RUSSIAN STATE PEDAGOGICAL / ^ UNIVERSITY them. A.I. HERZEN ^^(Yb^

As a manuscript

Gladkiy Igor Yurievich

GEOGRAPHICAL STUDY OF ETHNIC CRISES

Specialty -11.00.02 economic, social and political geography

St. Petersburg 1995

The work was carried out at the Department of Economic Geography of the Russian State Pedagogical University named after A.I. Herzen

SCIENTIFIC DIRECTOR:

OFFICIAL OPPONENTS:

candidate of geographical sciences, professor Sokolov O.V.

doctor of geographical sciences, professor Bugaev V.K. doctor of economic sciences, professor Lashov B.V.

LEAD ORGANIZATION: Institute of Socio-Economic

problems of the Russian Academy of Sciences (St. Petersburg)

The defense will take place in October 1995. in hours at the meeting

Dissertation Council K 113.05.09 at the Russian State Pedagogical University. A.I. Herzen at the address: 191186, St. Petersburg, emb. river Moika, 48, bldg. 12.

The dissertation can be found in the university library.

Scientific Secretary of the Dissertation Council

candidate of geographical sciences, professor (^ Sokolov

C 556

I - GENERAL DESCRIPTION OF WORK

The relevance of research. The growing economic and technological interconnectedness of states, the acceleration of the processes of internationalization of social life, politics, and culture make the modern world integral and, in a certain sense, indivisible. At the same time, the growing desire for self-identification of countries, peoples and population groups makes it more and more unstable and unpredictable.

The current changes in the political and ethnic geography of the world are becoming so important that they are sometimes compared to the process that began after the Treaty of Westphalia in 1648, which was a turning point in the formation of modern states. Thus, only sixty of the current one hundred and ninety states existed on the eve of the 20th century. On the other hand, in the first half of the 1990s alone, the UN admitted more than twenty new states to its membership.

How not to relate to the scale of the predicted changes in political map world, promising to become one of the most impressive phenomena recent history, one thing is clear: in the global sense, the national-ethnic problem can become and is already becoming one of the most painful. Some reputable scientists (S.Amin, V.Barelay, W. Connor, B.Stiafer, B. Jordanian and others) speak of a real global ethnic crisis that has already engulfed the planet. Uncontrolled national emotions, which, depending on the specific circumstances, take the form of justified national self-affirmation or aggressive nationalism, lead to dramatic collisions on almost all continents, and especially on the periphery of world civilization. Most. riddled with conflict (explicit, latent or potential) eastern patriarchal society. Moreover, national-ethnic tension

here strife intensifies on religious, clan, patronage and clientel grounds. First of all, this applies to the countries of tropical Africa, where intra-tribal and inter-tribal relations permeate the entire social life. There is practically no country here where ethno-nationalism would not manifest itself in one form or another.

An integral part of the global ethnic crisis in recent years have become contradictions in the territory former USSR, previously successfully suppressed by the allied center and uncompromisingly driven deep into it. We are talking about national-ethnic strife, confrontation within nations divided along regional or clan lines, territorial disputes, separatism, autonomist movements, etc.

The importance of an interdisciplinary scientific understanding of modern national-ethnic processes is quite obvious and does not need special argumentation. But in the growing stream of publications devoted to the problems of the current stage of exacerbation of interethnic rivalry, it is not easy to find works of a geographical nature, as if thousands of the strongest threads do not at all connect the ethnos with the territory - the most important operational basis of geographical science, with the environment; as if the geographical interpretation of interethnic relations does not at all important place in the theory of ethnogenesis developed by JI.H. Gumilyov, which has "excited" the scientific community in recent years. This should not be surprising, since in the domestic geographical science there have so far been no specific socio-historical studies (called "case-studies" in the West) of interethnic relations within the framework of the former USSR. In the context of a sharp aggravation of interethnic relations, the collapse of the USSR and the threat of the disintegration of Russia itself, the development of ethno- and political-geographical approaches can help predict a dynamically changing

ethno-political differentiation of society, as well as the search for ways to resolve inter-ethnic conflicts.

The subject of the study is the processes of rivalry in the modern world (including in the post-Soviet geopolitical space), widely known as the "global ethnic crisis" and identified with one of the most acute and intractable problems facing humanity at the end of the 20th century. The subject of the study is clearly interdisciplinary in nature, which not only allows, but also encourages representatives of geographical science to turn to it, who previously usually distanced themselves from participating in the scientific understanding of these issues of our time.

Geographic (ethno-geographic. ethno-geopolitical") the object of study is the hierarchy of social, national-ethnic formations of various ranks; ethnos - a polyethnic conglomerate - a country (primarily the former USSR) - a subregion (a continent or part of it) - the world as a whole. Certain aspects of the study concern various levels of this hierarchy.In a number of chapters and sections, the processes of aggravation of national-ethnic relations are considered at smaller taxonomic levels (administrative region, city, etc.).

The theoretical basis of the dissertation was the works of widely known experts in the world (primarily Russian) on interethnic relations, philosophers, and political leaders. The factual material was drawn from Russian and foreign periodicals, official UN statistical sources, analytical works, or was the result of the dissertator's own observations and reflections.

The scientific novelty of the dissertation lies in the fact that for the first time a geographical approach to the study of ethnic crises was formulated: from ethco-, socio- to political-geographical positions,

the nature of ethnic contradictions; changes in geographical conditions and factors of interethnic conflicts under the influence of new global-regional economic, social, geoecological and political interactions are revealed; given a comprehensive analysis of the nature of modern shifts in the geopolitical situation within the post-Soviet space.

The objectives of the dissertation are to determine the place of geography in the system of interdisciplinary attempts to comprehend one of the most important global problems of our time, to search for geospatial links between ethnic conflicts and the factors that cause them, based on the proposed geographical approach to the study of ethnic crises.

To achieve these goals, it was necessary to solve the following tasks:

Suggest and substantiate the geographical interpretation of ethnic processes;

To trace the development of scientific ideas about the relationship between ethnic groups and territory (nature);

Summarize what is available in the literature and offer their own approaches to the essence of the so-called "provoking" factors of ethno-nationalism and comprehend them from the standpoint of geographical science;

To analyze the connection between the emerging centers of interethnic hostility and the new geopolitical position of Russia.

The practical significance of the work lies in the fact that its results can be used as a theoretical and methodological basis for the deployment of geographical research on ethnic crises in the territory of the former USSR; in carrying out specific predictive ethnogeographic developments in the process of adopting political decisions and implementation of regional policy; in teaching courses in ethnogeography, population geography, political geography, etc.

Approbation of work. The main provisions of the dissertation were reported and discussed at the Gertsshovsky readings of the Russian State Pedagogical University. A.I. Herzen (1994, 1995), conferences of young scientists of the university (1995), All-Russian scientific conference "Ecological safety and socio-economic development of Russian regions" (Saransk, 1994).

The structure of the dissertation is determined by the logic of the goals and objectives set in it and includes an introduction, three chapters (chapter 1 - "Ethnic processes and geography"; chapter II - "Ethnic crises:" provoking "factors and their geographical understanding"; chapter III - " Ethnic Crises in the Territory of the Former USSR: Geopolitical Aspect"), each of which ends with brief conclusions, as well as a conclusion and a bibliographic list. It contains anits text, AND drawings,

JL tables. The list of references includes ^U/names in Russian, English and other languages.

J.I. MAIN PROVISIONS OF THE THESIS TO BE DEFENDED

1. The identification of the subject of research and the substantiation of its "geographicity" can be carried out with the "help" of ethnic and political geography (ravo; geopoputics). It is at the junction of these two areas that a new field of social research is born: "ethnogeology".

The essence of the geographical approach to the study of ethnic crises is to find geospatial links between ethnic crises and the factors that cause them; in the study of such concepts as "national space", "living space", "ethnic

landscape", "ethnic borders", etc. The relevance of their scientific definition is also important because mass ideas about connections with the earth, with the territory are often irrational, and therefore it is difficult to correct them with the help of arguments addressed to reason.

Of great practical importance is ethnic and political cartography, which is widely used in solving national and political problems. The objects of mapping are ethnic territories, ethnic borders, ethnically mixed regions, etc. At the same time, the cartographic method allows not only to study ethnic groups in close connection with political, economic, social indicators, geographical environment, but, which is especially important, to reconstruct with varying degrees of certainty the settlement of ethnic groups of past eras. Such documents can serve as one of the means of resolving interethnic disputes.

When considering the theoretical issues of ethnic geography, the general philosophical interpretation of dependencies in the system of relations "territory - ethnos" (as well as "nature - ethnos") is traditionally of great interest. The fact that such dependencies exist is essentially not disputed by anyone. Discrepancies usually take place when their degree and nature are clarified.

The fear in past years of accidentally shifting ideological emphasis in the analysis of such a "delicate" issue led x to the fact that even "well-known authors tried to comment on it as rarely as possible. Much less disagreement is manifested in the definition of such" geographic "concepts as "ethnic territory", "ethnic space", "ethnic borders", etc. For example, an ethnic territory is usually associated with the main area of ​​a people's settlement, which is associated with important stages of ethnic history, its historical destinies,

cultural and economic continuity; ethnic borders - with borders between different ethnic territories, and with a striped settlement of representatives of different peoples, it is very difficult to draw such a border.

Undoubtedly, thousands of strong ties connect the ethnos with the surrounding nature, with "their" land. Ethnic consciousness sees the territory as the soil on which the ethnic group grew up, which nourished it. Subconsciously, he sees in him the sphere of his own security. Influence surrounding nature with the passage of time, it also affects the very character of the people. Thus, a strong natural element remained in the soul of the Russian people, connected with the immensity of the territory, with the boundlessness of the Russian plain.

