эмпирические аспекты изучения профессионально значимых
личностных качеств у волонтеров// Сборник научных трудов СевКавГТУ. Серия «Гуманитарные
науки». 2007. № 5
[4]Победа
Н.А.
Толерантность:
содержательные
смыслы
и
социологическая
интерпретация//Социологические исследования. 2007.№6. С.13-28
[5]Прахова Ю.М. Проблемы формирования и функционирования социальной идентичности –
конструктивистский анализ Т.Хопфа//Социально-гуманитарные знания. 2003. №5. С.215-227
[6]Сикорская Л.Е. Толерантность в представлениях молодых российских и немецких
волонтеров социальной работы//Социологические исследования. 2007.№9. С.52-58
[7]Соколов В.М. Толерантность: состояние и тенденции// Социологические исследования.
2003.№8. С.54-63
[8]Хабермас Ю. Когда мы должны быть толерантными? О конкуренции видений мира,
ценностей и теорий// Социологические исследования. 2006. №1. С.45-53
[9]Шадже А.Ю., Дамениа О.Н. Толерантность в ценностной системе трансформирующейся
России// Социально-гуманитарные знания. 2003. №5. С.228-242
[10]Штомпка П. Социология изменений. – М.: Аспект Пресс, 1996. - 416 с
[11]Шугуров М. В. «Праздная» толерантность: постмодернистский сценарий//Общественные
науки и современность. 2003. №5. С. 140-149
143
Woman and Society
Галлия Мухамедьянова, студентка
Башкирский государственный педагогический университет им.М.Акмуллы
Over the existence of the humanity family was a little cell of the society where a man was a
breadwinner and a woman was a keeper of the hearth. She was capable for the moral climate in the family.
“Home is a part of life, and at the same time it’s a special way to connect, reflect and form all the life. This is
the great cultural deed of a woman”, writes Zimmel. Due to her efforts the home as protection and support, as
environment and spiritual development of new generations, as the basis of close relations of love, friendship,
beauty, hospitality, hearth, rest, entertainment and leisure is created. Before XX century a woman was
represented mostly in folklore works. For example, maternal poetry (lullabies, wishes to a child, tender verses,
chastushki), legends, stories, songs, lamentations of women about their unsuccessful lives, descriptions of
women-heroes, their physical and intellectual force, external and internal beauty. Before thirties of XX century
the images of women are described as a standard of beauty, muse, symbol of admiration on the one hand, and
as the humiliated, disabled, the fair sex on the other hand.
In Russian literature Yu. M. Lotman picks out three types of women. And also E.
Veselnitskaya, American researchers N. Nunan, N. Rees suggest their classifications. Having studied the
researches of the scientists Valentina Kardapoltseva (the Ural State University) based on Yu. Lotman’s
findings also suggests three types of women: traditional, heroines and demons.
The problem of the image and status of a Bashkir woman is examined in the works of the
Bashkir scientists R.N. Suleymanova, G.F.Akhmetova-Khilazheva, S.G.Valeyeva and I.I. Valeyev, etc.
The modern society, while baring a woman body, offends women, offers them false values. In
the first place the behaviour of a girl, woman depends on upbringing. If we compare modern women with the
girls of the Soviet period we can notice that they sharply differ. Surely, in the middle of the last century the fair
sex of our society didn’t live without errors, however the requirements to the moral make-up of a girl were very
high, that is why they were more demanding to themselves, they had high moral qualities and they were
ashamed of their behaviour. The Soviet culture was more intimate, moral, didn’t allow to show naked women;
and it wasn’t hypocrisy, it was discretion. In Bashkir family and society the status of a woman-mother was
rather high. Customs and ceremonies, folklore and linguistic materials evidence it.
The image and status of a woman in modern Bashkir literature is very various. For example, in
Kh. Tapakov’s work “Vstrechay” there is a mother who left her child, and a mother who adopted the child of
other nationality and brought him up with great love.
The writers describe present-day reality and what is now a very serious problem: worsening of
people’s welfare, immorality intensify social problems connecting with family; alcoholism, drug addiction,
prostitution, ruin of families, abandoned children. The dissolution of morals leads to the destruction of maternal
instinct. In Yamaletdinov’s story “Krasniye sapogi” we see the parents’ carelessness. The parents got drunken
when their child was at home and he died.
144
Gulsira Gizzatullina subtly feels woman’s nature. In her book “Tysyacha i odna zhizn” she
shows us the life and true thoughts of different women. For example, in one of her stories she compares
Gulyuzum who was brought up with moral principles, and Sara, the lover of Gulyuzum’s husband, who wasn’t
able to love.
From time immemorial parents sang to their small daughters lullabies in which they wished
