Components of cultural identity. The concept of “cultural identity”

It is important to note that one of the basic human needs consists of various relationships with the outside world, in collective life activity, which is realized through the individual’s self-identification with any ideas, values, social groups and cultures. This kind of self-identification is defined in science by the concept of “identity.” This concept has a rather long history. Up until the 1960s. it had limited use, and the term owes its introduction and wide dissemination to interdisciplinary scientific use to the works of the American psychologist Erik Erikson (1902-1994). It is worth noting that he argued that identity is the foundation of any personality and an indicator of its psychosocial well-being, including the following points :

the internal identity of the subject when perceiving the surrounding world, feeling time and space, in other words, the feeling and awareness of oneself as a unique autonomous individuality;
the identity of personal and socially accepted worldviews - personal identity and mental well-being;
a sense of inclusion of a person’s self in any community - group identity.

The formation of identity, according to Erikson, takes place in the form of successive psychosocial crises: a teenage crisis, farewell to the “illusions of youth,” a midlife crisis, disappointment in the people around you, in your profession, in yourself. Of these, the most painful and most common, perhaps, will be the youth crisis, when a young person actually faces the restrictive mechanisms of culture and begins to perceive them exclusively as repressive, infringing on his body.

Since the second half of the 1970s. the concept of identity has firmly entered the lexicon of all social sciences and humanities. Today the concept is widely used in cultural studies. In the most general sense, it means a person’s awareness of his belonging to any sociocultural group, which allows him to determine his place in the sociocultural space and freely navigate the world around him. The need for identity is caused by the fact that every person needs order in his life, which he can only receive in a community of other people. It is worth saying that for this he must voluntarily accept the prevailing elements of consciousness in a given community, tastes, habits, norms, values and other means of interaction accepted by the people around him.

Since each individual will simultaneously be a member of several social and cultural communities, depending on the type of group affiliation, it is customary to distinguish different types of identity - professional, civil, ethnic. political, religious and cultural.

An individual’s belonging to any culture or cultural group, which forms a person’s value attitude towards himself, other people, society and the world as a whole.

We can say that the essence cultural identity consists in the individual’s conscious acceptance of the prevailing cultural norms and patterns of behavior, value orientations and language, in understanding his Self from the standpoint of those cultural characteristics that are accepted in a given society, in self-identification of oneself with the cultural patterns of that particular society.

Cultural identity presupposes the formation of stable qualities in an individual, thanks to which certain cultural phenomena or people evoke his sympathy or antipathy, depending on which he chooses the type, manner and form of communication.

In cultural studies, it will be an axiom that each person acts as a bearer of the culture in which he grew up and was formed as a person. Although in Everyday life he usually doesn’t notice it, taking it for granted specific featuresϲʙᴏher culture, however, when meeting with representatives of other cultures, these features become obvious and the person realizes that there are other forms of experiences, types of behavior, ways of thinking that differ significantly from the usual and known ones. Various impressions about the world are transformed in a person’s mind into ideas, attitudes, stereotypes, expectations, which ultimately become for him regulators of his personal behavior and communication.

Based on the comparison and contrast of positions, opinions of various groups and communities identified in the process of interaction with them, the formation of a person’s personal identity occurs - the totality of knowledge and ideas of the individual about his place and role as a member of the current sociocultural group, about his abilities and business qualities. In other words, cultural identity is based on the division of representatives of all cultures into “them” and “strangers”. In contacts, a person quickly becomes convinced that “strangers” react differently to certain phenomena of the surrounding world; they have their own value systems and norms of behavior, which differ significantly from those accepted in his native culture. In situations of this kind, when some phenomena of another culture do not coincide with those accepted in “their” culture, the concept of “alien” arises. At the same time, a scientific definition of this concept has not yet been formulated. In all variants of its use and use, it is understood at an ordinary level - by highlighting and listing the most characteristic features and properties of the term. With this approach, “stranger” is understood as:

non-local, foreign, located outside the borders of the native culture;
strange, unusual, contrasting with the usual and familiar surroundings;
unfamiliar, unknown and inaccessible to knowledge;
supernatural, omnipotent, before whom man is powerless;
ominous, life-threatening.

The listed semantic variants of the concept “alien” allow us to define it in its very in a broad sense: “alien” - ϶ᴛᴏ everything that is beyond the boundaries of self-evident, familiar and known phenomena or ideas; on the contrary, the opposite concept “ϲʙᴏй” implies that range of phenomena of the surrounding world, which is perceived as familiar, habitual, and taken for granted.