Directly related to the geographical understanding of ethnic crises is the theory of ethnogenesis (mutagenesis), developed by L.N. Gumilyov. He, in essence, rejects the opinions of many recognized authorities of world science, who argued that separate races and ethnic groups are formed as a result of the struggle for existence. The scientist introduced a new parameter into scientific use - passionarity - as a sign that arises as a result of a mutation (passionary impulse) and forms "within the population" a certain number of people (passionarians) who have an increased craving for action, i.e., inclined under certain circumstances to provoke interethnic friction.

However, his ideas, connected, for example, with the level* of "passionate tension" of an ethnic system, are associated with entire epochs and, in the author's opinion, it is hardly correct to reproduce them today for a specific ethnic group. In addition, the very conception of the scientist, with all its external attractiveness, has not yet lost the halo of a hypothesis that needs to be further investigated.

2. In modern literature, there is practically no separate (component-by-component) analysis of internal and external factors leading to

destabilization of interethnic relations. Of course, in real life a conflict complication arises as a joint action of several factors: sometimes the "detonator" is economic in nature, the "explosive" is demographic, and the force that struck the "detonator" has a purely criminal appearance. There are no serious developments of specific factors leading to national conflicts in the literature.

In the process of researching the main causes of ethno-nationalism and ethnic crises in the modern world, the author identified more than 20 factors. the main ones are the confession of the principle of the identity of state and national borders; 2) the movement of nations towards self-determination: 3) the movement of nations towards the formation of superpowers: 4) the economic struggle for land, fixed assets, etc.:

control over the demographic development of underdeveloped countries: b)

assimilation processes: 7) depopulation of ethnic minorities: 8) "old" prosperous nations: 9U ecological situation: 10) changes in national psychology under the influence of nuclear, environmental and other types of social threat: and tsr. (see rcsl.

Naturally, not all the factors we have identified have sufficient geographic specificity. It is more fruitful to analyze some of them within the framework of sociology, economics, history, and philosophy. For example, the study of such factors of a general nature as the movement of ethnic groups towards self-determination and the formation of superethnoi is more logical to conduct against a broad historical background using the methods of socio-philosophical analysis.

However, some of the factors identified are more geographical in nature than any other. Thus, the analysis of uncontrolled demographic growth in the countries of the "third world", the "aging" of European nations, assimilation and depopulation processes cannot be carried out outside the framework of social

economic geography, using a wide arsenal of spatial research methods. Even more obvious is the geographical nature of the environmental factor in the emergence of interethnic strife. Geographical themes are also permeated with some of the other factors noted, in particular economic, the implementation of the principle of identity of state and national borders, etc.

Of those indicated in Fig. manifestations of the ethnic crisis Special attention Let us turn to such things as the infringement of democratic freedoms or the economic rights of ethnic groups, which, in principle, may not provoke outbreaks of ethno-nationalism. Among the "peaceful" forms of manifestation of the ethnic crisis, one can also note the degradation of the ethnos associated with depopulation processes, incestuous marriages, the spatial spread of the ethnos and its assimilation.

Among the spatial levels of manifestation of the ethnic crisis, we have singled out the global, intercontinental, subregional, regional, local, local-clan.

“Of course, the systematization of the factors, forms and spatial levels of manifestation of the ethnic crisis is based on empirical rather than theoretical grounds, which can only be partially justified by the recent identification of such a global problem as a general ethnic crisis. Studies of the theoretical foundations of classification, especially in terms of content, have yet to be done.

3. The most universal factor causing interethnic conflicts is the implementation of the principle of identity of state and national borders. Mechanical transfer of the false synonym "national interest" - "state interest" to the phrase "state borders" - "national borders"

can lead to unpredictable inter-ethnic conflicts.

Let's turn to the European region. On the territory of 32 European countries, 87 peoples live as "national minorities", and many of them are dispersed "dispersed". Thus, Germans outside of Germany live in Belgium, Denmark, France, Poland, Russia, Romania, Italy, the Czech Republic, Serbia, etc. There are many other national groups that history has scattered over different states. Bulgarians live in Yugoslavia, Romania, Greece, Ukraine; Greeks - in Cyprus, Turkey, Bulgaria, Albania, Romania, Russia, Ukraine and the territory of the former Yugoslavia; Albanians in Greece, Italy, Serbia, etc. In other words, the aforementioned number of ethno-minorities (87) can significantly increase with "repeated counting".

One can imagine to what consequences an attempt by individual peoples to implement in practice the principle of the identity of national and state borders would lead. Meanwhile, clearly expressed centrifugal tendencies are manifested here as well (and especially clearly within the boundaries of the former Yugoslavia).

Imagine that some abstract territory with a mixed population is allowed to self-determine in accordance with the will of the majority. Smaller territories in which the minority is the majority may not agree with such a decision. If these smaller territories also want to self-determine the likelihood of inter-ethnic clashes many times ■ . increases.

Much food for thought is given by the collapse of the USSR and the new federal structure of the Russian Federation. Unfortunately, many of our politicians and statesmen of various ranks are today trying to democratize and create the foundations of civil society within the former framework of national-ethnic communities and

Profession of the principle of identity of state * and national borders

The movement of ethnic groups towards self-determination

The movement of ethnic groups to the formation of superethnoi V

The economic struggle for land. housing in cities. natural resources, etc.

Unmanaged demographic development in the Third World suffered*

Assimilation Processes and Depopulation of Ethno-Citizenships

"Aging" of the nations of the state* with a developed market economy

| Environmental factor

Belief in the special relationship of the ethnic group with the supreme deity and _

nation states.

The tragedies of interethnic conflicts every day more and more clearly reveal the need for new approaches to them. Finally, in the Russian parliament, the idea, which was hardly perceived until recently, that the principle of the identity of national and state borders is erroneous, is heard; that republics that have acquired and are acquiring sovereignty cannot be "nation states" as defined by the 1977 Constitution of the USSR and readily supported by the intellectual and political elite of "indigenous" nations; that their governments should not be national at all, but nationwide, representing the interests of all citizens of these state entities.

In an interdisciplinary study of the role of the principle of identity of state and national borders in the emergence of national civil strife, we see the task of the geographer in revealing the historical features of the formation of ethnic and state borders, the boundaries of the ethnic-economic space, paying special attention to the territory with a mixed population.

4. The processes of assimilation and depopulation of ethnic minorities lead to the complication of interethnic relations.

One of the factors that often led to the destabilization of interethnic relations in the recent past was the direct physical destruction of ethnic minorities, especially nationalities located on the "periphery" of world civilization. The roots of this phenomenon go back centuries and are closely connected with the colonial era. Already the campaigns of the conquistadors of the participants in the Spanish conquest campaigns in South and Central America in the 15th-16th centuries were accompanied by the merciless extermination and enslavement of tribes and

peoples of the West Indies, Central and South America, the devastation and looting of entire areas, acts of vandalism, violence and mass torture. Somewhat later, "similar methods" colonized the Australian continent by British settlers, where by the arrival of the "whites" 300 - 500 thousand aborigines lived (mainly in the southeast). Similar methods of colonizing new lands were also used by Europeans in Africa.

Assimilation and depopulation of ethnic minorities today manifest themselves in various forms and are associated with the loss by small ethnic groups of their language, culture, religion, national identity, as well as with incestuous marriages, low birth rates, high mortality and, accordingly, negative natural population growth.

Assimilation processes are extremely diverse in nature, pace and forms, and therefore their assessment cannot be unambiguous. In science, the concepts of natural and forced ethnic assimilation are clearly distinguished. In real life, however, it is difficult to draw a line of demarcation between these concepts. Everything depends on the presence or absence of racial discrimination, traditional ethnic prejudice, manifestations of everyday nationalism. Often, an outbreak of inter-ethnic hostility is born directly from the economy.

The assimilation of ethnic minorities is often accompanied by depopulation tendencies associated with the deterioration of the genetic fund of ethnic minorities, incestuous marriages, and the spatial "spread" of the ethnic group. Naturally, one should not confuse the depopulation processes taking place on the periphery of world civilization (Australian aborigines, some Indian tribes of South America, peoples of the Far North of Russia, etc.) with phenomena

taking place in countries with developed market economies: the factors that give rise to them are completely different.

A tragic situation has developed with the position of the small peoples of the Russian North. Mortality among them exceeds the figure for Russia as a whole, and life expectancy is noticeably less than the national average. It is easy to see that we are talking about the threat of the physical disappearance of small ethnic groups. It is accompanied by the loss of national identity, identity, local economy. The hopelessness, absolute social disorientation and insecurity of the indigenous people are a natural result of the forms of management introduced here "from above".

The socialist state "tamed" and corrupted the primordially hardworking aborigines (in this case, the harshness of the expression, in our opinion, is justified by the tragedy of the current situation.) Rough, ill-considered interference in the original life of small peoples (it was carried out even at the physiological level - the aborigines had to change the structure of the diet , although their body is poorly adapted to the assimilation of many imported products) deprived them of adaptive resources, took away incentives for life and productive work, and accustomed them to total drunkenness. The post-perestroika era also presents few chances for the indigenous peoples of the North. The entire North, the structure of the northern economy is poorly adapted to the conditions of a market economy.

The experience of Canada's regional policy shows that without state subsidies to the North, without the support of local ways and traditional values, northern peoples cannot survive. This thesis becomes even more convincing when one considers that, on average, about 10 times fewer people live in the English-speaking northern territories. The plight of the national minorities of the Russian North, at first glance, is indirectly related to

interethnic crises, especially to the extreme forms of their manifestation, ethnic conflicts and clashes. However, the degradation, destruction or assimilation of ethnic minorities are quite typical manifestations of the global ethnic crisis, as pointed out by highly respected experts. The very fact of infringement of the rights of national-ethnic minorities is always fraught with the risk of inter-ethnic clashes.

