Sociocultural features of the development of Russian society. The main social problems of Russian society
Sociocultural features of the development of Russian society. The main social problems of Russian society
13.04.2019
At present, two traditions can be formulated in understanding the culture of Soviet society. The first, relying only on the authoritative judgments of the philosopher N. Berdyaev about the “new Middle Ages” and the poet O. Mandelstam about the “wolfhound age”, declares almost a hundred years of Soviet history and culture as a deliberately gloomy pit of totalitarianism, allegedly not presenting any positive content. The second, concrete-historical, analytically voluminous point of view is more objective.
The sociocultural panorama of the Soviet era is a motley, painfully complex dialectical integrity of the mosaic. The revolution destroyed not only the old political system, but also the basic values of the spiritual culture of the former society. A number of transformations in literature, fine arts, music, architecture and other types of artistic activity were aimed at scrapping the latter. Fundamental changes did not occur in one moment - the old and the new coexisted for a long time, interacted, competed and fought.
In Soviet culture, it was impossible not to notice the officially recognized and “shadow” culture of dissent and opposition, the culture of the “underground” and “expelled” abroad. At the same time, the culture of the Soviet era is a special phenomenon of sociocultural thinking associated with the Russian mentality, with a tradition of unprecedented politicization and ignoring the needs and rights of an individual, with the obsessive desire of the masses to believe even on officially atheistic soil, with a constant focus on the cult of the state, the Fatherland and the nearby leader-prophet...
Looking back at the complex and dramatic history of the Soviet era, we should single out several sociocultural decades that differ from each other in their fundamental content. Let's justifiably call twenties, sixties And eighties years as the main stages in the development of a culture of some pluralism and dissent in relation to the party-state ideology, as a stable support for the awakening new socio-cultural thinking and resistance to totalitarianism, as an active education of public self-consciousness and activity, as powerful breakthroughs towards universal human values.
twenties were perhaps the most promising in the history of Soviet culture. Chronologically, almost a whole decade turned out to be such a stage in the development of society that differed significantly both from the previous one (“Silver Age”) and the next one (strengthening of party-state despotism). The specifics of the twenties consisted primarily in the possibility of creative pluralism, in the variety of forms of socio-economic development, in a certain dynamism and still openness of political life, in spiritual wealth unprecedented for subsequent times. They are distinguished by the activity of a brilliant galaxy of historical figures, outstanding scientists and artists of the word, who perceived the world differently, but actively participated in its transformation (I. Pavlov, N. Vavilov, K. Tsiolkovsky, A. Chayanov, M. Bulgakov, A. Platonov, M. Sholokhov etc.). Therefore, it is no coincidence that those years, for all their inconsistency, were a time of alternatives, opportunities for a dialogue of cultures and dissent, a time of struggle for one or another future of our country. The separation of the hopeful twenties into a special stage of Soviet society is also connected with the NEP (new economic policy). He provides an almost unique case from the history of the post-October period, which makes it possible to comprehend the whole process in its diverse manifestations.
First of all, we must not forget that the light of the brilliant “Silver Age” fell on the richness and depth of the quests of the twenties in culture (many of its figures continued to work in various spheres of the spiritual - K. Stanislavsky, V. Nemirovich-Danchenko, A. Akhmatova, O. Mandelstam, I. Pavlov and others), which ended in 1921-1922: the execution of N. Gumilyov, the death of A. Blok, forgotten by the authorities, the expulsion of leading Russian philosophers, historians, professors, sociologists on the notorious "philosophical ship", active emigration of the creative intelligentsia. Not without reason, academician D. Likhachev once remarked, not without bitterness: "We gave the West the beginning of our century." And as it turned out, not only the beginning. In the poem "Century" (1922), O. Mandelstam conveyed the tragic sense of time, characteristic of part of the intelligentsia:
My age, my beast, who will be able / Look into your pupils / And glue with his blood / Vertebrae of two centuries?
Nevertheless, the general tone of spiritual searches is striking, a variety of literary groupings and artistic associations, a wealth of style and genre searches in art can be traced.
(A. Platonov, V. Kandinsky, E. Zamyatin, P. Filonov, M. Bulgakov,
M. Sholokhov, K. Petrov-Vodkin and others). The emerging new method, not yet called socialist realism and not loaded with party dogmas, sharply increased the “zone of contact with the depicted world” for the artist, required him to constantly “contact” with the elements of the unfinished present. An excellent example is M. Sholokhov's novel "Quiet Flows the Don". The fact that in the already known works of young Russian prose writers was often only outlined - a new angle of view, an approach to the problem from a completely unexpected, new side, the power of artistic reflection - all this in Sholokhov's novel has already received its full development. The grandeur of its concept, the diversity of life and the penetrating incarnation of this novel resembles Leo Tolstoy's "War and Peace" (1929). The singer of the Quiet Don was able, like A. Platonov in the warning novel "Chevengur" (1929), like M. Bulgakov in "The White Guard" (1925) and "The Master and Margarita", "to tell the whole world with anxiety and anguish: the way revolution is complex, contradictory, it is a storm that throws to the top, to the heights of power, not only idealists, disinterested romantics, ascetics, but also people of the social bottom, lumpen, limited doctrinaires, fanatics of the barracks "paradise"
(V. Chalmaev). In the satirical stories Heart of a Dog (1925), Diaboliad (1924), Fatal Eggs (1934) by M. Bulgakov, in the play
A. Platonov's "Bar-organ" (1928), in the verses of S. Yesenin, O. Mandelstam and others, an alarm sounded loudly in connection with the absolutization of violence, which began to look for victims everywhere ...
The anxiety was born from the destructive impact of the administrative-command methods of managing the economy and culture, from the growing spiritual dictate of the party-state over the creative intelligentsia, the abolition of the NEP, the destructive activities of the prolet-cult, RAPP and other associations, from the separation of the school and citizens from the church as a rejection of the people from their rich national history, culture and morality, the tragically criminal secret sale for nothing of the artistic treasures of the Hermitage, the Russian Museum, the Russian Orthodox Church and the Romanovs, which assumed even greater scope in the thirties - this is a far from complete list of serious spiritual losses in the life of society, the real " cultural terror.
It is impossible not to say that in the Soviet era there was a constant struggle between the Russian principle and cosmopolitan forces. The depeasation of Russia, the suppression of Russian national consciousness, Orthodoxy prepared the "perestroika" of the post-Soviet period, which turned into a protracted painful crisis. Simultaneously with the well-known economic five-year plans, the “godless five-year plan” was also announced, expressively planned in which year the last church in the country would be closed, and in which year the name of God would no longer be pronounced. I. Stalin laid a time bomb when he defined the culture of the Fatherland as "national in form, socialist in content." Not for nothing in a letter to L. Brezhnev in March 1978, the great Russian writer M. Sholokhov wrote about "dragging through the cinema, television and the press of anti-Russian ideas that disgrace our history and culture." This approach has continued to this day.
In the best works of "village prose" of the 60-70s. (F. Abramov, V. Astafiev, V. Belov, V. Shukshin, V. Rasputin and others) convincingly shows the total destruction of precisely the forms of national Russian life. A full-fledged folk life, the richest culture of the people are depicted with writer's pain in "Eves" by V. Belov, "Farewell to Matera"
V. Rasputin, in many stories by V. Shukshin and others.
Russian civilization has a saving inner strength that allows it to survive, even if the lives of its creators were trampled on from the 20s to the 90s. The main line of its development is the opposition to the forces destroying the Russian tradition, the Russian idea. Moreover, the entire Soviet history was a struggle between these two forces.
At the same time, the twenties still did not abandon cultural polyphony, retaining certain intentions for a dialogue of cultures and eras when they were not yet fully engaged in politics (works of world literature, memoirs and memoirs of white generals were published, exhibitions of Wanderers and avant-garde artists were held, etc.). .d.), the traditions of Christian philosophy and culture made themselves felt (P. Florensky, M. Bulgakov and others).
