CC BY
22
20
Juvenis scientia 2016 № 5 | ФИЛОСОФИЯ
УДК: 316.7 ГРНТИ: 02.41.31 DOI: I0.i5643/jscientia.20i6.5.i66
RUSSIAN POST-SOVIET IDENTITY OF SOUTHERN SIBERIA INHABITANTS
Yu. М. Aksyutin*
Khakas State University n. a. N. F. Katanov 90 Lenina Ave., 655000, Abakan, Russia * email: aksutum@mail.ru
In article axiological consideration and the analysis of a phenomenon of cultural value from a world and theoretical and methodological outlook of semantics, semantic approach is performed. Semantics is treated as philosophical understanding of the world, but not just structural section of semiotics. Value is by the main category of human being integrating and sublimating all its authentic - manifestations, corresponding to sense. Cultural value is of it by a practical objectivization on which creative basis the anthropogenous world of culture as the world of originally human being is constituted. It is noted that in the conditions of globalization cultural values define world development, its prospects also gain fatal character.
Keywords: value, cultural value, sense, meaning, human being, subject, culture, culture code, axiology, semantics.
российская постсоветская идентичность жителей юга сибири
Ю. М. Аксютин*
Хакасский государственный университет им. Н. Ф. Катанова Россия, 655000, г. Абакан, пр. Ленина, 90 * email: aksutum@mail.ru
В статье анализу подвергнуты процессы формирования национальной идентичности на пространстве постсоветской России (Южная Сибирь) с использованием данных эмпирических исследований (1994 - 2014 г.). Отмечается, что в условиях современных трансформаций национальная идентичность обладает мощным потенциалом социокультурной интеграции. В то же время усилилась значимость этнической и глобальной (космополитической) идентичности жителей региона.
Ключевые слова: нация, этнос, национальная идентичность, комплементарность, самосознание. Исследование выполнено в рамках Гранта Президента РФ (МК-6746.2015.6)
The contradictory relation of two opposite tendencies becomes the leading trend of Russian post-Soviet society development. On one hand, there are globalization processes that include not only integration into political, economical and social and cultural field, but also unification of value system in the Western way. On the other hand, there is ethnic, social and cultural traditionalism that becomes a response on disappearance of Soviet state and society. This traditionalism is followed by strengthening of concernment of local (ethnic, confessional etc.) identities, preventing consolidation of heterogeneous social and culture post-Soviet Russia society. Contradiction mentioned here is a source for social and cultural intensity, especially in territories where different identities' borrowers cooperate constantly [1, p. 16].
From the beginning of 90s the amount of researches devoted to value and identity transformations in post-Soviet society considerably increased [5, p. 10; 8; 9]. This topic, however, is still relevant. It can be explained by wide range of reasons. First, there is still competition between points of view on nation and national identity phenomenon, that allows different authors come to opposite opinions, and gives a reason for mutual offenses, conflicts and manipulations. Second, great theoretical issues are out of researchers' field. For example, researches of modern Russian identity nature, based on certain empirical data, are of great deficit. Researches based on discovering of new Russian national identity characteristics and mutual complementarity of ethnoses during cross-cultural communication take place in mentioned science field.
Before analyzing certain empirical data, we should mention that national identity characteristics is highly complicated with difficulties caused by uncertainty in defining "nation" concept, whose characteristics are similar to those of "ethnos". Compromise is two meanings of "nation" term: first, "nation" as citizenship, common sovereignty based on political participation (nation-co-citizenship); second, nation as ethno-nation based on community of language, history and culture [6, p. 62-63]. So, speaking about Russian inhabitants as a whole, we define them as nation-co-citizenship, and Russians. Tatars, Tuvinians etc. as ethnoses, or ethno-nations. V. A. Tishkov thinks similarly, defining Russia as "nation of nations", and Russians as a "political nation" [7, p. 138].
It's evidently that an attempt to create consolidate identity succeed if ways of its realization will based on up-to-date facts and events, so called space and content fragments of social life that unite or separate groups [2, p. 72]. Let's try to describe Russian national identity being based on certain empirical researches.
The analysis of regional interviews which were held during post-Soviet period signalize that Russian inhabitants who lost ideological basis for national self-consciousness growth in the 1990s, had to look for basis of new identity [3, p. 432]. The revival of self-consciousness for most ethnic groups then was based on ideas of traditions and ethnic and cultural self-determination. For Russians who partly lost their ethnic characters this problem was solved through regional identity actualization. In fact, we speak about re-orientation of individual and group self-consciousness on "historical past"
PHILOSOPHY | Juvenis scientia 2016 № 5
21
in both cases.