The factor considered above has a pronounced geographical aspect, manifested in a number of spatial features, namely: 1) the physical destruction and depopulation of ethnic minorities occurred and are currently occurring, as a rule, on the periphery of world civilization; 2) ethnic groups that have not been able to adapt to the rhythm of modern life are connected with nature by tighter ties and are accustomed to taking from nature only the most necessary things to maintain life; 3) for the survival of the mentioned ethnic groups, a purposeful regional policy of the state is necessary, the main instrument of which should not be the private sector, but public investment.

5. The destabilization of interethnic relations is also intensified by the process of "aging" of individual ethnic groups, in particular Western European ones. The fact of the progressive "aging" of European nations does not need any special proof. This phenomenon is mainly due to two factors: a decrease in the birth rate and an increase medium duration life.

In the minds of many Western Europeans today, fear of the prospect of extinction, absorption by alien ethnic groups settles. The latter, of course, is very hypothetical, but it is real that in the context of the current demographic changes in Europe, issues related to interstate migration of the population and labor are becoming more relevant than before. Another source of tension in

interethnic and interracial relations - refugees and emigrants. According to the UN, there are 11 million of them worldwide. (at the end of the 80s, excluding the USSR), more than half were in "non-socialist" Europe.

Under the conditions of depopulation of the population of the European region, the migratory contingents of the newcomer population, which have a significantly higher birth rate, make significant changes in its national structure. For example, the number of children in families of Indian origin living in England is more than twice as high as the corresponding figure for the indigenous population. This means that the share of migrant children born in European countries is much higher than the share of the latter in the population of the receiving countries. Mixed marriages and related citizenship issues are a particular problem.

It is precisely with this that the spontaneous outbursts of hatred against "colored" migrants observed today are connected, the rate of assimilation of which lags behind the rate of growth of immigration waves. First of all, we are talking about such ethnic minorities as Khak Arabs, Indo-Pazhistani, Turks, natives of Africa and the Caribbean. The early 1990s provide many examples of conflict situations between nationalistically minded young people in the FRG, Great Britain and other Western European states and "colored" immigrants, which certainly confirms our thesis about the closest connection between the current demographic situation in Europe and the problem of destabilizing interethnic relations.

The natural decline in Russia's population observed today will inevitably lead to its general aging, which, in turn, will introduce elements of tension on the labor market. There are many facts when the backbone of labor collectives at enterprises is formed from immigrants, representatives of "distant ethnic groups". Only during 1993 -1994

years, several hundred thousand Chinese, "actually semi-legally settled in the territory Far East. Some of them brought their families with them. This phenomenon excited the Russian-speaking population, which is fraught with interethnic complications in the future.

So, among the factors that increase the destabilization of interethnic relations, the process of "aging" of individual nations is one of the most "geographical". A timely forecast of the development of the demographic situation in individual countries and regions, carried out by geodemographers, is able, firstly, to help scientifically based orientation of the government's demographic policy for the future; and secondly, to optimize the direction of the immigration waves of the labor force.

6. Geographically, the most obvious is the important role of the environmental factor in the emergence of interethnic strife. In international-international terms, these are: transboundary movements of atmospheric and river pollution crossing the borders of several states; desertification of lands due to the fault of a particular country, but not knowing state borders; pollution and poisoning of the landscapes of some states from sources located on the territory of other countries, etc. In intrastate-interethnic terms, this is a struggle for sources of fresh water, pasture and forest lands, deposits of mineral raw materials, etc.

The role of the environmental factor in the escalation of inter-ethnic strife is most clearly seen in the example of multi-ethnic societies, in particular in tropical Africa, where such conflicts are not international, but intra-state, inter-ethnic in nature. Here, the way of life and the way of life of ethnic groups is sometimes completely built around some element of the natural environment.

It is not difficult to establish a certain relationship between environmental

problems and the emergence of ethnic conflicts on the territory of the former USSR. Vivid examples are inter-ethnic clashes in Fergana and Sumgayit at the turn of the 80s - 90s. However, the most serious pre-conflict natural and ecological situation is developing in the Central Asian region, where the largest river arteries - the Amu Darya and the Syr Darya - have long served as common sources of water resources. It is known that in the early 1960s, due to the rapid growth of irrigated areas and water withdrawals, the inflow of river water into the Aral Sea began to decline sharply, and by the mid-1980s, the waters of the Amu Darya and Syr Darya did not reach the sea at all. The Aral began to dry up and break up into a group of bitter-salty lakes, with an area many times smaller than that of the original sea.

7. Among the reasons that give rise to outbreaks of ethno-nationalism within the former USSR, the most important are the implementation of the principle of the identity of state and national borders and economic struggle (often with a criminal "tinge" ^.

The internal borders that existed before the collapse of the USSR were, in fact, administrative and had no special political significance. Raising their status to the interstate level revealed a colossal threat to the territorial integrity of some newly formed states. Many of these borders are not perceived as legal by certain ethnic groups, which is a serious challenge to relations between states. The official recognition of existing borders and territorial integrity has become the only pragmatic solution for the post-Soviet states, although such recognition has not prevented open conflicts that have acquired a pronounced ethnic coloring. Typical examples of such clashes are military actions in Nagorno-Karabakh, South Ossetia, Abkhazia and Transnistria.

In geopolitical terms, the North Caucasus remains the most unstable region of the Russian Federation. it is here that the territorial integrity of the country is threatened. Statistics show that in the North Caucasus the boundaries of political and administrative units were redrawn so often that only a little more than half of the territory of the autonomies never changed their administrative affiliation. So, during the years of Soviet power, 38 national-state "redrawings" were undertaken here, which not only did not bring the solution of territorial and ethnic problems closer, but also completely confused them. It is clear that in areas with ethnic stripes, such problems are always difficult to solve. Recall that within the boundaries of the former Soviet Caucasus there were 4 union republics, 7 autonomous and 4 autonomous regions. Only here there were vvtonomy-"communal", uniting two peoples under one roof (in Dagestan - more than 30). But even more explosive is the existence of the same peoples in different states (Armenians, Ossetians, etc.), especially when it comes to land disputes. Lack of a long-term concept for the development of interethnic relations, constant rude trampling; the rights of the khoren peoples only exacerbated the ethnodynamic situation in this region of Russia.

The divisive tendencies in the Caucasus come not only from Chechnya, but also from the influential Confederation of Mountain Peoples of the Caucasus (founded in 1990 and claiming to represent all major ethnic groups in the region). Local ethnic extremism is fraught with the deterioration of Russian-Georgian (because of Abkhazia), Russian-Azerbaijani (because of Nagorno-Karabakh and increased Lezgin border activity) and Russian-Armenian (because of Nagorno-Karabakh) relations.

8. Serious challenges to Russia's national security come from areas where ethnic patchwork is layered on religious

revivalist movements, particularly in areas of traditional influence

Islam. Islamic political leaders today are stepping up their influence on the Muslim population of the Russian Federation in order to strengthen the regional political influence of Islam as a counterbalance to Moscow. The "Islamic factor" may introduce difficulties in relations with Iran, Turkey, Pakistan, Afghanistan, as well as China, in which there are areas of compact residence of the Muslim population (the main one is the Xinjiang Ungur Autonomous Region,

inhabited by Turkic-speaking Muslims).

The area of ​​Gurko-Islamic influence is usually identified with Central Asia and Kazakhstan. In political terms, the dominant trends here are, on the one hand, the traditional influence of Russia, on the other hand, the influence of Turkey and the Turkic world (covering a vast geopolitical zone along the southern borders of the former USSR - from the Balkans to the western part of China), on the third hand, the traditional role of Islam as worldview and way of life of the vast majority of the population of the region. Some of these tendencies appear in an explicit form, others in a latent, implicit one, but it is clear that in the near and medium term the role of the region in question in the new balance of forces on the territory of the former USSR will increase significantly. As you know, Central Asia (Kazakhstan to a much lesser extent) has traditionally been a region with a peculiar demographic situation, a difficult socio-economic situation and acute interethnic relations.

9. Of all the states that have formed on the site of the former USSR, Russia remains the most vulnerable to the danger of ethnic conflicts. This refers not only to the scale of the territory and the diversity of the ethnic composition. Today, Russia, in addition to the regions, includes 21 autonomous republics, 1 autonomous region and 10 autonomous districts (out of the autonomous republics, 16 belong to the Soviet era; the first republic - Ingushetia - was "restored" by the decision of the Russian

parliament, 4 republics were formed from the former autonomous regions). Such a "patchwork" of federal units with different rights and obligations, according to the author, will be a constant source of separatist movements. Russia needs a radical political and administrative reform.

The author believes that the new federal constitution should contain the following principles: a ban on secession from the federation; a ban on a unilateral change in the status of a subject in the federation, as this affects the interests of other subjects and the federation as a whole; any barriers to the free movement of people. goods. capital and information throughout the Federation: supremacy federal law in the event that local legislation contradicts it: the inadmissibility of undemocratic forms of power, the mandatory separation of powers. multi-party system, etc.

