The concept is used in philosophy, sociology, social psychology and ethnology. In the work "Folk Customs" Sumner introduced the concepts ("we-group", "they-group", "ethnocentrism"), which express a person to perceive and evaluate various phenomena based on the cultural stereotypes of their ethnic group. The worldview of an ethnic group is developed with the help of symbols of the common past - myths, legends, shrines, emblems. This cultural and historical value in the life of an ethnos is dynamic and. Yes, Amer. The Irish are a later original version of the Irish ethnic group, formed in special economic and political circumstances. This ethnic group has some of its own memories, which does not shake the ethnic unity of the Irish on both sides of the ocean. The consciousness of an ethnic group is characterized in terms such as "cohesion", "", "". As for the relations between groups (“they-group”), “otherness”, “foreignness”, “hostility” are emphasized here. In ethnology and cultural studies, the origin and functions of E. are usually considered in connection with the nature of intergroup relations. Psychoanalysts (Z. Freud, E. Fromm) consider E. in terms of individual and group narcissism.

Philosophy: Encyclopedic Dictionary. - M.: Gardariki. Edited by A.A. Ivina. 2004 .

ethnocentrism

(from Greek? - group, tribe, and lat. centrum - focus, center), property ethnic. self-awareness to perceive and evaluate life phenomena through the prism of traditions and values own ethnic group, acting as a kind of universal standard or optimum.

The term "E." introduced in 1906 by Sumner, who believed that there was a sharp difference between the relations of people within an ethnic group. groups and intergroup relations. If camaraderie and solidarity reign within the group, then suspicion and enmity prevail in relations between groups. E. reflects and at the same time creates the unity of ethnic. groups, "We" in the face ext. peace. In the future, the concepts became more complicated. In ethnology and cultural studies, the functions of E. are associated ch. arr. with the nature of intergroup relations, while psychologists study the mechanisms of individual consciousness. Freud considered E. a reoriented expression of individual narcissism, connects it with cognition. categorization processes.

Like ethnic. in general, E. cannot be considered in isolation from history and socio-economic. state corresponding. ethnic groups. Interethnic. installations depend on the degree of intensity and orientation of cultural contacts, which can be not only hostile, but also friendly. Interethnic. borders are not always clear and stable (territorial interpenetration of ethnic communities; variability of cultural and linguistic characteristics; problematic ethnicity of some members of ethnic communities; crossing the boundaries of ethnic communities; historical shifts in ethnicity and lifestyle). Processes of internationalization of culture and societies. lives undermine tradition. ethnocentric installation.

Brmley Yu. V., Ethnos and ethnography, M., 1973; Methodologies, problems of ethnic research. cultures. Symposium materials, Er., 1978; Campbell D. T., Social dispositions of the individual and their group functionality: evolution-lyuts. , V book.: Psychology, mechanisms of regulation of social behavior, M., 1979; Artanovsky S. N., Problem E., ethn. originality of cultures and mszhetnich. relations in modern foreign ethnography and sociology, in book.: Actual problems of ethnography and modern foreign . L., 1979; Shibutani T., Kwan K. M., Ethnic stratification. A comparative approach, N. ?.-L., 1968 ; Le Vine R., Campbell D., Ethnocentrism: Theories of conflict, ethnic attitudes and group behavior, N.Y., 1971; Differentiation between social groups. Studies in the social psychology of intergroup relations, ed. by H. Tajfel, L., 1978.

Philosophical encyclopedic dictionary. - M.: Soviet Encyclopedia. Ch. editors: L. F. Ilyichev, P. N. Fedoseev, S. M. Kovalev, V. G. Panov. 1983 .

ethnocentrism

(from Greek ἔϑνος - group, tribe, people and lat. centrum - focus, center) - the tendency to perceive and evaluate all life phenomena through the prism of traditions and values ​​of one's own. ethnic groups, which acts as a kind of universal standard. E. denotes a preference for own. lifestyle for everyone else.

The concept of E., widely used in modern. sociology and ethnology, was first introduced by Sumner. Representing the primitive in the form of a series of small groups scattered throughout the meaning. territory, Sumner wrote: “Members of even the smallest and most primitive societies already tend, as observations have shown, to make a sharp distinction between themselves and others; in other words, between people who form an in-group and those who belong to a group ( out-group)....Our group and all that it does is itself and virtue, and that which does not belong to it is treated with suspicion and contempt" (Sumner W. and Keller A., ​​The science of society, v. 1, New Haven, p. 356). If comradeship and solidarity reign within the group, then enmity prevails in relations between groups.