Only through the awareness of the “stranger”, “the other”, does the formation of ideas about “them” occur. If there is no such opposition, a person has no need to realize himself and form his own identity. This applies to all forms of personal identity, but will be especially clear in the formation of cultural (ethnic) identity.

When a loss of identity occurs, a person feels absolute alienation to the world around him. Usually ϶ᴛᴏ happens during age crises identity and is expressed in such painful sensations as depersonalization, marginalization, psychological pathology, antisocial behavior, etc. Loss of identity is also possible due to rapid change sociocultural environment, which a person does not have time to realize. In this case, the identity crisis can take on a massive scale, giving rise to “ lost generations" At the same time, such crises can also have positive consequences, making it easier to consolidate achievements scientific and technological progress, integration of new cultural forms and values, thereby expanding human adaptive capabilities.

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1. History of the formation of the concept of “cultural identity”

Before we begin to explain the concept of “cultural identity,” in my opinion, it is necessary to understand what identity is.

According to Doctor of Philology E.P. Matuzkova, in the most general sense, “identity” means a person’s awareness of his belonging to any group, allowing him to determine his place in the sociocultural space and freely navigate the world around him. The need for identity is caused by the fact that every person needs a certain orderliness in his life, which he can only obtain in a community of other people. To do this, he must voluntarily accept the prevailing elements of consciousness in a given community, tastes, habits, norms, values, patterns of behavior and other means of communication adopted by the people around him. The assimilation of all these manifestations of the social life of a group gives a person’s life an orderly and predictable character, and also involuntarily makes him involved in a particular culture.

The development of such a field of science as psychoanalysis has contributed to attracting attention to the problem of identity and the need to define this term and reveal the essence of this phenomenon. The first to study cultural identity were representatives of the psychoanalytic movement: the Austrian psychologist, psychiatrist, neurologist, best known as the founder of psychoanalysis, S. Freud and the American psychologist E. Erikson. S. Freud and E. Erikson tried to create a theory of identity and define identity, based on concepts already existing in psychoanalysis. They relied on the concept of “unconscious” and specific ideas about the structure of the human personality, which, in accordance with their assumptions, was divided into the unconscious, which is a constant source of desires, the Super-Ego, which plays the role of internalized social norms, and the Self itself, which seeks to harmonize the desires of the first with the requirements of the second, thus exercising control over the human being. The term “identity” itself was first used by S. Freud in 1921 in the essay “Mass Psychology and Analysis of the Self” when describing the mechanisms of the formation of the Super-Ego. According to Freud, each person strives to get what he wants, dictated by the unconscious, but at the same time they (individuals) “always retain a sufficient part of their original essence in order to sufficiently preserve their identity (self-sacrifice).”

E. Erikson, in turn, argued that identity is the foundation of any personality and an indicator of its psychosocial well-being, including the following components:

1. the internal identity of the subject when perceiving the surrounding world, the sense of time and space, in other words, this is the feeling and awareness of oneself as a unique autonomous individuality,

2. the identity of personal and socially accepted worldviews - personal identity and mental well-being,

3. a sense of inclusion of the human self in any community - group identity.

The formation of identity, according to Erikson, takes place in the form of successive psychosocial crises: a teenage crisis, farewell to the “illusions of youth,” a midlife crisis, disappointment in the people around you, in your profession, in yourself. Of these, the most painful and most common, perhaps, is the youth crisis, when a young person actually faces the restrictive mechanisms of culture and begins to perceive them exclusively as repressive, infringing on his freedom. These ideas were outlined in his work Identity: Youth and Crisis (1967).

In the 1960s, the concept of “identity” appeared in the field of social psychology thanks to the English psychologist, author of the theory of social identity G. Tajfel. G. Tajfel presented the self-concept of personality in the form of a cognitive system that regulates all norms of social behavior. In his concept, the main cognitive system has two subsystems: personal and group identity. Personal identity is associated with a person’s self-determination within the framework of his intellectual, physical abilities, and moral attitudes. Group identity is manifested in a person’s awareness of his belonging to a certain ethnic, social, and professional group. The author expressed these thoughts in his work “Social Identity and Intergroup Relations, 1972.” And cultural identity, according to G. Tajfel, arises as a result of social categorization, which can be understood as “ordering social environment in terms of the distribution of people into groups. This helps the individual to structure a causal understanding of his social environment.”

