Albakova Fatima Biography

However, it is obvious that the migration of the Chechen population from the republic is becoming an increasingly intense character, they leave hundreds every day, and it cannot be expected. Is this the ultimate goal? Question to nowhere! This is far from a complete picture of the uncontrolled migration of the peoples of the North Caucasus, mainly from the Chechen Republic and North Ossetia, where every day is not a struggle for life, then the momentary state lasting for years readiness for it, where the population does not experience any protection from the state, which, with the help of arbitrariness, solving the villages and civilian objects, solves them, without clarifying them.

This situation has highlighted the solution of the most important problem: preserving the ethnic group in general, its national-ethnic identity, self-awareness within the framework of traditional folk Vainakh culture.

Without its solution, one could talk about the development of mass processes of acculturation and assimilation of the Vainakhs. To resolve similar situations, as a rule, a set of traditional methods is used, repeatedly tested in the cultural history of different peoples: artificial conservation of folklore forms of culture, national isolationism, and the emphasis of nationalist ideologies.

The awareness of the significance of national and ethnic identity in modern conditions has led to the need to study national and ethnic consciousness, for which the terms should be clarified by which the reflection of these social phenomena was carried out. By the latitude of the coverage of semantic values ​​in the foreground is the category of ethnicity. This concept itself began to develop quite recently: only from the middle, the term ethnicity becomes widely applicable when it comes to philosophical and anthropological and philosophical and sociological studies of the phenomena of national culture, national-ethnic consciousness, and national forms of symbolization.

With the concept of ethnicity, the study of the processes of the formation of national-ethnic identity, interethnic and interethnic conflicts, the consequences of socio-cultural assimilation, etc., when solving these problems, were formed by three main approaches to the phenomenon of ethnicity. The first-primordialist-is associated with an understanding of ethnicity, primarily as a natural-biological phenomenon.

For example, P. Van Den Berg proposed understanding ethnicity as a consequence of a person’s genetic predisposition to a related selection. He notes such an evolutionary origin of ethnicity - an expanded related group. With the progressive increase in the size of human societies, the boundaries of the ethnic group became wider the need to determine collectivity wider than the direct circle of relatives based on biological origin, continues to be present even in modern mass industrial societies.

Within the framework of this approach, ethnicity is understood as something primary-universal, associated with evolutionary genetic processes. However, already in the works of Ferdinand Tennis, who is considered the ancestor of this direction, ethnicity is interpreted as a related community, the characteristic of human communities, emphasizing the reciprocity, in relation to which the identity and primary symbol of the members of this community, built on deep affective attachment are developed.

The second approach - instrumentalist - developed under the auspices of primarily political and sociological interpretations of the phenomena of interethnic relations. Instrumentalism is often based on socio-psychological theories in which ethnicity is understood as an effective means for overcoming social alienation, restoring the humiliated national pride, destroyed national identity.

The consolidating role of ethnicity is seen within the framework of this approach in connection with utilitarian values, interpreted from the standpoint of social functionalism. Ethnicity is understood as that which allows you to maintain your own specialty, your house in conditions of total alienation and increasing unification. This is what the idea of ​​their and strangers is formed, what is primarily associated with the processes of a special symbolization of their own in the framework of modern civilization.

It can be said that with this approach, ethnicity is understood primarily as a way of overcoming alienation, as a phenomenon constantly reproducing certain iconic symbolic contexts, with the help of which it is possible to remove situations of the information complexity of the modern world, to stop a number of information and injuries, in a certain way by ordering them. Supporters of this approach associate ethnicity to the processes of symbolism, with the help of which interaction is greatly simplified: it actually comes down to a set of stereotypical roles and situations.

Ethnicity masters the social world, appropriating it through its symbolization, turning it from a stranger into his own.If we accept this point of view, then ethnicity can be linked with a very peculiar phenomenon - the so -called fraternity - which is considered in modern social philosophy and political science as a locus of power relations, as a powerful resource of mobilizing the political power and energy of a particular ethnic group, which helps the group to implement and defend their own interests.