beauty, happiness, wanted to see their daughters hardworking, modest and well-bred. Today in schools it isn’t
paid much attention to girls’ upbringing, they try to look like girls from glossies, films and advertisings, and
these girls are naked without any shame. Small children should understand that real beauty is not in
appearance, but in the person’s inner world; that the main features of girls are kindness, modesty, diligence,
health.
Thus, a woman is a continuer of generation, of humanity. The thinker G. Zimmel writes that
“though it sounds rather ordinarily but women are really fair sex and there is no questions about it.” In order
that “fair sex” grew indeed, the upbringing should be started from the kindergarten, family and school. Society
can’t exist without women because their main purpose is considered to be an ability to give birth to physically
healthy children. That’s why the upbringing of girls should be based on humanistic, moral principles. As the
scientists mention woman is a sacred cradle of the humanity, the level of culture’s attitude towards woman is
the measure of the level of the society’s morality.
Notes:
1 Zimmel.G Select. In 2 t.M., 1996. p. 257.
2. Ilikeeva Yu. Magazine «Compatriot», 19, 2008. p.130.
3 Ibragimova Yu. Magazine «Compatriot», 13, 2007. p. 158.
4. Valeeva g.S., Valeev I.I. Woman and society.- Ufa, 2004. p.165.
145
Research of personal determination of psychological barriers at studying foreign
language
Селихова Светлана Григорьевна, студентка
Железногорск, филиал Кубанского госуниверситета
Among the most significant difficulties, arising at studying foreign language, are language
barriers. «The language barrier " is shown as individual impossibility to studying foreign language,
or to use some knowledge which has already got. Psychological and pedagogical researches of the
reasons of arising of barriers can be divided into following groups:
Objective barriers connected with communication - for example, phonetic barriers, when
there are difficulties in an articulation.
Subjective barriers or (barriers of the attitude). This group is dissimilar, one can distinguish
some types of subjective barriers. In particular, attitudes to oneself - confidence or uncertainty in
own ability to study foreign language; and attitude to the teacher- conflict situations, fear, etc.
We have assumed that psychological barriers at studying foreign language can arise on the
basis of character features of a person. So, shy pupils can be afraid of criticism from a teacher and
owing to this fear they refuse to do tasks.
A hypothesis of research is the assumption that there is a connection between type of a
personality and type of difficulties arising at studying of foreign language. Base points of our
research were:
1. A type of a personality of a pupil which we revealed using of K.Leongrada's test
“Accentuation of a personality”. This test allows dividing people on the most expressed feature of a
person character into 12 groups - hyperthym, hysteroid, pedantic, etc.
2. Type of educational difficulties which can be considered as type of a psychological barrier.
Results of empirical research are presented in the table №1 that it was possible to make
representation about a course of analytical work. We have divided pupils into types of accentuations
and revealed the general features of educational activity (problems, attitudes, etc.)
Problems at lessons: 1. Fear of a bad mark; 2. Fear of the remark; 3. Complex material; 4. I
do not understand the teacher; 5. Low level of teaching; 6. Injustice of a teacher.
The attitude to a teacher (types of a teacher): A – Friendly relationship; B - Active
opposition; C - Inactive opposition; D - authoritative.
Accentuation of a
character
Attitud
e to a lesson
Proble
ms at lessons
Difficulties at
studying
Attitude
foreign to a teacher
146
(0-10)
language
M
ark
T
ype
(0-10)
1. Hyperthym
2. Hyperthym,
excitability
6
1, 3, 6
7
-
10
-
Listen
cassettes
To
emotive
To
Listen
7
emotive,
1,2,4,5
cyclothym
10
А
10
А
5
D
to
cassettes,
Perform
dialogues
5. Hyperthym,
exalt, emotive,
learn
poems by heart
4. Hyperthym,
seizure,
learn
А
6
poems by heart
3. Hyperthym,
pedantic,
to
To
7
5
cyclothym
poems
learn
by
heart,
7
Listen to cassettes
А
,C
6. Hyperthym,
emotive,
demonstrative,
10
6
Listen
to
cassettes
А
7
exalt
7.
Cyclothym,
exalt
Read words,
6
1,6
Grammar
8
exercises
8. Dysthymia
0
5
9. Emotive
8
6
7
5
4
3
9
-
10.
Emotive,
cyclothym, exalt
11. Emotive,
anxiety,
cyclothym, exalt
12 Anxiety, exalt
Read words
Listen
to
cassettes
Perform
dialogues
Grammar
Listen
to
,D
10
C
10
А
7
А
7
exercises
C
А
,D
А
10
147
cassettes
The hypothesis of the research has not been confirmed. The comparison of types of a
personality lead by us and types of educational difficulties has not revealed any connections. But we
reveal types of pupils and difficulties arising at them at studying foreign language:

