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COMPREHENSION OF ETHNOCULTURAL IDENTITY PROBLEM IN THE CONTEXT OF THE PSYCHODYNAMIC DIRECTION, OR: HOW TO PREVENT THE RISKS ASSOCIATED WITH SOCIETY
DIGITALIZATION
I.A. Zakiryanova
Black Sea Higher Naval School, Sevastopol e-mail: ariddsev@yandex.ru
The urgency of addressing ethnocultural identity problem is due to the need to comprehend the foundations of life meanings, traditional values in the era of the rapid spread of digital technologies which have affected almost all spheres of human existence.Along with the obvious advantages which are opening up to humanity as a result of society digitalization, it is becoming increasingly obvious: there are certain risks associated with changing human vital culture world, the formation of a new values system which determine a person's worldview, consciousness, vital activity.The dependence of young people on digital technologies which also disseminate information devoid of cultural, spiritual and moral meanings, cannot but cause concern and anxiety.Turning to one's origins, to one's roots will help to preserve the very nature of a human being, one's identity, spiritual foundations of their existence. Ethnocultural identity is considered from the standpoint of the unity of a person's cultural world with ethnoculture, tradition, system, as a process and result of mastering values, norms, the content core of this culture and forms of its expression (according to Freud and Jung), as well as through the prism of a person's awareness that a person is part of one's community as an integral structure, occupying a certain position in it, and thereby gaining a sense of security and stability (according to Fromm). Ethnocultural identity is the result of a person's awareness of one's objective relations with the world. Being conscious, these connections are woven into the concept of personality, into the general system of a person's value orientations and life meanings.
Keywords: ethnocultural identity, psychodynamic direction, culture, a person's values and life meanings, digitalization.
Introduction
In modern sociocultural conditions - in the era of total digitalization - the development of a person's creative, sociocultural qualities who is able to live and realize one's potential in conditions of high uncertainty and high risks, who is able to understand what is happening, take responsibility for one's own fate, for the planet future, is becoming more and more urgent. How to achieve this? The answer, in our opinion, lies in what O.V. Dolzhenko characterizes as "the unity of natural and spiritual, included in the context of the past, which is largely determined by the state of the family and the environment in which a person grew
up" [5, p. 21]. According to the scientist's fair statement, "education should be 'deduced' not so much from the perspective tasks of social development, as from the present level and state of society and human being, their capabilities and hopes. This level should be considered as a sociocultural reality which already contains the future. Only in this case, education will turn from a means of a person's socialization and indoctrination (in a narrow sense) into a condition for personality's development" [5, p. 21].
Such development, in our opinion, is largely realized under the influence of features related to the presence of a person's cultural resources, one's values system.This is, first of all, a cultural heritage, because it is impossible to isolate oneself from the age-old, even millennial human experience, which has absorbed everything significant from the past, without realizing at the same time that it is conditioned by it; this is the present system of human values.In this regard, the actualization of ethnocultural identity problem is the result of reflection of real processes - both social and educational. The need to resolve the contradiction between traditional forms of relationships and the information avalanche which has collapsed, the need to understand the diversity of life goals, the need to identify a new system-forming center which would allow for a holistic perception of what is happening - all this makes it necessary to address the ethnocultural identity problem directly related to the problem of understanding the foundations of life meanings and traditional - spiritual and moral - values.
Ethnocultural identity is a dynamic psychological phenomenon based on the unity of the conscious and the unconscious. Conscious correlates with the process and result of subjective assimilation of an objective primordial reality by a particular ethnic community representative. The unconscious is what the experience of previous generations is imprinted in. Each person is its bearer by virtue of belonging to a specific ethnic community.
The purpose of this article is to comprehend the phenomenon of ethnocultural identity in the era of total digitalization from the standpoint of the unity of a person's cultural world with ethnic culture, folk traditions, customs and rituals in the context of the psychodynamic direction (Freud [9; 10], Jung [16], Fromm [11; 12; 13]), which considers a personality in one's dynamic configuration as a result of the unity and incessant struggle of the two components of personality - conscious and unconscious ones.
Metodology of research
In modern research, the study of ethnocultural identity problem is given great importance. An analytical review of these studies makes it possible to consider the ethnocultural identity problem as:
- the most important means of a person's effective adaptation in society including in the digital one (Gomperts [14]; Berberyan & Berberyan [1]);
- cultural security resource (Igosheva et al [15]);
- a complex, time-expanded process of mediated cognition and self-construction (Comas-Diaz, Jacobsen [3]; Fahrutdinova et al [8]);
- the unity of a person's cultural world with a certain ethnoculture, tradition, system which is characterized by the development of values, norms, the content core of this culture and forms of its expression, the preservation of one's national Self (Degtyarenko et al [4]).