The third approach - constructivist - originates in the works of F. Bart - the famous Norwegian philosopher, culturalist and ethnologist. It defines ethnicity as a social identity, a special form of a social organization that exists by reproducing intergroup symbols and topos. Within the framework of this approach, ethnicity is interpreted rather as a kind of social manipulator, which is connected not so much with cultural as with social identity.

Such an understanding of ethnicity led to its rather peculiar definition, emphasizing its uncertainty, fluidity, situational. By ethnicity, the complex of diacritic physical appearance, name, language, history, religion, nationality, which determine the separated identity for members and non-member of the group, began to mean. It is easy to see that all approaches to ethnicity emphasize any one side of this phenomenon.

The complexity of ethnicity, its systematicity, pre -protection, strict binding to cultural and social contexts, make it difficult to its unambiguous definition. On the other hand, preserving a certain conventionality makes it possible to use this concept within the framework of a variety of sciences, which contributes to a deeper clarification of the content of ethnicity and the implementation of the need for its precisely fixed definition.

Of considerable interest is the Russian tradition of understanding ethnicity, represented in the works of S. Shirorov, L. Gumilyov, Yu. Bromleya, G. Gavrilov and others. A distinctive feature of the Russian philosophical tradition in the interpretation of ethnicity is its consideration as a phenomenon, which is primarily due to evolutionary-historical, socio-cultural processes. Ethnicity is interpreted as what reflects the unity of blood and soil.

Thus, S. Shirokorov notes that ethnicity is a substantial characteristic of an ethnic group, which is understood as a group of people who speak the same language that recognize their unified origin, possessing a complex of customs, a way of life, stored and sanctified by tradition and distinguish it from those others. A similar definition is given by Yu. Bromley: an ethnic group is a set of people who have a common, relatively stable characteristics of culture, including the language and psyche, as well as the consciousness of their unity and distinction from all other similar formations with self -awareness, fixed in self -support of the ethnonym, historically.

The specificity of the ethnic group is associated with the specifics of the culture that it creates. In this regard, a discussion was devoted to the study of the ethnic group, the nation, and the people, which unfolded in the domestic scientific and socio-philosophical literature in the years. As a result, the ethnic group began to be understood primarily as a special socio-historical subject, which has its own interests, meanings and goals of sociocultural realization.

The ethnos began to be interpreted as a socio-historical form of the organization, specifics, the structure and nature of which essentially depends on historical changes. The ethnos as a real organization of people is characterized by biological reproduction, basic cultural values ​​expressed in the appearance of cultural forms, unified semantic fields of communication and interaction, symbolic and semantic constants of identification, aimed primarily at the constitutionalization of the ethnic group.

Recently, the information theory of the ethnic group began to develop, justified in S.'s works, he believes that ethnic communities are primarily communities based on information relations. At the same time, information relations that ensure the existence of an ethnic group can be divided into diachronous and synchronous. Of particular importance for the ethnic group is diachronous vertical information associated with the goal -setting of the ethnic group and the system of its value determinant.

Harutyunov notes that the mechanism of the existence of ethnic communities of all types, their spatial stability, their temporary continuity methods of transmitting information are, from the point of view of this author, primarily traditions, linguistic communications, a set of dominant symbols. At the same time, all these methods relate to diachronous information: this is the whole cultural tradition of the people, their creative inheritance, transmitted from generation to generation, in verbal, as well as material and visual form.

The presence of these continuous diachronous information bins between replacing each other's consistent generations of the ethnic group due to its continuity and stability over time, the transfer of ethnic tradition over centuries.In the process of relaying information, ethnic symbols in which consolidating ethnos meanings and meanings, ideals and values ​​are accumulated are of particular importance.