The concept of E. fixes on the specifics of self-consciousness ethnic. groups, distinguishing "we" from "they". However, this self-awareness may be different, depending on the specific socio-historical. conditions. Each ethnic the group necessarily fixes its distinguishes. traits in relation to other groups with which she communicates. But E. as a sense of belonging to a certain. group does not always mean hostility to other people. groups. Ethnographic data show that socio-psychological. stereotypes of foreign ethnicities. groups in the minds of underdeveloped peoples reflect their real relationship with these groups. Along with hostility (where competition prevails in real relations), there is also friendliness (where different ethnic groups cooperate with each other), and patronage, and many others. In a class society, international relations and the stereotypes that sanctify them develop depending on class relations, reactions. often deliberately foment nat. strife.

The degree of E. also depends on the intensity and breadth of communication between members of this ethnic group. groups with others. Where communication is limited, local traditions and values ​​are inevitably universalized. Intensive with others, if not of a conflict nature, removes this limitation, allows you to better understand both your own and other people's culture. Cultural contacts, without eliminating the need to define. ethnic identification, facilitate overcoming the feelings of nat. exclusivity and contribute to the rapprochement of peoples. However, this is determined by the socio-economic. relationships. Socialism, based on the principles of internationalism, seeks to eradicate nat. enmity, while providing opportunities for the development of nat. cultures.

Lit.: Kon I., Psychology of prejudice, "New World", 1966, No 9; Porshnev B. F., Social and history, M., 1966; Artanovsky S. N., Historical. the unity of mankind and the mutual influence of cultures, L., 1967; Sumner, W. G., Folkways, Boston, 1907; Herskovits M. J., Man and his works, N. Y., 1949; Duijker H. C. J. and Frijda N. H., National character and national stereotypes, Amst., 1960; Shibutanti T., Kwan K. W., Ethnic stratification. A comparative approach, N. Y., 1965; Lambert W. E., Klineberg O., Children's views of foreign peoples. A cross national study, N. Y., 1967.

I. Kon. Leningrad.

Philosophical Encyclopedia. In 5 volumes - M .: Soviet Encyclopedia. Edited by F. V. Konstantinov. 1960-1970 .

See what "ETNOCENTRISM" is in other dictionaries:

Ethnocentrism… Spelling Dictionary

A concept that reflects the tendency to consider the norms and values ​​of one's own. cultures as a basis for evaluating and making judgments about other cultures. The concept of E. opposes the relativistic approach, in which the perception of the norms and values ​​​​of each ... ... Encyclopedia of cultural studies

ethnocentrism- Etymology. Comes from the Greek. ethnos people + kentron center. Category. The phenomenon of social psychology. Specificity. Belief in the superiority of one's own ethnic or cultural group (race, people, class). On this basis, develops ... ... Great Psychological Encyclopedia

- (from the Greek ethnos tribe people and center) (in sociology, in ethnography), a person's tendency to evaluate all life phenomena through the prism of the values ​​of his ethnic group, considered as a standard; preference for one's own lifestyle ... ... Big Encyclopedic Dictionary

- (from Greek ethnos people + kentron focus) a phenomenon of social psychology. Belief in the superiority of one's own ethnic or cultural group (race, people, class). On this basis, contempt for representatives of others develops ... ... Psychological Dictionary

- (Greek ethnos group, tribe, people and lat. centrum center, center) the property of an individual, social groups and communities (as carriers of ethnic self-consciousness) to perceive and evaluate life phenomena through the prism of traditions and values ​​... ... The latest philosophical dictionary

- [English] etnocentrism Dictionary of foreign words of the Russian language

Exist., number of synonyms: 2 nation-centrism (1) centrism (1) ASIS Synonym Dictionary. V.N. Trishin. 2013 ... Synonym dictionary

- (from the Greek ethnos tribe, people and lat. centrum the center of the circle) eng. ethnocentrism; German Ethnozentrismus. The property of ethnic self-consciousness to perceive and evaluate all the phenomena of the surrounding world through the prism of traditions and values ​​of one's own ethnic ... Encyclopedia of Sociology

- (from the Greek ethnos tribe, people and center) the tendency of a person, ethnic and ethno-confessional groups to evaluate all life phenomena through the prism of the values ​​of their ethnic group, considered as a standard; preference for one's own... Political science. Dictionary.