The methodological basis of this research is the scientific ideas, concepts of the psychodynamic direction founders (Freud [9; 10]; Jung [16]; Fromm [11; 12; 13]) regarding the psychological aspects of the ethnocultural identity problem from the standpoint of a person's cultural world unity with a certain culture, as well as modern scientists (Mnatsakanyan [17]; Igosheva et al [15]; Comas-Diaz, Jacobsen [3]; Fahrutdinova et al [8]; Degtyarenko et al [4]), whose works make a significant contribution to the study of a person's ethnocultural identity problem. Of particular interest are the works of such scientists as O.V. Dolzhenko [5; 6], I.V. Chernov [2], M.V. Voronina [18] dedicated to the problems of education in the context of digitalization.
To achieve the purpose of this study, such theoretical methods as the analysis of scientific sources on the problem, comparison of different points of view, scientific ideas, generalization were used to substantiate the main provisions and conclusions of the study.
results and discussion
The significance of Sigmund Freud's psychodynamic direction as a scientific methodology and a peculiar approach to the ethnocultural identity problem study seems to us very important. It was Sigmund Freud who introduced the term 'identity' into scientific use. In 1926, Sigmund Freud uses the term 'identity', and in a very significant sense - ethnic: "I was not connected with Jewry (I admit this to my shame) neither faith nor national pride because I have always been an unbeliever and did not receive a religious upbringing, although respect for what is called the 'ethical norms/ of human civilization was instilled in me. I have always tried to suppress the tendency to national pride in myself, considering it harmful and wrong... But there were many other things which made Jews and Jewry irresistibly attractive - a lot of vague emotional forces... as well as a clear awareness of inner identity with them, a cozy consciousness of the common psychological structure... Being a Jew, I felt free from many prejudices which limit other people's intelligence; being a Jew, I was ready to join the opposition without the consent of the 'united majority'" (Freud [10]).
E. Erickson's comment on this statement by Z. is noteworthy. Freud: "...Freud's 'consciousness of inner identity' includes a sense of bitter pride preserved by his scattered and often despised people throughout a long history of persecution. It is rooted in a special (in this case, intellectual) gift which has successfully overcome the limitation of their capabilities from a hostile environment. At the same time, Freud contrasts the positive identity of fearless freedom to think with the negative feature of 'the peoples among whom we, Jews, live,' namely, 'prejudices which limit other people's intelligence'. And then we understand... that pride in a strong identity can indicate inner freedom from a more influential group identity, for example, the identity of a 'cohesive majority'. There is boundless triumph in the statement that the same historical circumstances which limited the intellectual freedom of the biased majority have intellectually strengthened the isolated minority" (Erickson [7, p. 29-30]).
Identity is considered by S. Freud as an inner, emotional world which is formed in childhood. On the one hand, identity is a biological process that leads an individual to a hierarchical organization in the structure of living organic systems; on the other hand, it is a social process which is associated with the systematization of individuals into groups based on geographical, historical and cultural factors (Freud [9]).
In the logic of S. Freud's reasoning clearly sounds the idea that a person's socialization takes place in the family, where a person first begins to feel like a member of the ethnic community to which one belongs affter one's birth. However, the key role in ethnocultural identity formation belongs to the culture of one's people, their history. In the work Mass Psychology and Self Analysis (Freud [9]) a scientist came close to the interpretation of group identity which can be correlated with ethnocultural one.
However, his approach to history and culture is ambivalent. On the one hand, Freud, with the help of historicism, reveals the primary role of unconscious phenomena in intellectual functions. The scientist argues in this way: if people, identifying themselves with previous generations, unite into a single community, then something connects them. This "binding substance can be those unconscious phenomena" that are characteristic of the community itself (Freud [10, p. 282-238]). On the other hand, Freud does not deny the role and conscious phenomena of the human social soul, which arose as products of cultural development in the historical process of the genesis andculture development.
M.O. Mnatsakanyan [17], analyzing Freud's theory on unconscious and conscious phenomena in mental processes, also emphasizes that, along with unconscious mental phenomena and native language, the products of conscious
human activity are culture, folklore, myths, legends, which are peculiar indicators of a person's belonging to a certain ethnic community. According to M.O. Mnatsakanyan, "folk traditions and customs can serve as the cementing foundation of ethnic psychological life, people's souls if they act as cultural phenomena, grow in the depths of culture and serve cultural purposes" [17, p. 154].
