Is a multicultural model of migrant integration possible in Russia?

One of the social consequences of globalization, accompanied by the inclusion of countries in global information and financial flows, is migration movements, in short time changing the historical social and ethno-cultural image of the population of states. Migrations significantly expand the ethnic and cultural mosaic and, at the same time, reveal and exacerbate ethno-cultural contradictions between different groups of the population and cause social tensions. An urgent task for states is to search for new forms of relations with the arriving, especially ethnically different, population in order not only to adapt it to local norms of everyday behavior and make the best use of new labor resources, but also to orient the host population towards tolerant interaction with migrants. One of the ways to solve this problem in world practice is multicultural policy.

This article is devoted to discussing the use of the potential of this policy in Russia, primarily its integrating resource. It considers Foreign experience in the use of integration models - assimilation and multicultural - with an emphasis on the limits of their application in modern Russia. Based on the materials of empirical research, the readiness of society for one or another integration model is shown. The article uses materials from representative studies of VTsIOM (currently the Yu. Levada Analytical Center), research projects carried out under the direction of L.M. Drobizheva: "Post-communist nationalism, ethnic identity and conflict regulation" (1993-1996), "Ethnic and administrative boundaries: factors of stability and conflict" (1997, 1998), "Social inequality of ethnic groups and problems of integration in the Russian Federation" ( 1999-2001); of the project "Formation of tolerant attitudes towards migrants in Moscow" of the Center for Ethnic Sociology of the IS RAS (2003), in which the author of the article participated in the development of tools.

For multi-ethnic states, such as Russia, the problem of integration is much broader than inclusion in the community of migrants, and concerns the integration of the multi-ethnic population as a whole. In the context of the influx of migrants, especially to the border areas and large cities, the ethnic identity of the local population is also being updated. In essence, the process of integration consists in the formation of a new identity, acceptable both for ethnic minorities and for the dominant majority. Should the new identity of migrants coincide with the nationwide identity of the host society, what are the limits of acceptable combinations and divergences of civil, local, ethnic identities, and what should be the attitude of society towards those who retain elements of their old identity - these are the main questions that need to be addressed by the host society in within the integration process.

In Russia, the perception of the integration process and the problems associated with the migration of the population is heavily influenced by the historical past of the USSR. On the one hand, many peoples of the newly formed states still perceive Russia as part of their former country, and in this sense as "his country". On the other hand, the Russians in the USSR were a people who had a special position in the hierarchy of Soviet nationalities. In the post-Soviet space, in a number of regions, they found themselves in conditions of greater social competition with other peoples. Migration only increased both this competition and their feelings of insecurity, insecurity, and a change in their status, which Russians began to experience from the early 1990s. But the image of “alien” was not formed around migrants in general, because there were Russians among them, but around migrants of other ethnicities – immigrants from the CIS countries and the Caucasus. In the modern Russian discourse of migration under ethnic migrants both those who came from abroad and citizens of Russia are understood. Further in the article, the term "ethnic migrants" will be used (however, the heterogeneity of the formation of this group is taken into account).

In sociology and political science, there are two main approaches to the integration of a multi-ethnic population: assimilation a model, or "melting pot", in which the burden and hardships of the integration process fall mainly on the migrants themselves, and a model of recognition of differences, or multicultural a model that shifts the focus to creating conditions for integration, i.e. to the efforts of the host.

Integration model "melting pot"

As part of the concept of a nation-state striving for a homogeneous culture and a single national-state identity, in Europe and the United States in the late 19th and early 20th centuries, the model of ethnic assimilation dominated as an integration model. However, it could neither "melt down" the incoming migration flows in full, nor solve the problem of the formation of a single national identity, which includes the identities of all citizens of the country on an equal footing. One of the best-known illustrations of the myth of the ethnically and culturally neutral liberal state is the United States. The formation of a unified American identity has been figuratively called a "melting pot". It was assumed that those who came to America could be of any origin, but as they passed through this “cauldron”, they poured into the American civilian nation. It is precisely this vision of the formation of the nation that the founding fathers of the American state laid down in the Constitution of 1787 - in its preamble already in question about the united people of the United States. This constructivist project was reinforced by both state policy and social practice. Thus, education in schools was conducted only in English, the legislative system was formed according to the English model and, accordingly, in English. It was also the language of official public and private office work, the public service as a whole. In forming the federation, the size of the English-speaking population of the states to be admitted was also taken into account. A vivid example of such a consciously pursued policy is the entry into the union of the state of Louisiana. Officially, the former French colony was admitted to the federation after it finally switched to English in all spheres of life. Such a transition took place peacefully and painlessly, largely because long before that moment, de facto, in the business and economic spheres, activities were carried out in two languages. Subsequently, due to the peculiarities of the creation of this state, the study of the French language was financed here by the state.

From the "melting pot" it was supposed to get a "one hundred percent American" - WASP (white, Anglo-Saxon origin, Protestant). Enormous efforts of the state were directed to the formation, construction of this identity, manifested in legislation, ideology, and education. And those who did not meet the criteria for the image of the ideal American were discriminated against. Thus, the black population, after its liberation from slavery, fought for almost a century for equality in civil rights with the white population (although according to the US Constitution, any person born in the country is its full citizen). Social and economic discrimination in the late XIX - early XX centuries. Poles, Italians, Irish (mostly as Catholics), Jews, who at that time immigrated en masse from Europe, were exposed. The main motive for phobias against these categories of the population was their possible disloyalty and alienation to the ideals of American statehood.

To one degree or another, a similar model can be seen today in France and Germany, in which the priority is the formation of a single, ethnically indifferent civil nation (“One State, One Nation”). However, the current situation in these countries also shows that even acculturation, i.e. mastering the values ​​of the host culture is not sufficient for entry into society. An example of this is the increasingly popular attitude of the French far-right "National Front" Le Pen towards people from Morocco - because of the color of their skin, by definition, they cannot be French, no matter how well they speak French and no matter how deeply they learned the values ​​of French culture.

In the depths of the "melting pot" another process was born - minorities began to fight for the declared rights and freedoms to coincide with social practice. And by the middle of the 20th century, a situation arose when the majority “could not” integrate, and the minorities “did not want” to integrate. One of the characteristic examples of such a situation is the black population of America, which, during the years of struggle for their civil rights, has created its own special culture and even language. The danger for the country was that this subculture was alternative, with an almost inverted value system. Thus, the growth of inter-ethnic and racial tensions in countries that adhered to the "melting pot" policy meant that the usual forms of inter-ethnic interaction between the majority and ethnic minorities needed to be transformed.

The search for new forms of interaction began with countries that are called "immigrant", but in which the "melting pot" theory did not work either for immigrants or for aboriginal, racially different populations. The need to integrate precisely this part of the population, which, due to the ideas of justice existing in liberalism, should feel like equal citizens of the country, required a transition to a policy of “recognition of differences,” or multiculturalism.

Multiculturalism and multicultural integration model

Multiculturalism is of interest to us from the point of view of the ideological basis for a new idea of ​​the possibilities and principles of the existence of multi-ethnic states. It is known that some features of multiculturalism are the subject of extensive discussions both in world and domestic science. The discussed and ambiguously perceived provisions include, first of all, the recognition in society of certain groups that are culturally different from the majority, granting them special, in comparison with the majority, rights, as well as the protection of these rights by the state. Turning to Western discussions, it should be borne in mind that in them multiculturalism is considered strictly in discourse. political theory liberalism, and its practice as it exists in countries adhering to the liberal tradition in politics.

In the late 1960s, the search in these countries for new approaches to interacting with the population of other ethnicities was due to the fact that, despite great efforts to reduce the level of material inequality in the position of citizens of different ethnic and racial backgrounds, social tension was growing. The axis of tension in society could now be not only "rich - poor", but also "new - old", "black - white". Opposing groups could even form in relation to the basic values ​​of society, as happened with the hippie movement in the USA. In other words, since the mid-1960s, taking various forms, a real struggle has unfolded in many countries for the right to be different, for the right to be different and not experience pressure (discrimination) from society. For migrants, the inconsistency of the situation consisted in the fact that, on the one hand, instrumentally, in order to flourish in the country, they needed to integrate as fully and quickly as possible into the new culture. On the other hand, the deconstruction of the old identity of migrants, in addition to social factors, was also limited by the fact that in order to achieve a certain psychological comfort, they needed to preserve something from their native culture. Multiculturalism has become a kind of compromise between the demand for a common identity and value system (as the basis for the preservation of the state) and the demand for the right to be different.

Its main feature is that it additionally structures society, but not vertically, but horizontally. Graphically, this could be represented as a collection of sets located on the same level. Sets are formed according to different grounds: race, ethnicity, gender, etc. The role of the state consists in ordering the sets - determining the rules of interaction both between them and within them. Each individual, by choice, can simultaneously be part of several sets, which makes them overlapping. It is the "horizontal" nature of multiculturalism that provides its anti-conflict resource. Multiculturalism is not only a policy for ethnic minorities, as is often perceived in Russia. By building a horizontal set and creating opportunities for the formation of the sets themselves, he "pulls up" those who are at a disadvantage within the dominant culture. It can be, for example, ethnic minorities, and disabled people, and other groups of the population. Within the framework of the corresponding set, all groups included in it are equalized in rights, this manifests the compensatory nature of multiculturalism. Its main task is to remove the main institutional and other barriers that prevent the full and equal participation of all citizens in the life of society.

Multiculturalism is often criticized as contributing to the "mosaic" of society, primarily ethnic, to the difficulty of forming a state identity. Given this, it would be interesting to look at how multiculturalism is perceived in Canada. She was the first country to adopt it as an official state policy. The Law on Multiculturalism was passed in 1988. Here is how its features are interpreted, for example, in a training manual for law enforcement officers: “... First of all, multiculturalism cannot be viewed as lobbying and protecting the interests of minorities and ethnic and cultural differences. In Canada, this is the "neutralization" or "depoliticization" of ethnic differences, reducing their potential as a threat to the stability and internal "order" of society. Multiculturalism highlights the principle of universalism, i.e. what we have in common is more important than our differences. …But multiculturalism is not the basis for comprehensive tolerance either. In accordance with the official policy of multiculturalism in Canada ethnic differences are accepted to the extent that individuals (not groups) can identify themselves with the cultural tradition of their choice, but only if this identification does not violate human rights, the rights of others or the laws of the land» (italic O.Sh.) .

As you can see, in practice, multiculturalism is not an unconditional recognition of cultural differences, but a kind of compromise agreement between the state, representing the culture of the majority, and minorities - only if the latter meet certain conditions, first of all, recognition of the national state structure of the country, the agreement itself is possible. Moreover, multiculturalism acts only as a kind of addition or extension of liberal values, but the rights of the individual are protected in the first place. Where there is no observance of elementary human rights and freedoms, the recognition of "cultural distinctiveness" and the priority of group rights over individual rights can lead to the opposite result - the proclamation of a policy of genocide.

In the paradigm of multiculturalism, the so-called multicultural integration model began to take shape, which defines fair, i.e. with respect for equal rights and access to resources, the inclusion of ethnic minorities in the host society. Two basic provisions can be distinguished. First, it is the realization that integration is a very long process, sometimes lasting for generations. This means that during the transition period from one identity structure to another, migrants may require special conditions, such as assistance with translation into their native language, etc. Secondly, it is the need for certain changes in the institutions of the host society to ensure the same attitude towards ethnic migrants and recognition of their identities, social and cultural practices, as in the case of the dominant majority of the population. This raises the key requirement for multiculturalism to systematically study social institutions host society in order to determine whether ethnic migrants, and the population of other ethnicities in general, are at a disadvantage due to the existing structure of these institutions, their rules or symbols. In practice, this means that state institutions are forced to look for new principles and approaches to carry out their activities. So, law enforcement countries that more or less recognize the “right to be different” of migrants are moving to the principles of “community policing”, which allows maintaining law and order, while taking into account cultural diversity.