The destructive activity of Stalinist totalitarianism began to intensify in the second half of the twenties, especially with the deployment of collectivization (carried out under the slogan of "dispossession", as during the civil war - "decossackization") - the great crime of the system against its people, which received a deep artistic embodiment in "The Pit" A .Platonov and "Virgin Soil Upturned" by M. Sholokhov. The consequences of this experiment on people and the earth have constantly reverberated on the fate of the Russian village up to the present day.
thirties - forties - time of even greater strengthening of the administrative-command, nomenklatura system. The political totalitarianism of those decades, which was especially criminally expressed in a number of judicial "showcase" trials - the tragedy of dissent in the country - closely interacted with the cultural: the tragedy of a scientist, an honest artist of the word, brush, chisel, musical key, to understand completely outside this humiliating and terrible pairing it's simply impossible... Let's remember the human fates of A. Platonov, M. Bulgakov, M. Tsvetaeva, O. Mandelstam, A. Akhmatova. Their creative and civic devotion helps to comprehend both the past and our days associated with the "socialist" heritage of Russia. In their work there are conflict knots of our life, our history - both social, political and spiritual. Their works, which have returned to their readers many years later, do not just eliminate "blank spots", not only increase the amount of literary information, but also change, above all, the quality of our attitude to literature and to ourselves.
"Secret" works of A. Platonov, considering the fateful problems of Russia - the novel "Chevengur" (1929), the novels "The Pit" (1930) and "The Juvenile Sea" (1934) - were published in the original language only in the second half of the 80s ., unexpectedly for everyone, presenting the author in a different qualitative dimension - a great artist. Platonov is one of the first writers of the Soviet era, who so piercingly understood the tragic fate of the ideas of socialism, collectivization, "socialist construction", which ended up in the hands of political adventurers.
The tragically ironic poem by O. Mandelstam conveys the spiritual essence thirties-fifties:
We live, not feeling the country beneath us, / Our speeches are not heard for ten steps, / And where it is enough for half a conversation, / There they will remember the Kremlin mountaineer ... / And around him is a rabble of thin-necked leaders, / He plays with the services of half-humans. / Who whistles who meows, who whimpers, / He only babaches and pokes, / Like a horseshoe, he forges a decree for a decree: / To someone in the groin, to someone on the forehead, to someone in the eyebrow, / No matter what his execution is, then raspberries / And a wide chest Ossetian...
The "cultural revolution" was understood in those years as an integral element of the well-known triad - industrialization, collectivization, cultural revolution. The main thing in it was not one or another spiritual plan of the event, but a radical change in personality. There was a deliberate restriction of cultural work at the level of its "first floor", i.e. expansion of elementary forms (elimination of illiteracy, initial schooling, stretched out as compulsory for many decades), necessary for the creation of mass production personnel, and the simultaneous exclusion of this same mass from the assimilation of higher cultural values. The party-nomenklatura regime needed a performing culture, and not a truly creative one, unthinkable outside of independent thinking: the “father of peoples” was always afraid of it. The process of leveling the personality and its humiliation is a kind of historical "phenomenon" of our long-suffering motherland. "Danger from without" took a special place in the Soviet ideology, which for decades was forcibly imposed on the people. The totalitarian government, which had abandoned the normal goals of human society, which provides each individual with the opportunity to build his own happiness with his own hands and according to his own understanding, had to look for justifications for the constant suppression of healthy human aspirations. There was only one justification in such cases: the image of the enemy, and best of all - external, unknown and therefore especially terrible.
sixties, about whom so much is said and written today (as well as about the civic and spiritual essence of the sixties), grew up on the crest of the Khrushchev "thaw" (according to the eponymous title of I. Ehrenburg's story). An idyllic hope for real change appeared in society after the criticism of the cult of personality. However, the illusory freedom was replaced by Brezhnev's stagnation.
The publication of A. Solzhenitsyn's stories "One Day in the Life of Ivan Denisovich" and "Matryona's Dvor" caused a strong resonance in our society. The works are highly artistic and amazingly bitterly truthful, they literally stirred up the whole reading and thinking Russia. It is unlikely that there will be another human and creative destiny that reflects the era in such a way that history outside of it is half-truth, if not less. A novelist, publicist and playwright, Solzhenitsyn turned out to be closely connected with everything that has happened to our country and to us over the past decades. His courageous and victorious single combat with the truthful Word against the totalitarian system gives us a good reason to see in him not only a great writer, but also a Citizen. It was he who in many ways opened our eyes to the course of modern Russian history and its cultural development. It was he who, in an open letter to the congress of writers, even before his expulsion from the country (1974), demanded “honest and complete publicity” as “the first condition for the health of any society, ours too”, when the path of Russia, its long-suffering village (not by chance, the forerunner of "village prose" will be "Matryona Dvor"). The return of the writer's books to his homeland, and then his return in May 1994, became a major cultural and social event.
During these years, the romantic focus on the cherished "bright future" still made itself felt, from time to time a spiritual milestone in our history - the Russian idea - arose in the center of public attention, unexpectedly, as always happened before, the most urgent problem of huge marginalized masses (i.e. e. villagers removed from their places in connection with the tragic breakup of the Russian village and for the most part did not find themselves in the spiritual life of the city), who took their places not only in the system of the party dictatorship, but also created especially difficult problems in the economy, in the moral and ethical the shape of society. V. Shukshin and V. Rasputin wrote excitedly and seriously about this phenomenon. The narrowing of the cultural space, great losses in the spiritual life of society were repeated and in many ways deepened: temples (a powerful layer of national culture!) And monuments continued to be closed and destroyed, the ban on acquaintance of the mass reader and viewer with masterpieces of domestic and foreign culture intensified in every major institution culture, there were departments for special storage - special storage, etc. The spiritual dictate over dissent, internal opposition also deepened, and the composition of dissidents increased. As a well-established system, the expulsion of creative intelligentsia from the Motherland, slanderous campaigns and forced expulsion for ideological reasons of many writers and other cultural figures made themselves felt.
The same class concept of culture, transferred by the authorities to politics, left an unhealed mark on the development of the spiritual culture of the era, when literature, painting, architecture and many other aspects of the spiritual life of society were evaluated from the standpoint of vulgar sociologism, a fierce struggle was constantly waged against fabricated "formalist twists" , "enemies of the people", against all honest creators of culture, allegedly "who have lost their class instinct" ...
The totalitarian regime doomed tens of millions not only to violent death, but also to long years in prisons, concentration camps, exile and exile. Of course, at the same time, a great nation was spiritually robbed. It is not surprising that the theme of captivity, the camp theme, is increasingly included in contemporary art and literature.
(V. Shalamov, A. Solzhenitsyn, G. Zhzhenov, A. Zhigulin, L. Kopelev,
E. Neizvestny and others). Mass repressions led to irreparable losses in demography, economy and culture, and affected the moral state of society.
A remarkable fact: the development of Russian culture in the Soviet era cannot be considered outside the multinational association of cultures of the former USSR and Russia. During the period of "socialist construction" the problem of overcoming cultural inequality and backwardness of the previously oppressed peoples was successfully solved. Russian culture played an inestimable role in this educational process. Throughout the Soviet era, the interaction of the cultures of the Russian and other peoples of the country increased, and scientific personnel of the creative and technical intelligentsia were formed.
The philosophical culture of the Soviet era became “in the spirit of the times” clearly flattened and simplified, and the fates of philosophers were striking with changes that surpassed Plato’s sale into slavery or Diogenes’ stay in a barrel in sharpness: A. Losev’s, M. Bakhtin’s, E. Ilyenkov’s “going through the torment” , P. Florensky and many others.