The implementation of the new principles of Russia's federal structure in no way infringes on the interests of ethnic minorities. On the contrary, taking into account the national characteristics and traditions of the population of a particular territory will make federal policy more flexible. First of all, this concerns the indigenous peoples of the Far North, living in extreme natural conditions and do not stand the "test market". At the same time, we should not talk about securing a special state status for that million other region on the basis of its ethnic specificity (this is fraught with violations civil rights both the entire population of the country and the ethnic group itself), in the development, perhaps, of a preferential taxation system, on state latation, etc. This is a fundamentally different approach based on the ideals of civil society and does not recognize ethnic differences as

grounds for local sovereignty. The main content of the dissertation is reflected in ■ the following publications:

1. Capitals change addresses II Geography at school, No. 1, 1992. (0.3 a.l.).

2. Assimilation and depopulation of ethnic minorities as a factor of interethnic tension. IIB Sat. "Geography and geoecology" (materials of "Herzen readings"). Dep. N1 2729-1394 (11/28/1994). (0.2 a.l.).

3. Aging of European nations and the problem of destabilization of interethnic relations. IIB Sat. "Geography and Geoecology" (Materials of the Tercenoa Readings), Dep. No. 279-B94 (November 28, 1994). (0.2 a.l.).

4. Ecological component of the depopulation of ethnic minorities in the Russian North // Ecological safety and socio-economic development of Russian regions. Saransk, 1994. (0.2 a.l.).

/etc. - P.G. SutyaginU.

5. Ethno-ecological factor of socio-economic development of Russian regions I Ecological safety and socio-economic development of Russian regions. Saransk, 1994. (0.2 a.l.). /etc. - O.V. Sokolov/.

6. Geographical approaches to the study of ethnic crises // Proceedings of the Russian Geographical Society, Volume No. 127, Issue. 1.1995. (0.5 a.l.).

/etc. - Yu.N. Smooth /.

The absence of the Adyghe theory has other, even larger-scale negative consequences: the quality of perception and evaluation of the Adyghe culture as a whole has noticeably decreased. In the works of our scientists (philosophers, sociologists, literary critics, linguists, folklorists), it appears as a set of poorly organized and disordered elements, without ethical guidelines and supports that make up its semantic dominant, without systemic connections and relations "ciphered" in Adyghe. In addition to Adyghe, such closely related basic values ​​as the readiness to act in the interests of another - khetyr, empathy - guschIeggu, beneficence - psape, the ability or art of understanding - zekheshIykI, the art of being among people - tsIhu hetykIe, sense of proportion - marde, ethical immunity of the individual - tsIykhum and nemys, ethical fear - shyne-ukIyte, etc. In a word, the speculative approach prevails.

However, attempts to overcome it by referring to new theories and concepts do not save the situation if there is not a sufficiently deep analysis of the daily practice of ethical thinking and behavior. Most often, this only alienates us from the living picture of the Adyghe reality.

I see in all this an inexcusably careless and wasteful attitude towards the values ​​of culture. Ignoring the role of Adyghe in the dynamics of social life, in the formation of the basic personality of society, is tantamount to ignoring the role of Confucianism in Chinese or Buddhism in Indian cultures.

Under these conditions, the profanation of spiritual heritage acquires threatening forms and scales. Adyghe Culture, in the form in which it is officially presented, implemented, broadcast, and to a small extent does not meet the powerful claim that the culture of feudal Circassia once made. In everything: in the character of settlements and dwellings, in clothing and behavior, in music and dance, in poetry and prose, there are signs of decline. And, perhaps, first of all, it is a decline in taste. Adyghe, and above all Kabardian, culture has lost its inherent beauty and harmony, majestic restraint and completeness. How great is the traditional significance of Adygeism in the ethical rationalization of the world and in the construction of social reality, so great and disastrous are the consequences of its displacement to the periphery of spiritual life. Without any exaggeration, this is a humanitarian catastrophe, which more and more often, and quite rightly, some researchers are paying attention to (Bolotokov 1995; Unezhev 1997). “The most terrible danger for any nation,” writes V. Kh. Bolotokov, “is lurking in the destruction of the gene pool and the national spirit, when the people, abandoning conscious national thinking, prefer to plunge into the ocean of the unconscious, become a huge crowd, corrupted and decomposed rabble” ( Bolotokov 1995: 111).

There is, in other words, a fundamental breakdown in the continuity of social practices, a crisis of social, and above all, ethnic identity. In the question of how to interpret, master, develop cultural traditions, there is no necessary clarity, a firmly established position, which minimizes the effectiveness of moral education and education. And this is not surprising: that niche of consciousness (discursive and practical), which is traditionally occupied by Adyghe, is invaded and gradually grows, pushing aside ethics, the empty space of moral ignorance, negativism, apathy.

As a result, many cultural initiatives and constructive ideas lose their meaning and are discredited. Before our eyes, ideas about the moral, aesthetic quality and hygiene of everyday thinking, communication, and behavior are changing for the worse. The Adyghe society does not fully feel its active and visible presence in the world, in its actions there is no, as before, calm confidence, aspiration and readiness to reveal itself in an ennobled form. Even the appearance of the Circassians has changed for the worse, the traditional "culture of oneself" has been lost, forgotten, according to which it was established how and according to what criteria a person should take care of himself, "build", "design" his inner world, his appearance and behavior - your public identity. Debauchery and self-indulgence are the inevitable consequences of the very tendencies of the decline and discredit of culture.

I associate all this with the systemic, including ethnic, crisis in which the Adyghe society is located. An ethnic crisis, as I imagine it, is a state of society in which its ethno-reproducing features and mechanisms change significantly, fall into decline or sharply reduce their effective force: language, culture, psychology, national statehood, territory, ethnonymic designations, etc. In other words, resources are running out: the reproduction of the ethnic system, the control over the correspondence of consciousness and social practices to the main parameters of social identity is weakening. Under these conditions, the basic personality of society is poorly reproduced.

The ethnic crisis, as it is clear from the above, marks a certain milestone in the biography, in the historical development of the people, when an evolutionary choice is made - between the old and the new identity, and sometimes between existence and non-existence, life and death of the ethnos. But this is not a one-time act, but a process that sometimes lasts decades, even centuries. It has its stages (stages of crisis), its ups and downs, and in this sense is a definite epoch in the history of the people.

The last three centuries have become such a very tense and dramatic period in the history of the Adyghe people. This is a period of stagnation, destruction and then the slow extinction of the Adyghe civilization, connected - of course, not in everything, but in many ways - with the beginning and escalation, the course and consequences of the Russian-Caucasian war. Among the main links of the crisis that have been clearly identified by now, I highlight in particular:
1) geodemographic crisis;
2) the crisis of national statehood;
3) ethnonymic crisis;
4) language crisis;
5) the crisis of culture and the basic personality (See about this: Bgazhnokov 1999).

However, even in such very unfavorable conditions, the Adyghe ethics performs - by inertia, mainly - the regulatory functions assigned to it. In other words, this is a system of principles and skills for structuring social space and organizing activities, called habitus (from Latin habitus - state, property, location, character) (See about this: Bourdieu 1990: 53). The habitus of the Adyghe community is adapted objectively to achieve certain results, but sometimes without a visible conscious focus on these results. On the other hand, we have before us such a dimension of the existence of society, in which the boundaries of the present are moved apart so much that they contain the past and the future. Adyghe ethics is not so much a part of the history of the people, but a constantly operating mechanism for transforming the past and future into the present. By predisposing to a correct, successful transition from one state to another, consistent with the current situation and the experience of the past, it helps to cope with unforeseen, constantly changing life situations and problems.

The Adyghe habitus is an integral part of the main (basic) personality of the Adyghe society. In the mass of the Circassian population it is difficult to find a person who does not recognize ethics as the highest cultural value, who is not aware of his involvement in it. As the most serious accusation or insulting reproach, the phrase is perceived: Adygage pkhelkyym - "There is no Adyghe in you." Structural units, principles, mechanisms of Adyghe ethics are known. There are a lot of such mechanisms that complement and reinforce each other, but the most important is humanity - tsIyhuge. Following humanity stand out: respectfulness - nemys, reasonableness - akyl, courage - lIyg'e, honor - nape. On the basis of these Values, Adyghe arises as an internally coordinated system of principles of cultural self-organization of the individual and society.

Having not received scientific substantiation and representation, remaining practically an illegitimate institution, Adyghe really exists - in a variety of moral and ethical concepts and categories, in the logic of moral judgments and assessments used in practice Everyday life. This is a virtual and, at the same time, an ultimatum reality that predetermines the trend and forms of deployment of actual reality. Adyghe serves as a measure of the spiritual and moral quality of life, the meaning and purpose of human existence in the world.

This does not relieve responsibility for the study of the internal structure of the Adyghe ethics, for its objectification, signification, legitimization. Weakened by the ethnic crisis, the Adyghe society does not fully reproduce the Adyghe habitus, which violates the continuity of social practices and negatively affects all areas of activity. One cannot rely on the spontaneous action of the mechanisms of spiritual production that are not accompanied by strategic calculation. It is necessary to develop a system of long-term measures for the meaningful and purposeful use of the resources of the Adyghe ethics. This, as was said, should be preceded by a scientific study of its specific properties and capabilities. It is necessary to show in detail exactly how the Adyghe mechanism works and how it operates in typical social conditions.

The relevance of this task is also in the fact that the Adyghe ethnic society is in a state of unstable balance and uncertainty: when it is difficult to predict what awaits it in the future, what development paths will be chosen. During such periods, called the point of bifurcations (Prigozhiy 1985: 118), certain parameters of new decisions arise, including those consciously initiated. I am sure that the best conditions for this are created by an experimental dialogue with nature and society, based on the humanistic principles of Adyghe ethics. It is necessary to know and master Adyghe as the main and indispensable resource and mechanism of the culture of peace, as a system of universal and incredibly effective opportunities for social formation and development.