Research held in 2013 fixed a new tendention of national state-political identity strengthening (30.5%) and decreasing of republic (21.9%) and regional (14.6%) components of Southern Siberia inhabitants' identity. That mostly can be explained by stabilization of social, economical and political situation, activation of national policy. Ethnic (6.1%) and global (6.8%) identities were almost without changes then.
The analysis of Russian national identity formation research based on poll 2014 data revealed transformation of region inhabitants' identity structure trends. Russian identity demonstrated stability of its state (30.0%). At the same time, importance of ethnical identity enforced itself (11.1%) alike global (cosmopolitic) one (10.5%). But republic identity (20.6%) and the regional one (10.6%) lost their urgency. When taking respondents' nationality into account, we can see a priority of state and political identity of Russian people, when 41.4% of Khakasses, 36.2% of Altay people and 31.2% of Tuvinian display prevalence of the republic identity. The Russian identity takes the second place in identity structure of Khakas and Tuvinian native ethnoses, and the fourth in Altay one. That can be explained by interethnic contacts' duration (Tyva is a part of Russia since 1944).
So, the question of national identity nature (whether it is ethno- or civil nation) is of great interest. Respondents were offered to answer questions about 'Russian citizenship' criteria. 20.2% consider Russian as "somebody who is educated on Russian culture and adopted it as a native" (24.7% in 2013). 26.8% mentioned a connection between Russian identity and Russian citizenship (23.2% in 2013). "Love to Russia" is the main criterion of Russian identity for 17.6% in 2014, and 19.6% in 2013. 17.7% in 2014 and 19.5% in 2013 consider Russian like someone who "considers himself as a Russian". 4.8% think that Russian is someone who knows Russian language (3.1% in 2013), and 1.8% (1.5% in 2013) think that the Russian is a person who belongs to orthodox church. It's important that 6.3% consider Russian is someone who "has Russian parents". This quantity is similar to those in 2013, so these people prefer original identification. In other words, poll results are evidence of rather modernization identity and civil nation than traditional ethno-nation. The analysis of individual identity transformations confirm this thesis. So, in 2013 50.5% of respondents meant that the main "national" self-positioning factor is someone's parents belonging to this nationality. While in 2014 only 36.6% think similarly. Non-biological basis of personal identification become more and more clear: reflexive self-consciousness (2013 - 13.3%; 2014 - 14.2%); historical and cultural self-identification (2013 - 18.5%; 2014 - 32.3%), language self-identification (2013 -15.3%; 2014 - 12.0%).
Characteristics of national identity components are the question of great importance despite declarative support of national identity. The main such components are ideas of native group - concept of "We-image" that connect behavior with relation between people and groups [2, p. 56-58]. By analyzing of "We-image" was stated that most respondents share "citizen of Russia" point of view (in 2013 - 46.5%; in 2014 - 47%). Such answers as "compatriot" (33.4% in 2013, and 14.2% in 2014) and "Republic inhabitants" (2013 - 27.3% and 34.7% in 2014) are close to each other that is evidence of their importance for respondents.