Ethnocentrism is a general concept or point of view of individuals, according to which one's own people, social stratum, one's own race or some one's own group is put forward in a central place as superior to all others and prevailing. The concept of "ethnocentrism" is associated with both positive consequences (to a lesser extent) - for example, patriotism, a sense of national dignity, and negative (mostly) - discrimination, nationalism, chauvinism, segregation.

Ethnocentrism is characteristic of every group that is to some extent independent, independent and aware of its identity. Ethnocentric positions are "beneficial" to the group itself in that with their help the group determines its place among other groups, strengthens its identity and preserves its cultural features. However, extreme forms of ethnocentrism are associated with religious fanaticism and racism and even lead to violence and aggression (Saressalo, 1977, 50-52) (Saressalo).

The concept of ethnocentrism also includes the concept of "stereotype". In this case, these are generalized, schematic representations of other groups, their culture and properties adopted by a group. The stereotypical way of responding is a long-term, stable and, despite new, even very recent experience, an unshakable idea of ​​​​the behavioral traits of other people or groups, as well as a firm opinion about any organizations or social formations (cf. Hartfeld, 1976) (Hartfield). Stereotypes are like prejudices, they do not need logical justification, and even their objectivity and plausibility are not always indisputable (Saressalo, 1977, 50).

The American sociologist William G. Sumner (1960) (William G. Stunner) studied the emergence of ethnocentrism among primitive peoples and came to the conclusion that almost every one of these peoples claimed a special place, "dating" it back to the creation of the world. This is evidenced, for example, by the following Indian legend narrated by M. Herskovits (1951) (M. Herskovits):

“To crown his creative work, God fashioned three human figures from dough and placed them in a brazier. After some time, he impatiently took out the first little man from the stove, whose appearance was too light and therefore unpleasant. It was "unbaked" inside as well. Soon God got the second one; this one was a success: it was beautifully brown on the outside and "ripe" on the inside. With joy God made him the founder of the Indian race. But the third, unfortunately, during this time was very burnt and turned completely black. The first character became the founder of the white family, and the last - the black one.

Such legends and myths are characteristic of the prejudices of an ethnic group. Under prejudice, according to the definition of the American scientist W. Weaver (1954) (W. Weaver), they mean "an assessment of social situations on the basis of pre-mastered ideas and values, without empirical evidence or a rational and logical course of reasoning." Based on mythological thinking, own group has all the virtues; she lives for the joy of God. The characteristic features of each such group, as mentioned above, date back to the creation of the world and are either a gift or a mistake of the creator. At the same time, one's own group, of course, is ranked among the "chosen people." Such a view contains racial motivation; connected with it is the belief that the successful activity of people depends on their biological quality. The logical conclusion from such a concept is the following: certain people, according to their biological racial qualities, are initially allegedly more gifted and talented than others, more perfect, both physically and mentally, and therefore more suitable and capable for leading and managing the world and for occupying higher social positions. in society (E. Asp, 1969) (Asp).

The content of the article

- preference for one's ethnic group, manifested in the perception and evaluation of life phenomena through the prism of its traditions and values. Term ethnocentrism introduced in 1906 by W. Sumner, who believed that people tend to see the world in such a way that their own group is at the center of everything, and all others are measured with it or evaluated with reference to it.

Ethnocentrism as a socio-psychological phenomenon.

Ethnocentrism has existed throughout human history. Written in the 12th century Tales of Bygone Years meadows, which, according to the chronicler, supposedly have a custom and law , are opposed to the Vyatichi, Krivichi, Drevlyans, who have neither a real custom nor a law.

Anything can be considered a reference: religion, language, literature, food, clothing, etc. There is even the opinion of the American anthropologist E. Leach, according to which, the question of whether a particular tribal community burns or buries its dead, whether their houses are round or rectangular, may have no other functional explanation than that each nation wants to show that it different from its neighbors and superior to them. In turn, these neighbors, whose customs are directly opposite, are also convinced that their way of doing anything is right and best.