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Presentation on the topic: Global Ethnic Crisis

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General Definition of Ethnic Conflict Ethno conflict is a situation in which each side seeks to take a position that is incompatible and opposite to the interests of the other side, in which the ethnic identity of the parties is somehow manifested. Thus, ethnic conflict is special shape social or political conflict, which has some features: in conflicting groups, division along ethnic lines is seen; the parties seek support in an ethnically related or ethnically friendly environment; certain types In ethnic conflicts, the ethnic factor tends to be politicized; new participants identify with one of the parties to the conflict based on a common ethnic identity, even if this position is not close to them; ethnic conflicts are most often not value-based and occur around certain objects and interests of groups.

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Conflict-forming factors Profession of the principle of the identity of state and national borders Movement of ethnic groups towards self-determination with a developed market economyEnvironmental factors Belief in the special relationship of the ethnic group "with the supreme deity"

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Russia and the Global Ethnic Crisis 1An integral part of the global ethnic crisis is inter-ethnic conflicts in the post-Soviet territory. These are not international conflicts in the traditional sense of the term, since they originated not in the international sphere, but within the framework of united state. At the same time, strictly speaking, today they are no longer internal, because with the collapse of the USSR, their actual internationalization took place. Over 100 peoples lived in the USSR, striking in their diversity - languages ​​​​and religion, level of development and historical heritage, cultural orientation, number population and area occupied. These features were combined until recently quite bizarrely. So, Orthodoxy is also practiced by Georgians who have ancient history, a unique alphabet, a unique culture, and the Chuvash - a quiet peasant people on the Volga, speaking the language of the Turkic group. In the Baltics, one can meet zealous Catholic Lithuanians with a relatively high birth rate and Estonian Lutherans close to Finns with an extremely low birth rate, etc.

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Russia and the Global Ethnic Crisis 2Many older people grew up convinced that the peoples of the USSR had complete equality and sovereignty and that during the years of Soviet power they reached "unprecedented flourishing." Unfortunately, this is not true. During the years of perestroika, it became clear that the national state structure of the country needed to be improved, the legal status of national autonomies turned out to be not entirely fair, and the rights of the peoples repressed during Stalin's arbitrariness required restoration. In essence, the issues of protecting the national identity of small peoples, as well as peoples who do not have or live outside the borders of their national territorial formations, turned out to be unresolved. Interethnic strife also escalated on the territory of the Russian Federation itself (42). However, from the point of view of Russia's national interests, its territorial integrity and defense capability, border conflicts (Tajikistan, Nagorno-Karabakh, Georgia, etc.) are also important.

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The Global Ethnic Crisis The importance of scientific understanding of modern national-ethnic processes is quite obvious and does not require special argumentation. We only note that in the growing flow of publications devoted to the problem of exacerbation of interethnic (and interreligious) rivalry, there are more and more geographical works, indicating that thousands of threads connect an ethnos with a territory (and the theory of ethnogenesis developed by L.N. Gumilyov is based on and that has excited the scientific community in recent years lies precisely the geographical interpretation of interethnic relations).

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Ecology and ethnic strife These environmental conflicts are most often considered in the literature from an international rather than an interethnic angle. But the concepts of "national interest" and "state interest", as already noted, very often coincide in the meaning of their application. Most international environmental conflicts are essentially interethnic. Indeed, the claims of the Scandinavian states - Norway, Sweden, Denmark, Finland and Iceland to the FRG and Great Britain, whose factories in the Ruhr, Birmingham and other places serve as sources of acid rain, can also be viewed through the prism of interethnic relations, as well as endless disputes between the United States and Canada on transboundary movements of smoke clouds. The accident at the Chernobyl nuclear power plant had not only an international, but also an interethnic character, since the resulting radioactive fallout was found in the north of Europe (in Norway and Sweden), in the far west (in Great Britain) and in the southwest (in France).

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By the nature of the subject of terrorist activity, terrorism is divided into: Unorganized or individual (loner terrorism) - in this case, a terrorist attack (less often, a series of terrorist attacks) is carried out by one or two people who are not supported by any organization (Dmitry Karakozov, Vera Zasulich, Ravachol and others); Unorganized or individual (loner terrorism) - in this case, a terrorist attack (less often, a series of terrorist attacks) is carried out by one or two people who are not supported by any organization (Dmitry Karakozov, Vera Zasulich, Ravachol, etc.);

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Terrorist organizations whose activities are banned in Russia On February 14, 2003, the Supreme Court of the Russian Federation recognized 15 organizations as terrorist, after which their activities in Russia were banned: "The Supreme Military Majlisul Shura of the United Forces of the Mujahideen of the Caucasus" "The Congress of the Peoples of Ichkeria and Dagestan" (both created in Chechnya and headed by Shamil Basayev and Movladi Udugov) Al-Qaeda (Osama bin Laden, Afghanistan) Asbat al-Ansar (Lebanon) Al-Jihad (Egypt) Al-Gamaa al-Islamiya (Egypt) "Brothers -Muslims" (Egypt) "Hizb ut-Tahrir al-Islami" ("Islamic Liberation Party") "Lashkar-e-Taiba" (Pakistan) "Jamaat-e-Islami" (Pakistan) "Taliban" (Afghanistan) "Islamic Party of Turkestan" (former Islamic Movement of Uzbekistan) "Jamiat al-Islah al-Ijtimai" ("Society for Social Reforms", Kuwait) "Jamiat Ihya at-Turaz al-Islami" (Kuwait) "Al-Haramain" (Saudi Arabia).

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Al-Qaeda" is ready for a new strike on the United States" "Taliban"

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The scientific validity of the ideological beginning of globalization is considered in the article as a paramount condition for the development of globalization towards the formation of a dynamic global system. The causes of the crisis currently observed in three subsystems are investigated: political, legal and economic. The thesis is put forward that the main problem lies in the system of norms and basic values ​​of the global system. It also provides the basic principles of relevant activities in the direction of solving the problem.

The scientific validity of the ideological foundations of globalization is considered in the article as the prime condition of development of globalization in the direction of formation of the dynamic global system. The article explores the reasons of the crisis observed in three subsystems nowadays: political, legal and economic. The author introduces the thesis that the main problem consists in the system of norms and basic values ​​of the global system. Basic principles of the corresponding activity in solving the problem are also discussed.

The process of forming a global structure - globalization

The processes of accelerating the pace of convergence of borders, the expansion of economic, energy, technological and information ties, called globalization, put political and legal actors responsible for controlling systemic processes before the need to act in a single system. At the same time, for the subjects playing a major role in this process , it is important not to stay away from this system. The formed global political, legal and economic system creates a favorable opportunity for solving a number of global humanitarian problems (demographic, food, environmental, etc.). In other words, the formation of a global structure or the process of globalization proceeds according to the following scheme: increasing the pace of development of economic, technological and information relations® strengthening the political and legal organization® cultural, humanitarian and ecological globalization.

Global values ​​as the basis of the global structure

What has been said above should not be understood as if globalization, leading to the creation of a global system, is an objective phenomenon that has its origin in scientific and technological progress and other economic processes. Approaching the problem from such positions, some authors consider globalization not a political, but a socio-economic phenomenon (Inozemtsev 2008). At the same time, objectively determined globalization, which politicians try to follow in their strategy, is a dangerous, unpredictable, multidirectional phenomenon leading to the creation of non-progressive, uncivilized structures(Currently, similar structures are found in the international arena). Structurization, organization, including political, striving for control over all processes, must be based on such a socio-philosophical concept that would contain not only political goals and principles, but also moral and spiritual values. Obviously, ideally, globalization should not lead to global chaos and crisis, but to an efficient, dynamic and stable global structure.

To build a system and ensure its durability, the political goals and ambitions contained in the idea on which the concept of a global system is based must take into account both modern realities and the laws of historical processes, the potential of international political actors put forward by history itself, periodically implementing the idea of ​​world domination. Otherwise, with the strengthening / weakening of the power of the state in the historically shortest (estimated in decades) terms, the system may face a crisis or it may be necessary to replace the still unformed structure with a new one.

On the other hand, in order to ensure the formation of a global system, to concretize its structure, the moral and spiritual criteria contained in the initial concept of the global system must be able to socialize in all cultural regions of the world and be in demand by the population of these regions.

The failure of the globalization of democratic values

One of the main reasons for the ineffectiveness of the basic values ​​of the modern global system was an attempt to generalize, to give the principles and procedures of this or that state structure as a kind of humanistic idea of ​​a universal character. Even Aristotle pointed out the scientific inconsistency of attempts to apply a universal structure (for example, democracy. - V. G.) to different countries. Another reason should be recognized as attempts to manipulate these idealized principles of statehood, turning them through forceful pressure or concessions into an instrument for ensuring one's own interests in interstate relations. In other words, another reason for the ineffectiveness of the basic values ​​of the modern global system is the desire to elevate an idea that is incapable of generalization to the level of international legal norms and then use it to discredit it.

Democratic values ​​have not become universal. For various objective and subjective reasons (the illegitimate nature of power, the desire of an individual or group to forcibly remain in power; the existing government ensures the interests of strong powers in the region and, as a response, the protection of this government by international political players [Egypt], etc. .) the use of such a system in some countries of Europe and Asia, the Middle East, Latin America is not possible both at this stage and in the future. However, if the people are not the source of power, if the people's will is not realized, then there can be no question of democracy. Of interest is the fact that states that adhere to the principles of globalization, in order to ensure their interests in the region and preserve international relations, are forced to come to terms with the current situation. By justifying, in fact, the oblivion of democratic values, these forces endanger the global system based on this idea. On the other hand, in a number of countries, due to their geographical location and regional positions, taking into account demographic indicators and historical problems in relations with neighboring countries, the process of democratization can pose a threat to national security, territorial integrity, internal order and stability. For this reason, the change of governments in these countries cannot be seen as a manifestation of democracy. Thus, these values ​​are potentially incapable of acquiring the status of universal ones.