But how to understand and explain the Victory in the Great Patriotic War, major successes in science, education, enlightenment, and some areas of the economy and culture? Explaining the reasons for the historical survival of our people, the modern historian S. Lesnoy-Paramonov noted "the three main features of the Slavs that determine their resilience: extraordinary diligence, sometimes reaching self-torture, love for the motherland, often not even realized by the mind, and talent." These characteristics of the national archetype certainly helped us to survive in barracks socialism. Both the Victory and the achievements in certain spheres of the life of society are achievements achieved by military and creative labor, high and sacrificial enthusiasm at the limit of the entire people, and true successes in art have been achieved outside the framework and contrary to the dogmas of "socialist realism". Only in this vein can we comprehend the works of M. Bulgakov, A. Platonov, M. Sholokhov, B. Pilnyak, D. Shostakovich, A. Schnittke, G. Sviridov, A. Glazunov ... In the warning works “We” E Zamyatin, “Chevengur” and “Pit” by A. Platonov, the main contradiction for the entire Soviet era was revealed - the opposition of the totalitarian “we” and the traditional cultural need to preserve the spiritual “I”, which means so much in all ages and epochs.
There is also a personal bitter dying confession of A. Fadeev, which became a “document of the era”: “In the Central Committee of the CPSU. I don’t see the opportunity to continue to live, because. the art to which I gave my life has been ruined by the self-confidently ignorant leadership of the party, and now cannot be corrected. The best cadres of literature, including a number that the tsarist satraps could not even dream of, were physically exterminated or perished, thanks to the criminal connivance of those in power ... Literature - this is the holy of holies - is given to the bureaucrats and the most backward elements of the people to be torn to pieces ... With what a sense of freedom and the openness of the world, my generation entered literature, what boundless forces were in the soul and what beautiful works we created and could still create! We were ... destroyed, ideologically frightened and called it - "party". And now, when everything could be corrected, the primitiveness, ignorance - with an outrageous dose of self-confidence - of those who should have corrected all this has affected. Literature has been given over to the power of untalented, petty, vindictive people ... My life as a writer loses all meaning, and with great joy, as a deliverance from this vile existence, where meanness, lies and slander fall upon you, I leave this life .. .". The last lines, so frank and frightening with their frankness and courageous, desperate truth of the leaders of the country, forced the letter to be arrested and thrown as a prisoner into the dungeon of the safe for a long thirty-four years!
In the eighties in the “perestroika” years, which opened the “iron curtain” to spiritual pluralism and well-known democratic freedoms, the richest culture of the “Silver Age” gradually began to “return” from a long artificial oblivion, previously banned for ideological and political reasons, the works of various artists in various fields of creativity, became a phenomenon that adorned the last decade of the 20th century. A stream of “new” works, facts, documents, evidence of different cultural periods of Russian history literally poured onto contemporaries. The culture of the turn of the century revealed to the world a whole "poetic continent" of the finest lyricists
(I. Annensky, N. Gumilyov, M. Voloshin, V. Khodasevich and others), deep thinkers (N. Berdyaev, V. Solovyov, S. Bulgakov, G. Fedotov, A. Losev and others), serious prose writers (A. Bely, D. Merezhkovsky, V. Bryusov, F. Sologub), looking for theatrical reformers (K. Stanislavsky,
V. Nemirovich-Danchenko, V. Meyerhold), composers (I. Stravinsky,
S.Rakhmaninov, S.Prokofiev) and artists (K.Somov, A.Beknua, P.Filonov, V.Kandinsky and others), talented performers (F.Chaliapin, L.Sobinov, M.Fokin, A.Pavlova and etc.). Russian society and its culture are going through difficult times today, drawing in its history another curve of the social consequences of the “liberal revolution” after August 1991. The deep crisis is the result of a long neglect of the objective laws of social and cultural development throughout the Soviet era.
"CULTUROLOGY"
Actual problems of culture of the XX century. M., 1993.
Culturology in questions and answers / ed. G.V.Dracha / M., 2002.
Culturology of the 20th century: Dictionary. SPb., 1997.
Mamontov S.P. Fundamentals of cultural studies. M., 1999.
Pigalev A.I. Culturology. Volgograd, 1998.
Sadokhin A.P., Grushevitskaya T.G. World Art. M., 2003.
Samoilova M.P. Actual problems of cultural studies. N. Novgorod, 2005.
Samoilova M.P., Smetanina T.A., Shimanskaya O.K. Sociocultural features of the Russian civilization.
N. Novgorod, 2005.
Smetanina T.A., Shimanskaya O.K. Culture and religion. N. Novgorod, 2005.
Strogetsky V.M. Antiquity and problems of world culture. Part I N. Novgorod, 2004.
Khoruzhenko K.M. Culturology: structural - logical schemes. M., 2003.
Chernysheva T.A. Fiction and modern natural-philosophical myth-making // Artistic creativity: Collection. L., 1983. S. 58-76.
CONTROL QUESTIONS FOR THE EXAM
ON THE DISCIPLINE "CULTUROLOGY"
Cultural studies as a science. The structure of cultural studies.
The meaning of the term "culture". Subject and object of culture.
The structure of culture. Her functions.
The idea of culture in the ancient era, in the Middle Ages and in modern times, etc.
The concept of culture in the Age of Enlightenment, in German classical philosophy
The notion of culture in Marxism. Views of L.G. Morgan, E.B. Taylor
Culturology in the 20th century: socio-historical school (O. Spengler, A. Toynbee)
Culturology in the 20th century: a naturalistic school (S. Freud, K. G. Jung)
Culturology in the 20th century: sociological school (T.S. Elliot, P. Sorokin, A. Weber)
Culturology in the 20th century: the symbolic school (E.Cassirer, K.Levi-Strauss)
Russian social thought of the XVIII century.
Russian social thought 30-50 years. 19th century: views of P.Ya. Chaadaev
Russian social thought 30-50 years. XIX century: the views of the Slavophiles (I.V. Kireevsky, A.S. Khomyakov)
Russian social thought 30-50 years. XIX century: the views of Westerners (K.D. Kavelin, A.I. Herzen)
Russian social thought in the second half of the 19th - early 20th centuries: N.Ya. Danilevsky
Russian social thought in the second half of the 19th - early 20th centuries: S.M. Soloviev, B.N. Chicherin
Russian social thought in the second half of the 19th - early 20th centuries: V.S. Soloviev, G.V. Plekhanov
Features of the Philosophy of Russian Culture in the First Decades of the 20th Century
Culturological thought of the 20s - 50s. XX century: N.A. Berdyaev, G.P. Fedotov, I.A. Ilyin
Sociocultural features of Soviet society
Myth and culture. Modern myth-making
Religion - its components, functions, typology. Relationship between religion and culture.
Relationship between culture and religion: historical-genetic, ontological, axiological, epistemological, psychoanalytic and cultural-anthropological approaches
The Spiritual Mechanism of World Religions
Religion and socio-cultural integration. World religions and the state
Buddhism and culture
Islam and culture
Western European Christianity and culture
Pagan culture of Ancient Rus'
Orthodoxy and culture
Introduction……………………………………………………………………………3
The curriculum for the discipline "Culturology"…………………...5
Materials for self-preparation for the exam……………….8
1. Myth and culture. Modern mythmaking ………………………8
2. Buddhism and culture ………………………………………………………….13
3. Islam and culture …………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………
4. Western European Christianity and culture ……………………….25
5. The pagan culture of Ancient Rus'……………………………………...34
6. Orthodoxy and culture …………………………………………………………….38
7. Russian social thought of the 18th century…………………………………49
8. Features of the Philosophy of Russian Culture in the First Decades of the 20th Century…………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………
9. Sociocultural features of Soviet society ………………..62
Recommended literature on the discipline "Culturology"…….…...75
Control questions for the exam in the discipline "Culturology"……………………………………………………………. 76
IV. Features of attracting the forces and means of fire protection, fire protection garrisons to extinguish fires and conduct rescue operations
IV.4 Features of testing brakes in trains of increased weight and length
V FEATURES OF SERVICING AND CONTROL OF BRAKES IN WINTER CONDITIONS
V. Position of the Company in the industry: market, marketing, sales
V2: Topic 1.5 Bones of the hand, their connections. Structural features of the human hand. Hip bone. Taz in general. X-ray anatomy and development of the skeleton of the upper limb and pelvis.