2. Modern concepts of identity

The structure of identity usually has two main components - cognitive and affective. The affective component represents an assessment of the qualities of one’s own group, one’s attitude toward membership in it, and the significance of this membership. The attitude towards one's own ethnic community is manifested in positive and negative ethnic attitudes (satisfaction and dissatisfaction with membership in an ethnic community). The cognitive component includes the process of differentiation (social evaluative comparison) and the process of group identification (awareness of belonging to a group). According to the hypothesis of the Soviet historian and sociologist B.F. Porshneva, the formation of identity begins from the very origins of the formation of humanity as a social community: “only the feeling that there is “they” gives rise to the desire to self-determinate... to separate from “them” as “we”... The binary opposition “we - they” is “the subjective side of any really existing community of people.” It should be noted that by separating itself from Others, the group determines the boundaries by which it limits itself in time and space. The role of boundaries is to influence interactions with other groups by limiting themselves to specific areas and value systems.

According to Master of Arts E.A. Spirina, to date no unified concept of identity has been developed. Some researchers (P. Van den Berg, Y. Bromley) believe that a person’s awareness of his membership in a group is genetic and is “a consequence of a person’s predisposition to kin selection and common territory (primordialism)”, others (N. Cheboksarov and S. Arutyunov ) believe that “identity is built on ethnic value constants, as well as community of needs and interests (instrumentalism).” It should be noted that all these concepts are not always confirmed in practice. This was proven by surveys conducted by a group of Russian researchers. In 2002-2003 More than half of the respondents indicated culture and language as internal, integral attributes of cultural identity. Also, the majority of respondents (55.8%) noted the fundamental components of the worldview (values, symbols, images) as the most important attributes of cultural identity. Therefore, according to E.A. Spirina, it is most appropriate to consider identity built on a picture of the world, since it is a fundamental characteristic of a group and has a direct impact on the formation of its norms, values, interests and ideas.

Philologist Belaya E.N. highlighted the two most important issues for a linguistic personality in the context of the problem of cultural identity. These questions are: “Who am I?” and “How will I fit into this world?”

Belaya E.N. also noted the factors that make up the identity of a linguistic personality:

Self-worth, self-perception and self-esteem;

Self-identification with certain groups of other individuals;

Personal identification from others;

The relationship between self-identification and identification from others.

A person becomes an individual under the influence of his native culture, “unconsciously or consciously absorbing everything that is denoted by the concepts of “mentality”, “mentality”, “spirit of the people”.

Individual identity and collective identity are inextricably linked in the process of life. The concept of collective identity is broad; it includes geographical, historical, cultural components, and each of the above components influences the formation and development of a linguistic personality.

According to cultural expert B.C. Erasov, personality is formed through the choice of one or another type of behavior, values in the existing system of social relations where a person is in the process of socialization. Thus, the freedom of choice of an individual is limited by the system of rules and norms that exist in the society into which the individual finds himself due to prevailing circumstances.

According to Doctor of Philosophy A.A. Shesgakov, one of the aspects of personal identity is a person’s attitude towards himself.

Belaya E.N also notes that in individualist cultures, personal identity is valued to a greater extent than in collectivist cultures.

“Key symbols” can serve as means of identity: emblems, flags, clothing, gestures, artifacts, etc. The most important place belongs to the language, since it reflects the ethnic, national, geographical and other affiliation of the individual.

Therefore, when a person finds himself in a different linguistic and cultural space, he should be prepared for the fact that his identity may be perceived differently than in his native culture, and the reasons may be due to both linguistic and behavioral factors. Belaya E.N. identified the main causes of the identity crisis that takes place in the process of intercultural communication:

Inability to adequately express one’s “I” in a foreign language;

The inability of interlocutors communicating with the communicant in his native language to adequately assess his “I”;

Inability to extract culturally specific information from each other's speech messages;

Unwillingness to correctly determine one’s place in a foreign cultural society.