To analyze auto- and heterostereotypes, respondents were asked to choose some (of total 20) types of character
which are more typical for their ethnic group in general (autostereotypes). During analysis of answers "modernization" and "traditional" purposes were discovered that are of great modern and traditional identity models conflict potential [4]. Indicators of modern purposes were "diligence and purposefulness", "courage", "intellect and prudence", "calmness and discipline", "decency". The absence of these characteristics as the most typical was defined as prevalation of traditional purposes. As the main positive traits of character the Khakasses, Tuvinians and the Altay people consider: kindness (the Khakasses - 13.8%, the Tuvinians - 15.1%, the Altay people - 40.4%), hospitality (the Khakasses - 10.3%, the Tuvinians - 10.2%, the Altay people - 29.8%), sincerity (the Khakasses - 6.9%, the Tuvinians - 5.6%, the Altay people -6.4%), purposefulness and diligence (the Khakasses - 6.9%, the Tuvinians - 6.5%, the Altay people - 4.3%), pride and love of freedom (the Khakasses 3.4%, the Tuvinians 4.0%, the Altay people 6.4%), emotionality (the Khakasses 3.4%, the Tuvinians 1.1%, the Altay people - 4.3%), tenderness (the Khakasses -3.4%, the Tuvinians 3.5%, the Altay people - 8.5%), decency (the Khakasses - 0.0%, the Tuvinians - 1.6%, the Altay people
- 8.5%). Sense of humour, justice, intellect and prudence, courage are less typical for these ethnoses. The Russians autostereotypes are alike: kindness (21.9%), hospitality (14.5%), sincerity (8.6%), pride and love of freedom (3.6%), decency (4.8%), tenderness (4.1%), purposefulness and diligence (2.3%) are on the top of the list. The non-typical for Russians are justice, politeness, calm and discipline, courage, intellect and prudence. The research results are evidence that post-modern ideas in autostereotypes of the most multitude South Siberia ethnoses are not on the top. Negative autostereotypes analysis also revealed rather similarities than differences between these ethnoses. The representatives of the basic ethnoses mentioned such typical ideas as: laziness (the Khakasses 13.8%, the Tuvinians 6.7% and the Altay people 14.9%) and the bad habits (the Khakasses 10.3%, the Tuvinians 14.0%, the Altay people 10.6%); egoizm (the Khakasses - 3.4%, the Tuvinians - 3.2% and the Altay people
- 2.1%) and the weakness of character (the Khakasses - 3.4%, the Tuvinians - 1.1%, the Altay people - 8.5%). In Russians' negative autostereotypes the same ones dominate: laziness (20.7%), the bad habits (24.8%), egoism (5.6%), disorder (4.1%), greediness (2.8%) and the weakness of character (2%). So, ethnic "self-portraits" of region inhabitants are in general alike.
To summarize we mention that modern Russians' identity is a contradictory symbiosis of the new Russian national, local and global identities. When in the 1990s the Soviet society disappeared, many conditions for reducing of Soviet quazy-civil self-consciousness to ethnic identity have been created. At the same time, ethnic and cultural identity of former Soviet citizens has social and cultural (that means alternative to traditional) nature and traits of state that do not prevent national civil and political identity forming. Empirical data analysis helps also to state that there are conditions in Russia for forming modernization nation-co-citizenship identity. Russia nations under the conditions of modern transformations keeps similarity of basic values, that are the foundation of national community and identity according to it.
REFERENCES
1. Aksyutin Y.M, Tyshta E.V. Transformacii nadetnicheskoy identichnosti v usloviyah stanovleniya rossiiskogo federalizma: regional'nyy
22
Juvenis scientia 2016 № 5 | Ol/l/IOCOOI/m
aspekt // Istoricheskie, filosofskie, politicheskie i yuridicheskie nauki, kui'turoiogiya i iskusstvovedenie. Voprosy teorii i praktiki. 2013. № 1-2. P. 16-20.
2. Drobizheva L.M. Sotsial'nye problemy mezhnatsional'nykh otnosheniy v postsovetskoy Rossii. M.: Institut sotsiologii RAN, 2003. 376 p.
3. Drobizheva L.M. Etnichnost' v sovremennom obshchestve: novye podkhody, starye mify, sotsial'nye praktiki // Vestnik Instituta sotsiologii. 2010. № 1. P. 430-442.
4. Evraziyskiy mir: tsennosti, konstanty, samoorganizatsiya / Pod red. Yu. V. Popkova. Novosibirsk: Nonparel, 2010. 449 p.
5. Popov M.V. Konflikty identichnostey v posttraditsionnoy Rossii: Avtoreferat dissertatsii... doktora filosofskih nauk. Stavropol, 2011. 58 p.
6. Tadevosyan E.V. Etnonatsiya: mif ili sotsial'naya real'nost'? //
Sotsiologicheskie issledovaniya. 1998. № 6. P. 61-68.
7. Tishkov V.A. Natsiya i natsional'naya identichnost' v Rossii // Vestnik rossiyskoy natsii. 2008. № 1. P. 120-128.
8. Shcherbakov A.S. O nekotorykh tendentsiiakh razvitiia sovremennoi etnicheskoi kul'tury russkogo gorodskogo naseleniia Bashkortostana // Vestnik VEGU. - 2011, № 6 (56). P. 104 - 108.
9. Shcherbakov A.S. Osobennosti identichnosti russkogo naseleniia Bashkortostana i nekotorye tendentsii ee transformatsii // Nauchnye vedomosti Belgorodskogo universiteta. Seriia "Istoriia. Politologiia. Ekonomika. Informatika'. - 2011. № 19 (114). Vypusk 20. P. 251 - 257
Received 09.09.2016