V2: Topic 1.6 Bones of the free lower limb, their connections. Structural features of the human foot. X-ray anatomy and development of the skeleton of the lower limb.
Chapter I. Features of the study of rural society in the sociology of culture.
1.1. Settlement Theory and Approaches to the Sociological Description of Rural Residents
1.2. Sociocultural aspects of the analysis of the rural community.
Chapter II. Basic values and lifestyle of the Russian rural community
2.1. Labor life and labor values of rural residents.
2.2. Family values of the inhabitants of the Russian village.
Chapter Sh. Problems and prospects of transformation of basic values and way of life of the Russian rural community.
3.1. Social deviations as a result of the transformation of the axiospace of the villagers.
3.2. Values of Preservation of Cultural Tradition and Values of Development
Dissertation conclusion on the topic "Sociology of culture, spiritual life", Tsapok, Sergey Viktorovich
These findings confirm the prevalence of “high earnings as a value of labor” and a steady tendency to consider labor as “... an activity whose main goal is to satisfy the consumer needs of the worker and his family”2.
1 Patrushev V.D. Dynamics of the use of time budgets by the urban and rural population // Sotsiol. research 2005. No. 8. P. 50.
2 Magoon B.C. Labor values of the Russian society // Social sciences and modernity. 1996. No. b. S. 22.
Preferred characteristics of the parties to work
Labor Characteristics Rank
Salary 1
Independence at work 4
Opportunity to help people 2
Social significance of labor 5
Comfortable working conditions 3
Outdoor work 5
The problem of low evaluation of labor as a value lies in the combination of two factors: excessive labor load with its low return. More than 40% of the agricultural workers surveyed considered their total workload to be excessive, “wear and tear”. 38% of men and 47% of women say that such work has a negative impact on health1. But at the same time, only 14% believed that the total work of the family would improve their financial situation. This position is justified. The reduction in the work of peasants in social production in the 1990s due to the collapse of the public economy forced the villagers to shift the center of gravity of work to their personal farmstead. Personal subsidiary farms in the system of employment of rural residents have always been a sphere that provides secondary employment. And in Soviet times, personal subsidiary farming took a lot of time and effort (up to 40 hours a week), since 1990, work in personal household plots has become the basis of existence.
Given the low wages and the irregularity of payments, many were forced to run personal subsidiary farms - workers in agricultural enterprises and the social sphere. Only work at non-agricultural enterprises and outside a rural settlement, except
1 Only 10% of men and 13% of women noted a positive effect.
2 Artemov V.A. Village in the 1990s: trends in the daily activities of the rural population // Sotsiol. research 2002. No. 2. S. 67.
On May 70, a lot of time and providing more or less good wages, made it possible to reduce the time spent on household plots, although vegetable gardens for intra-family consumption are preserved. The role of household plots for intra-family consumption of deprived categories is great: pensioners, the unemployed, large families and single mothers. Farms of single pensioners with meager pensions can be quite large. If health permits, then pensioners plant gardens, keep cattle, often helping their children with food and money, especially since the readiness of pensioners to invest in work on a personal farmstead is determined by their usual way of life and the habit of working. Private household plots play an important role in the process of life support for people in settlements that do not have an employer. The number of such settlements is difficult to estimate, since the employer can only be de jure. Those. the enterprise is just registered, in fact there are no jobs or remuneration is not paid.
The attitude to work in private household plots has changed over the past 10 years. In the early 1990s, a personal farmstead significantly reduced the burden of reforms for the villagers and allowed them to survive. The illusion of the emergence of a "master of the land" on the basis of personal farmsteads was preserved. But then the limitations of the development of private household plots were revealed, its compensatory socio-economic functions, its “survival” character, appeared. In the 2000s, this type of labor is valued rather low in economic and sociocultural terms. Sociologists have obtained data on the dynamics of the value of various types of labor and leisure activities among the villagers. Thus, among rural residents there is a decrease in the value of labor in household plots from 31% in 1993 to 13% in 2005. The value of labor in personal subsidiary plots for women was already low, and in 2005 it fell to 6%. The value of domestic work, which was high among women in 1993 (40%), fell to 46% in 1999 and 33% in 2005 (see Table b1). Neither the peasant vein, nor the economic independence
1 Novokhatskaya O. V. Decree. op. P. 54. The bridge does not appear in the volumes of household plots. So, only 16% of men in the countryside in 1999 considered working on a personal farmstead "a manifestation of a peasant vein, essence", in 2005 their number decreased to 5%, the number of those who believe that private plots allow you to be independent decreased from 13% up to 7% respectively1. Moreover, there is a rather large number of villagers who believe that employment in household plots impedes the implementation of their main labor activity, negatively affects family relationships, mood, and state of mind.
CONCLUSION
The development of the modern Russian village is usually considered in the modernization paradigm as overcoming the signs of a traditional society and the formation of qualities characteristic of a modern industrial society. But at the same time, the process of modernization, the movement from a traditional society to a modern one, is conceived linearly. The rural way of life is represented as a sphere of existence of traditional values, the elimination of which is considered a condition for successful modernization. The linearity of the consciousness of progressive-minded reformers determines the logic of modernization - the creation of formal institutions of modern society, the formation of values through the massive processing of consciousness in the media. All those who have not adapted to the given conditions are declared in advance to be conservatives, traditionalists. But the peasant culture, on whose shoulders the village rests, is conservative in its agricultural essence. The peasant cannot “abandon” it without losing the paradigm basis of his existence.
The conservatism of the rural way of life is determined by the peculiarities of agricultural production. It cannot but take into account the biological limits of its growth - more than laid down by nature, a plant will not produce, animals will not give birth. The cycle of agricultural production is unchanging and uninterrupted. A peasant cannot interrupt for a strike or a rally - he will miss the sowing time, he will not feed the cattle. Agricultural production capacities cannot be "frozen" in the event of an unfavorable market situation. The agricultural process can be intensified, streamlined, but radically revolutionized - no. That is why the village gravitates toward tradition, sustainability, and conservative values. Attempts to introduce values that contradict the paradigm basis of agriculture and the rural way of life deform the axiospace of the village instead of its development and modernization. The consequence of deformation is social degradation, and then the physical extinction of the village. The loss of the village in the settlement structure is fraught with irreversible consequences. On a global scale, it will lead to violations and imbalances in the processes of human settlement on Earth. Individual countries will face the problems of losing control over their territories, which will lead to a surge in geopolitical conflicts, the loss of developed cultural space, and the loss of the planet's ethno-cultural identity.
But the difficulties of embedding new values in the traditional peasant consciousness does not mean a rejection of the modernization of the countryside. Modernization is the main way of human development. Despite the difficulties and problems it creates, it solves most of the problems facing humanity. The traditional pre-industrial society could not develop productive forces to a level that satisfies the needs of people, could not overcome diseases, and create comfortable living conditions. The peasant class and villages in the traditional world quickly became the social periphery with the advent of cities. The return of the leading position of the village is in principle impossible. The theory of modernization legitimizes the subdominant position of the village in relation to the city (in the dichotomy "tradition - modernity"), supplementing it with the demand for urgent and unconditional modernization of the village.
It seems that by imposing some value system, one can force the world to change according to the logic of this system. The results of our research cast doubt on the fundamental possibility of such a transformation through the imposition of progressive values, advanced European (American) values, etc. Values act as a way of mastering the social space, the life world and a way of constituting it. Forcing modernization absolutizes only one side of the value development of the world. But the imposed values, like the synchrophasotron brought to the collective farm yard, are being adapted to equip the chicken coop. In the absence of nuclear physicists on the collective farm, a very reasonable and rational decision.