It is their reproducibility through the information ties of the ethnic group that ensures its identity and the stable, constant structures of its consciousness. The role of symbols in the development of the ethnic group is associated with their meaning in the process of the most important stages of jumps within the framework of ethnogenesis. We are talking about the invention of symbolic writing - hieratic, hieroglyphics, iconography and the development of mass communication and mass education.

With the dynamics of symbols, the processes of compaction of the information flows and connections of the ethnos can be associated. Harutyunov emphasizes that their density increases during the progressive historical development of the ethnic group. S. Harutyunov connects various types of states of information density with the main types of evolutionary communities. This approach is quite interesting, since it makes it possible to apply the general theory of information to the analysis of the ethnic group, isolationing the system of ethnic symbols as certain carriers of the most important information units, from the point of view of the life of the ethnic group.

It is the nature of the information, the forms of its codification symbol, image, metaphor, sign and methods of relay that give an ethnos the opportunity to have a similar complex of features in culture, myth of general origin, collective historical memory, and common name. This approach allows us to explain the distinctive features of the collective consciousness of the ethnic group, the specific characteristics of its worldview and worldview, the features of mythology, forms of objectification of imagination, ethnic archetypes, etc.

Along with the ethnic group, ethnicity, the concept of a nation is of particular importance for this study. This category also has ambivalence and is unambiguously not determined. Of course, the Marxist understanding of the nation does not lose its significance so far. However, in the modern philosophical, cultural, sociological literature, other interpretations of the nation are also proposed.

For example, E. Renan notes that a nation is most often understood as a natural organic phenomenon based on the right of blood, or as an expression of the will of community members to life together, as a form of voluntary solidarity. Such an understanding has nothing to do with the most important features of the nation, it does not reveal its features, bringing together these phenomena to the ethnic group.

The same position is reflected in the works of the famous philosopher, anthropologist, ethnologist and culturalist E. Gellner, who notes that the ethnic group and the nation are just the names of such a society, the boundaries of which completely or partially coincide with the boundaries of the spread of all cultural phenomena in their special, peculiar form. The human community living within these borders has an ethnonymous and is characterized by pronounced national feelings.

Ethnicity becomes political and gives rise to nationalism at a time when an ethnic community, existing within certain cultural boundaries, not only realizes its identity, but also believes that ethnic boundaries should coincide with political, and the nationality of the ruling elite with the nationality of subjects. We can agree with this description of the formation of nationalism, however, the identification of the ethnic group and the nation is unlawful.

Ethnos is the socio-historical substrate from which the nation develops. The nation acts as a more mature form of socio-historical community of people, developing more complex semantic ties and structures compared to the ethnic group. It is more rooted in the socio-economic, state-political determinants of its existence. The nation develops a national idea as a reflection and embodiment of a national ideal.

Through the formation and awareness of the national idea, understood as the quintessence of the expression most significant for the nation of meanings and meanings, goals and objectives of its existence, contributing to the most optimal adaptation to socio-historical and cultural conditions, the genesis of national identity, the formation of national ideology is carried out.

Ethnic values ​​and attitudes in pure form are included in the national consciousness, forming its foundation, the basic semantic field, in which the archetypal representations of the ethnic group are accumulated, associated with its traditional picture of the world and ancient people, and to the extent of modern experience, socio-historical and cultural and adaptive activities. Given what has been said, we will be interested in a complex complex of national-ethnic representations that are with particular visibility in ethnic symbols that maintain certain stability and special significance for the ethnic group of their socio-historical goals, their place in the world among the foreign environment.

In contrast to E. Gellner, another famous philosopher Yu. Habermas understands the nation as a protopolitical phenomenon.He notes that the being of the nation is associated with the particular features that it is full of and with which it retains its identity and distinction. Thus, the problems of understanding the nation are associated with the reproduction of stereotypes.

The nation is considered either as a result of the interaction of the people and the state, or as a unity of culture and political self-awareness, or as a synthesis of an ethnic group and socio-economic conditions of its existence.