As W. Kimlika notes, on an ethnic basis, “multiculturalism is a revision of the conditions for integration for ethnic migrants, but, ultimately, always integration” . At the same time, it should be emphasized again that one of the conditions for the application of multiculturalism is the loyalty of migrants to the national-state integrity of the host country. On the one hand, migrants must show commitment to the new society, learn its history, language and traditions. On the other hand, the host society must show its disposition towards new citizens and change and adapt its institutions to include their identities and socio-cultural practices. In other words, if incoming migrants are expected to build a new home, then the host society must make them feel like they are at home.

One of the ways in which a state can make it clear to the arriving population that they are welcome in the country is through the procedure for obtaining citizenship. Some researchers consider this to be of fundamental importance for the further integration of migrants, primarily those who are very different from the host population in terms of racial and ethnic characteristics. And the fact of obtaining citizenship and the legalization of being in the country acquires special significance under multiculturalism, on the one hand, helping to preserve elements of the old identity, on the other hand, removing institutional barriers to integration into a new society. Under these conditions, migrants with legal status in the country are less inclined to create "parallel societies" of their native culture and language.

A different situation develops around illegal migrants and migrants who have a status for temporary stay in the country. Both groups are united by the fact that they do not have the opportunity to obtain citizenship. At the same time, both illegal migrants and temporary migrants can stay in the country long time(most famous example- Turks in Germany who are accepted as temporary workers, but not as future citizens). The problem of status is especially acute in relation to illegal migrants. Their status leads to a huge number of obstacles to integration, as a result of which there is a real danger of their marginalization as ethnic groups, the creation of an oppositional and hostile subculture by them to the host society, defined precisely by ethnicity and thus forming a negative identity. In such a subculture, the very idea of ​​integration into the host society can be perceived negatively. The consequences of such a model for the host society are obvious: the political alienation of part of the population, the criminalization of ethnic groups, their desire to avoid any interaction with state institutions, religious fundamentalism - all this leads to conflicts and destabilization of society as a whole. But as long as migrants are given the right to obtain citizenship, they will be interested in integrating into the host society.

In a multicultural model, building a new home for migrants becomes a common task for both parties - the host and the migrants themselves. At the same time, it should be taken into account that any migrant, whether forced or voluntary, is in a state of identity crisis or “cultural shock”, which deprives a person of stable unconscious scenarios of social behavior and response. The greater the cultural distance (or differences in the structure of identities), the stronger and deeper the shock. A migrant needs time to build a new identity. How quickly and successfully this process will go depends largely on the actions of the host.

The duration of the process of building a new identity causes one of the main difficulties of the host country - maintaining migrants' interest in integrating into the host society, forming their idea of ​​the need for the most complete integration. As part of solving this problem, the host multicultural state offers a package of social programs and initiatives to ethnic minorities and migrants in exchange for their voluntary acceptance of some components of a new identity, thus accelerating and smoothing the integration process.

Russia's Choice: Focus on Integration

The adoption of a multicultural integration model by the state means that it is open to migrants of other ethnicities and takes upon itself the creation of conditions for their integration. However, in Russia, due to the multi-ethnicity of its own population, the government is forced to think not only about migrants, but also about the peoples who have long lived in the country. Russia faces the same tasks as the United States in the 1960s, Australia in the 1970s, Canada in the 1970s-1980s, namely: to integrate ethnically and culturally different peoples, to form mass ideas about Russian identity, to consolidate ethnically diverse population around shared values ​​and goals. The fact that these tasks are relevant for modern Russia is indicated by the steady growth of ethnophobia, directed primarily against representatives of the peoples of the Caucasus, many of whom are citizens of the country. Thus, data from studies conducted under the leadership of G. Vitkovskaya in a number of regions in 1998 and 2002 recorded an increase in extremely negative attitudes towards people from the Caucasus - from 28% (1998) to 43% (2002), and in the Saratov region this the figure increased by 4.7 times. According to the VTsIOM monitoring data (1990-2002), the list of nationalities, in relation to which more than half of the respondents show extreme negativism, is headed by Chechens. In 2002, a negative attitude towards them was recorded by 65% ​​of respondents.

The specificity of Russia lies in the fact that the processes of formation of the all-Russian state identity and the revival of the identity of Russians go in parallel. To what extent will this circumstance affect the integration model? Russian society? Considering that, according to the latest All-Russian census, 80% of the population are Russians, there is a high probability that there will be a unification of Russian ethnic identity and all-Russian identity, which in itself will leave little room for other peoples in the image of Russia. Confirmation of this trend is the growing support for the slogan "Russia for the Russians" - according to the All-Russian Public Opinion Research Center for the fall of 2001, it was supported by 58% of the population. Since 1994, in ethno-sociological studies conducted under the direction of L.M. Drobizheva, the growth of ethnic self-consciousness of Russians is recorded. Judging by the results of the study "Ethnic and Administrative Boundaries: Factors of Stability and Conflict" (1997, 1998), in the late 1990s, Russians experienced a growing sense of ethnic affiliation. The indicator was agreement with the position "I never forget that I am Russian." In the polls of 1994 and 1995, it was at the level of 15-20% among Russians. According to a 1997 poll, 39% of Russians living in cities in Tatarstan and Sakha (Yakutia) agreed with this statement, while in Orenburg and Magadan, 44% of them turned out to be. The readiness of Russians for defensive actions, even of a radical nature, has also grown. In 1997, already a quarter of Russians in the republics (and in Orenburg and Magadan 27-29%) believed that "any means are good for upholding the well-being of my people." In 1994, less than 10% of Russians had such attitudes.

In the event of the coincidence of these two identities, the fact that the formation of Russian ethnic identity can be carried out with the active participation of the Russian Orthodox Church and on the basis of the values ​​of Orthodoxy, as predicted by some researchers, also becomes important. This can significantly reduce the integration possibilities of the emerging all-Russian identity.

One of the additional indicators of the population's predisposition to one or another model of integration can be attitudes towards ethnic migrants. In the autumn of 2003, the Center for Ethnic Sociology of the IS RAS, commissioned by the Government of Moscow, conducted a study of interethnic relations in the city. One of research methods, in order to identify attitudes towards ethnic migrants, focus groups were held with Moscow youth - students of 4-5 courses of Moscow universities. This group was chosen as predictive - in a few years, it is their attitudes that will largely determine the nature of interethnic relations in the city. An analysis of the results of the focus group materials showed a clearly overestimated number of ethnic migrants in Moscow, which can be considered a certain reflection of migrant phobia - interview participants estimated the proportion of migrants in the population of Moscow in the range from 40 to 60%. It can also be noted that students representing the host country showed clearly negative attitudes towards both ethnic migrants and migrants in general. Evaluative statements of respondents are typical: “One hundred percent negative”, “Negatively silent in the majority, because the bulk of adult people do not like them, but from afar. Those who are younger are more aggressive”, “I generally have a negative attitude towards the arrival of migrants. On the one hand, I don't like the overcrowding that exists in Moscow now. Especially in transport. Secondly, I don’t like the fact that people come here for criminal purposes.”.

Most clearly in the course of the discussion at the focus group, the attitude of Moscow youth to “push out” migrants was manifested. Thus, the ideal ratio of the Moscow population and visitors was estimated as 95% to 5%. Typical sayings: “For me, the less the better”, “It can be even less than 5%”, “If ideally, visitors are needed only those who come on an excursion to see. Basically, they are not needed”, “Well, let 3% run there”, “The government could take measures to deport all visitors who pose an inconvenience, a threat to Russian citizens they take jobs." In the argumentation of “rejection”, the installation on the alienation of an “unfamiliar” language was fixed: “If we live in Russia, we must speak Russian”, “When it’s not clear what they say behind their back, it infuriates”. This attitude is also related to the idea that ethnic migrants are closely related to each other, live enclave, their own culture, not integrating into the host society: “Maybe they wanted to, they can’t, they don’t try. Therefore, they rally into groups among themselves..

An analysis of the materials of the focus groups also revealed an attitude towards one-sidedness of acculturation, the expectation of migrants "adjusting" to the culture of the host metropolis. The "blame" for the difficulties in the interaction of the contacting parties was placed entirely on the migrants: “And the ways of interaction are practically excluded”, “They themselves do not make contact”, “They do not want to learn the language, study our culture. They arrange their culture here, take root”, “They themselves do not make contact ... They could change something. We are not going to "beat our heads against the wall".

At the same time, the idea of ​​providing state assistance to migrants in adaptation, including the creation of adaptation centers, and other government social programs aimed at helping ethnic migrants, did not find support among focus group participants: "Why spend money on this?"

Based on the analysis of the results of various studies, one could conclude that public opinion in Russia will give priority to the assimilation model, thus laying a kind of time bomb (according to VTsIOM, in 2002 among those who expressed extreme rejection of the slogan "Russia for Russians" , the vast majority were representatives of other nationalities). But it would be wrong not to take into account the existing prerequisites for a multicultural model. In Russia, elements of multiculturalism and multicultural social practices. First of all, it is necessary to refer to them the very existence of a multinational federation, in which some subjects, due to historical tradition, are distinguished by ethnicity. The 1993 Constitution of the Russian Federation provides for the right to “preserve the native language”, the rights of small peoples (Articles 68, 69). Article 26 establishes the free choice of the language of communication, education, training and creativity; article 29 prohibits propaganda of social, racial, national or linguistic superiority. The federal law “On Combating Extremism” adopted in 2002 can also be placed in the same row. However, the most obvious sign of a multicultural policy is the National Cultural Autonomies (NCAs), which operate in accordance with the Law on National Cultural Autonomy adopted in 1996.

The purpose of the creation of the NCA was the voluntary self-organization of ethnic groups to address issues of preserving their identity, developing their language, education, and national culture. By 2002, 14 national-cultural autonomies of the federal level (Ukrainian, German, Korean, Belarusian, Tatar, Serbian, Lezgi, etc.), more than 100 NCAs of the regional level and more than 200 of the local level were created and registered. In 1998, within the framework of the law on national-cultural autonomies, the Assembly of the Peoples of Russia was created. The activity of its regional bodies is also an example of multicultural social practices, through active interaction with public authorities. So, in Tatarstan, the collective body of the Assembly of the Peoples of Russia - the Association of National Cultural Organizations of the Republic of Tatarstan, together with the Ministry of Education of the Russian Federation, opened a multinational Sunday school financed from the budget of the city of Kazan. She signed an agreement with the Ministry of Internal Affairs of the Russian Federation, according to which a Coordinating Council of employees of the Ministry of Internal Affairs and leaders of the national and cultural communities of Tatarstan was created to resolve conflict issues, including registration issues. Similar examples of cooperation between regional authorities and public organizations can be seen in the Orenburg region, the Volga Federal District, and other regions.

It is impossible not to mention the position on this issue of the President of the Russian Federation V.V. Putin. So, at a meeting with representatives of the III World Congress of Tatars in Kazan in 2002, he noted: “We have a multinational state. And we must clearly and clearly understand that if representatives of any, not as numerous national group as the Tatars, but any, even the smallest people, representatives of any, even the smallest ethnic group, do not feel at home here, we will not preserve the multinational state. And it depends not only on the leaders, it depends on the understanding of this key word for the life of such a complex country as Russia. From everyone's understanding public organizations, every ordinary citizen of our multinational homeland. And from this we must proceed, in this vein, educate our children. In his inaugural speech in May 2004, V.V. Putin once again stressed that we are a nation of Russians.