It is culture and folklore, being the products of people's creative joint life activity, are at the same time the source which nourishes the collective soul and the soul of every person. For Freud, this is an interdependent and interrelated process: human life is a cultural activity, and the creation of culture is the creation of this life.
In a similar approach, C. Jung concept is sustained. A scientist believes that in folk traditions, customs and rituals - factors of ethnocultural identity - culture is reflected as a kind of repository of mental experiences, emotional life and human potential (Jung [16]). According to S. Freud and C. Jung, ethnic culture is not an abstract model of some external expressions, forms, etc., but first of all a model of a special spiritual life, the basis of which is not onlypeoples' psychology and character, patterns and ways of their behavior, but also an effective mechanism of emotional and mental impact on the individual, on consciousness, on feelings, instincts, deep unconscious layers of one's soul (Mnatsakanyan [17]).
The value of S. Freud and C. Jung's psychoanalytic concept is that this is a dynamic concept of a person's development, it shows a complex range of experiences, the unity of a person's mental life, its irreducibility to individual functions and elements. These scientists have discovered a whole world that lies beyond our consciousness, thereby demonstrating a new perspective of studying the problem of ethnocultural identity and its factors - folk traditions, customs and rituals, namely: from the standpoint of the unity of a person's cultural world with a certain culture, tradition, system, characterized by the development of values, norms, the content core of this culture and the forms of its expression. In addition, with his research S. Freud and C. Jung initiated the work related to the analysis of identity in the process of intra-group communication. Identity is understood by them in this case in terms of ethnocultural identity as a purely emotional phenomenon associated with subjectively experienced relationships between people in the process of their joint activities and communication.
Erich Fromm examines the problem of ethnocultural identity in the context of peculiarities of the relationship between a person and a social environment. Having chosen as the subject of research the study of modern features of the relationship between an individual and a society, E. Fromm makes it possible to
interpret the concept of 'identity' much wider than its purely psychological context - in the context of human freedom. Analyzing the dialectical relationship between the individual and the universal in human nature, he focuses on an essential moment - the transition from the awareness of personal identity to the manifestations of Self in the system of social relations. The scientist defines identity in this way: "Out of the many answers to this question, I would like to focus only on the formulation that by identity means a person's ability to legitimately define one'sSelf, and by the word 'Self it is necessary to understand the organizing active center of all my manifested and potential activities" (Fromm [11, p. 132]).
In his book Escape from Freedom, E. Fromm defines personal identity as a result of a person's individualization, as a consequence of one's isolation from the forces of nature and other people, as a person's awareness of oneself as an independent and separate subject. In other words, all people experience an inner need to identify with themselves, thanks to which they feel different from others and realize who they really are. Every person should be able to say, "I am me". A clear awareness of one's individuality allows a person to perceive oneself as an active subject of one's life and not allow anyone to manipulate one. Conversely, blind imitation of someone's behavior does not allow a person to achieve a genuine sense of personal identity (Fromm [12]).
According to E. Fromm, to have an identity means: to be, not to have. "When a person prefers to be rather than to have, one does not experience anxiety and uncertainty generated by the fear of losing what one has. If I am what I am and not what I have, no one can threaten my safety and deprive me ofidentity sense" (Fromm [13, p. 117]).
An important condition for a person to preserve one's individuality, which finds expression in personal identity, is one's need to establish social ties. E. Fromm correlates the formation of social identity precisely with the need for interdependence with the surrounding world and the avoidance of loneliness as one of the 'leading human needs which make up the very essence of human existence'; this is achieved by identifying with any ideas, values, social patterns" (Fromm [12, p. 195]).
Unlike his predecessor S. Freud, who believes that a person will never overcome one's narcissistic nature, E. Fromm is sure that all narcissistic energy can be directed not at oneself personally, but at the whole of humanity. Fromm focuses on a person's inner potential, which allows a person to find oneself in the modern world. At the same time, Fromm sees the meaning of being in service to the society to which a person belongs, and emphasizes the importance of this
circumstance for one's ethnocultural identity formation. In turn, the ethnocultural identity helps a person to realize the basic need and find one's social niche, which ultimately avoids the feeling of complete loneliness and doubt.