The optimal variant of modernization is awareness of the inherent value of the village and its way of life, recognition of the multiplicity of options for its existence in the modern world. It is necessary to abandon attempts to squeeze social and economic policy in the countryside into the Procrustean bed of the right-wrong dichotomy, linking assessments with the Western model. It is possible to preserve the symbiosis of collective and personal economy on a strict legal basis with the definition of responsibility and the degree of participation. It is impossible to unequivocally condemn the use of the subsidized mechanism for supporting farms as a relic of the Soviet collective farm system. In a healthy social fabric, subsidies are useful in certain situations. It is necessary to abandon the unambiguous interpretation of traditional values as an antithesis to the market and to admit that they are the basis of the rural way of life, supported by the ideas of patriotism, morality and spirituality, they become the basis for creating an effective way of managing the land.
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The entire history of Russia is marked by the significant factor that, due to its geopolitical position, the country found itself between two civilizational centers - the West and the East. Russia, which united many ethnic groups, emerged at the crossroads of the power paths of Europe and Asia, experiencing a powerful socio-cultural influence of both the West and the East. The Eurasian position of the country, of course, is not limited to a purely geographical interpretation. Bearing in mind this feature of Russia, V.O. Klyuchevsky wrote: “Historically, Russia, of course, is not Asia, but geographically it is not quite Europe. It is a transitional country, a mediator between the two worlds. Culture bound her inextricably to Europe, but nature imposed on her features and influences that always attracted her to Asia, or Asia was attracted to her. The peculiarity of the position of Russia is that from the very beginning it acted as an object of Europeanization by the Western European peoples (for example, Norman and German) and at the same time as an agent of Europeanization in relation to the peoples located to the east of the original settlements of the Slavs. At the same time, Russia is an object of orientation on the part of an array of its Eastern peoples and an agent of orientation in relation to the European West. Hence the initial dilemma of civilizational identity for the Russian national self-consciousness with the constantly recurring impossibility to choose between “our own” and “foreign” values (in this case, both the East and the West act as “foreign”), as well as the impossibility to unite them.
The genesis of Russian civilization, a cumulative (from Latin cumulatio - accumulation) process of accumulation of a civilizational resource, which spanned several centuries (VIII-XV centuries), already initially combined many cultural influences. The spiritual face of Russia was formed under the influence of three ideological and cultural flows coming from the south (Byzantium), the west (Western Europe) and the east (Golden Horde). The influence of either the South, or the East, or the West, alternating, alternately dominated Russian culture. In the VIII - XIII centuries. in this influence the South (Byzantium) dominated. The strongest impact from the X to the XV centuries. rendered the East (Mongol-Tatars). And after that, Rus' was subjected to powerful Western influence.
The specificity of Russia lies in its civilizational and cultural complexity, which includes many religious, ethnolinguistic and cultural-historical streams. Here the impulses of East and West, North and South, Forest and Steppe, Nomadism and Settlement, Ocean and Continent collided. However, it is precisely this complexity, which, of course, is a feature of Russia that makes it difficult for her civilizational identity. We can talk about the drama of civilizational uncertainty in relation to Russia. The search for one's own civilizational identity has become one of the dominants of Russian national identity.
The thesis about the civilizational uncertainty of Russia (in a “soft” or “hard” version) is put forward by many modern well-known domestic scientists, historians and philosophers. Thus, I. Yakovenko defines Russian civilization as a semi-barbarian “civilization involuntarily”, the outskirts of the civilizational world. A. Panarin points to the absence of strong “civilizational staples” in Russia, to the fragility of its civilizational syntheses. Historian V. Mezhuev characterizes Russia as a country “not so much becoming civilization, the appearance and contours of which are still only vaguely visible in the ideological searches of its thinkers and artists.
Views according to which Russia is a conglomerate of various civilizations, "inter-civilizational space" are quite widespread. “I proceed from the premise,” writes Yu. Kobishchanov, one of the leading African theorists, “that Russia arose and developed as a dynamic system of cultures and civilizations. Russia has never been the territory of any one civilization.” L. I. Semennikova believes that Russia is a special historically formed conglomerate of peoples, belonging to all existing types of civilizations, united by a powerful centralized state, and this turns Russia into a heterogeneous, segmental society.
The ideas of civilizational “underdevelopment” and “intercivilization” of Russia are united in the concepts of A. Akhiezer. In his opinion, the country is, as it were, torn between two civilizations: traditional and liberal, having gone beyond the first, it has not been able to overcome the boundaries of the second. Occupying an intermediate position between these civilizations, Russia has developed the inorganicity, instability of its civilizational status into a special systemic quality of an “intermediate civilization”, stimulating the destructive tendencies of socio-cultural reproduction, in particular, the split of culture and society, reproducing their inorganic nature.
A compromise position is taken by E. Rashkovsky. Recognizing that Russia has the qualities of “civilizational uncertainty” and “intercivilized continental ocean”, he considers this as a civilizational characteristic of Russia, “the basis of the content and structural originality of Russia”, which cannot interfere with studying it as a sociocultural, civilizational whole.
Along with the concept of Russia's civilizational uncertainty, there exists and is sufficiently recognized both in domestic and foreign science the point of view that Russia has its own civilizational peculiarity. For example, one can note the fact that all the famous authors of the theory of local civilizations (Danilevsky, Spengler, Toynbee, Huntington) considered Russia as a separate civilization, independent and original. At the same time, Danilevsky considered Russia the basis of the Slavic civilization, Toynbee characterized it as Russian-Orthodox (subsidiary of the Hellenic one), and Huntington considers Russia to be the carrier state of the Orthodox-Slavic civilization, representing one of the eight main civilizations. Russia is also considered as part of the Eastern European civilization. There is a concept of Russian civilization (Platonov O.). The Eurasian concept is very popular in our time, according to which a synthesis of European and Asian principles has been carried out in Russia, as a result of which a Russian superethnos and its original culture arose.
Russia has experienced several waves of targeted Western influence. The first powerful wave, of course, is associated with the Petrine reforms. It was a radical attempt to bring Russia closer to Western Europe, "Europeanization" from above. However, this attempt was made after the civilizational synthesis was completed. From now on, foreign cultural material could not be assimilated in significant volumes. It was "rejected as contrary to the quality of the system, although it was vital." The German philosopher O. Spengler characterized such a phenomenon as “pseudomorphosis” - the destructive influence of a borrowed culture on the recipient culture, associated with the inability of the latter to creatively master the acquired spiritual experience. The result of pseudomorphosis is the inability of society to independently move from one historical era to another. Society turns out to be split into two worlds that are not connected with each other (with their own type of social ties, type of economic and legal relations). The essence of the situation of pseudomorphosis in relation to Russia is that the reforms of Peter I split Russian society, led to the formation of two different ways - “soil” and “civilization” (in the terminology of V.O. Klyuchevsky). The way of the Western type (“civilization”) included only a small part of society, mostly literate and active. The majority of the population continued to adhere to the old ethical norms and forms of life (“soil”). In Russian society, a large gap has formed between the enlightened part of society and the traditionally living masses. They constituted, in fact, two civilizational levels related to the West in different ways. The narrow, upper, ruling, educated stratum perceived itself as part of the West. The bulk of the people lived in another world, from which the pro-Western force was often seen as hostile. The elite in its mass turned out to be alien to the people in spirit, there was a separation of the educated layer of the country from the people. The presence in the Russian people of the bearers of two psychological paradigms explains many aspects of Russian history.
All of the above allows, in our opinion, to conclude that Russia is only moving towards civilizational self-determination. This movement takes place in conditions when the world is divided into two parts unequal in their power and influence - the West and the non-West. At the same time, the non-Western world, including Russia, is extremely complex, heterogeneous and unable to compete on equal terms with the much more powerful West. “The West… uses international institutions, military power and economic resources to rule the world, maintaining Western superiority, protecting Western interests and spreading Western economic and political values,” says S. Huntington.
Thus, the entire social and cultural life of Russia is permeated by a mixture, interweaving and superimposition of not only contradictory, but also mutually exclusive orientations.
The process of transition from traditional to modern society is very complicated.
The transition from traditional to modern society is very dramatic both for society as a whole and for the individual. Almost all life ideas, the system of priorities, rationality, mental make-up of the person dominating in society are changing.