American psychologists M. Brewer and D. Campbell identified the main indicators of ethnocentrism:

perception of elements of one's culture (norms, roles and values) as natural and correct, and elements of other cultures as unnatural and incorrect;

considering the customs of one's group as universal;

the idea that it is natural for a person to cooperate with members of his group, to help them, to prefer his group, be proud of it and not trust and even be at enmity with members of other groups.

The last of the criteria identified by Brewer and Campbell testifies to the ethnocentrism of the individual. Regarding the first two, some ethnocentric people recognize that other cultures have their own values, norms, and customs, but are inferior to the traditions of "their" culture. However, there is also a more naive form of absolute ethnocentrism, when its bearers are convinced that "their" traditions and customs are universal for all people on Earth.

Soviet social scientists believed that ethnocentrism is a negative social phenomenon, equivalent to nationalism and even racism. Many psychologists consider ethnocentrism a negative socio-psychological phenomenon, manifested in the tendency to reject other groups in combination with an overestimation of one's own group, and define it as failure to consider the behavior of other people in a manner different from that dictated by one's own cultural environment.

But is it possible? An analysis of the problem shows that ethnocentrism is an inevitable part of our life, a normal consequence of socialization ( cm. Also SOCIALIZATION) and introducing a person to culture. Moreover, like any other socio-psychological phenomenon, ethnocentrism cannot be considered as something only positive or only negative, and a value judgment about it is unacceptable. Although ethnocentrism often proves to be an obstacle to intergroup interaction, at the same time it performs a useful function for the group to maintain a positive ethnic identity and even preserve the integrity and specificity of the group. For example, when studying Russian old-timers in Azerbaijan, N.M. Lebedeva, it was revealed that the decrease in ethnocentrism, which manifested itself in a more positive perception of Azerbaijanis, testified to the erosion of the unity of the ethnic group and led to an increase in people leaving for Russia in search of the necessary feeling " We".

Flexible ethnocentrism.

Ethnocentrism initially does not carry a hostile attitude towards other groups and can be combined with a tolerant attitude towards intergroup differences. On the one hand, bias is mainly the result of one's own group being considered good, and to a lesser extent it arises from the feeling that all other groups are bad. On the other hand, an uncritical attitude may not extend to All properties and spheres of life of their group.

In the course of research by Brewer and Campbell in three countries of East Africa, ethnocentrism was found in thirty ethnic communities. Representatives of all nations treated their group with greater sympathy, more positively assessed its moral virtues and achievements. But the degree of expression of ethnocentrism varied. When evaluating group achievements, the preference of one's own group was significantly weaker than when evaluating other aspects. A third of the communities rated the achievements of at least one of the outgroups higher than their own achievements. Ethnocentrism, in which the qualities of one's own group are fairly objectively assessed and attempts are made to understand the characteristics of a foreign group, is called benevolent, or flexible.

Comparison of one's own and other groups in this case takes place in the form comparisons- peace-loving non-identity, according to the terminology of the Soviet historian and psychologist B.F. Porshnev. It is the acceptance and recognition of differences that can be considered the most acceptable form of social perception in the interaction of ethnic communities and cultures at the present stage of human history.

In interethnic comparison in the form of comparison, one's own group may be preferred in some spheres of life, and another's - in others, which does not exclude criticism of the activities and qualities of both and is manifested through the construction complementary images. A number of studies in the 1980s and 1990s found a fairly clear tendency among Moscow students to compare "typical American" and "typical Russian". The stereotype of an American included business (entrepreneurship, diligence, conscientiousness, competence) and communicative (sociability, looseness) characteristics, as well as the main features of "Americanism" (striving for success, individualism, high self-esteem, pragmatism).

Comparison of ethnic groups in the form of opposition.

Ethnocentrism is not always benevolent. Interethnic comparison can be expressed in the form opposition, suggesting at least a bias towards other groups. An indicator of such a comparison is polar images when members of an ethnic group attribute only positive qualities to themselves, and only negative qualities to “outsiders”. The contrast is most pronounced in mirror perception when members two conflicting groups attribute identical positive traits to themselves, and identical vices to rivals. For example, one's own group is perceived as highly moral and peaceful, its actions are explained by altruistic motives, and a foreign group is perceived as an aggressive "evil empire" pursuing its own selfish interests. It was the phenomenon of mirror reflection that was discovered during the Cold War in the distorted perceptions of Americans and Russians of each other. When the American psychologist Uri Bronfennbrenner visited the Soviet Union in 1960, he was surprised to hear from his interlocutors the same words about America that the Americans spoke about the Soviets. Ordinary Soviet people believed that the US government was made up of aggressive militarists, that it was exploiting and oppressing the American people, that it could not be trusted diplomatically.