Doctor of Philology E.P. Matuzkova, after conducting a series of studies, came to the conclusion that identity and culture are inextricably linked. E.P. Matuzkova believes that “culture as a systemic phenomenon highest degree abstraction has a complex specificity of actualization in actually existing cultural systems, which is characterized by its dialogic nature: on the one hand, culture is universal, on the other, it is local.” Each specific culture has 2 forms of existence: objective and subjective, which continuously interact with each other. And the originality of specific cultures is determined precisely by the interaction of the objective and subjective forms of cultural existence. Identity in this concept appears in the form of understanding cultural and value attitudes, without which the development of society is impossible. Identity is what is the result of the dialogue of a particular culture with other cultures and the metaculture as a whole.

3. Types of identity

identity sociocultural personal

In science today there are several classifications of identity. This is due to the fact that on this moment researchers have not developed a consensus on what identity is and consider it with different sides. The most complete, in my opinion, is the classification of E.N. Belaya, presented in the textbook “Theory and Practice of Intercultural Communication.” The author identifies the following types of identity:

Physiological identity

Age,

Class,

Racial or ethnic.

Physiological identity includes integral features inherent in an individual from birth: hair color, eye color, skin color, facial features, as well as other physiological characteristics. The appearance of a person located in a specific linguistic and cultural community sends signals to other members of this community, and then these signals are decoded, and, depending on the result of decoding, the person is perceived by others positively, negatively or neutrally. Appearance is an important factor in the appearance of sympathy or, conversely, antipathy in the process of not only intercultural communication, but also communication as such. However, it is important to remember that ideas about attractiveness vary across cultures. For example, women from the Ethiopian Karo tribe consider scars and piercings to be attributes of beauty, but in most other countries, the presence of scars or piercings, on the contrary, can be perceived as a disadvantage.

Age identity manifests itself in varying degrees of significance of age for communication participants, depending on other components of identity and on the context of communication. According to Doctor of Philology V.I. Karasik, “for youth and youth, the sign of age is dominant.” Concepts of youth and old age vary across cultures, as do relationships between people of different ages or even different generations.

When we talk about class identity, we first of all mean that a person belongs to a certain class. Social stratification is different in different cultures, class boundaries are often blurred, and it is difficult for a person to identify himself with any particular social group. However, a person’s sense of belonging to a certain social group is class identity.

Racial or ethnic identity means an individual’s awareness of his belonging to a certain group. Racial identity is manifested in the ideas shared by members of a particular ethnic group about their people. According to the point of view of T.G. Grushevitskaya, V.D. Popkova, A.P. Sadokhina, ethnic identity “is not only the acceptance of certain group ideas, readiness for a similar way of thinking and shared ethnic feelings, it is the construction of a system of relations and actions in various interethnic contacts. With its help, a person determines his place in a multiethnic society and learns ways of behavior within and outside his group.”

4. Different approaches to studying the problem of cultural identity

So, what is cultural identity and what is its connection to the concept of “identity”? A study of various approaches to the study of the problem of cultural identity shows that a single point of view on this issue has not been developed.

Philologist E.P. Matuzkova notes that in the theory of culture and cultural studies, identity and culture are considered as an inextricable unity, and a person and his internal culture are also part of a specific cultural tradition, and, in accordance with this cultural tradition, a person accepts those existing in a given cultural society values, norms, traditions, habits, behavioral attitudes.

E.P. Matuzkova also examined cultural identity from the perspective of scientists involved in the problems of intercultural communication. According to researchers this direction, cultural identity is “a person’s conscious acceptance of relevant cultural norms and patterns of behavior, value orientations and language, understanding of one’s self from the standpoint of those characteristics that are accepted in a given society, self-identification with the cultural patterns of this particular society.” E.P. Matuzkova also draws attention to the fact that cultural identity is a set of specific, stable characteristics, according to which various phenomena or people - representatives different cultures evoke in us positive or negative emotions and attitudes. Depending on this relationship, we choose the appropriate type, form and manner of communication.

In the two interpretations presented above, cultural identity is understood as a product of individual consciousness. Thus, the scope of the concept is narrowed, and cultural identity is considered as an individual identity: personal or, most often, social. This significantly limits the conceptual scope of the phenomenon being described.

The anti-existentialist concept of identity is most common among representatives of the modern Western approach to the study of cultures. It is developed by the followers of the American anthropologist E. Hall K. Barker, D. Kellner, K. Mercer and others.

From the perspective of the above researchers, identity is a certain description of our personality with which we emotionally identify ourselves.

At the same time, it is emphasized that identity is a process of becoming rather than just a fixed being, which involves the unification of external factors and internal processes and internal processes. And without language, the very concept of identity would be unclear and incomprehensible to us.