Apparent structure and causes of the crisis

A number of researchers and experts tend to view the global crisis as a historical consequence of globalization. In this case, globalization is perceived as a commonality, unification, blurring of boundaries (economic, cultural, ideological, etc.). However, regardless of the degree of unification of relations, the deepening of interstate relations and the interconnection of different regions of the world, such integrity is not able to ensure the functioning of the global system as a single state, since the heterogeneity and sovereignty of international actors remain. At the same time, the crisis that has arisen in the political, legal and economic structures of the state cannot be explained by its cultural or economic community. If the state is experiencing a crisis in all its subsystems (political, economic and legal), then it is obvious that the problem lies in the lack of agreement and harmony both in the system of values, norms and rules, and between these three subsystems. By undermining the ties between these three subsystems, individual and group interests put the system not only under the threat of disintegration, but, most importantly, contribute to the alienation of fundamental values. The same thing happens with global system. Currently, all these systems are experiencing crisis phenomena. Therefore, it is impossible to restore the system on the basis of alienated norms and values.

The fall in the authority of priority values ​​and the subsequent fall in authority international law(provoked by the dominant political forces that relegated values ​​to the background in order to protect their own strategic, economic, religious-psychological, group and individual interests) ultimately lead to a political, legal and economic crisis. Economic processes can only unfold on the basis of sustainable and long-term trust. In turn, long-term trust is based not on confrontation, but on current strategic and regional interests and values.

Preservation of the authority and role of the priority value by the dominant forces is associated with the promotion of the problem of its protection, which, in turn, is possible only in the process of rivalry of this value with other values. If the elimination of the opposite is initially accompanied by a sharp jump in the global economy, the deployment of globalization processes around one value (within 20 years after the end of the Cold War), then in the future, the value deprived of its opposite and found enshrined in law begins to alienate, lose its authority. An ideological vacuum poses a threat to real ongoing processes, becomes a source of a serious and inevitable crisis (it is enough to refer to cases when political forces in a number of countries did not protect values ​​from encroachment, double standards were applied in relation to the basic principles of international law, etc.).

The priority of the current strategic economic interests of large economic structures, oligarchic groups to the detriment of ideological and legal principles leads to an increase in the power of the oligarchs both in the economy and in politics, which in turn contributes to the weakening and collapse, along with the norms, of the global structures themselves. The monopolization of both the economy and politics by the oligarchic group (it is impossible to ensure the stability of economic power without monopolizing politics) causes apathy along with politics in the economy. Apathy in politics, law and economics leads to a loss of confidence in international organizations, the dominant political, legal and economic structures. The need to ensure their interests in the face of loss of legitimacy forces them to use force (for example, the United States in Iraq).

The global economic crisis is not just an international political and legal crisis, but acts as a continuation of the political and economic crisis within the leading states of the world themselves. And the current economic crisis is also a consequence of monopolization political system economic oligarchs of these countries.

If in the political and legal sphere the cause of the crisis was the impossibility of universalizing democratic principles, then in the economic sphere this cause was the liberalization of the economy, which found its expression in the predominance of liberal values ​​in the economy in recent decades.

The growth of virtual finance not backed by material resources, the decline in the authority of economic values, the norms and rules of business organization, the deepening of economic differences between segments of the population in the absence of reliance on cultural and intellectual potential, apathy and loss of faith in the principle of economic justice, in the efficiency of entrepreneurship and business prospects activity, rising unemployment and a decline in production, the leading role of the same actors in the global economic system, etc. - all this led to a complex manifestation of the global economic crisis.

If both the political system of the state and international political relations turn into a means in the hands of the leading players, and macroeconomic and international economic processes are controlled by oligarchic groups, then this means that the crisis in fact initially arose within the framework of the political system. The monopolistic activity of a certain oligarchic group that does not have a superstructure, and the creation of virtual finance by it, devoid of an appropriate material support, a drop in production and an increase in inflation naturally lead to a crisis.

The probability of the collapse of the global structure

The global political crisis is developing in two directions: 1) Preservation of the status quo international organizations. The absence of reforms can subsequently lead to the loss of the organization's chances of survival, and an attempt to organize again is fraught with great difficulties. The world in this case will plunge into chaos; 2) Increasing pressure from the great powers demanding the provision of legally formalized control over the situation in the world, pushing their supporters into the Security Council and other organizations for this purpose, which can bring the rivalry between them to a dangerous level. In the light of what has been said, the new organization must be based on norms and principles on the basis of which, in the future, processes could be controlled and proper order in the world could be ensured, even though these principles and order may serve certain political goals.

Of course, one should take into account the proportion of political players involved in this process and determine the share of their participation in it. Otherwise, no norm and no standards will have legal force. However, this participation must be legally supported. At the same time, the norms should be selected in such a way that these subjects assume only good obligations, serve peace and order.

Ways out of the global crisis

The fact that the crisis has engulfed the entire global structure, bringing to the fore the problem of the norms and principles of each subsystem (political, economic, legal), makes it necessary to create a new philosophical and ideological system with appropriate organizational structures and an international legal framework, or to reconstruct an existing one. We are talking about the development of a new ideological system and means of concretizing it, based on the synthesis and improvement of the Christian-democratic values ​​of the European Union, Islamic and regional principles that underlie the Organization of the Islamic Conference, and Confucianism, which is the backbone of Chinese statehood. At the same time, the problem of developing a unified philosophical concept is actualized. This goal is served by the scientific research of S. Khalilov, in particular, his search for a "universal ideal", the desire to develop the philosophical concept of "East - West" (Khalilov 2004). The new philosophical system, based on the cultural and spiritual manifestations of Islam, Buddhism and Christianity and characterized by universal content, should focus on the common values ​​of Islam, Buddhism and Christianity and acquire a spiritual and moral form, possess universal human power. In the future, on the basis of this philosophy, political principles should be developed, a structure proposed, ways found legal support, transforming values ​​into norms.

The general and highest values ​​should be not democratic principles and procedures, but cultural, spiritual, intellectual criteria, such as humanism, tolerance, universal values, etc. The main criterion for subsystems - states, should be civil, legitimate, social and secular nature of power. The basis of the formation of power should be based on the criterion of its progressiveness. The revision of values ​​should not be carried out in the form of a technical procedure that allows for formalism, distortion, falsification and manipulation.

Literature

Inozemtsev, V. L. 2008. Modern globalization and its perception in the world. Age of globalization 1:31-44. (Inozemtsev, V. L. 2008. Modern globalization and its understanding in the world. Age of Globalization 1: 31–44).

Khalilov, S. S. 2004. East and West: on the way to the universal ideal. Philosophical studies. Baku: Azerbaijan University. (Khalilov, S. S. 2004. East and West: On the way to the universal ideal. Philosophical Essays. Baku: Azerbaijan University).

In its maximum completeness, totality, objective reality is revealed in the essential core of the world, on the basis of a universal matrix of social substratum, social objectivity, infinitely deepening into itself. At the level of sensory reflection, the objective world is represented directly in all its infinite content completeness and, therefore, fusion with the "I". At the level of the logical core of subjectivity, the essence of this or that object, the objective world is grasped as a whole, but in relation to a certain, actualized level of complexity of the individual-substance, in relation to some “extra-spatial” standard and, therefore, abstractly, in the concept and through language. Logical thinking actualizes the actual contradiction of the objective world, nature as an incomplete universality and "I" as a complete universality, which is constantly generated and removed by labor. Deeply, this contradiction is an internal contradiction of social objectivity (as the personified essence of the world), a contradiction between the actualized content of the substance and the content that has yet to be actualized. Captured at the logical core level

subjectivity, the ideal abstract “I” (reinforced by the sensory syncretic self-reflection of the individual) acts as an integrator of those logical contents that are revealed only in relation to each other and in the integral system of self-consciousness.

Literature

1. Beresneva N.I. Language and reality. - Perm: Publishing House of Perm. state un-ta, 2004. - S. 182.

2. Panfilov V.Z. Gnoseological aspects of philosophical problems of linguistics. - M.: Nauka, 1982. - S. 357.

3. Yakushin B.V. Hypotheses about the origin of the language. -M.: Nauka, 1985. - S. 137.

4. Atayan E.R. Language and extralinguistic reality. Experience of ontological comparison. - Yerevan: Yerevan Publishing House. un-ta, 1987. - S. 384.

5. Gamkrelidze T.V. The unconscious and the problem of structural isomorphism between genetic and linguistic codes // Unconscious: nature, functions, research methods. - Tbilisi: Metsniereba, 1985. T. 4. - S. 261-264.

6. Reasonable behavior and language. Issue. 1. Communication systems of animals and human language. The problem of the origin of the language / Comp. HELL. Koshelev, T.V. Chernihiv. -M.: Languages ​​of Slavic cultures, 2008. - S. 416.

7. Koryakin V.V. Labor and a single natural historical process. - Perm: Publishing House of Perm. state un-ta, 2008. Ch.

8. Popovich M.V. Philosophical questions of semantics. -Kiev: Nauk. Dumka, 1975. - S. 299.

Maslyanka Yulia Vladimirovna - Candidate of Philosophical Sciences, Associate Professor of the Department of Philosophy, Perm State University, Perm, [email protected]

Data on authors:

Maslyanka Julia Vladimirovna - PhD, associate professor of philosophy at Perm State University, Perm, [email protected]

UDC 101.1:316

A.L. Safonov, A.D. Orlov GLOBALIZATION AS A DIVERGENCE: THE CRISIS OF THE NATION AND THE "RENAISSANCE" OF THE ETHNOSS

Ascertaining the global divergent trends in the ethno-cultural sphere, the authors consider the ethnos and the nation as stably coexisting social groups that have significantly different mechanisms of reproduction and functioning - direct social heredity that translates ethnicity through the way (way) of life and the structure of everyday life for the ethnos and the interaction of the individual with political institutions - for the nation. Generated by economic globalization, the systemic crisis of the nation leads to a compensatory activation of ethnic social structures and ethnic consciousness.