A similar phenomenon was repeatedly described in the future, for example, when analyzing reports in the Armenian and Azerbaijani press about the conflict in Nagorno-Karabakh.

The tendency towards interethnic opposition can also manifest itself in a more smoothed form, when qualities that are practically identical in meaning are evaluated differently depending on whether they are attributed to one's own or another group. People choose a positive label when they describe their own group trait and a negative label when they describe the same trait of an outgroup: Americans perceive themselves as friendly and uninhibited, while the British consider them pushy and cheeky. And vice versa - the British believe that they are characterized by restraint and respect for the rights of other people, and the Americans call the British cold snobs.

Some researchers see the main reason for varying degrees of ethnocentricity in the characteristics of a particular culture. There is evidence that members of collectivistic cultures who are closely related to their group are more ethnocentric than members of individualistic cultures. However, a number of psychologists have found that it is in collectivist cultures, where the values ​​of modesty and harmony prevail, that intergroup bias is less pronounced, for example, Polynesians show less preference for their group than Europeans.

militant ethnocentrism.

The degree of manifestation of ethnocentrism is more significantly influenced not by cultural features, but by social factors - the social structure, the objective nature of interethnic relations. Members of minority groups - small in size and below others in status - are more likely to prefer their own group. This applies to both ethnic migrants and "small nations". In the presence of a conflict between ethnic communities and in other unfavorable social conditions, ethnocentrism can manifest itself in very vivid forms and, although it helps to maintain a positive ethnic identity, it becomes dysfunctional for the individual and society. With such ethnocentrism, which received the name militant or inflexible , people not only judge other people's values ​​based on their own, but also impose them on others.

Militant ethnocentrism is expressed in hatred, distrust, fear, and blaming other groups for their own failures. Such ethnocentrism is also unfavorable for the personal growth of the individual, because love for the motherland is brought up from his position, and the child, as the American psychologist E. Erickson wrote, not without sarcasm: it is precisely the emergence of this species that was an event of cosmic significance and that it is precisely it that is destined by history to stand guard over the only correct variety of humanity under the leadership of a select elite and leaders.

For example, the inhabitants of China in ancient times were brought up in the belief that it was their homeland - the "navel of the Earth" and there is no doubt about this, since the sun rises and sets at the same distance from the Middle Kingdom. Ethnocentrism in its great-power version was also characteristic of Soviet ideology: even small children in the USSR knew that "the Earth, as you know, begins from the Kremlin."

Delegitization as an extreme degree of ethnocentrism.

Examples of ethnocentric delegitimization are well known, such as the attitude of the first European settlers towards the native inhabitants of America and the attitude towards "non-Aryan" peoples in Nazi Germany. Ethnocentrism, embedded in the racist Aryan supremacist ideology, proved to be the mechanism used to hammer into the heads of the Germans the idea that Jews, Gypsies, and other minorities were “subhumans” with no right to life.

Ethnocentrism and the process of development of intercultural communication.

Almost all people are ethnocentric to one degree or another, therefore, each person, realizing his own ethnocentrism, should strive to develop flexibility in himself when interacting with other people. This is achieved through development. intercultural competence, that is, not only a positive attitude towards the presence of various ethnic groups in society, but also the ability to understand their representatives and interact with partners from other cultures.

The process of development of ethno-cultural competence is described in M. Bennett's model of mastering a foreign culture, which identifies six stages that reflect the attitude of individuals to the differences between native and foreign ethnic groups. According to this model, a person goes through six stages of personal growth: three ethnocentric (denial of intercultural differences; protection from differences with their assessment in favor of one's group; minimization of differences) and three ethnorelativistic (recognition of differences; adaptation to differences between cultures or ethnic groups; integration, etc.). i.e. the application of ethnorelativism to one's own identity).