However, in the Russian situation, none of the integration models is unequivocally accepted positively: the multicultural model is criticized by the majority, and the assimilation model does not satisfy ethnic minorities, primarily those peoples for whom Russia is the country of origin. But a third path is also possible, which is chosen by countries in which the official adoption of multiculturalism for some reason is impossible, but it is necessary to use its integration resource to preserve the state itself. One of such possible compromise options may be the organization of activities on multicultural principles. state structures, whose employees directly interact with a multi-ethnic population. This would make it possible to spread multicultural ideologemes throughout the entire management vertical, up to local level units, thus expanding and consolidating the use of multicultural practices in the field. This would also enable the state to more effectively influence the nature and state of interethnic relations in the regions, while retaining control over the practical application of multicultural policy. Using a state institution operating on multicultural principles as a channel of its influence, the Russian government could also solve the problem of protecting the interests of the Russian-speaking population in some Russian republics, which, according to ethnosociological studies, often perceives itself there as an ethnic minority. For ethnic minorities, however, such recognition by the Russian state of the “right to cultural difference” can show its readiness for a more liberal and tolerant implementation of the integration process in the interests of all citizens of the country.

Cm.: Drobizheva L.M., Aklaev A.R., Koroteeva V.V., Soldatova G.U. Democratization and images of nationalism in the Russian Federation in the 1990s. M., 1996.
Pain E.A. Between empire and nation. Modernist project and its traditionalist alternative in the national policy of Russia. M., 2003. S. 93; Vitkovskaya G.S. Migration of the peoples of the South Caucasus to Russia: mass trends, the reaction of the host society. http://antropotok.archipelag.ru/text/ad04.htm . C.9.
See works Mukomela V.I.., Vitkovskaya G.S. and etc.
For details see: Kymlika W. Politics in the Vernacular: Nationalism, Multiculturalism and Citizenship. Oxford, 2001. Ch. 5.
For more information on discrimination, see: Zhuravleva V.I. Jewish emigration from Russia to the United States at the turn of the 19th–20th centuries: the image of the "foreign" in the minds of Americans // New Historical Bulletin. M., 2001. No. 2; Nitoburg E.L. Jews in America at the end of the 20th century. M., 1996; Nitoburg E.L. The History of the Formation of the Jewish Community in the USA // USA: Economics. Policy. Ideology. 1994. No. 5. Higham J. Strangers in the Land: Patterns of America Nativism. 1860 - 1925. New Jersey, 1955; Higham J. Social Discrimination against Jews in America, 1830 - 1930 / / The Jewish Experience in America / Ed. by A. Karp. Vol. V. American Jewish Historical Society. Waltham, M.A., 1969; Scholnick M.I. The New Deal and Anti-Semitism in America. University of Maryland, 1971.
Malakhov V.S. Can the Russian project be implemented in Russia? http://intellectuals.ru/malakhov/izbran/9aproekt.htm .
For discussion, for example, see: Multiculturalism and Transformations of Post-Soviet Societies / Ed. V.S. Malakhov and V.A. Tishkov. M., 2002; Multiculturalism reconsidered: “Culture and Equality” and its critics / edited by Paul Kelly. Polity Press, 2002; Benhabib S. Ryzhova S.V. Social aspects intercultural perception // Sociology of interethnic tolerance / Otv. ed. L.M. Drobizhev. M.: IS RAN, 2003. P. 161.
Leitin D. Identity in Formation. The Russian-Speaking Population in the Near Abroad. Cornell University Press, 1998. P.30.
Vitkovskaya G. Caucasian migrants in Russia: assessment and factors of adaptation, attitude of the local population. http://antropotok.archipelag.ru/text/ad03.htm . S. 25.
Cit. By: Pain E.A. Between empire and nation. Modernist project and its traditionalist alternative in the national policy of Russia. M., 2003. S. 84.
Public opinion monitoring. M., 2002. S. 60.
Social and cultural distance. Experience of multinational Russia / Ed. ed. L.M. Drobizhev. M., 1998. S. 371.
Ryzhova S.V. Social aspects of intercultural perception // Sociology of interethnic tolerance / Otv. ed. L.M. Drobizhev. M.: IS RAN, 2003. S. 161. p. 167
Zorin V.Yu. National policy in Russia. S. 256.
Transcript of the broadcast of Vladimir Putin's inauguration ceremony as President of Russia. http://president.kremlin.ru/text/docs/2004/05/64177.shtml.
See: Social inequality of ethnic groups: ideas and reality / Otv. ed. And the author of the project L.M. Drobizhev. M., 2002.

Gender, age and ethnic features of the perception of multicultural advertising.

INTRODUCTION

The relevance of the work currently lies in the fact that the elements for different cultures, as well as the use of elements that are part of other cultures in the advertising space in any advertising message is a target audience. Among any target audience in the modern world, there are representatives of different cultures, this feature is taken into account by advertisers in connection with the development of multiculturalism and the transition of a monocultural to a heterogeneous multicultural society. The significance of this work is very high for modern market, and even more so in the era of globalization, multicultural advertising is in demand in many markets. The relevance of the work is high; in recent years, many advertising objects using elements of other cultures have appeared in the place of study. Currently, you can see multicultural advertising in many sources of information, in television advertising we can often see representatives of other cultures, as well as elements of the traditional culture of the target audience, and other cultures. Parts of other cultures used in advertising by the target audience are perceived ambiguously. To test this assumption, a study of the characteristics of the perception of advertising will be carried out.

The purpose of the thesis:

3. Research the target audience in terms of two parameters - ethnicity and gender differences in perception.

Object of study: Multicultural advertising.

Subject of study: Features of the perception of multicultural advertising: ethnic, gender.

Research objectives:

Theoretical:

· Key parameters for defining multicultural advertising.

Practical:

· Study of the perception of multicultural advertising by the audience by gender and ethnicity.

· Analysis of the obtained results and identification of the peculiarities of the perception of multicultural advertising.

Research methods in work:

2. Questioning of the studied group of representatives of different ethnic groups, as well as by gender.

3. Semantic differential.

Practical value of this work, whether there is a relationship between belonging to a particular ethnic group and gender differences in the characteristics of perception, comparison of the obtained indicators among ethnic groups and genders.

The structure of the thesis.

METHODOLOGY???

3. Chapter study of the features of perception by the method of semantic differential, analysis of the results of the study.

Chapter 1 Theoretical Foundations of Multicultural Advertising

Currently, elements of other cultures are used in advertising messages, which creates the problem of multicultural determinants of advertising. Multicultural determinants of advertising are understood as separate components of various national and group cultures that determine the specifics of advertising. When identifying multicultural determinants of advertising, it is possible to identify such culture-determining factors as lifestyle, values, norms, mentality, cultural language, symbols, texts, sociocode. The value of an advertising product lies in the combination with the cultural environment of the target audience. In this paper, life style, values, language of culture, language of symbols will be considered. According to the author, it is worth highlighting several parameters by which it is possible to determine the criteria for multicultural advertising. Based on the definitions, it is possible to identify the following factors by which advertising can be attributed to multicultural.

1) The use in advertising of representatives of other cultures that differ in belonging to the culture of living in a territory separate from the place of the advertising campaign (an example of the use of representatives of Asian and European peoples in advertising).

3) In one advertisement, elements of different cultures are presented, including the local and traditional culture of the country, elements of other cultures are added that are alien to the local population in perception. Unlike the second case, elements of several different cultures are used at once.

To increase the effectiveness of advertising, it is necessary to adapt to local market conditions, taking into account the national characteristics of the country. For this purpose, adaptation is required. Adaptation is a complex of verbal and non-verbal advertising communication with a transformed "cognitive space" and "cognitive base", since not only the cognitive base, but also cognitive spaces are nationally determined and nationally marked, which is quite understandable, because the "core" of cognitive spaces for the individual and the collective, the native cultural space to which they belong. Cultural national differences should be taken into account in all elements of the advertising message, taking into account any local factors: national holidays, socially significant events for a particular cultural and ethnic environment.

Currently, for multicultural discus in advertising, there are three main approaches to adapting advertising to any local area. Advertising takes into account the peculiarity of the specific addressee of the recipient of the advertising message. An important role is played by perception, which depends on cultural characteristics. geographical area, but in cases of individual national diaspora with other cultural values ​​of migrants living in the territory.

Approaches to localization:

1) Standardized;

2) Localized;

3) Combined approach (combines the two previous ones).

Localized: it consists in adapting the advertising message to the national and cultural characteristics of each region, the country of the advertising company, an example can be the market of Asia and Europe, a separate approach is needed for each case.

Combined approach: Includes both standard and localization, when one standard can be suitable for cultures of similar values, and several more zones where you need to localize the advertising message to the culture of the area.

The most important from a semiotic point of view are the stage of receiving and deciphering the message, as well as the stage of the recipient's reaction. Message decoding is implemented using semiosis, which is a five-term relation:

1) signifier (i.e. the name of the sign - the carrier of information);

2) recipient of the message;

3) signified;

4) situational context;

5) interpretation.

In advertising communication, interpretation is of particular importance, since in order to form an effective advertising message, it must also have a pragmatic function - to have such a figurative range that will encourage the recipient to act.

3. Mixed audio, video, text (web).

In different cultures, the perception of the surrounding reality occurs through the values ​​of their culture, and to a greater or lesser extent absorbing its richness. Civilization as a certain level of cultural development is also considered as a spatio-temporal cut in intercultural interaction. In many respects, the understandability of advertising for an audience in a particular country depends on how successfully it takes into account the ethnic, cultural and historical characteristics of a particular country. In any advertising message there is a denotation (a rational component of the content) and a significat (an emotional component of the content) - what and how it is said. That is, advertising must be adapted to the characteristics of a particular country, or a group of countries with common cultural values. For this problem, it is necessary to take into account a number of specific indicators and differences in different cultural environments, which will provide guidelines for creating a more attractive advertising message for a specific target audience. They help to carry out adaptation, cross-cultural analysis of the advertising coverage area according to the following differences:

In the economic, political and social system;

In the level of technical and technological development;

In the development of the media;

In culture and national traditions;

In semantic, sound and other associations, in the perception of color;

In the self-identification of an ethnos or nation in the context of world culture;

In language;

In lifestyles;

In the understanding of "success", "well-being" and ways to achieve them;

In the needs, tastes, preferences of consumers;

In patterns of behavior, values ​​and opinions;

In product functions;

In the stages of the product life cycle;

In the position of the goods;

In the degree of readiness to purchase;

In the ways of consumption;

in a competitive environment;

In legal systems

We consider the main ones from the above analysis parameters to be:

Lifestyle: includes the standard of living, the place where free time is spent, the occupation of the audience.

Competitive environment: positioning parameters relative to competitors advantages and disadvantages.

Economic indicators: the standard of living of the population in the territory, statistics of growth or decline in income.

In culture and national traditions: take into account the characteristics of the advertising message, for each market segment.

Product functions: according to this parameter, the position on the market relative to analogues in the area of ​​presence, the presence of USP is determined.

Product life cycle: depends on the type of product itself.

Advertising is most often only an external reflection of culture. Each country speaks to itself through hundreds of thirty-second commercials that offer a look at everyday things that surround a person through the prism of culture. The uniqueness of the country appears here and there, like brush strokes on canvas. The most interesting advertising is obtained where it uses local color. As the world becomes more and more homogenous, each country seeks to preserve its cultural identity, which is evident in advertising as well. International advertising can be considered as a special kind of cross-cultural communication.