Optimists:
They are people, who have positive attitude to a lesson and partner relationship with a
teacher. But among problems at lessons, we did not manage to reveal any similar features, as among
optimists one can distinguish people who are afraid not only a bad mark or remarks, but also
consider a teacher as not qualified, and sometimes they underline injustice of a teacher. As for
barriers at studying foreign language here is a difficulty in listening to cassettes and learning of
poems by heart.

Pessimistic persons:
They are people with low attitude to a lesson and teachers, they allocate injustice, but thus
they put to a teacher enough high mark (10), and at the slightest injustice they actively defend the
rights

Ideal pupils:

Combination hyperthym and seizure accentuation and

Hyperthym, pedantic and emotive.
Such pupils have positive attitude to a lesson, and also to a teacher, they consider a teacher as
a friend and a partner. At lessons they try not only to carry out all tasks, but also attentively listen to
a teacher. If there is a conflict between them, they always can adequately estimate, who was not right
and even to recognize own mistake. At studying foreign language it is difficult to such pupils to learn
poems.

Problem pupils:
They are children who have emotive, anxiety and cyclothym and exalt types of accentuation.
They give a low mark to a teacher and consider a teacher as authoritative one, therefore put to a
teacher a middle point. From problems at lessons they allocate grammar exercises and too complex
material.
Also we had revealed positive and negative personal features of pupils. Results can seem
paradoxical. From the characteristic of anxiety type it logically follows, that children should have
specific problems - fear of answers at lessons, anxiety in relation to opinion and an estimation of a
teacher, etc. Meanwhile, according to results of our research, anxiety children do not show any
148
educational problems. However, other combinations - anxiety, exalt, emotive do not possess a
similar ideal educational situation. The attitude to the teacher is as to authoritative, a low mark of the
attitude to a lesson (3) and perception of a teaching material as complex.
The negative personal factors connected with problems in teaching:
It is determined the generality of educational problems at pupils with dysthymia
accentuation: extremely low mark of a lesson (0), an estimation of low qualification of a teacher “A
low level of teaching”, difficulties in reading words, the indifferent attitude to a teacher “Passive
counteraction – indifference”; but it is unexpectedly an extremely high mark (10) attitude with the
teacher.
For hyperthym pupils it is typical the average estimation of a lesson (6), problems at lessons:
fear of a bad mark, perception of a material as really complex and an attitude to a teacher as to unfair
one. Also the attitude to a teacher are estimated as middle one (6), but, that is paradoxical that
attitude with the teacher is described by them as partner one.
A separate problem category is seizure hyperthym. It is typical of them: the attitude to a
lesson - 7 points (hardly above an average), fear of a bad mark, the attitude to a teacher: I do not
understand him/her, low mark of competence of a teacher, low mark (5), style of attitude with a
teacher - authoritative.
Thus, we can draw a conclusion that there is no dependence between type of a personality
and the barriers arising at studying of foreign language. But we also want to give you some
recommendations how to improve understanding of a text while listening:

In an ideal case, speech should be authentic;

Tempo of speech should be natural to the given language;

The perception of a text without a visual support should not exceed one and a half-
three minutes, with a visual support - Five minutes;

Visualization (connection of the visual and acoustical channel) creates the best
opportunity for extraction of the demanded information;

The speech produced by a man, is perceived easier, than speech of a woman or the

The basic information expressed in the beginning of the message, is understood on
child;
100%, in the end on 70%, in the middle of the message on 40%;

Correction. When a child answers, his classmates should correct mistakes. First, a
child cannot pay attention how its schoolmates will write down mistakes, therefore he/she can speak
more freely, and secondly when schoolmates in a consequence will correct mistakes. It will be not so
painfully to be perceived;
149

If the teacher corrects mistakes it is necessary to be more polite, to try not to raise on
a child a voice and not to humiliate a child for a done mistake.
150
Jiangnan and Saibei
Чжан Ин, КНР, провинция Хайнань, г.Хайкоу
Хайнаньский государственный Университет, ФИЯ
Foreword:
There is a legend that when goddess Nüwa was darning the sky, little stones
suddenly fell out of it and one stone got into the goddess’ eye. Tears ran out of her
eyes, but she wiped them off and went on mending the sky. A stone and a teardrop fell
down to the Earth. The stone turned into Huangtu Plato and the teardrop became a lake
and in thousands of years there appeared the place called Jiangnan.
Magnificent Jiangnan looks like it has been built from little bricks of water.
Huangtu is a pile of stones in grey mist.
My birthplace is the land of transparent springs, Jiangnan, where every natural
sound is green in color, where it often rains in summer, a pleasant breeze blows and the
grass is so emerald that it is easy to mistake it for the water stream when you look at it
from the distance. If you come to Jiangnan in spring, you will feel freedom and
lightness pouring into you with the air you inhale. Like a girl in a white chipao dress
walking along a lonely street with an umbrella in her hands, Jiangnan spring embraces
you with love. Summer comes and presents an absolutely different view. Rice fields
promise a rich harvest and the croaking of frogs is heard everywhere. Wherever you
cast a glance, you see a blooming garden.
Jiangnan mountains and rivers, simple and beautiful at the same time, give you
their tenderness. But then autumn comes and everything changes again. You see
gloomy landscapes with crows sitting on bare branches. A lonely stranger is watching
locals who are hurriedly crossing the river over the bridge paying no attention to him.
And what to say about Jiangnan in winter? A line from a famous poem is brought back
to me: “…the road meets us with only cold sand and plum-trees in blossom, it is
snowing slightly over the village, and the air is full with the scent of wine”. The local
are really fond of wine. That’s whence a tradition to drink wine and admire snow. It
must have originated from scholars, when they passed their free time in joy and
friendly conversation.
But Jiangnan beauty is not only in seasons, but also – and above all – in two
famous cities Suzhou and Hanzhou. A popular Chinese proverb says: “There is
paradise in the heaven, there are Suzhou and Hanzhou on Earth”.
Thousands of kilometers away from Jiangnan there lies Saibei– a region to the north of
the Great Wall. Comparing these two places one might say that Jiangnan is like verses
of the Song period, so light and musical it is, while Saibei resembles heroic stances of
the Tang period which fly into the sky like a loud song. In the mountains round
Huangtu plato you won’t see the romantic rains and poetic sadness which can be felt in
Jiangnan. “The Tianshan mountains are austere – you’ll meet no flowers here, only
cold”. But Huangtu is more solemn and ripe with mystery. I admire the landscapes of
Huangtu and fell no peace at heart. It feels like somewhere not far away, over the hills
there is an army ready for assault.
If the winter view of Jiangnan is a snowy village smelling of wine, in Huangtu
cold wind blows driving the clouds of dust and the broken flowers. And the snow