Keywords Keywords: globalization, ethnos, ethnicity, nation, nationality, state, social group, identity, structures of everyday life.

A.L. Safonov, A.D. Orlov

GLOBALIZATION AS DIVERGENCE:

CRISIS OF THE NATION AND “RENAISSANCE” OF THE ETHNOS

Ascertaining global divergent tendencies in the ethnocultural sphere, authors consider ethnos and the nation as steadily coexisting social groups, having essentially various reproduction and functioning mechanisms - the direct social heredity broadcasting ethnicity by means of way of life and structures of daily occurrence for ethnos and by means of

interaction with political institutions for the nation. The system crisis of the nation generated by globalization conducts to compensating activity of ethnic social structures and ethnic consciousness.

Keywords: globalization, ethnos, ethnicity, nation, nationality, the state, social group, identity, structures of everyday life.

The dominant view of globalization as a comprehensive and unidirectional process of convergence and unification comes from the prevailing economic determinism in the scientific community. The theory of convergence that developed at the peak of industrialism proceeded from the idea of ​​a “single industrial society”, the general technological basis of which predetermined the convergent development of social systems as parts of a single global supersystem, objectively striving for merger. From this point of view, all social groups significant in the modern world process are formed almost exclusively by economic relations and interests. Civil nations, local (national) and global elites are recognized as such groups.

As for the ethnic identity of members of political nations, within the framework of the convergent paradigm, it is either denied or recognized as a “relic”, a sociohistorical phantom. As an exception, "real" ethnicity is recognized, as a rule, for underdeveloped marginal ethnic groups leading a traditional way of life. Moreover, constructivism, as one of the directions in the theory of ethnos, also denies continuous cultural continuity, declaring the modern rise of ethnicity to be the fruit of political propaganda on the part of marginal elites. Forcefully recognizing the existence of ethnism and ethnic identity outside of archaic communities, constructivism denies the right to exist for modern ethnic groups themselves as real social groups.

Proponents of the convergent approach believe that globalization, turning closed national economies into open economic and social systems, leads to a crisis and the "withering away" of national states and civil nations that lose their economic basis. A powerful factor in cultural convergence is the globalization of national media markets and education, combined with the creation of a global digital space.

From which an outwardly logical conclusion is drawn about the inevitability of convergent development, the emergence of some kind of global "super society", a global "melting pot", where culture

nye, national and religious features are reduced to the level of marginal subcultures and in the future are erased, forming a kind of global, "universal" community.

However, after the triumph of the Western scenario of the convergence of world systems in 1991, the real processes of globalization, despite the destruction of economic and geographical boundaries that form local communities, suddenly went towards civilizational, ethnic and confessional divergence. The long-awaited crisis of civic nations took place, but it did not become a convergent synthesis of a global community, but the disintegration of civic nations into ethno-confessional groups, moreover, against the backdrop of a truly global economic space.

Contrary to expectations, the global economic melting pot has not yet formed a homogeneous social community with a single identity. Accordingly, none of the theories of ethnicity that developed in the 20th century explains the post-industrial surge of ethnicity and religiosity. Thus, there is a growing discrepancy between social theory and the practice of globalization.

An example of the failure of the “melting pot” model in the course of globalization is the United States itself, which gave rise to both the term “melting pot” and the very idea of ​​a multi-ethnic (“multicultural”) “immigrant nation”. In fact, the "melting pot" has not worked since the migration wave of the late 19th century, which eroded the Anglo-Saxon basis of the United States, as a result of which American society consists of stable ethnic (Irish, Italian, Chinese, African American, etc.) communities that retain their isolation in the urban environment, up to enclave settlement. The ethnic heterogeneity of American society persists and grows, despite the much higher territorial mobility of the labor force than in the Old World.

According to Eduard Lozansky, author of the monograph "Ethnicities and Lobbying in the USA" (2004), ethnic diasporas and minorities in the United States are increasingly separating and competing, forming influential lobbying groups in government, comparable to corporate

lobby (TNC) and the party system. Moreover, US ethnic lobbies are increasingly lobbying for the interests of the states of origin, turning immigrant communities into colonies pursuing the interests of overseas metropolises. Ethnic diasporas “in themselves” have turned into diasporas “for themselves”.

"America's orientation towards the formation of not a single alloy in the "crucible" of many nationalities, but the formation of a motley multicolor of multiculturalism led to logical results - to the consolidation of positions by ethnic minorities" . Moreover, E. Lozansky notes the concern of other American researchers with the prospects of ethnic fragmentation of the American political nation, up to the threat of "Balkanization".

Thus, Samuel Huntington emphasizes the rise of "civilizations" in world politics and the unexpected persistence of immigrant ties to their countries of origin. “The United States and the Soviet Union resemble each other in that they are not a nation-state in the classical sense of the word. Both countries have largely defined themselves in terms of ideology, which, as the Soviet example showed, is a more fragile foundation of unity than a single national culture... If multiculturalism prevails and if the consensus on liberal democracy weakens, the United States will join the Soviet Union in a pile of historical ashes".

Considering that the United States is the leading center of power in the global world-system and can be considered as a fairly correct model of the post-industrial world society, we have one more proof that the trends towards the regeneration of ethnicity, the ethnicization of politics and the transformation of diasporas into actors of world politics - not a random paradox, but one of the leading trends in globalization.

At the same time, contrary to expectations, it is economic globalization itself, with its convergent orientation, that leads to an increase in ethnocultural divergence, reflecting the intensification of social competition for vital resources, objectively due to the deepening of the global resource and demographic crisis.

The blurring of the boundaries of national economies and nation-states has caused a compensatory process of regeneration and reconstruction of ethnic groups, including large state-forming states that have long been buried by the theories of ethnicity.

ethnic groups of the Old World.

Ethnization of politics and mass consciousness of the "new states" of Eastern Europe and the ex-USSR can be considered a "reconstruction" of the ethnos, that is, the re-creation of the ethnos "from above" in the interests of local elites, creating the basis for nation-state building (usually extremely unsuccessful).

However, the widely discussed ethno-cultural crisis in Germany, provoked by the growing disloyalty of foreign cultural diasporas to the host society, is an example of regeneration, that is, the spontaneous restoration of the state-forming ethnic group "from below", under pressure from the absolute majority and contrary to the interests of the political elites of Germany, for known reasons avoiding any accusations of ethnicism .

Forced recognition of the ethno-cultural crisis and the collapse of the "multiculturalism" policy in Germany is an official statement of the growing divergent phenomena in the ethno-confessional and cultural spheres, as a general trend of globalization.

As a result, the simplified logic of linking ethnic and national consciousness to the economic system, which is quite adequate for the realities of the 20th century, is not consistent with the practice of globalization, in which the “remnants” and “atavisms” of the early bourgeois (nation) and even pre-state (ethnos) eras have everything greater influence on mass consciousness and world development. The expected "globalization of TNCs" turned out to be the globalization of ethnic groups and diasporas: the "last" suddenly became the "first".

Characteristically, the belief in the rapid "withering away" of ethnic and national identity and the rapid formation of a globally averaged, albeit stratified world society, is characteristic of both left and right researchers.

Ethnos is ignored by both globalists and "anti-globalists", who see globalism and globalization as a threat to "preservation of cultural and civilizational diversity", which is conceived as a direct analogue of ecological "biodiversity". The most radical direction of economic reductionism, neoliberalism, insists on the false postulate about the economically and technologically (informatization) predetermined "withering away" of nations and ethnic groups.

Meanwhile, practice shows that with the deepening of globalization and the crisis of nation-states, ethnicity is not "smoothed", is not "assimilated" and is not

integrates into the global "multicultural" environment. On the contrary, against the backdrop of the crisis of the institutions of the nation-state, all forms of ethnicism are experiencing a period of unprecedented growth and are actively in demand yesterday by the passive, de-ideologized and atomized masses. The “atomization” of the 20th century is being replaced by the “polymerization” and “crystallization” not realized by the scientific community in social structures, which are poorly compatible with the theory of convergence.

Despite the forced recognition of the fact of the “ethnic renaissance” of marginal ethnic groups, the main problem of the modern theory of ethnos continues to be ignored - the question of the existence of large state-forming ethnic groups as mass social groups that make up the sub-base of society independent of the political and ideological shell (superstructure).

A constructivist approach has become a kind of response to the gaps and contradictions of economic reductionism.

Feature constructivism - political reductionism, which is also based on the belief that "the ethnos is dead", but artificially revived in the form of a political-technological illusion.

Indeed, the increasingly intense political exploitation of ethnicity creates the impression that modern ethnicity is nothing more than an artificial ideological construct imposed by local elites, a product of modern political manipulations that does not have deep historical and social roots due to the absence, “withering away” of the ethnic group itself as a living and an active social community.

Thus, constructivism, which has gained strength on the wave of successes in social engineering and political technologies, explains the ethnocultural divergence by the political manipulations of the elites, ignoring the obvious fact of the selectivity of the action of ethnic propaganda, which directly indicates the objective existence of social communities with a pronounced ethnic self-consciousness.

Actually, the effectiveness of ethnic propaganda, allegedly “constructing” ethnic consciousness almost from scratch, is due precisely to the fact that it purposefully appeals to the most acute interests of a mass, cohesive, homogeneous and capable of collective action social group, that is, to an objectively existing ethnic group, successfully re-

living through a series of social transformations. Accordingly, the factor that unites local elite groups for the "construction" of ethnicity is also the very primary ethnicity of these elite groups.