It is important to take into account cultural values, the recipients to whom international advertising is directed, must comply with the norms of geographical coverage. Culture is defined as a combination of "tangible" concepts (art, literature, architecture, furniture, clothing, music - the so-called material culture) and "intangible" (knowledge, laws, morals and customs) that characterize a group of people or its way of life. Concepts, values, rules of behavior that create culture are assimilated and passed on from one generation to another. The boundaries of behavior set by each culture are called norms. Norms are simple rules, which we learn in social interaction that specifies or prohibits certain behavior.

The main reason for the emergence of multicultural advertising in the world is globalization with the concomitant phenomenon of capturing the market of the arrival of a TNC country on the market. Breaks down cultural differences, and a universal approach to advertising. On the other hand, in Lately processes are gaining momentum that objectively act against the trends described above, trying to maintain cultural identity, reflecting different geographical localization, specific characteristics of the social space in which they are located. Resistance to globalization occurs, through the archaization of society, the appeal to the traditional values ​​of their culture.

It is very difficult to resist the impact of multicultural advertising, due to the development of telecommunications, each culture cannot live in isolation without modern means communications, and multimedia.

In connection with the continued development of telecommunications, especially with regard to the Internet, it became possible for each culture to directly receive information about the lifestyle of another culture, bypassing the media, traditional value systems in cultures can only be kept in environments closed to globalization. Globalization has a positive effect on the promotion of goods of large international companies V different countries peace. But now you need to take into account the values ​​in each specific region, but if you make mistakes in the advertising message, it will not be perceived correctly and the target audience may cause unpleasant emotions and negative stereotypes after contact. At present, there are few cultures left that have not been touched by the process of globalization, the spread of the media affects the values ​​of the conservative part of culture. New images and ideas are usually perceived negatively by the majority, but positively by the younger (children, adolescents, youth) target audience due to unformed values ​​and the desire to go against traditions. For data target audiences there is a greater impact.

Each national culture forms a special system of values, behavior patterns, they can only be described from the standpoint of cultural relativism, within the framework and boundaries of this culture, using its own standards, and not “one’s own yardstick”. That is why the knowledge of cultural codes is of particular importance for communicants in a situation of intercultural communication.

Rice. 1.simple intercultural communication

Figure 1 depicts the communication of two subjects from different cultures

Culture A values ​​are different from culture B,

Culture B after receiving the message, if the message is too different from the values ​​of the sender, then the message from A will not be understood by the recipient B, and the perception of advertising messages is relative to the cultural environment of the sender. The perception of messages A and B occurs in relation to their cultural environment, on which the message is oriented, and the attitude of each subject is formed in relation to the cultural environment.

This formula interaction scheme is relevant in the formation of an advertising appeal to a representative of another culture. If an advertising producer focuses on their cultural values, and an advertising message is created for a different culture, then the effectiveness may decrease due to different cultural traditions of communicators.

Considering advertising as a form of modern communication, it has become part of cultural communication. Advertising communications are able to act as a tool for preserving the national traditions of each culture using in advertising communication: myths, symbols that personify the image of the country. Advertising also contributes to the formation of a lifestyle, stereotypes that reflect the cultural characteristics of countries and peoples. According to the American historian and sociologist D. Burstin, he wrote: “Show me an advertisement for a particular country, and I will tell you everything about this country.” Advertising is a reflection of the life, culture, traditions of a particular country, a reflection of the mentality of the people living in this country. role in the total volume of consumers in the country. However, the creation of a special marketing mix is ​​sometimes difficult because the specialist responsible for it must be well versed in cultural characteristics and know the language of the target audience. For an advertiser, it is necessary to take into account the features of the advertising environment based on those value dominants and behavioral norms that have historically developed in this society. Before the conceptual forms of information representation, which have a figurative structure, are present in the subject's picture of the world in the form of archetypes, stereotypes, imago, specific features which are due to ethnic culture. In the modern world, culture is the central factor of the ethnic group, even despite the process of urbanization. The term multiculturalism defines the mutual existence of cultures.

"Multiculturalism" is one of the popular words of recent times, which many use inaccurately. Today it is integral part political correctness and American culture in general. The term appeared due to numerous conversations about cultural diversity. This approach can be traced in the media, through which stereotypes take root even more strongly, this happens especially often with the unhealthy use of "exotic" appearance of characters in advertising. Among an audience other than the advertising character. [5, p.167 ]

IN general concept multiculturalism, one can single out the main definition, first of all, it is a multitude of cultures existing on equal terms. "Multiculturalism is the recognition and affirmation of cultural pluralism as a characteristic of many societies. Multiculturalism welcomes and seeks to protect cultural diversity, such as minority languages, and at the same time draws attention to the often unequal relationship of the minority with the dominant cultures." This rather simple formulation requires additional reflection. There are three different levels or areas of application of this definition. This is the level of demographic or descriptive use, when societies with a complex ethno-demographic composition are defined by a given word. The latter are often referred to as multi-ethnic or multicultural. This is an ideological or normative sphere where concepts and attitudes are defined, what is multiculturalism, in addition to simply recognizing the existence of a culturally complex community, including primarily the level of public education or one of the regions. Finally, it is possible to single out the sphere of programmatics and politics, through which the ideology and desired normativity should be translated into purposeful collective actions. Mass society has led to a decrease in cultural differences, as well as an expansion of the audience in different regions, all this has caused the emergence of multicultural advertising for a heterogeneous audience.

1) To understand cultural differences in intercultural communication, values ​​and behaviors in target audiences.

3) Segments of ethnic audiences depending on the level of cultural closeness between them

4) parameters of culturally acceptable / unacceptable, with / without advertising messages among identified segments

5) development of the most effective and efficient advertising tactics aimed at the identified segments of ethnic groups.

6) Targeting different audience segments of the advertising campaign.

Bringing a certain product to the international market or to several countries of the region with distinctive ethno-cultural features . Multicultural discourse in advertising as a reflection of social reality does not tolerate unipolarity and monotony. In its content modern advertising reflects socio-cultural parameters information society and the consequences of globalization. We believe that the relevance of the sociological analysis of multicultural discourse in advertising as a form of communication is determined by the efforts of the role of intercultural interactions under the influence of global integration.

Using the postmodern interpretation of the secondary discourse of advertising presented in the works of W. Eco, R. Barthes, J. Baudrillard, G. Debord, we can draw the following conclusion: the integrative function of advertising is realized due to the availability of advertising and its perception by the individual as evidence of public concern for his needs. However, it should be taken into account that the serious tendencies that appear when entering the era of globalization are “the weakening of the national-state factor; transformation of civil society into the only form of ordering the global society”.

Under the influence of advertising plots, the feeling of belonging of a particular individual to the global world community gradually leads to the interpenetration and mixing of cultures. A sense of belonging in the global world community also appears in contact with advertising; in Russia, westernized images of the United States and Western Europe were popular in the early 90s. Cultural identity from the Soviet past still remains an important factor in cultural perception.

Considering the aspects of multicultural discourse in advertising, it is necessary to understand that in Russia and the CIS countries there are differences from countries that have formed sales markets. Thanks to globalization, any product can be sold everywhere, commercials targeting different cultural audiences are used for promotion. In commercials of multinational concerns, intended not for regional, but for global promotions, musical components are increasingly used, thus circumventing perceived language barriers . In the use of graphic images, attention is paid to the cultures of the contact area of ​​the advertising message. Currently, illustrations with multicultural elements are used for advertising: national cuisines (sushi, ramen, Japanese cuisine), travel Buddha image Thailand, medieval castle old Europe, international TM representatives of other cultures for the status of international TM. Two types of communication from r.o. to representatives of the cultural majority, the cultural minority of the indigenous, the cultural minority of the representatives of migrants. You can see the diagram below. The main examples are the use of elements of other cultures in advertising.

According to the elements related to multicultural advertising, you can immediately give a description of the main target audience of advertising. According to the author, there are three main target audiences, depending on the advertised object, on the basis of multicultural advertising, as well as on the advertised object, you can determine the audience. Three main groups are distinguished with the exception of international advertising, since this is a different category of advertising, it solves other problems in international markets.

1. Local residents The ethnic majority of the audience for this part is represented in most cases by advertisements: restaurants of exotic cuisine for local residents, advertisements for travel to countries that are already presented in the mind with elements of a different culture. (symbols, images, clothing items, etc.)

2. In national republics advertising uses elements of the traditional culture of the locality to adapt to local conditions, usually used in regional branches, large companies, elements of different cultures of the locality advertising. An example in the Republic of Buryatia are elements of the Buddhist religion, but this approach is not used in all regions.

3. In this case, several elements of different cultures are used in print advertising. In places of tourist recreation for foreigners. The appeal to tourists is oriented (national flags, sights of famous places of the world, etc.). For incoming migrants, the language of their country of departure is used, if they do not know the language, as well as elements of the traditional culture of the country from which they arrived, so that attention is drawn to symbols or images.

For each segment from the above, adaptation to local conditions is necessary. The problem of adaptation to local conditions exists in large companies, as well as in countries where a significant number of nationalities live. In Russia, due to the large territory, the society is less homogeneous, unlike in other countries of the world. In a heterogeneous society, creating advertising common to all regions will not always be effective; communication barriers to the perception of such advertising will appear. The role of creating a homogeneous mass is entrusted to globalization. Despite the processes of globalization, a person's personality is unthinkable outside the nation and national identity. In multinational states and regions, their own, special specificity of the formation of a consolidated national or territorial community arises. Russia and its South (as a geopolitical concept) have always been polyethnic. Multiculturalism is an integral element of globalization, and any actions aimed at opposing this objective phenomenon will lead nowhere. They begin to oppose multiculturalism only then because of the loss of identity or the threat of losing, as well as a possible change in the value system. .

For the development of advertising communications, it is necessary to take into account the factors operating on the territory of the country. Some advertisements may appear offensive and unacceptable in regions where the traditional values ​​of the traditional cultures of those areas prevail. Ethnic identity is always manifested in the peculiarities of the perception of advertising.

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Home > Dissertation

Multiculturalism is designed to solve the problem of the interaction of cultures, which has become aggravated due to the intensive migration of the population of the entire globe: migrants gradually begin to conquer the cultural space of a foreign country, planting their customs and traditional worldview there. Neither Europe, nor the USA, nor Australia can resist the Asian and African immigrants. The West begins to experience problems with the preservation of its civilizational specifics, so Western researchers accuse multiculturalism of complicity with minorities and the destruction of "white" culture (L.Chipman, C.McKenzie, D.McGhee, L.Lippmann). In this regard, multiculturalism is understood as a "policy for immigrants" (A.S. Petrikovskaya). However, this is too narrow an understanding. A number of researchers strongly advocate the "de-ethnization" of the term and its reinterpretation in a civil-democratic manner (R.Bauboeck, S.Castles, M.Kalatzis, B.Cope, M.Morrissey), and some Western social scientists prefer not to speak at all. about "multiculturalism", but about "constructive pluralism", which defines modern world as the coexistence of many large and small cultures and competing systems of their interpretation (I. Wallerstein, E. Gellner, O. Heffe, J. Habermas, P. Sztompka, U. Beck, etc.)

Revealing possible ways adaptation of individuals in a changing society contributed to the emergence of conceptual models of an individual plan that focused on the problems of the individual's position in the world of cultural diversity (E. Berry, M. Epstein, J. A Banks, S. Nieto, M. L. Miville, C. J Gelso, R. L. Pannu, Van Der Zee).