Having considered the actie-existentialist concept of cultural identity, we can conclude that it is interpreted as a system of discursive positions associated with key nodes of cultural meaning, such as gender, class, race and ethnicity, age, etc. This system is dynamic and constantly changing, because... Each of the discursive positions is unstable and changeable. Discursive positions arise as a result of self-determination and correlation with others: it is a description of ourselves compared with the description that other people make about us.

In this concept, the view of cultural identity as a dynamic and changing system of not only self-determination, but also correlation with others is very important, since identity must be confirmed by other people and manifested in interaction with them.

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2.3.2. Ethnic identity

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

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

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

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

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

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

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

Thesis

Yaprintseva, Kira Lvovna

Academic degree:

Candidate of Cultural Studies

Place of thesis defense:

Chelyabinsk

HAC specialty code:

Speciality:

Theory and history of culture

Number of pages:

CHAPTER 1. IDENTITY AS A PHENOMENON AND OBJECT OF CULTUROLOGICAL ANALYSIS

§ 1 Identity as a problem of knowledge

§2 Identity in cultural studies: essence and place in the system of basic categories of culture

Chapter 2. IDENTIFICATION OF A SUBJECT IN THE SPACE OF CULTURE

§ 1 Cultural identification and stages of development of cultural space

§2 Mechanisms and patterns of cultural identification

§ 3 The role of traditional cultural institutions in the process of cultural self-determination of Russians

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

RELEVANCE OF THE RESEARCH: In modern humanitarian thought, the use of the concept “cultural

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4. The experience of historical appeal to certain foundations seems important modern trends functioning of the phenomenon of cultural identity.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In addition, a shift in emphasis in the functioning of identification mechanisms from models of their reproduction to models of production, i.e. to increase the activity of the subject himself, as well as fixing the interdependence of the phenomenon of identity and social processes involves the author's appeal to the theories of social construction by P. Berger and T. Luckmann.

The scientific innovation and theoretical significance of the dissertation is determined by the set of tasks posed in the dissertation research:

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

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

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

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

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

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

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

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

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

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

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

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

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

CONCLUSION

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4. embodiment of shared religious principles in practical activities.

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

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

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

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

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

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

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

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

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

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

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Improving living standards and development high technology led to a change in all conditions of the functioning of society, the need to reconsider the very concept of cultural identity, as well as the mechanisms of its formation in the modern world.

Rapid changes and the instability of new living conditions have led to a loss of guidelines in the formation of sociocultural identity. In order to avoid alienation and destruction of cultural communication in society, it is necessary to rethink all spheres of human spiritual activity, taking into account new meaning-forming positions.

Cultural identity in the modern world

We live in an age of blurring clear boundaries between societies with different traditional culture and customs. The trend towards significant interpenetration of cultures has led to the difficulty of a person’s awareness of cultural norms and behavioral patterns accepted in society. But it is their conscious acceptance, understanding of their original “I” based on the cultural patterns of society that is called cultural identity.

By understanding, consciously accepting and self-identifying with the generally accepted, a person triggers the mechanism of intercultural communication, in which the emerging global virtual space forms new realities. What is the cultural identity of people who listen to the same music, use the same technological advances and admire the same idols, but have different traditional cultures and ethnicities? A century ago, a person’s belonging to cultural traditions it was not difficult to determine both for himself and for those around him. Modern man can no longer identify himself only with his family or his racial group and nationality. Despite the fact that cultural identity has changed its nature, the need for its formation remains.

Features of the formation of cultural identity in the 21st century

Awareness of oneself included in a homogeneous community and the opposition of this community to another social group gives impetus to the formation of cultural identity. The isolation of societies, the introduction of the concept “we” into personal identity and behavioral code contributed to the grouping of all humanity into a social community, because the measure of opposition is at the same time the measure of unification.

In different historical periods, group and individual cultural identity had its own specifics and mechanisms of emergence. For many centuries, fundamental cultural attachments were imparted at birth by parents and local communities.

In modern society, traditional constancy and attachment to family and the cultural code of one's group are weakening. At the same time, a new division arises, an increasing segmentation of groups into various small subgroups. Differences within a global group are emphasized and given great cultural significance.