Denial of intercultural differences typical for people who do not have experience of communication with representatives of other cultures. They are not aware of the differences between cultures, their own picture of the world is regarded as universal (this is a case of absolute, but not militant ethnocentrism). At the stage protection from cultural differences people perceive them as a threat to their existence and try to resist them, considering the values ​​and norms of their culture as the only true ones, and others as “wrong”. This stage may manifest itself in militant ethnocentrism and be accompanied by obsessive calls to be proud of one's own culture, which is seen as an ideal for all mankind. Minimizing Cross-Cultural Differences means that individuals recognize them and do not evaluate them negatively, but define them as insignificant.

Ethnorelativism begins with the stage recognition of ethnocultural differences, acceptance by the individual of the right to a different view of the world. People in this stage of benevolent ethnocentrism experience joy in discovering and exploring differences. At the stage adaptation to intercultural differences the individual is able not only to be aware of intercultural differences, but also to behave in accordance with the rules of a foreign culture, without experiencing discomfort. As a rule, it is this stage that indicates the achievement of ethnocultural competence by a person.

Tatiana Stefanenko

Literature:

Brewer M.B., Campbell D.T. Ethnocentrism and Intergroup Attitudes: East African Evidence. N.Y., Halsted/Wiley, 1976
Porshnev B.F. Social psychology and history. M., "Science", 1979
Bennett M.J. A Developmental Approach to Training for Intercultural Sensitivity// International Journal of Intercultural Relations. 1986 Vol. 10. P.179–196
Lebedeva N.M. Social psychology of ethnic migrations. M., Institute of Ethnology and Anthropology RAS, 1993
Erickson E. Identity: youth and crisis. M., Progress Publishing Group, 1996
Myers D. Social Psychology. St. Petersburg, "Peter", 1997
Leech E. Culture and Communication: The Logic of the Interrelation of Symbols. On the use of structural analysis in social anthropology. M., "Eastern Literature", 2001
Matsumoto D. Psychology and culture. SPb., "prime-EUROZNAK", 2002
Berry J.W., Poortinga Y.H., Segall M.H., Dasen P.R. Cross-Cultural Psychology: Research and Applications. Cambridge etc., Cambridge University Press, 2002

ethnocentrism

The preference of one's ethnic group, which is manifested in the perception and evaluation of life phenomena through the prism of its traditions and values. The term ethnocentrism was introduced in 1906 by W. Sumner, who believed that people tend to see the world in such a way that their own group is at the center of everything, and all others are measured with it or evaluated with reference to it.

Ethnocentrism as a socio-psychological phenomenon

Ethnocentrism has existed throughout human history. Written in the 12th century The Tale of Bygone Years glades, which, according to the chronicler, supposedly have a custom and law, are opposed to the Vyatichi, Krivichi, Drevlyans, who have neither a real custom nor a law.

Anything can be considered a reference: religion, language, literature, food, clothing, etc. There is even the opinion of the American anthropologist E. Leach, according to which, the question of whether a particular tribal community burns or buries its dead, whether their houses are round or rectangular, may have no other functional explanation than that each nation wants to show that it different from its neighbors and superior to them. In turn, these neighbors, whose customs are directly opposite, are also convinced that their way of doing anything is correct and the best.

American psychologists M. Brewer and D. Campbell identified the main indicators of ethnocentrism:

perception of elements of one's culture (norms, roles and values) as natural and correct, and elements of other cultures as unnatural and incorrect;

considering the customs of one's group as universal;

the idea that it is natural for a person to cooperate with members of his group, to help them, to prefer his group, be proud of it and not trust and even be at enmity with members of other groups.

The last of the criteria identified by Brewer and Campbell testifies to the ethnocentrism of the individual. Regarding the first two, some ethnocentric people recognize that other cultures have their own values, norms, and customs, but are inferior to the traditions of "their" culture. However, there is also a more naive form of absolute ethnocentrism, when its bearers are convinced that "their" traditions and customs are universal for all people on Earth.

Soviet social scientists believed that ethnocentrism is a negative social phenomenon, equivalent to nationalism and even racism. Many psychologists consider ethnocentrism a negative socio-psychological phenomenon, manifested in the tendency to reject other groups, combined with an overestimation of one's own group, and define it as the inability to view the behavior of other people in a manner different from that dictated by one's own cultural environment.