It should be noted that the existing domestic developments concerning the study of the modern process of transition from monoculturalism to multiculturalism are very fragmented and are analyzed mainly on the example of Western countries (USA, Canada, Western Europe). According to the author, the need for systematization of existing cultural models and a deep analysis of their manifestation in practice with the identification of the general and particular in each case is obvious. Wherein Special attention should be given to the criteria for choosing the appropriate form of cultural model in specific regions.

The search for the optimal balance between the global and the local led to the phenomenon of glocalization, which reflected the entire set of changes in the globalization process caused by regional specifics (A. Neklessa, A. Yurkin, E. Giddens, R. Giulianotti, R. Robertson). Regional dynamics takes into account the specifics of local conditions, existing ties, economic, political and sociocultural characteristics. In each specific case, the starting questions for modeling are: what is the region and what form of cultural model is preferable to construct here.

The polyfunctional nature of the region has led to the multiplicity of its definitions. In the philosophical and cultural aspect, the region denotes a specific cultural formation, inscribed in the general "landscape", which is based on a homogeneous physical environment and a more or less homogeneous economy, representing the framework of social life and the general background of historical and moral development. In such a vision, the region becomes a kind of analogue of a special world with its own mentality, way of thinking, traditions, worldview and attitude.

Region-forming factors constitute a certain unity, the integrating beginning of which is the regional culture, which allows us to consider the region as an integral system of relations. In this regard, the works of I.Ya. Murzina are interesting in their new vision of the phenomenon of regional culture (The phenomenon of regional culture: being and self-consciousness, 2003; Methodological aspects studies of regional culture, 2004), Yu.M. Bespalova (Regional culture in the socio-cultural space of Russia, 1999), Ch.K. Dargyn-ool (Cultural factor of regionalization of modern Russia, 2002).

In addition, it is necessary to mention the works of V.L. Kagansky (Methodological foundations of regional analysis as a cultural practice, 1997; cultural landscape and Soviet habitable space, 2001; Post-Soviet Man: View from the Landscape, 2005), R.N. Kitsenko (Poly-ethnicity of Russia as a subject of philosophical analysis, 2003), V.A. Tishkova (After multinationality. Cultural mosaic and ethnic policy of Russia, 2003), A.V. Kostina, T.M. Gudima (Cultural policy of modern Russia: the ratio of ethnic and national, 2007), which explore the problems of cultural development in the regions of the post-Soviet space.

Consideration of regional cultures until recently was (and is being) conducted in the vein of ethnological, sociological and political research. Ethnologists more fix the elements of the traditional culture of individual peoples that have survived to this day (V.M. Viktorin, D.V. Vasiliev, D.M. Iskhakov, G.D. Urastaeva, etc.); sociologists study regional manifestations of the most common features of the social image of society (N.A. Aitov, G.M. Zabolotnaya, A.G. Kakharov, E.M. Staroverov); political scientists analyze the political culture of the region, as well as the patterns of political reproduction, functioning and development of regions (V. Gelman, A.S. Panacheva, S. Ryzhenkov, A.I. Sukharev). The author believes that there is a strong lack of cultural and philosophical analysis of regional processes with a focus on the process of formation and development of regional culture, which determines the choice of a cultural model.

AND I. Murzina offers a cultural and philosophical vision of regional culture and separates the concepts of “regional culture” and “regional culture”, where “regional culture” refers to a spatially fixed culture that is distinguished by the peculiarities of the way of life and the nature of everyday life, and “regional culture” is a variant of a national culture and at the same time an independent phenomenon with its own patterns of development. It can be said with confidence that in order to create a holistic picture of the life of individual regions, interdisciplinary research is needed that integrates various aspects of study based on the notion of culture as a unique form of human existence in specific historical and geographical conditions.

In general, issues related to the functioning of cultural models at the regional level have not found their full coverage in the scientific literature. There was no attempt to explore the process of formation, development, specifics of regional culture as an integral system. In this regard, it makes sense to turn to a separate territorial and cultural formation and, on its basis, consider the specifics of the genesis and functioning of the cultural model, based on specific historical material. As an example, the Astrakhan region was taken, which has a bright multicultural specificity. The identification of the nature of the emerging multicultural model forced us to turn to local history and archival sources, as well as to the works of local historians (A.I. Bogatyrev, I.A. Zhitetsky, P.L. Karabuschenko, A.S. Markov, A.M. Pozdneev, P.Kh. Khlebnikov and others).

Research modern development region were based on the material of the local periodicals(newspapers "Volga", "Citizen", a collection of laws and regulations of the Astrakhan region), local history conferences (All-Russian scientific and practical conference "Traditional folk culture and Ethnic Processes in the Multinational Regions of the South of Russia”, 2006, Astrakhan Local History Readings, 2010, etc.), as well as ongoing sociological surveys of the population.

Research hypothesis

At the present stage, against the background of the globalization process, three leading cultural models are identified: monocultural, multicultural and multicultural, taking into account the dynamics of the transition from a monocultural model to a multicultural one.

The dominant is the multicultural model, based on the equality of all cultural groups and taking into account the cultural values ​​of migrants. However, from our point of view, the multicultural model cannot meet the interests of all segments of the population, since, while defending the interests of minorities, it conflicts with the existing culture of the majority, leading to intercultural conflicts and even isolationism. Everywhere there is a transition from liberal tendencies in the views on the problem of the development of ethnicity to more conservative views on the very possibility of the functioning of a multicultural model that creates a potential threat to the cultural majority.

The multicultural model could not solve the problems of religious loyalty and the preservation of cultural traditions, did not create the necessary mechanisms for immigrants to adapt to the conditions of the host society due to its imposition from above, which ultimately led to a schematic vision of society according to the “majority-minority” model. However, the very basis of the multicultural model - the recognition of the fact of cultural diversity - speaks of the existing potential. Therefore, without rejecting the idea of ​​multiculturalism, researchers are beginning to look for a more acceptable version of the cultural model. At the same time, it must be taken into account that all models are conditional constructs and depend on the specific environment, the actions of national elites and the political situation.

Modern society is at a transitional stage, generating a search for a new cultural model that takes into account the dynamics of the correlation and change of elements, the general and the special, while maintaining a balance between continuity and the development of the new. One of the options for such a solution can be a modernly modified regional multicultural model, which also takes into account the multicultural trends of modern society.

Object of study: sociocultural processes of the globalizing world

Subject of study: models of cultural development that are formed within the framework of the cultural processes of the globalizing world.

main goal dissertation research is to identify and analyze models of cultural development in the modern world from the global to the regional level.

Achieving the set goal logically and meaningfully predetermines the solution of a set of research tasks:

Clarify the specifics of the category "cultural model"; to characterize the modern processes of globalization in terms of the cultural component; build a typology of cultural models of the modern world; identify the main parameters of the monocultural development model and its corresponding options; formulate the main characteristics of poly- and multicultural models; conduct a comparative analysis of local forms of multicultural models, substantiating their variability; show the dynamics of cultural models from mono- to multiculturalism; to analyze the influence of active migration processes on the formation of cultural models; formulate and substantiate the main provisions of the concept of national models of regionalism; clarify the concepts of "region" and "regional culture" and determine the methodology for their study; to identify the specifics of the development of the Astrakhan region as a special multicultural model of the regional level; to analyze the main trends in regional cultural development when creating a new multicultural model.

Theoretical and methodological foundations of the study largely determined by its purpose. The most important guidelines for the methodological plane of analysis of cultural development models are polyparadigm and interdisciplinarity, which provide an opportunity to consider an object in all its multifaceted integrity, but also contain the danger of schematization, which reduces the diversity of the phenomenon under study to simple circuits. The principle of an interdisciplinary approach seems important due to the fact that a holistic understanding of cultural patterns within the framework of one scientific discipline or research paradigm turns out to be an unattainable task.

Modeling is considered as a methodology for cognition of cultural development (A.Kreber, M.N. Kokarevich) by highlighting the basic constructs that make it possible to formulate an idea of ​​the patterns of sociocultural dynamics. Modeling of cultural development in the dissertation research is defined as a way of attracting existing or specially designed ideal models that reflect the conceptual features of the concept of "change", the essential characteristics of which are the integrity and direction of processes. Basic works in this direction were the studies of R. Benedict, M. Vartofsky, D.A. Kashin, A. Kreber, E. Lodatko.

The study is based on the philosophical traditions of social constructivism and critical analysis of culture. The cultural models described and systematized in the dissertation are formed using a combination of classical and non-classical approaches to the analysis of culture.

The identification and description of the dynamics of cultural models is carried out on the basis of a structural-functional approach. The method of critical analysis is aimed at identifying and describing the mechanisms of formation and reproduction of cultural models. Critical analysis includes a description of the content and structure of the conceptualization of a particular problem, its historical and contextual analysis, its interpretation, as well as the choice and justification of a critical perspective in its explanation. The main task of such an analysis is to identify and describe the specific basic characteristics of cultural models and their forms.

The concept of representations is the basis for demonstrating the plurality and specificity of forms of cultural models in the work, as well as identifying the limits of the applicability of these models in specific sociocultural contexts.

The multidimensionality of the object of study determined the need to address a wide range of methodological guidelines and principles of phenomenological, cultural, semiotic, system-structural and comparative analysis sociocultural phenomena. Philosophical and cultural analysis is based on the principles of interconnection and interaction of cultural phenomena (S.N. Artanovsky, S.N. Ikonnikova, M.S. Kagan, Yu.N. A.S. Panarin, A.I. Utkin, M. Epshtein, Van Der Zee, M.L. Miville, J.A. Banks, etc.)

The basic theoretical and methodological foundations are works that reveal the conceptual foundations of globalism and multiculturalism, the phenomenon of glocalization and the theory of regionalism. This should include the works of H. Geisler, M. Nussbaum, S. Benhabib, N. Bissoondath, C. Castles, J. Ceaser, I. Clark, J. Clifford, R. Cox, N. Glazer, D. Hollinger, W. Kymlicka, D. McGhee, C. McKenzie, J. Levy, L. Lippmann, C. Troy, C. Trotman, R. Robertson., J. Zubrzycki, M. Wieviorka and others. The study is also focused on the methodological principles of the works of domestic scientists N.S. Kirbaev (Cultural Identity, Pluralism and Globalization in Modern Philosophical Discourse, 2002), V.A. Borisov (Multiculturalism, 2003), A.S. Petrikovskaya (Australian Multiculturalism, 2004).

To understand the processes of formation and development of regional culture, the analysis methodology developed by I.Ya. Murzina (Murzina I.Ya. Methodological aspects of the study of regional culture, 2004). The explanation of the deep mechanisms of the formation of a regional culture, which is an independent phenomenon and at the same time contains the integrity of a national culture, requires the involvement of many research resources, various scientific disciplines - history, geopolitics, sociology, ethnology, cultural anthropology, ethnopsychology, allowing to identify the essential characteristics of the studied object.

The value of some theories is determined by their role in revealing the essence of the problem, in identifying the range of issues and the direction of the search for their solutions. Others directly influenced the formation, structure and logic of the substantiation of the subject of research. Each of the scientific directions has its own perspective of the problematic analysis of society and culture. But the common task of all directions is to create a single realistic picture of the development of society and culture in the world.

A categorical analysis of cultural studies is used to identify common cognitive problems, the focus on solving which determines the structural similarity of various cultural models. Identification and comparison of the content of the main concepts associated with the phenomenon of cultural models is carried out using secondary analysis scientific texts. This analysis is a combination of structural, functional and semiotic methods.

Description and generalization of the main parameters and mechanisms of interaction of globalization and local factors on the processes of cultural dynamics is implemented using a typological and comparative-cultural approach.