The most common in world practice are two types of modernization.
The first type of modernization processes, called "catching up modernization. Russia moved along this path of development, starting with the Peter the Great reforms, when, in fact, they were recognized as a problem by the lack of economic, military, managerial (bureaucratic), educational potential, in general, the level of civilization in comparison with the countries of Western Europe.
Communications of the Russian society, connecting the country with the external environment, which during the New Age was, first of all, Western civilization, were controlled and limited for a long time. The ideology and practice of the "Iron Curtain" in the USSR was perhaps the most striking example of the manifestation of this kind of control over communications.
Russia embarked on the path of "catching up modernization", when technological methods, instrumental knowledge related to the fields of industry, science, and military affairs were borrowed. The authoritarian nature of state power and political culture was practically not questioned. Peter I, having visited Europe, was not interested in European democracy and individualism.
As part of the Russian modernization project, institutional and value transformations are needed. Such a large country as Russia cannot rely on the exploitation of natural and cultural objects that have survived from pre-modernization times (for example, on the development of tourism as a locomotive of the national economy), which, however, is possible for smaller countries.
A positive, adaptive way out for the Russian socio-cultural system is the removal of all obstacles, restrictions on the paths of intercultural interaction between the donor civilization, i.e. the West, and the recipient civilization, i.e. Russia. Natural constraints in this direction are national culture, language and level of economic development, the level of total solvency, the ability to pay for foreign cultural innovations.
The Russian sociocultural tradition is dichotomous since the moment of the Mongol-Tatar invasion, before that Kievan Rus developed as a European state.
In the conditions of Russia at the beginning of the 21st century, the middle class, the basis of the future civil society, is a potential contender for the role of an object of modernization, capable of taking risks, making a rational choice in life. Given a fairly stable development of the economy, the middle class, as a rule, occupies the middle part of the political spectrum, remaining quite indifferent to both right-wing and left-wing extremism. Representatives of the middle class gravitate towards peaceful, evolutionary processes rather than revolutionary changes.
During the years of post-Soviet reforms, the first free generation of Russians was formed, whose primary socialization took place in conditions of freedom, mainly focused on the inclusion of Russia in the world, i.e. western civilization.
At the same time, some adaptation to the national socio-cultural tradition is an important condition for the assimilation of implanted foreign cultural experience, including values, relationships, symbolic meanings and cultural codes. All this has gained some clarity in recent decades.
For successful Russian modernization in the nearest historical perspective, it is necessary to maintain a higher pace of socio-cultural dynamics than the pace that is natural for Western societies of "late modernity".
Chapter I. The Lao people in a cultural and historical retrospective.
§ 1. A brief excursion into the history of the Lao people.
§ 2. Ethno-demographic structure of the Lao society.
§ 3. Socio-economic processes in the Lao society.
Chapter II. The specifics of the socio-cultural development of the Lao society.
§ 1. Dialectics of traditions and innovations in the development of Lao society.
§ 2. Socio-cultural values of Buddhism in religious and secular practice.
Chapter III. Empirical research project on the dominant personality type in Lao society.
§ 1. The problem of the adequacy of the dominant personality type to socio-cultural changes.
§ 2. Socio-psychological portrait of a resident of the Lao country.
§ 3. Typological analysis of the daily life of the Lao society.
Introduction to the thesis (part of the abstract) on the topic "Socio-cultural features of the development of modern Lao society"
Relevance of the topic. Some scholars call the 21st century Asian, referring to the significant quantitative and qualitative changes taking place in Asian countries. The Asian region is becoming increasingly important in the context of world development: the population is growing rapidly: according to demographers, by 2025, the annual population growth in Asia will be about 50 million people, while in the world as a whole -40 million people1, a number of Asian countries is progressing significantly in socio-economic, political, cultural relations. Each country, individual groups of countries contribute to the development of the Asian region.
The specificity of the sociocultural development of the peoples of Southeast Asia, including Laos, is due to the interaction of traditions, very tenacious in the region, with innovations arising from the modernization of these countries. East and West meet here: the East as the custodian of traditional values that are its essence, and the West as the bearer of innovations aimed at transforming traditions and adapting them to new socio-cultural realities. Here one can see both opposition and interpenetration, that is, dialectical unity. This is not about the "struggle of the new against the old", but about the "embedding" of traditional Eastern institutions in modern social reality. Otherwise, there is a threat of destruction of the people's way of life that has developed over the centuries.
The topic seems relevant both from a theoretical and practical point of view, since the successful transformation of society is associated with understanding the ongoing processes, identifying patterns of development for their possible consideration in the practice of reforming society.
1 Calculated from: Population and society. Information Bulletin of the Center for Human Demography and Ecology of the Institute of Economic Forecasting RAS.-M. - 1999. - No. 38. - S. 2-3.
The state of scientific development of the topic. The problems of the development of the peoples of Asian countries have always been the subject of close attention of scientists of the world. However, Laos came to their attention only at the turn of the 19th - 20th centuries, after the country was included in French Indochina. The first works devoted to the new colony were predominantly ethnographic in nature. A particularly significant contribution to the study of Laos at that time was made by the French orientalist, an expert on Indochina, Auguste Pavy, who devoted twenty years of his life to this country. In subsequent works published in the 30s of the 20th century, the idea of a civilizing mission of the metropolis was carried out, without the participation of which, it was believed, the progress of the country was impossible. The French historiography of Laos contains calls to unite the Western countries (USA, France, Great Britain) in the face of the "communist danger" in Asia. A number of works by French scientists are published on Southeast Asia, including Laos, where the position about the supposedly immanent property of the Laotians, due to the principle of “nothing, it will cost” (bo-pen-nyang), which hinders independent development, dominated.
The English-language historiography of Laos is characterized by an emphasis on the stagnation of the economic development of the country, almost unaffected by modernizing trends, on the strongest dependence on foreign aid, primarily from the United States, on the political and economic disunity of various regions of the country due to geographical conditions and underdeveloped infrastructure. Fundamental studies of the economy of colonial and pre-colonial Laos are the works of J. M. Halpern, published in the 60s of the XX century, in which the author analyzes in detail the evolution of agrarian relations in the country. At present, the magazine "Laos" is published in English, in which information about the daily life of the people is published. Thus, Leuth Saysana's article "Succesful Businessman" describes the activities of a well-known Lao businessman who created the first commercial bank in Laos in 1992 with an initial capital of $5 million. USA \
1 See: Laos. - Vientiane, 1995. - P. 26 - 27.
Lao national literature on the history of the country is heterogeneous. It can be divided into three groups of authors and, accordingly, works with a certain orientation. One group of authors (K.D. Sasorit, S. Na Champasak) is influenced by Western European ideas. The other reflects nationalist sentiments based on Buddhist theory. These include the works of B. Suvannavong, devoted to the justification of the Buddhist path of development, which is in opposition to both Western capitalism and "communist socialism". The works of the third group of authors (M.S. Vilavong) contain only lists of dynasties and rulers, as well as chronicle reports. Moreover, for a long time (the 40s - 70s of the 20th century), the works of Lao authors were published only in French.
Sources and literature in Lao are represented primarily by official documents, such as the Constitution of the Lao PDR - (Vientiane, 1992), as well as the Laws on human rights, labor, industrial enterprises, foreign investment, and legal activity. National scientific literature in Lao began to develop only after the country gained independence. Moreover, the attention of scientists is attracted by both events of ancient times and modern processes; in terms of content, they are interested in the problems of culture, the economy, and the construction of a new life. Notable publications from the 1990s include The Lan Xang Legacy, published in Vientiane in 1996 (translated partly into French and English). One of the authors of this collection, Hamphan Rattanawong, in the article “On the National and World Heritage of Luang Prabang” characterizes the historical and cultural significance of this city, describing the high level of culture and religious practice of the people inhabiting it. Another author, Neng Xeywang, in the article "Hmong in Laos", himself a Hmong ethnicity, an employee of the Ministry of Information and Culture by professional status, describes the legendary thousand-year history of the migration of the Meo people (Hmong - self-name) in the distant past from China to Laos, their life in environment of a multi-ethnic Lao society \ Another notable
1 See: Lanxang Heritage Journal. - Vientiane, 1996 (in Lao). work is the collection "Theory and Politics" (Vientiane, 1997), which reflects the role of the party in solving socio-economic and cultural problems.