The need for roots, foundations, a sense of strength and stability, similar to the sense of security that the connection with a mother gave in childhood, a person experiences throughout one's life. In terms of ethnocultural identity, this means that each person has a need for a certain regulation of one's life activity, which one can find, including in a community of people united by common genetic and historically established ties and roots [19]. This need is especially evident in the time of troubles, when a person remains alone with theopposing objective world and tries to achieve harmony and unity with the outside world again through self-subordination of community, self-identification with this community. In this way, according to E. Fromm, a person "overcomes the rejection of one's individual being, becoming a part of another person..." (Fromm [12, p. 451]). However, such unity can only be achieved spiritually.
The creative heritage of E. Fromm opens up the prospect of considering the problem of ethnocultural identity through the prism of a person's awareness that one is part of the community as an integral structure, occupying a certain position in it, and thereby gaining a sense of security, and one is also part of a common culture. E. Fromm reliably shows the complex relationship of ethnocultural identity with specific cultural and historical conditions, as well as between the feeling of freedom and the feeling of loneliness of a person, a certain balance between which is established in the process of self-identification (Fromm [13]).
Thus, within the framework of the psychodynamic direction, two aspects of ethnocultural identity are revealed: personal and social. The social aspect is considered as a sense of identity to oneself, as well as a search for one's place in life and the social structure of society. More attention is paid to the personal aspect, since it correlates with the awareness of inner identity, which is akin to inner freedom (Freud [9; 10]), with the awareness of one's individuality, which allows a person to perceive oneself as an active subject of one's life, and the loss of connection with oneself is an existential crisis (Fromm [11; 12; 13]).
The analysis of Freud, Jung and Fromm's concepts, the founders of the psychodynamic direction, allows us to present theoretical approaches to the ethnocultural identity problem study in the context of the psychodynamic direction (Table 1).
Table 1
Theoretical approaches to the ethnocultural identity problemstudy _in the context of the psychodynamic direction_
Criteria of Aspects Factors of Functions The
ethnocultural of ethnocultural of perspective of
identity ethnocul identity formation ethnocultur studying
tural al identity ethnocultural
identity identity
Awareness of Personal Ethnic culture as a Satisfaction The unity ofa
inner identity, and model of a special of a person's
pride in a strong social spiritual life person's cultural world
identity (Freud). (peoples' need for with a certain
Emotional psychology and love, culture,
phenomenon character, patterns protection tradition,
(subjectively and ways of their (Freud, system, which
experienced by behavior, an Jung), a is
the relationships effective mechanism sense of characterized
between people of emotional and stability by the
in the process of mental impact on and development
their joint the individual, on security of values,
activity and consciousness, on (Fromm). norms, the
communication) feelings, instincts, content core
(Freud, Jung). deep unconscious of this culture
A person's layers of one's soul) and forms of
awareness of (Freud, Jung). its expression
oneself, on the Intra-group (Freud, Jung).
one hand, as an communication Through the
independent and (Freud, Jung). prism of a
active subject of The need to person's
one's life, and as establish social awareness
part of one's connections, to find that a person
community, one's own social is part of a
culture niche in order to community as
(Fromm). avoid feeling an integral
completely alone structure,
and doubtful occupying a
(Fromm). certain
position in it,
and thereby
gaining a
sense of
security
(Fromm).
As follows from the table, based on the identified criteria, aspects, functions of ethnocultural identity, as well as factors of a person's ethnocultural identity formation, it is possible to determine promising ways to study the problem of ethnocultural identity, which is directly related to the problem of understanding the foundations of life meanings, traditional - spiritual and moral - values.
It is most appropriate to consider ethnocultural identity problem from the standpoint of the unity of a person's cultural world with a certain culture, tradition, system, which is characterized by the development of values, norms, the content core of this culture and forms of its expression (according to Freud and Jung); and through the prism of a person's awareness that a person is part of a community as an integral structure, occupying a certain position in it, and thereby gaining a sense of security (according to Fromm).
conclusion
The analysis of scientists' research in the framework of the psychodynamic direction regarding the problem of ethnocultural identity allows us to draw the following conclusions.
Studies of psychodynamic direction representatives allow us to study ethnocultural identity from the standpoint of the unity of a person's cultural world with a certain culture, tradition, system, characterized by the development of values, norms, the content core of this culture and its forms of expression, the preservation of one's national Self, as a purely emotional phenomenon associated with subjectively experienced relationships between people in the process of their joint activities and communication as well.