Scientific novelty of the research

In the dissertation research, against the background of studying modern processes of globalization from the point of view of their sociocultural component, the specificity of the phenomenon of the modern cultural model is identified and analyzed, understood in this case as an abstract theoretical construct outside of axiological dominants, synthesizing the idea of ​​cultural construction and allowing one to explore the sociocultural processes of the modern world in their integrity and taking into account their constant dynamics.

The author's definition of a cultural model is given as a certain set of ideals, attitudes, cultural norms, through which individuals unite in a society that chooses a specific path of its development. It is the cultural model that reveals the type of interaction between cultural groups that exist in the socio-cultural space. The design of the cultural model is ideal and, when implemented, incorporates the cultural characteristics of a particular society, which leads to its significant transformation.

The forms of manifestation of the multicultural model are detailed in detail both on a regional basis: American, Canadian, Australian, European, Asian, Russian, and on a structural basis: integration, pluralistic, deliberative, transcultural. It is shown that the implementation of one form or another of the cultural model depends on many factors: the geographical factor, socio-cultural processes,
influence of political elites, etc.

For the first time, the nature of the monocultural model as an invariant of the integration of cultures into a single whole based on supranational universal values ​​has been revealed. It is shown how at the present stage this model comes into conflict with the cultural diversity of the world.

For the first time, the study provides a detailed analysis of the differences between the multicultural and multicultural model, taking into account the fact that national society, previously relatively homogeneous, has undergone qualitative changes, as a result of immigration, new ethnic minorities have appeared in its structure. For regulation public relations, protecting and sharing the values ​​of migrants, a multicultural model was proposed. Multiculturalism is a kind of marker of the historical ethnic mosaic of the social environment or society, which has evolved over the centuries and has stood the test of time.

The paper shows for the first time the specificity of the glocalization cultural model as a kind of synthesis of a multicultural and local regional model, and reveals its differences from the multicultural model.

The dissertation clarifies the concept of "region", and the terms "regionality" and "regionalization" derived from it, as a special phenomenon, which is a socio-cultural integrity with a specific system of images of the world and cultural communications, ideas about the Locus, its relationship with the Center, the state as a whole. In the dissertation, regionality is presented as special a way of existence in the world, and the processes of regionalization involve the construction of a new (special) social order for a particular region in order to establish regional consistency and form a regional identity. In the process of analysis, cultural models of regional construction were identified

In the dissertation, a multicultural region is considered as social system in which each cultural group is its element. Based on specific factual material, it has been proved that multicultural regions with a long period of coexistence of cultural groups are quite balanced systems, where integrative processes prevail over differentiation processes. Empirical material is used to identify strategies for group interaction in conditions of multiculturalism, basic aspects of understanding the problem of regional culture and methods for studying it in the context of interdisciplinary research.

For the first time, a comparative analysis of the dynamics of multicultural models of the West and the East was carried out with the identification of the specifics of the development of the model in each case. The impossibility of simple copying of models due to the historical features of the development of a particular culture has been proved.

The paper analyzes for the first time the development of the regional culture model of the Astrakhan region, which was initially formed on the basis of a multicultural model with elements of monoculturalism, which is due to the special geopolitical position of the region. Modern migration flows and regionalization processes have led to the emergence of a new model in the region based on the synthesis of multicultural and multicultural models. However, the processes of cultural construction are in dynamics, so today it is impossible to talk about the completeness of the above models.

The paper argued that the basis of the processes of revival of national cultures is dominated by constructivist models leading to the emergence of simulacra that are poorly correlated with traditional ethnic patterns. To avoid a conflict of cultures, it is necessary to find points of contact for common interests and to identify what can unite them.

Dissertation abstract

The defense will take place on December 15, 2011 at 4:00 pm at a meeting of the Council for the Defense of Dissertations D 02.01.13 at the Belarusian State University at the address: 220030, Minsk.

A New Image of Terrorism in a Globalizing World (Socio-Philosophical Aspect)

abstract

The defense will take place on April 26, 2007 at 14.00. at a meeting of the dissertation council D-502.006.07 at the Russian Academy of Public Administration under the President of the Russian Federation at the address: 119609, Moscow, pr.

Special course for masters of specialties: "Political problems of the globalizing world", "Political problems of European integration" Academic load: 2 credits

Document

formation of a systemic perception of the current state of the European integration process and integration processes in the modern world among masters;

It is customary to say that the current increase in migration is expanding the ethno-cultural mosaic of societies and that this is fraught with social tension. Turning to the works of historians, for example, F. Braudel, we can discover the diversity of the ethno-cultural composition of all the key cities of the world. These societies also suffered from religious, ethnic and cultural hostility (up to mass slaughter), but the modern world sets higher standards of attitude towards human life, so the problems of socio-cultural integration cannot be left to spontaneous regulation.

There are two most common models of sociocultural integration in the literature:

Assimilation integration model,

Multicultural integration model.

The goals of these models are the same - the creation of an integrated society in which conflicts on the basis of other ethnicity and other cultures are absent or minimal. The methods of achieving goals and the principles of designing interaction are different, and in many respects they are opposite.

Comparison of these two models, identification of positive or negative consequences is a fairly popular topic in modern Russian literature. Moreover, both concepts are criticized: the assimilation model - for a discriminatory attitude towards ethnic minorities, the multicultural one - in the first place, for promoting the erosion of national identity. On the other hand, multiculturalism is accused of trying to veil socio-political discrimination and reduce the problem to the existence of cultural differences. As A.G. Osipov, the concepts of "culture" and "multiculturalism" "made it possible to discuss immigration without encroaching on the ideological foundations of the nation state", multiculturalism can be a veiled means of excluding minorities that are artificially separated from the general discussion and are allowed to discuss only those issues "which can be interpreted in terms of ethno-cultural queries.

The advantages of multiculturalism are usually justified by the failure of assimilation models, primarily American and French.

Assimilation was the dominant integration strategy for many immigrant societies until the middle of the 20th century. The American "melting pot" model was considered a model of national politics. The image of the "melting pot" explained the main program of the synthesis of immigrant society: by accepting citizens of other countries, representatives of various ethnic cultures, American society is able to turn them into citizens of one nation - the American people. The American state in this model appears to be ethnically and culturally neutral, declaring its commitment only to economic liberalism and American democracy.

Evaluation of the effectiveness of the American assimilation model is controversial. On the one hand, observers emphasize its amazing effectiveness. National-civil self-consciousness, patriotism and even nationalism in relation to one's own country are noted by all researchers. Even A. Tocqueville wrote that in a conversation about other countries, including Europe, Americans usually show a bias. “But talk to him about his own country, and you will see how the cloud that clouded his mind will immediately dissipate: his language will become as clear, precise and precise as his thought. He will tell you about his rights and about the means to which he must resort in order to use them, he will explain what determines the political life in his country. You will see that he knows the rules of government and the operation of laws.” National tolerance towards various ethnic groups becomes a mandatory quality, is one of the elements of the so-called American "political correctness".

Nevertheless, researchers note the crisis of the "melting pot" model at the end of the 20th century, which is manifested in the following trends and phenomena:

1. The existence of tolerance at the level of language and state-controlled relations while maintaining the trend of delimitation of the sphere everyday interactions(separate visits to cinemas, discos, sports, a wary attitude towards mixed marriages, etc.).

2. Preservation of ethnic identity in the second and third generation of Americans. Despite the fact that about 94% of modern Americans were born in the United States (compared to only 85% in 1910), when asked about their ethnic origin, only 5% noted that they were simply "Americans." The rest noted that they were Irish, German, Mexican, African American, etc.

3. Loss of the dominant position of the unity of the territory and the English language as criteria for American identity.

4. Emergence of new demarcation lines dividing the single social space of the country into territories and zones of ethno-cultural, ethno-confessional regulation.

The influx of immigrants, which increased after the liberalization of immigration legislation in the 1960s, is usually cited as the reason for the loss of effectiveness of the assimilation integrating model. Apparently, there is a critical mass of immigration that the "melting pot" of this or that nation can process. But the reason that gives rise to problems of assimilation lies deeper than the quantitative overload of the "cauldron". Until the middle of the 20th century, the United States pursued a policy of supporting "ethnic balance", giving priority to migration flows from Europe. The opening of borders to immigrants from the Third World in the 1960s changed ethnic composition America. Now at the beginning of the XXI century. shrinking specific gravity white Anglo-Saxons are the core of the American assimilation model. Against the background of the predominance of Christians, there is an increase in the number of Muslims, who become more numerous than Jews who are complementary to Christians, Hispanic Americans, native speakers of Spanish - more than English-speaking African Americans.

The same situation exacerbated the situation in Europe. The main flow of immigration to France, Germany were residents of the nearest European countries. Starting from the 1970s, immigrants from North Africa and Turkey began to predominate, which made Europeans, primarily the French, doubt the possibilities of the assimilation model of integration.

But the failures and limited possibilities of the “melting pot” model are connected not only with the change in the migration situation, they are due to the essential contradictions of nation-building. “On the scale of mankind, the national question arises in the confrontation of two tendencies. Both of them are objective, both are realized in the will, in the actions of millions of people. The first is in the movement of nations towards self-determination and independence, the second, on the contrary, is in the desire to form large multi-ethnic communities, to form powerful “supernations”, where ethnic groups, various traditions and cultures would be organically united.” Both tendencies manifest themselves not only “on the scale of mankind”, but also at the level of an individual state, leaving their mark on the formation of American identity. "Unlike other Western societies in the United States, racial-ethnic relations and conflicts at many stages played an independent, and even leading role in the social environment, correlating, of course, with class divisions, but not submitting to them." In addition to racism against the black population, discriminatory behavior against Poles, Italians, Irish, Jews, and Japanese is noted at different stages. Suspicions of disloyalty almost always found strong justification in foreign policy. Overcoming racial divisions in politics, the formation of tolerance in relations is accompanied by an increase in the ethnic disunity of Americans (processes that exist simultaneously, but are not interconnected). It is currently possible to live in the US without owning English language without communicating with other ethnic groups, without participating in activities regulated by national regulations.

Disunity comes to the denial of a common history and a common concept of American civilization. Emphasizing the injustice-based difference between the history of American ethnic minorities and the history of American Anglo-Saxons destroys the unshakable basis of "remelting", creates the basis for the adaptation of immigrants, first of all, as carriers of a different culture, which, perhaps, is not so committed to "democratic values".

The adaptation of foreigners to the immigration society, mainly as carriers of a different culture, means a change in the integration model of the immigration society, a transition to a multicultural integration strategy. Taking into account the discussions generated by this transition and criticism of multiculturalism in its liberal interpretation, and in order to maximally operationalize this concept, to transfer multiculturalism from the field of narrative practices to the field of scientific and practical design, several points should be clarified: first, how the typology of immigration policy is related and forms of organization of ethnocultural interaction; secondly, to consider multiculturalism in the context of historical types of sociocultural transformation.

There are the following models of immigration policy:

1. Refusal to accept immigrants as the simplest form of solving the problem of ethno-cultural disunity and conflicts. But model of complete exclusion of immigration into the country practically unrealizable in the conditions of economic globalization, and taking into account the existing diversity of cultures, it requires the implementation of discriminatory measures. Moreover, the ban on legal immigration leads to an increase in illegal immigration, which increases the number of criminal problems exponentially: the lack of legal employment turns their activity into a criminal plane, the lack of civil rights turns them into an object of criminal encroachment. Their human status is in doubt, therefore illegal migrants often become an object of trade, fall into slavery.