151
flakes in Saibei are like lavish pear blossoms. Huangtu is not so rich in color as
Jiangnan. There are only ravines and old strong trees which are afraid of neither storms
nor droughts. They are like old warriors whose skin is dark and weathered.
I go crazy when I remember of tranquil Jiangnan, but at Huangtu I look in
silence because it is only in silence that you can hear the sound of the horn declaring
the start of a war. The inner content of the Taoism and the simplicity of Confucianism
I can’t imagine our culture without Taoism and Confucianism. Without them it would
be pale and weak. Taoism, Buddhism and Confucianism go hand by hand and it is only
together that they can revive the spirit of China. Jiangnan and Huangtu embody two of
them: Taoism and Confucianism.
Jiangnan is a place of choice of the hermits – the escapees from the
“unrighteous” power. “There is nothing better than to try lean food and bitter tea and
thus partake in the peasants’ life”. In this place it was possible to find harmony. They
say Jiangnan is like the philosophy of black-and-white paintings: black are politicians
and their crimes, the hermits who don’t want to get spoiled by the court intrigues are
white. I think that’s the reason Taoists loved Jiangnan so much and the rulers of the
Southern Song dynasty chose these place for their capital. Everything in Jiangnan is
filled with the spirit and energy of Taoism.
And Huangtu carries the spirit of Confucianism in it. Yards and caves –
everything there follows the rules of fengshui. “The blue dragon to the left, the white
tiger to the right, the black tortoise to the north, the red phoenix to the south”. And in
the south-west of Huangtu you can also see little cairns of stones in the yards, like little
mountains. The yards themselves are square and regular. I think that apart from the
house protection it has one more meaning. It’s the manifestation of the Confucian
influence, of the character «Zheng» (right, regular). This embodies the spirit of
respect.
While architecture is the manifestation of thought, drama is the declaration of
person and deep-felt emotions. Once the famous singer A Bao from Da Xibei
performed a popular song of these parts and was heard by the whole country, which
served to the restoration of these lofty tunes. This masterpiece of Shanxi opera
represented the simple culture of Confucian Huangtu, something that went out of the
depth of its soul.
On the contrary, Jiangnan is a soft and fluid Shaoxin opera. The ones who have
seen Shaoxin opera know it’s quite enough to see a shadow of a smile on the face of an
actor or to catch the momentary movement of his brows and you’ll feel all the lightness
and beauty of this art. And it is breath-takingly beautiful! The richness and tenderness
of Shaoxin opera are in blood of the Jiangnan locals.
By the present moment, with the course of time, the characteristic features of
these two kinds of opera have become quite contrary to each other. Being used to
Shaoxin opera I enjoy absolutely new sensations when I listen to the popular songs of
Huangtu. This unadorned music moves the heart with its dramatic spirit. The candid
words of these songs astonish.
I’d like to conclude by saying I love the gracefulness of Jiangnan, its inner
beauty and splendor, but I also love power and simple attraction of Huangtu.
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We and the Other World
Пан Сюэ Фен, КНР, провинция Хайнань, г.Хайкоу
Хайнаньский государственный Университет, ФИЯ
We and the other world, China and the other world, is it or is it not our world?
China with its ancient civilization is a part of the global world and it can add its own
potential to the development of the other world. This is to my mind the nature of the
relations between China and the global world – the world is not somebody else’s, it’s
the world of all of us.
China is an ancient civilization that has the longest history of five thousand
years. Our ancestors were clever and industrious, and they used their wisdom and their
talents to create a brilliant culture, the one we should eternally be proud of. And though
the Chinese people met in the past several centuries the challenge of facing other
cultures, and the degree of self respect and self-confidence of Chinese people was