Ethnocultural identity is the result of a person's awareness of one's objective relations with the world during the development of ethnic culture which is based on peoples' psychology and character, patterns and ways of their behavior, as well as an effective mechanism of emotional and mental impact on the person, on consciousness, on feelings, instincts, deep unconscious layers of their soul.Being conscious, these connections are woven into the concept of personality, into the general system of a person's value orientations and life meanings.
Ethnocultural identity correlates with a person's awareness of one's belonging to an ethnic community, with the recognition of the significance of the cultural heritage of one's people. Ethnocultural identity also involves solving the problems of self-identification and self-determination, that is, a person's actual transition to new levels of self-regulation.
As the realities of recent years show, digital technologies have firmly entered our lives, and the process of their implementation will continue steadily.
But even without unity with one's culture, a person does not acquire an ethnocultural identity - that which gives one the life meaning, which, in fact, is the road to oneself. Ethnocultural identity is our genetic code, and it is not subject to any technologies which change our consciousness.
References
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ОСМЫСЛЕНИЕ ПРОБЛЕМЫ ЭТНОКУЛЬТУРНОЙ ИДЕНТИЧНОСТИ В КОНТЕКСТЕ ПСИХОДИНАМИЧЕСКОГО НАПРАВЛЕНИЯ, ИЛИ: КАК ПРЕДУПРЕДИТЬ РИСКИ, СВЯЗАННЫЕ
С ЦИФРОВИЗАЦИЕЙ СОЦИУМА
И.А. Закирьянова
Черноморское высшее военно-морское орденов Нахимова и Красной Звезды училище
имени П.С. Нахимова, г. Севастополь e-mail: ariddsev@yandex.ru
Актуальность обращения к проблеме этнокультурной идентичности обусловлена необходимостью осмысления оснований жизненных смыслов, традиционных ценностей в эпоху стремительного распространения цифровых технологий, которые затронули практически все сферы человеческого бытия. Целью представленного исследования является попытка осмысления явления этнокультурной идентичности в рамках психодинамического направления. Наряду с явными преимуществами, открывающимися перед человечеством в результате цифровизации социума, всё более очевидным становится и наличие определённых рисков, связанных с изменением мира жизненной культуры человека, формированием новой системы ценностей, детерминирующих мировоззрение, сознание, жизнедеятельность человека. Зависимость молодёжи от цифровых технологий, распространяющих в том числе информацию, лишённую культурных, духовно-нравственных смыслов, не может не вызывать беспокойство и тревогу. Автор выделяет противоречие, связанное с данным вопросом: между традиционными формами взаимоотношений и обрушившейся информационной лавиной. Вот почему необходимо рассмотреть проблему этнокультурной идентичности, связанную с пониманием духовно-нравственных ценностей и основ смыслов жизни и традиций. Методологическую основу данного исследования составляют концепции известных ученых (Фрейд; Юнг; Фромм; Мнацаканян; Игошева; Комас-Диас, Якобсен; Фахрутдинова и др.). Автор принимает во внимание значение психодинамического направления Зигмунда Фрейда как своеобразного подхода к проблемам этнокультурной идентичности. Подробно описаны теоретические подходы к исследованию проблемы этнокультурной идентичности в контексте психодинамического направления. Обращение к своим истокам, к корням поможет сохранить саму природу человека, его идентичность, духовные основы его существования. Этнокультурная идентичность рассматривается в рамках психодинамического направления с позиций единства культурного мира человека с этнокультурой, традицией, системой, как процесс и результат освоения ценностей, норм, содержательного ядра данной культуры и форм её выражения (согласно Фрейду и Юнгу), а также через призму осознания человеком того, что он является частью общей культуры и общности как целостной структуры, занимая в ней определённое положение, и обретя тем самым ощущение безопасности и стабильности (согласно Фромму). Как отмечено автором, этнокультурная идентичность - это результат осознания человеком
его объективных отношений с миром. Будучи осознанными, эти связи вплетаются в концепцию личности, в общую систему ценностных ориентаций и жизненных смыслов человека. Автор приходит к заключению, что под этнокультурной идентичностью подразумевают самоидентификацию и самоопределение человека, осознание своей принадлежности к этнической общности, осознание значимости культурного наследия. В целом, это результат осознания человеком своей этнической культуры, в основе которого лежат средства эмоционально-психического воздействия на личность, сознание, инстинкты, чувства, восприятия и ощущения.
Ключевые слова: этнокультурная идентичность, психодинамическое направление, культура, ценности и жизненные смыслы человека, цифровизация.