2. Model of differential exclusion or segregation mainly focuses on the temporary entry of migrants into the country if their permanent stay in the country is seen as a threat. This model involves the temporary inclusion of immigrants in certain subsystems of society (labor market), exclusion from other areas of social life (political life, social security, citizenship). Within the framework of this model, the reproduction of a situation of discrimination is inevitable.

3. Assimilation model involves the inclusion of a migrant in the host society on the basis of a one-way process of changing linguistic, cultural and social characteristics. Segregation is one of the mechanisms for inducing a migrant to assimilate. An alternative is clearly outlined before the migrant: the choice of ethnocultural identity and segregation - the loss of ethnocultural identity and full inclusion in the host community.

4. Integration model as a gradual and weaker form of assimilation (preservation of the goal - the complete elimination of ethno-cultural otherness, the absorption of the culture of immigrants by the dominant culture in a given society.

5. Pluralism Model based on the assumption of equal rights for immigrants in all spheres of society while maintaining their own culture, language and social behavior. In this model of pluralism, two options are possible - a policy of non-intervention and a policy of multiculturalism as "the readiness of the majority of society to accept cultural difference and, in accordance with this, change social behavior in society, and even its social structures, respectively."

Such a model for constructing types of immigrant policy makes it possible to overcome the dichotomy of "assimilation or multiculturalism". A comparison of the experience of solving immigration problems shows that the measures taken by most European countries are located in the specified continuum, gravitating towards one model or another, but not limiting themselves in the choice of effective means. The success of the integration model also cannot be assessed dichotomously: the main indicators of social well-being are located on the same continuum: the spread of religious and cultural separatism, migrant phobia and racism in society, the degree of social marginalization of immigrants decreases as one moves along the continuum from isolation to pluralization, but this does not mean that that the introduction of pluralism acts as a guarantee against the escalation of conflicts. Thus, the assimilation policy of France is successful, providing a high degree of integration of second-generation immigrants into French society at the level of foreign cultural contacts and identification systems, but stigmatization through areas of residence, discrimination in the labor market generates frequent unrest among immigrants, especially young people. The Netherlands encourages cultural differences by establishing equal rights for ethnic minorities, funding the construction of not only churches, but also mosques, allocating an equal amount of airtime on television, funding the national media. By creating more comfortable conditions for the existence of immigrant communities, providing a high degree of order and stability of society, the Netherlands is forced to significantly restrict the entry of new immigrants. At the same time, the experience of Great Britain gravitating towards the policy of multiculturalism turns out to be rather contradictory. On the one hand, multiculturalism, according to the British researcher Alibay-Brown, has already served the cause of creating a society of "equal opportunities, in which recognized cultural diversity and an atmosphere of mutual tolerance prevail", on the other hand, the ambiguity of this migration policy creates problems for the perception of ethnic diversity by the indigenous population Great Britain, in particular, the rejection of the system of preferences on a racial and ethnic basis.

FEDERAL AGENCY FOR EDUCATION

ASTRAKHAN STATE UNIVERSITY

ASTRAKHAN REGION

AS A MODEL OF A MULTICULTURAL SOCIETY

Monograph

Astrakhan University Publishing House

Astrakhan State University

Reviewers:

doctor of philosophical science,

Professor of Astrakhan State Technical University

PhD in Philosophy,

Associate Professor, Saratov State Academy of Law

Khlyshcheva, the region as a model of a multicultural society [Text]: monograph / . - Astrakhan: Astrakhan University Publishing House, 2007. - 195 p.

The problem of development of the polyethnic and multicultural Astrakhan region in the context of the all-Russian history is investigated. In the light of current trends in the global development of world communities, the question of the uniqueness of cultural regions is particularly acute. The problems of compatibility of different cultures, the interweaving of religious confessions within the region inevitably lead to the identification of certain strategies for the cohabitation of peoples in one territory.

The work contains a large theoretical, empirical and archival material on the study of the problems of multicultural development of both a single region and the entire world community as a whole.

is intended for students of universities of humanitarian specialties.

© Publishing House

Astrakhan University, 2007

© , cover design, 2007

TABLE OF CONTENTS

INTRODUCTION.. 4

CHAPTER 1. MULTICULTURALISM AS A THEORETICAL CONSTRUCTION AND THE POLITICAL REALITY OF THE MODERN WORLD.. 6

1.1. The phenomenon of "multiculturalism": theoretical substantiation of the concept.. 6

1.2. Practical implementation of the principles of multiculturalism in Western countries.. 16

1.3. Russian variant of multicultural development.. 34

CHAPTER 2. REGIONAL ASPECT OF POLYCULTURAL DEVELOPMENT 43

2.1. The concept of regional culture.. 43

2.2. Astrakhan regional culture as a result of centuries-old multicultural processes.. 65

2.3. The peoples of the Astrakhan region: the specifics of development.. 106

2.4. The influence of regional culture on modern society 177

CONCLUSION.. 189

REFERENCES.. 190

INTRODUCTION

The preservation of diversity is a condition of human evolution. There cannot be a human community in which people will be similar in everything. Societies differ from each other, there are no culturally uniform countries. But due to the need for communication, the main thing is not so much the fact of ethnic diversity as the importance attached to this diversity.

In the 21st century, multi-ethnic states are becoming the scene of political upheaval and violence. The ethnic factor is visibly present in modern politics. The dangerous escalation of conflicts on ethnic and religious grounds, especially wars and terrorist attacks, are a global concern about ethnic self-determination and the destructive politicization of the problem of national minorities.

Ethnic diversity from the stated reality becomes one of the main fields of research for a better understanding of the laws of the development of society, the prevention and resolution of ethnic conflicts. The experience of managing multi-ethnicity within the framework of one state, one republic and even a region is becoming in demand.

It is hardly possible to find universal recipes for solving all problems. But it is quite clear that the policy of dividing states or moving populations to achieve "national homogeneity" is not effective. The existence of cultural diversity and the impossibility of the coincidence of ethno-cultural and state-administrative boundaries should be recognized. The principle of internal self-determination is the wide participation in the socio-political life of representatives of different ethnic groups without the creation of ethno-racial and religious partitions. We should not forget that minorities sponsored by manipulators can become a source of conflict and even large-scale terror.

An analysis of the processes taking place today in the West is of particular importance in connection with the obvious transformation of almost classical types of such "nation states" like France, Germany, Italy into multi-ethnic, monocultural and multi-confessional states due to the intensified processes of migration from Asian, African and Eastern European countries. The question of the all-human culture of diversity "as the ability to live together in the complex world of human differences" sharply arises.

Cultural diversity should serve to enrich one’s own cultures, differences should not give rise to “alienation” and “alienation”, but invite to comprehend and understand “otherness”, which modern humanity urgently needs, so as not to get bogged down in conflicts or direct “clashes of civilization”, as this is shown in S. Huntington's forecast concept. Cultures are formed in complex dialogue and interaction with each other, and the dividing lines between them are fluid and permeable. Therefore, cultural images in complex pluralistic societies should strive for such public recognition of their specificity, which would not deny their mobility.

CHAPTER 1.

MULTICULTURALISM

AS A THEORETICAL CONSTRUCTION

AND POLITICAL REALITY

OF THE MODERN WORLD

§1.1. The phenomenon of "multiculturalism":

theoretical substantiation of the concept

In the light of modern problems, the doctrine of “multiculturalism” is of interest, which arose in the wake of the democratic renewal of society and is associated with the humanization of human society. In essence, multiculturalism is one of the components of the globalization process and reflects the postmodern trends of our time. The very concept of “multiculturalism” is used in various meanings and given appropriate connotations.

The sociological dictionary defines multiculturalism as “the recognition and affirmation of cultural pluralism as a characteristic of many societies. Multiculturalism welcomes and seeks to protect cultural diversity, such as minority languages, and at the same time draws attention to the often unequal treatment of minorities by dominant cultures.”

Multiculturalism is a heterogeneous phenomenon, the structure and ratio of components of which are determined by the position of the state, the specific state of the ethnic environment, interethnic relations, legal and political claims of ethnic groups, communication strategies chosen by them in relations between themselves and the institutions of national states.

At the first stage of the formation of a multicultural ideology main task it was considered the formation of such legal and political conditions in nation-states that would ensure the equal status of the national majority and national minorities, as well as equal opportunity to preserve and develop their cultures and equal chances for social prosperity. This means that it is necessary to pose the question of the definition of ethnic identity in a new way. It is recognized that multiculturalism is a new approach to history and social life, which requires taking into account the achievements of all minorities (primarily ethnic). New priorities are put forward: not an individual, who is at the center of political, legal, ethical constructions, but an ethnic (rarely other) group.

By and large, multiculturalism arose as a “policy for immigrants” and is still interpreted at the level of everyday consciousness. However, this is too narrow an understanding. In Australia, "policy for immigrants" is gradually transforming into "multiculturalism for all", directed against separatism. "Multiculturalism for all" suggests that the culture of an ethnic community "is not a fossil that remains unchanged from the moment the members of the community set foot on Australian soil, but a living, dynamic, changing and interacting set of attitudes".

Within the framework of political science, multiculturalism is, first of all, an ideology that proclaims the primacy of cultural diversity over ethno-cultural homogeneity, when the ideals of the nation-state are questioned. As a political project, multiculturalism was born from the realization of the unproductiveness of assimilation efforts on the part of the state. Today, society is viewed not as a cultural unity, but as a set of equal ethno-cultural and ethno-confessional communities. The tasks of internal stabilization of such societies are solved through the development of integration ideologies-models and policies that determine the basic rules and norms of relatively conflict-free coexistence within the boundaries of a single state of various ethnic and cultural entities. At the same time, the integrity of the state and the social integration of society are considered the highest values.

That is why in Canada and Australia ethnic differences are encouraged to the point where they do not contradict the interests of the nation state. In this understanding multiculturalism- this is “not a policy of preserving ethnic cultural groups in the“ purity of the original ”. A multicultural society is not an ensemble of folklore associations, not an exotic love for the "alien". multiculturalism- this is, first of all, "practical tolerance, competence in the cultural and other heritage of people living nearby." multiculturalism represents the experience and technology for the implementation of the structural and organizational activities of the state, which is aimed at the integration and internal stability of multicultural and multiethnic societies. Here the principle of universalism is highlighted, aimed at finding what can unite, and not at stating differences. The Canadian Multiculturalism Act (1988) stated that "multiculturalism cannot be seen as lobbying and advocating minority interests and ethno-cultural differences." On the contrary, this policy should lead to the "neutralization" or depoliticization of ethnic differences, reducing their potential as a threat to the stability and internal order of society.

Ideally, multiculturalism is a search for a democratic policy of ethno-cultural diversity, proclaiming the idea of ​​conciliatory respect for the diversity of cultures and promoting universal values ​​and norms. In this combination lies a certain contradiction, which becomes the subject of special discussion.

Multiculturalism is based on a cultural and historical understanding of a society where minorities are sovereign, not individuals. Therefore, there is a danger that multiculturalism and its linguistic expression can contribute to cultural relativism when there are no objective standards by which to judge the development of cultures and civilizations. On the contrary, each culture has its own integrity and the right to its own point of view and its own way of development. And this means that, from the point of view of multiculturalism, any minority can acquire sovereignty within the nation, and the language of political correctness will be an assistant in this.

In this case, the concept of multiculturalism becomes an ideological phenomenon, a kind of indicator of "political consistency", where the concept of "equality" often replaces "morality" and political correctness itself becomes another way of manipulation. As a rule, in practice, the multiculturalist focuses on the existing diversity among groups and their differences from each other, while giving each group equal rights. These principles formed the basis for the formation of the language of political correctness, when no group is given advantages over the other. But such language often gives rise to "double speech", of which George Orwell well said: "Many words fall on the facts like soft snow, clouding the contours and covering all the details." Double meaning, double standard, abstract phrases that often have nothing to do with real life, where political correctness itself often becomes the subject and method of manipulation. Opponents of "political correctness" speak of hypocrisy and limited thinking individual people and even entire groups of national minorities who, under the pretext of protecting a multitude of ethnic identities in the United States, seek to deprive it of its qualitative integrity and unity.