Modern problems of the life of the people are reflected primarily in journal publications. Periodically, such magazines as “Party Construction”, “New Morning Dawn” are published, which discuss issues related to the development of the economy, the introduction of market relations, the development of individual provinces of the country, as well as issues of education, culture, overcoming obsolete traditions and old beliefs1. A common genre in scientific and journalistic literature is interviews, which are willingly given by the first persons of the republic. Thus, in one of the issues of the journal "Party Construction" for 1998, an interview was published with the General Secretary of the NRPL, Khamtai Siphandong, in which the current situation in the country is described2.
Russian historiography of Laos began relatively recently. Information in Russian about the life of the Lao people is concentrated in reference literature. First of all, this is a periodically reprinted reference book called "Laos" (M.D966, 1980, 1994), containing information on a regional plan, including a historical outline, data on the development of the economy and culture. There are other publications of this kind, for example: Lao PDR. Reference book. - M.: Politizdat, 1985, and also: E.V. Kobelev. Lao People's Democratic Republic. - M .: Knowledge, 1987 and others.
For Soviet researchers, Laos was of interest primarily as a country of a victorious people's democratic revolution, where the construction of socialism began, bypassing capitalist development. In those days, there was close cooperation between the two countries: Laos and the USSR, books were published in Russian describing the struggle of the Lao people for national independence,
1 See, for example: Nyongsy Likhamsuk. Education as a means of eliminating obsolete traditions and old beliefs // New Morning Dawn, 1998. - No. 1 - 2. - P. 29 - 33 (in Lao).
2 See: Party building. - Vientiane. - 1996. -№13. - pp. 1-14 (in Lao). socialist transformations. These are, in particular, the works of the historian V. A. Kozhevnikov, who in his dissertation research called Laos a little-known country . The works of the prominent politician of the Lao liberation movement, Kayson Phomvikhan, were also published in Russian.
The limited number of works directly devoted to the topic under study does not indicate a lack of interest on the part of sociologists and culturologists. Rather, individual aspects of the phenomenon under study are the subject of attention of scientists. There are studies of economists devoted to Laos, first of all, this is the monograph by V.V. Simonov "Economic Development of Laos" (M., 1988), which analyzes the economic processes of the 50-80s of the XX century. A look at the economy of Laos at the end of the 19th and the end of the 20th centuries is contained in the works of S.I. Ioanesyan “Laos. Socio-economic development (end of the 19th - 60s of the 20th century) ”(M., 1972) and in the section“ Lao PDR. Transition to a Market Economy (Experience of Reforms)" in the collection "Social and Economic Development of the Countries of Southeast Asia: Lessons for Russia" (M., 1997). Interesting works of literary scholars have been published, for example, the book by Yu.M. Osipov “Essays on the history of Laotian classical literature” (St.
1 See: Kozhevnikov V.A. The struggle of the peoples of Laos for national independence (1917-1962). - M., 1969. Abstract of the thesis. . Candidate of Sciences - P. 3. See also his work: Essays on the recent history of Laos. - M., 1979.
Religious Values and Modern History of Theravada Countries” (M., 1993), in which Buddhism is seen as a sociological phenomenon that affects the daily life of the people. Among the works of a religious nature, we note the study of the Russian pre-revolutionary author V.A. Kozhevnikov "Buddhism in comparison with Christianity" (Petrograd, 1916), which notes the mystery of this world religion, the author calls the Buddha the greatest of pessimists, promising the believer in him the peace of eternal nothingness, unlike Christ, who promises the believer eternal life. Material about Buddhism is also contained in the work of G.A. Shpazhnikov “Religions of the countries of Southeast Asia” (Moscow, 1980), where, in particular, it is emphasized that religious traditions are gradually receding, their transformation is taking place. There are also journalistic works: the book of the journalist V. Skvortsov, who gave this “ancient land of the kingdom of ten thousand elephants” fifteen years of his life, “White Elephants of Luck” (Moscow, 1983), is devoted to the uniqueness of life in Laos. The author's vision is optimistic, because the white elephant is a symbol of success. The struggle of the people for independence is reflected in the collection of essays, articles, stories, memoirs of journalists from different countries who worked in Laos, "The Way to Victory" (M., 1985), where, in particular, there is an interview of the Lao writer Suvanthong Bupkhanuvong to the Russian writer Yeremey Parnov, which emphasizes that for many centuries the Lao people were at risk of destruction as a nation 1.
There is an extensive literature that analyzes the problems of the peasantry of the East, gives a typology of Eastern societies, considers their specificity in comparison with the West
1 See: Way to victory. - M., 1985. - S. 148.
See: Issues of typology of peasant societies in Asia. - M., 1980; Gordon A.B. Peasantry of the East: historical subject, cultural tradition, social community. - M., 1989; Great unknown. Peasants and farmers in the modern world. - M., 1992; Moscow Oriental Studies. Essays, research, development. - M., 1997.
Asia Relevant for modern peasant societies, which include Laos, are the problems associated with their transformation towards the market. In this regard, the question of the adequacy of the dominant personality type to sociocultural changes acquires fundamental significance. Question
The correspondence of individuals to a changing society was also occupied by M. Weber, who talked about the "spirit" of capitalism, which must take possession of the masses in order for capitalism to become a reality 2. P. Sztompka raises the same problem, commenting on and developing Weber's views3. This issue is topical for both Laos and Russia. It is no coincidence that sociologists from Novosibirsk write about this when they analyze the processes of formation of economic entities in the agrarian sector. 4 This study puts forward a hypothesis about the dominance of the traditional personality type in Lao society.
In terms of the implementation of the empirical research project, publications related to the use of “qualitative methods” in sociology, in particular, the work “The Fates of People: Russia. XX century. Biographies of families as an object of sociological research” (M., 1996), as well as the monograph “Everyday life in the mid-1990s through the eyes of Petersburgers” (St. Petersburg, 1999). In addition, the ideas of Kazan scientists developing the theory and methodology of applied research were used: these are the works of professors E.S. Rakhmatullin, M.A. Nugaev, R.M. Nugaev, T.G. .S.Fatkhullina, V.K.Paderin, A.Z.Gilmanov, as well as works
1 See: Ethnography of childhood. Traditional forms of raising children and adolescents among the peoples of South and Southeast Asia. - M., 1988; Etiquette among the peoples of Southeast Asia. - St. Petersburg, 1999.
See: Weber M. Protestant Ethics and the Spirit of Capitalism // Selected Works. - M., 1990. - S. 81. See: Sztompka P. Sociology of social changes. - M., 1996.
4 See: Social Trajectory of Reformed Russia. - M., 1999. - S. 279 - 319.
A.P.Kulapin, L.G.Egorova, F.T.Nezhmetdinova, L.R.Nizamova, I.G.Yasaveev and other scientists.
The object of this study is Lao society in the context of its movement from traditional to modern society.
The subject of the research is socio-cultural processes in the transforming Lao society. Sociocultural processes are understood as: the history of the emergence, formation and development of a multi-ethnic Lao society, the reflection of history in the literary process, socio-economic forms of economic activity, the socializing function of the family, the influence of Buddhism on the daily life of the people.
The purpose of the study is to determine the socio-cultural features of the development of Lao society.
The achievement of the set goal is facilitated by the solution of the following tasks: a description in a historical retrospect of the processes of emergence, formation, development of Lao society in the unity of ethno-demographic, socio-economic, cultural components; analysis of the traditional institutions of the Lao society (rural community, Buddhism) in terms of their adaptation to modern social realities;
Development of a project for an empirical study of the dominant personality type in Lao society;
Description of the generalized image of a resident of the Lao country;
Determination of the adequacy of the dominant personality type to socio-cultural changes.