But is it possible? Analysis of the problem shows that ethnocentrism is an inevitable part of our life, a normal consequence of socialization and familiarization of a person with culture. Moreover, like any other socio-psychological phenomenon, ethnocentrism cannot be considered as something only positive or only negative, and a value judgment about it is unacceptable. Although ethnocentrism often proves to be an obstacle to intergroup interaction, at the same time it performs a useful function for the group to maintain a positive ethnic identity and even preserve the integrity and specificity of the group. For example, when studying Russian old-timers in Azerbaijan, N.M. Lebedeva revealed that the decrease in ethnocentrism, which manifested itself in a more positive perception of Azerbaijanis, testified to the erosion of the unity of the ethnic group and led to an increase in people leaving for Russia in search of the necessary sense of “We”.

a belief system that asserts the superiority and unique value of only one way of life (type of culture). Other value systems are declared inferior, underdeveloped, imperfect in comparison with the upheld standard. Usually here we are talking about the absolutization of the European type of culture and Eurocentrism as a form of manifestation of ethnocentrism. But in history and modernity, there are other variants of ethnocentrism (for example, Negritude).

Great Definition

Incomplete definition ↓

ethnocentrism

from Greek, ethnos - group, tribe and lat. centrum - center, focus) - a view of the world through the prism of ethnic identification. At the same time, life and cultural processes are evaluated through the traditions of ethnic self-consciousness, which acts as an ideal model. The term "E." first appeared in the work of Paul-Austria. sociologist L. Gumplovich "Racial Struggle" (1883). More thoroughly this term was worked out by Amer. sociologist W. Sumner. Now this concept is used in philosophy, sociology, social psychology and ethnography. In Folk Customs, Sumner introduced a number of concepts ("we-group", "they-group", "ethnocentrism"), which express a person's tendency to perceive and evaluate various phenomena based on the cultural stereotypes of his ethnic group. The worldview of an ethnic group is developed with the help of symbols of the common past - myths, legends, shrines, emblems. This cultural-historical continuity in the life of an ethnos is a dynamic and variable quantity. Yes, Amer. The Irish are a later original version of the Irish ethnic group, formed in special economic and political circumstances. This ethnic group has some of its own memories, which does not shake the ethnic unity of the Irish on both sides of the ocean. The consciousness of an ethnic group is characterized in such terms as "cohesion", "solidarity", "unity". As for the relations between groups (“they-group”), “otherness”, “foreignness”, “hostility” are emphasized here. In ethnology and cultural studies, the origin and functions of E. are usually considered in connection with the nature of intergroup relations. Psychoanalysts (3. Freud, E. Fromm) consider E. in terms of individual and group narcissism.

ethnocentrism

a qualitatively specific worldview that puts the interests of a particular ethnic group at the forefront, perceiving reality through the prism of ethnic processes and interethnic relations. The concept of E. was first used by W. Sumner. E. proceeds from the uniqueness and autonomy of national culture, and also from the fact that it is ethnic processes and ethnic perception of the world that underlie the history of human society, that interethnic relations, more precisely, the struggle of ethnic systems, determine the logic of history. At the same time, the subjectivity of ethnic communities in the life of mankind is often elevated to an absolute, and in their extreme manifestations, ethnocentric concepts in principle deny the world-historical process as a whole, referring to the logic of the history of individual peoples (or their ethnocultural communities, such as Slavism, Romano-Germanic world, the world of Islam, etc.). At the same time, the universal human is considered as a kind of abstraction, but by no means a real subjectivity. In sociological concepts, E. expresses the idea that the system of social relations and institutions in each specific case is determined by the characteristics of the national culture, and foreign systemic phenomena introduced from the outside, if the national culture at a given stage of its existence is not prepared for their perception, are rejected by the ethnic system, or create a kind of chimera, gradually destroying the ethnic group. The political science component of E., naturally considering the state primarily as a national statehood, as an ethno-consolidating principle, is an absolute orientation towards the priority of state interests in comparison, say, with the interests of an individual or a community of various peoples and states. Because of this, E., as a rule, in state life carries a conservative beginning and is an opponent of universal political freedoms, equality, parliamentarism, etc. In the field of interethnic relations, E. has, in principle, a tendency to develop into nationalism, but this tendency is far from always is being implemented. As a rule, E. contributes to the formation of stereotypes of national consciousness, stable images of representatives of other ethnic communities, but these images are by no means always painted in negative tones.

Great Definition

Incomplete definition ↓