Multiculturalism and "political correctness" are seen today as a "challenge" that requires an immediate answer to many questions related to the relationship of people within the country.

Differences aside, perhaps the better way is to look for what unites (or can unite) groups. Otherwise, the principles of multiculturalism can lead to cultural relativism and even isolationism, which is based on the principle of the absence of common standards on the basis of which sovereign peoples could find a common language for interaction.

Multiculturalists, defending the sovereignty and uniqueness of each nation, culture, ethnic group, at the same time want to unite them on the basis of certain standards of human rights, which cannot but lead to certain contradictions. Therefore, even in theory, multiculturalism is a kind of compromise agreement between the state, representing the culture of the dominant ethnic group (nation), and minorities, subject to certain conditions by the latter, first of all, recognition of the national state structure of the country.

In the paradigm of multiculturalism, there is a model of multicultural integration that determines the fair (with respect for equal rights and access to resources) entry of ethnic minorities into the host society. There are two basic assumptions in this model:

awareness of integration as a long process, which means
the existence of certain difficulties in the transition from one
identity structure to another and the need for assistance from
sides of the titular ethnos (nation);

· the need for certain changes in the institutions of the host society to ensure the same treatment of "own" citizens and ethnic migrants, as well as recognition of the identity, social and cultural practices of the latter. In practice, this means a search for new principles and approaches for the activities of state institutions that take into account cultural diversity.

Thus, on the one hand, the host society must show its disposition towards new citizens and change and adapt its institutions to include their identities and sociocultural practices. On the other hand, migrants themselves must show commitment to the new society, study its history, language and traditions, and most importantly, make efforts to enter this society as full-fledged citizens. The adoption of a multicultural integration model means that the state is open to migrants of other ethnicities and takes upon itself the creation of conditions for their integration. Here the problem of the “other”, “alien” is formulated in a new way and new perspectives are opened for its study through the prism of various cultural, political, social mechanisms and technologies of incorporation. The processes of assimilation by the society of "alien" as "one's own" become the basis of one of the most important modern studies within the framework of the problems of multiculturalism.

However, the modern nation-state is too large an association to preserve the integrity of the identity of a homogeneous society. The desired assimilation, as a rule, does not occur and, moreover, the process of social and cultural integration is greatly slowed down (or even reversed).

B. S. Malakhov identifies three forms of modern multicultural discourse: moralistic, postmodern and fundamentalist (or reactive).

For people employed in educational and philanthropic fields, for the liberal public, multiculturalism is an ideal model of a society in which various ethnic and religious communities coexist peacefully, each of which is perceived as the bearer of a particular culture. This type of discourse is called socio-pedagogical.

The postmodern form is sometimes called "culinary cynical" because it is supported by successful business intellectuals and the mass media. They spread the "rhetoric of difference" instead of the former declaration of "identity". Approval of "otherness" is present on the condition that the existing order does not change. Therefore, the difference may well be known in Japanese restaurants, at national holidays and folklore festivals.

The fundamentalist form of multiculturalism proposes to reject the values ​​and norms that have developed in modern democratic societies and are veiled violence. Ethnic minority activists propose to "take revenge" on the "dominant group" of a multi-ethnic society.

We find three levels of understanding of the phenomenon of multiculturalism in:

· demographic (descriptive) - a description of changes in the demographic and ethno-cultural parameters of national societies occurring as a result of internal and external causes, the most important of which are migration and immigration. That's why multiculturalism here it is understood as a policy of integrating immigrants into the host society;

· ideological, focusing on the theoretical concepts of national ideologies (multi-ethnic composition, intercultural understanding, values, etc.);

political - practical solution of issues of political and
cultural equality of the national minority and the majority,
implementation of minority support programs. In this aspect multiculturalism pursues two main goals: maintaining harmony between different ethnic groups and structuring relations between the state and ethnic, cultural minorities.

A distinction is made here between the terms multiculturalism and polyculturalism: the first indicates that the national society, previously relatively homogeneous, has undergone qualitative changes, as a result of immigration, new ethnic minorities have appeared in its structure. The second is a kind of marker of the ethnic mosaic of the social environment or society.

Multiculturalism emerged as one of the alternative responses to the "challenge" of globalization on the issue of the fate of national cultures. The possible interaction of cultures and their carriers was assumed, as well as the definition of the principles of their coexistence in a single legal, economic, social field.

According to the theory of multiculturalism, culture is seen as everything that distinguishes one person from another. Each social group with its own distinctive features, may be called a cultural group. There may be a great variety of cultural groups, but their equality remains the foundation of their existence.

Quite common is the approach to culture as a way of life, as a set of mentality. Culture is identified with tradition, style of dress and national cuisine, rules of conduct and folklore art, tribal relations, moral principles, and religious beliefs. Indeed, the listed features exist among all peoples, but at the same time, each culture is different. “Not good and not bad, not high and not low, developed and undeveloped, civilized and primitive, but simply different, different from each other, having its own advantages and disadvantages, pluses and minuses, strengths and weaknesses.

In Western society, as a rule, the criterion for evaluating a particular cultural model is its compliance with democratic norms (or, more correctly, the values ​​of the Euro-American civilization). Democracy and multiculturalism in this context are complementary features of a just society based on the realization of all sorts of "freedoms" and the satisfaction of growing, primarily material needs.

However, no matter how one talks about the equality of cultures, in reality the existence of at least two components is recognized: the dominant culture and the culture of the "minority". And here many questions immediately arise: what culture should be considered dominant and why; what should be the relationship between the dominant culture and the minority culture; who should adapt to whom, etc.

Adaptability, that is, from the point of view of the theory of multiculturalism, the ability of different cultures to exist together without conflicts and clashes, is equated with value. “The balance between the dominant culture and the minorities gives each culture the opportunity to freely choose to realize its cultural potential (this refers to the ideal of the American dream: “people do what they want and become what they want to be, if they only wish it”).

From the point of view of supporters of the multicultural approach, identity is “the self-affirmation of individuals and cultural groups in their rights and the realization by them of their diverse needs; freedom of self-realization and strengthening of dignity”. The only exceptions are fascists and racists.

A person should be free to choose his identity, regardless of natural and social conditions. In this case, even ethnicity cannot determine the attachment of an individual to a particular form of identity. The modern personality is influenced by many cultures and is self-determined by their crossing. believes that ethnic identity is a situational phenomenon, which largely depends on the free will of the individual.

Identity can change throughout life, and the presence of many types of identities in a person and their diversity corresponds to the ideals of a multicultural society. “A person with multiple identities adapts more easily to society, better understands people from different cultural groups, is more tolerant, and is not biased towards cultural differences.”

Is such an interpretation of identity possible? From childhood, a person willy-nilly acquires certain skills of the group where he was born and grew up. Such skills leave a mark for life and sometimes appear at the most unexpected moment. This is sometimes referred to as the "voice of blood". In any case, a person must have something that he will consider unshakable, unchanging, reliable. And if he constantly changes his identities throughout his life, then it is unlikely that he will be a happy, accomplished person.

In any case, in reality, most people accept an ethnic identity and carry it with them all their lives. This does not mean that a person must necessarily oppose himself to everyone else. However, he clearly knows which ethnic culture is closer to him, even if, by the will of circumstances, he lives in a different place. The main thing is to know that there is a place on Earth where you can return and where you are expected, where familiar traditions and values ​​are preserved. Otherwise, a person simply will not be able to take place.

In the multiculturalist vision, culture itself becomes an ephemeral phenomenon that keeps slipping away and changing. The question arises, what should we save then? However, supporters of multiculturalism see inexhaustible opportunities for the study of the characteristics of speech, accent, costumes, without being at all puzzled by the question of meaning. Therefore, the phrase “cultural differences” is followed by a description of any particulars that are of an individual character.

Interestingly, if this approach is used, then indeed such particulars can characterize cultures as absolutely equal. But from the same positions, we can confidently say that multiculturalism acts at the ethno-everyday level, sometimes even focuses on the so-called "gastronomic" level.

In this case, culture is seen as "a world of personal preferences and a game of tastes", which is successfully associated with the idea of ​​free self-expression of the individual. Here, any cultural practice, any way of life (except fascists and racists) is equally worthy of admiration. Therefore, the meaning of culture in this approach depends entirely on the will of the one who acts in it or studies it. Here, any point of view is recognized as equal in rights with others and has the right to exist.

However, this approach is extremely far from the essential knowledge of culture. In addition, paradoxically, while advocating for cultural diversity, the theory of multiculturalism itself destroys this diversity, moving away from cultural issues “into the neutral area of ​​songs and tunes.” Folklorization of culture is a rather dubious practice. In fact, it leads to the disintegration of society into a number of mutually isolated "ethno-cultural" communities, between which it will be necessary to look for points of "common ground" in order to avoid a "conflict of cultures".

Obviously, in multiculturalist rhetoric, the concept of "culture" performs a kind of compensatory function: social groups deprived of power are endowed with the quality of bearers of a “special culture”, which in reality does not change anything in their real situation.

Originating from modern liberal theory, multiculturalism is closely related to the concept of liberalism. Modern multiculturalism is a synthesis of the liberal tradition and experimental knowledge of the United Nations Declaration and means not just an objectively existing multicultural society, but a special state policy aimed at maintaining this multiculturalism in a democratic state. Liberal multicultural ideology, from the point of view of American researchers, must adhere to the following provisions:

All people are equal and have inalienable rights;

· all social, economic and ethnic minorities equally have power and rights to equal opportunities, point of view and their integrity;

· in order to protect these rights, society is obliged to equalize the opportunities of minorities, protect their integrity and respect the point of view;

· In order to promote understanding, tolerance and social harmony, minority groups should interact with each other and with the dominant group, but such interaction should not violate the cultural integrity of a particular group.

In other words, multiculturalism, as it were, additionally structures society, adding a horizontal to the vertical. It can be thought of as a collection of sets located on the same level. Sets are formed according to different characteristics: ethnicity, gender, social status etc. The role of the state is to organize the sets - to determine the rules of interaction both between them and within them. Moreover, each individual, at his choice, can be simultaneously a part of several sets, which makes the latter intersecting. Such a horizontal, as it were, pulls up those who are in a disadvantageous position within the framework of the dominant culture. It can be not only ethnic minorities, but also other groups (disabled people, women, etc.).

Within the framework of such a set, all groups included in it are equalized in rights. This is the compensatory nature of multiculturalism, the main task of which in this case is to remove the main institutional and other barriers that prevent the full and equal participation of all citizens in the life of society. Exactly
The "horizonality" of multiculturalism provides its anti-conflict resource. There is no hierarchy in multicultural theories, everything is arranged horizontally. At the same time, it doesn’t even matter what the subject of analysis is – value categories or just fashion accessories. Everything is equal in meaning.

The first results of the policy of multiculturalism were far from unambiguous. On the one hand, countries that have adopted multicultural policies have made great strides in democratizing their own societies. The ideal of the coexistence of different cultures contributed to a change in the social climate and the establishment of a tolerant attitude towards the "other", an awareness of the equivalence of different ways of life, without detracting from anyone's rights. However, we should not forget that the criteria by which the “other” is evaluated in culture speak more about the culture itself and its initial ideas than really about the “other”.