Research methodology. The methodological basis of the research is: a systematic approach to the study of such a complex object as Eastern society, the principle of historicism, as well as the synthesis of the categories of historical and logical. The traditional institutions of Eastern society - the rural community and the Buddhist monastery are considered from the standpoint of structural functionalism. The ideas of the classics of world sociology were used as fundamental: K. Marx - about the peasantry as a subject of historical development, about its unity with the land as a natural laboratory, M. Weber - about the "spirit" of capitalism as a source of rational organization of production - to "impose" them on modern Lao society in order to understand the sociocultural processes taking place in it. The empirical study project used typological analysis to identify the dominant personality type in Lao society.
The scientific novelty of the study is as follows.
1. A synthesis of historical, theoretical, empirical approaches to the study of Lao society, which is considered as a systemic object - in the unity of its ethno-demographic, socio-economic and cultural components and their interrelations, has been carried out.
2. An empirical study of the dominant personality type in Lao society has been developed.
3. A socio-psychological portrait of a resident of the Lao country has been created.
The scientific and practical significance of the study lies in the fact that in the context of a transforming society, it performs a reflexive function, as well as a theoretical and methodological function, acting as the basis for empirical research. Materials relating to ethno-demographic processes in Lao society can be used in the teaching of demography, materials relating to the development of an empirical research project may be reflected in the teaching of applied sociology.
Approbation of work. The main ideas of the study were presented at the international scientific and practical conference
Organizational and economic problems of municipal government”, which took place on the basis of the Naberezhnye-Chelninsky branch of KSU on May 26, 2000, as well as in two publications.
The structure of the work corresponds to the purpose, objectives of the study, the logic of data analysis and synthesis. The dissertation consists of introduction, three chapters, conclusion, bibliography and appendices.
Dissertation conclusion on the topic "Social structure, social institutions and processes", Kengkongkham Suban
CONCLUSION
An analysis of the historical past and cultural processes characteristic of Laos shows that during the existence of the country, social institutions were repeatedly destroyed and recreated again, and they still have not yet gained stability. State formations on the territory of modern Laos have not been stable for centuries, holding back the socio-economic and cultural development of the people. Therefore, economic backwardness has acquired a traditional character.
Laos is at the center of the interaction of different cultures, which led to the originality of its ethnic composition, demographic development, social structure, and economic processes.
In ethnic terms, it is a multi-ethnic country with the dominant ethno-linguistic group Lao-Tai, which makes up two-thirds of the country's population. The whole history of the Lao people is its selfless struggle for survival, for the preservation of its ethno-cultural identity. The consolidation of the peoples of the country into a single socio-cultural community has not yet been completed. Ethnic groups retain their unity due to the recognition of the right to domination by the numerically predominant and most developed ethnic group in all respects.
The demographic feature of the country is the small population and the weak population of its territory, as a result of which the share of uncultivated land is still significant.
The basis of the economy of Laos remains agriculture, and this is a traditionally backward sector of the economy: land productivity is very low. The cultivated areas are predominantly small in size, so the methods of caring for the fields are primitive. Means of small-scale mechanization due to the high cost are available to a few farms. The development of agriculture is carried out mainly in an extensive way - the involvement of new lands in the economic circulation by a growing rural population using backward agricultural technology. The progressive transformation of the country's agriculture is an exceptionally difficult task. The main difficulties are: the backward scientific and technical base of agriculture, the archaism of the social structure of the population, the lack of qualified personnel for the implementation of the country's development program. As a result, Laos remains among the world's least developed countries, with about half of the country's inhabitants having incomes below the official poverty line.
For centuries, Buddhism has been and remains a sociocultural feature of Lao society as a traditional religious institution and, at the same time, a symbol of the unity of the Lao people. Time has shown its compatibility with any socio-economic formation, that is, Buddhism has significant adaptive capabilities. Buddhism is primarily the foundation of Lao culture. With the adoption of Theravada Buddhism as the state religion in the middle of the 14th century, the formation and development of Lao literature and art is connected until the 19th century.
Buddhism performed and performs a political function: it was used to give a divine character to the personality of the king and the regime of state power. The declaration of independence of the country does not mean the removal of the church and monasticism from society, there are enough opportunities for adapting the teachings of the Buddha to the policy of the Lao PDR government. The Buddhist sangha has always been the spiritual backbone of power. At the same time, it was truly a stronghold of culture, performed educational and educational functions, and also provided medical assistance to the population.
Buddhism is deeply rooted in society and largely determines the way of life and mentality of about two-thirds of the country's population. Half of them can be qualified as active, devout Buddhists who observe all the prescriptions of the Teaching, the rest are passive Buddhists, for whom religion is associated primarily with the preservation of traditional norms and customs. Among the adherents of Buddhism, the majority are ethnic Lao, living in cities and on the plains with irrigated rice. Buddhism is the dominant religion, but not the official religion of the country. Historically, it has become a tradition to identify Buddhism with national ideology and culture.
The specificity of the current economic state of society is determined by two main trends: the preservation of traditional institutions of society, which include the peasant community, patron-client relations, and the emergence of innovations due to the development of the market institution and its accompanying changes.
The evolution of society from a patriarchal community to the formation of elements of socialism and capitalism testifies to its movement from a traditional society to a modern one. This is a movement from communal life, from a self-sufficient rural community with family-kinship-neighbourhood ties that satisfies only minimal needs, to a market-type society with a rational organization of labor, with profit as the goal of labor activity.
The age-old traditions of communal life at the turn of the 20th - 21st centuries come into conflict with the course towards the renewal of the economy, associated with the development of market relations. In the new conditions of social life, the traditional qualities of the Lao people associated with the conduct of a self-sustaining peasant economy, first of all, practical economic skills and abilities, because agricultural labor and craft constituted a unity, must be supplemented with completely new ones, adequate to a market society, namely: enterprise, purposefulness, competitiveness , the ability to rationally organize the economy for profit, that is, to be imbued with the "spirit" of capitalism, in the words of M. Weber. The individual must gain independence from the community, self-sufficiency. Under these conditions, the values cultivated by Buddhism for centuries: the rejection of the world, of possession, of property, the preaching of contemplation turn out to be unclaimed, hindering the development of society. The attitudes of Buddhism regarding the participation of people in social and economic life are being revised: entrepreneurship is encouraged if it is of a “righteous” nature, a strategy is being developed to curb private property, and a mechanism is being developed for the fair distribution of material wealth. In the process of transformation of society, a transformation of human individuality takes place - from an individual who constituted a single whole with the community, passive, lack of initiative, content with little, to an individualistic type of personality with opposite properties: independent, active, ready to take risks, able to overcome the traditional trait associated with the hope for "Maybe everything will work out."
At the same time, despite the deep rootedness of Buddhism in the minds and behavior of the people, respect for the monks by the population, there is a secularization of various spheres of society. Buddhism is increasingly turning into a set of practical advice for everyday life, which is why it is called folk. The number of orthodox Buddhists is decreasing, the number of passive Buddhists is growing. This trend applies primarily to young people, for whom the word “vat” (monastery) is associated with the concept of something traditional, that is, old-fashioned, outdated. In order to retain adherents among the younger generations, Buddhism must be transformed in line with the transformation of Western-style modern life.
The prospects for the creation of a new economic system in the country with a predominance of subsistence farming are associated by the country's leadership primarily with the economic assistance of the West. At the same time, steps are being taken to restore once developed relations with Russia. It is believed that the conditions for the development of the country and the attraction of foreign investment are favorable: market reforms are carried out while maintaining the one-party system, political stability, and public order.
The evolution of society from the traditional to the modern also changes the worldview of the people: from the mythological to the realistic, from the sublime, figurative, poetic perception of the world to the rational.
Thus, the modernization of society is accompanied by the modernization of the individual, the latter means the elimination of traditional features and the formation of new ones, adequate to a rationalistic society.
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