Our era is an era of individualists striving for self-determination and capable of self-organization into groups based on criteria other than religion, citizenship and nationality. And these new forms of self-identification are mixed with deeper layers of traditional culture and ethnic identity.

Problems of preserving cultural identity

Problems of cultural identity have their origins in the recent emergence of personal freedom. The individual is no longer limited by those cultural values that are given to him by family and national ties. The global virtual space largely neutralizes the difference in cultural differences, which makes it difficult for a person to choose the parameters of identity and classify himself as a member of one or another social group.

Not only cyberspace, but also a qualitative increase in living standards allows a person to break out of the cultural environment in which he would have been stuck a couple of centuries ago. Cultural achievements that were once the prerogative of the elite are now accessible to many. Distance higher education, remote work, accessibility to the world's best museums and theaters - all this gives a person a huge personal resource that allows him to make a wider cultural choice, but complicates identification for the individual.

Innovative and traditional culture

Culture includes everything - both new and old. Traditional culture is based on following customs and behavioral patterns. It ensures continuity and transfer of acquired beliefs and skills future generations. The high level of normativity inherent in traditional culture establishes a large number of prohibitions and resists any changes.

An innovative culture easily departs from established patterns of behavior. In it, the individual gains freedom in determining life goals and ways to achieve them. Cultural identity is initially associated with traditional culture. Modern processes, in which more and more space is given innovative culture, become a good test of the strength of cultural and national identity in our country.

in conditions of increasing levels of communication between societies

It implies communicative processes between people as the main carriers and subjects of culture. When individuals from different communities interact with each other, their values are compared and transformed.

Global migration processes and virtual mobility of human society contribute to the intensification and erasure of the basic sociocultural features of the country. It is necessary to learn to control and use for good the information arrays that cultural groups exchange, while maintaining their own uniqueness. Next, let's look at what ethnicity is.

The meaning and development of ethnicity

Ethnic cultural identity is the result of an individual's connection with the historical past of the ethnic community to which he belongs, and the awareness of this connection. The development of such awareness is carried out on the basis of common historical symbols, such as legends, symbols and shrines, and is accompanied by a powerful emotional outburst. By identifying himself with his ethnic group, realizing its uniqueness, a person separates himself from other ethnic communities.

The emerging ethnic consciousness makes it possible to build a system of behavioral models during contact within one’s group and with other ethnic groups, accompanied by high emotional reinforcement and moral obligations.

Ethnicity includes two equivalent components: cognitive, which determines knowledge about the historical and cultural characteristics of one’s people, and affective, which gives an emotional response to belonging to a group.

The problem of loss of ethnic identity

The problem has arisen recently, due to the widespread spread of intercultural contacts. Having lost the opportunity to identify himself through sociocultural characteristics, a person seeks refuge in a group based on ethnicity. Belonging to a group makes it possible to feel the safety and stability of the world around us. Russia - multinational country and the unification of cultures of different ethnic groups requires the manifestation of significant tolerance and the cultivation of correct intercultural and interreligious communication.

Globalization, which has shaken traditional models of cultural identity, has led to a breakdown in continuity. The previous form of self-awareness fell into decay, never developing mechanisms of compensation and replacement. Individuals' internal discomfort prompted them to become more isolated within their ethnic group. This could not but increase the degree of tension in a society with a low level of political and civil self-awareness and a sovereign mentality. There is a need to form a unity of the peoples of Russia, taking into account their cultural and ethnic differences, without pitting groups against each other and infringing on small nations.

Personal identity

It is difficult to dispute the statement that there are no absolutely identical people in the world. Even identical twins raised in different sociocultural conditions have differences in their traits and responses to external world. A person has different characteristics that link him to different cultural, ethnic and social groups.

The set of identities based on various characteristics, such as religion, nationality, race and gender, is the definition of the term “personal identity.” In this totality, a person absorbs all the foundations of the ideals, morals and traditions of his community, and also builds an idea of himself as a member of society and his role in it.

Formation of multicultural identity

Any changes in the development of cultural, social and ethnic patterns of behavior lead to transformation in what we call “personal identity”. Consequently, the presence of problems in any of these areas will inevitably result in the loss of one’s own self.

It is necessary to find an opportunity to build a harmonious multicultural identity and, based on a variety of behavioral patterns, choose suitable ones for yourself. Building an orderly “I” step by step, systematizing values and ideals will lead to increased mutual understanding between individuals and sociocultural groups.