sometimes attacked in the process, nevertheless the quintessence of Chinese culture,
it’s most important part, still unceasingly develops and gets stronger, and the existence
of other cultures can’t replace its ancient beauty.
Among these most important issues, the first thing I am going to discuss is
Chinese hieroglyphs and Chinese poetry. History is like a tide, it has its moments of
bringing things together and its moments of tearing things apart, but the historical
processes unceasingly move forward in their development. And hieroglyphs -Chinese
characters – played the role, and had the function in these processes which is difficult
to overestimate. Innumerable times falling apart can be followed by joining together, so
is with Chinese culture, its continuation and development; and Chinese characters
played a very active part in it and were most closely connected with it. With all their
awkwardness, Chinese characters mildly continue to run in our blood.
For the ceremony of opening of the Olympic games in Beijing we selected
characters to be placed on the welcoming ads. These characters had a special meaning
and were connected with the peculiarities of the Chinese culture. Though in their
proper sense words “han shi” denote poems in the Han language, they comprise not
only ancient verses. The beauty of the ancient verses is universally recognized, but they
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are quite difficult to translate into other languages. That’s why we may consider them
the most unique cultural heritage of our nation. Chinese poems are reserved and
solemn, delicate and appealing. They are the brightest example of the Chinese speech,
the most precious stone of our language.
There is a proverb: “Food is like Heaven for the common people”. Surely the
culture of cooking and eating is closely connected with the national well-being.
Chinese culture of food is deeply rooted in the general culture of China. The vastness
of Chinese territory and the greatness of its population resulted in the original culture of
food which is a pearl of the global culture. The Chinese distinguish the so called “8
great dishes” or ways of food-proceeding: boiled, fried, roasted, smoked, fresh, etc. A
well-made Chinese dish has specific taste, color, form, smell, all of which are
impossible to achieve without proper training. And the art of producing tea and wine
rises Chinese culture of food to the level of perfection. Everything has special ways of
cooking and a secret meaning in it.
Now I’d like to comment on the basis of Chinese culture and thousands-year
old worldview, its value system resting on the ideas of Confucius and Laozi. Laozi
brought forward the concept of Dao, he believed that thousand of things take their laws
from the Dao. The existence of Dao can’t be explained by material phenomena, it
surpasses time and space. To comprehend the essence of Dao Laozi suggested the idea
of the Great Hollow. He thought over the categories of phenomenon and movement,
gist and appearance. As long ago as two thousand years Laozi used dialectic thinking to
solve the ontological and gnoseological problems. His teaching was like a burst of
thunderstorm.
Confucius founded his own school of thought which emphasizes humanity and
respect. Out of this school all the ideology of ancient China takes its start. Confucians
valued virtue. They thought virtue and moral were the basis of social and private life.
This school is still actual and will be passed from generation to generation, because it is
a real gift of China to itself and the rest of the world, so great is its contribution to the
treasury of the world philosophy.
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Though in Modern History when coming into contact with the outer world,
China often faced hardships, and it still does, I have always believed that hard-working
people of all the world can walk along a common way and avoid wars. The Chinese
people continue their way to socialism which the elder generation has chosen. They
sustain their originality, hospitality, love for peace and readiness to help others. And if
the process of development is not to be stopped, we need the Other World and the
Other World needs China.
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