Thus, contrary to the constructivists’ categorical belief in the “death of an ethnos”, the construction of ethnic self-consciousness turns out to be nothing more than managing an already existing ethnos, activating the group consciousness of an objectively existing ethnic group, as a result of which the latent “ethnos in itself” under the conditions of a strong state turns into "ethnos for itself".

In fact, constructivism only proves that the ethnos, in the conditions of a developed national state and civil society, is forced out to the periphery political life and having become "invisible", is able to become actualized, creating the illusion of arbitrary creation of an ethnos by interested political demiurges.

The failure of economic and political reductionism allows us to conclude that ethnic and national (nation-state) identity, ethnos and political nation are closely related, but not identical social phenomena that develop in parallel, but quite independently both from each other and from the economic sphere. .

The situation is further complicated by the traditional definition of both a nation and an ethnos through the characteristics of belonging - a common language, territory and culture, etc., from which the imaginary identity of these concepts and even phenomena is derived.

At the same time, the non-identity of ethnic and national-state identity is generally accepted in sociology, which considers the ethnic group and the nation as different social groups. Thus, in the absence of an interdisciplinary synthesis or even a single categorical apparatus, the ethnology of globalization remains a field of political manipulation.

Ethnos and nation are not successive stages of development, but parallel, coexisting and often competing spheres of social life: the dominance of ethnic identity pushes the national-state (national-political) and

vice versa. Ethnoi remain, despite globalization, and retain cultural and historical continuity when changing social formations, covering the majority of the population. The state-forming ethnic groups continue their latent (hidden) functioning, fading into the shadow of nations, and reappear in the event of a crisis of the institutions of the nation state - local or global.

Ethnos and nation are qualitatively different social groups associated with different social positions (social roles), having different genesis and development dynamics.

The difference between the phenomena of an ethnos and a nation lies not in external attributes, but in the mechanism of reproduction and functioning of an ethnos and a nation as social groups. The mechanism of ethnos reproduction is direct intergenerational social heredity,

translating ethnicity through the way (way) of life and the structure of everyday life. The mechanism of the reproduction of the nation is the interaction of the individual with the institutions of the state and civil society, which forms the nation as a community that realizes itself through the presence of common (national) interests mediated by the national state.

The stable parallelism of the coexistence of ethnic groups and nations (ethnic and national components) over a number of socio-economic formations, including the modern period of globalization, is far from obvious.

On the one hand, the understanding of the coexistence of an ethnos and a nation as independent social institutions is hampered by categorical uncertainty associated with the evolution of the corresponding concepts (nation and national, ethnos and ethnicity).

However, the main obstacle to understanding the sustainable existence of ethnicity in the conditions of industrialism and post-industrialism is the belief in the "residuality" and, accordingly, the lesser relevance of ethnicity, supposedly quickly and irreversibly destroyed in the course of divergent social processes - lifestyle changes (urbanization, migration), unification of mass culture. From the point of view of traditional ethnography and folklore, ethnic groups, especially state-forming ones, “disappeared” as a result of divergent processes as early as the middle of the last century.

Moreover, by declaring the equality of citizens as a basic constitutional principle, the nation state deliberately denies all parallel power and social

institutions, including not only religion and class, but also ethnicity.

Thus, the ethnos did not disappear in the course of transformation into a nation, but was forced out of the sphere of political and industrial relations to the domestic, latent level, into the sphere of private and family life. At the same time, field sociological studies, including censuses, confidently record that the vast majority of the population, including the population of megacities, has a distinct and stable ethnic identity that is different from the national-state one.

According to the authors, the essence of the phenomenon of ethnicity and its independence from the state-civil sphere is not so much in external attributes, but in the mechanism of reproduction of ethnicity - direct social heredity, not mediated by external socio-political institutions and including the transmission of ethnic identity and images characteristic of the ethnic group. life, values ​​and models of social behavior through the mechanisms of long-term, everyday repetitive interaction, imitation and social-role behavior in the nearest, as a rule, related and neighboring social environment.

The social basis of modern ethnicity, fundamentally different from the political institutions of civil society, drew attention to the school of Fernand Braudel, who introduced the concept of "structures of everyday life" . The concept of everyday life structures is approaching the concept of a way of life (way of life), as typical for concrete historical conditions of ways, forms and conditions of individual and collective life of a person, forming a typical for a social group (including for an ethnos and a nation) individuality.

The structure of everyday life, interaction with the surrounding social and natural environment develops a unique way of life, which is an essential characteristic of an ethnic group. The way of life undergoes changes, but these changes are psychologically imperceptible for the members of the ethnos and are realized only after sufficiently long intervals of time, without affecting the collective sense of community. And the daily structure of life is perceived as a kind of permanent and transpersonal, which, in turn, leads to a sense of psychological stability and the inseparability of the social life of an ethnic group. Corresponding

Obviously, the historical memory of an ethnos perceives time as a continuity, excluding times of crises and cataclysms.

Accordingly, the external attributes of an ethnic group (ethnic territory, language, religion, culture) turn out to be only derivatives of the basis of ethnicity - direct intergenerational social heredity based on long-term and close social interaction within the framework of "everyday structures" and lifestyle.

Accordingly, from the nature of ethnicity, based on a way of life, mass and everyday horizontal social interactions, the properties characteristic of an ethnic group as a social group follow - high inertia, evolutionary, continuous and successive nature of change, preserving not only the symbolic, but also the direct continuity of modern ethnic groups in relation to the original ethnic groups of the distant historical past.

This means that in the era of globalization, the ethnos with its mechanisms of horizontal decentralized relations and social networks is far from disappearing, if only because it constitutes the daily social environment of the individual and embraces large masses of people. Ethnos exists, remaining the main mechanism for the reproduction of the image (method) of social life.

Thus, the objective distinction between the spheres of ethnicity and nationality follows from the fundamental difference in the mechanisms of reproduction of social groups: direct intergenerational social heredity, horizontal social networks for the ethnic group and state institutions for the nation and similar political entities.

The mechanism and driving forces of ethnocultural divergence, and its connection with the crisis of the nation state and national identity, remain outside the field of vision of the theory.

In our opinion, objective driving force transformations of an ethnos and a nation is their ability (including potential) to satisfy the most essential needs and interests of their members, ensuring cooperation in a competitive environment.

A prerequisite for the disintegration of modern nations into ethno-cultural components was a sharp narrowing of the social functions of the state, associated with economic globalization. In a fairly short period, the state unilaterally eliminated a number of

vital functions for citizens and social guarantees. In particular, the state has largely lost its role as an employer, social guarantor and social regulator, including the role of a regulator of ethno-confessional relations.

No less significant is the loss by the national state of the function of a social lift that implements the principles of equality and an equal start and provides such an integration factor as a common social perspective. If the European nations of the 19th and 20th centuries largely formed by state systems of universal fundamental education, then the privatization, commercialization and globalization of education means not only a decrease in the level achieved in the last century, but also the destruction and degradation of nations as social communities.

An important role in the disintegration of nations is played by the increasingly open refusal of the former national elites from the social obligations towards fellow citizens that underlie the welfare state and civil society. Accordingly, the loss of system-forming social functions by the state leads to the depreciation of the nation as a once attractive social community that provides for the individual and group interests of its citizens in a balanced way. The widely declared "renunciation of state paternalism", which puts the members of the nation in a situation of total individual competition with each other, turned into a forced rejection of loyalty to the state and of civic solidarity that had lost its meaning.

Excluded from the system of social cooperation and support within the nation, individuals are forced to look for new social groups, new ways of cooperation that increase their competitiveness and security, constantly adapt, changing their identity. "In a broad sense, the era of normalization of unstable social-identification states of the individual is coming". However, the range of choice of a new leading identity in conditions of social instability is extremely narrow and limited to those social groups with which the individual and his environment are already connected directly and daily.

Practice shows that the result of the choice is predetermined by the presence in individuals of a second, ethnic identity, which emerges from the national shadow and becomes the leading one.

S.P. Stumpf. To the origins of the phenomenon of spirituality. Analysis of the concept of "soul" in the context of Western European philosophical knowledge

Having lost confidence in the nation state, its citizen almost automatically recognizes himself as a member of an ethnos - a social community that continuously and inextricably coexists with the nation, in which de facto exists from birth and with which he connects the future of descendants, regardless of the transformations of the social environment. Accordingly, the choice of religion in most cases is determined by ethnicity.

In other words, globalization, by weakening the civil and political institutions that form the nation and national consciousness, leads to the disintegration of political nations into ethnic groups, which are increasingly becoming "political ethnic groups".

The notions of globalization as a general convergence, formed by economic determinism, are refuted social practice, during which the decomposition of civil nations, as the leading social groups of the 20th century, causes compensatory social processes of a divergent nature, including the activation of latent ethnicity, the consolidation of global ethnic diasporas and religious denominations.

Paying attention to the continuous preservation of the ethnos when changing economic formations, the authors emphasize that ethnic divergence poses a threat not only to the national state, but also to the ethnos itself, which is losing the political superstructure necessary for survival and competition in the post-industrial world.

The preservation of sufficiently large states as the only form of social management adequate to the level of development of productive forces and at the same time ensuring the coexistence of ethnic groups requires overcoming the crisis of civil nations as social groups that determine the leading identity and thereby harmonize interethnic and social relations.

Literature

1. Tishkov V.A. Ethnos or ethnicity? /Ethnology and politics. Scientific journalism. - M.: Nauka, 2001 -S.240.

2. Lozansky E.D. Ethnicity and Lobbying in the USA. On the prospects of the Russian lobby in America. - M.: International relations, 2004. - S. 272.

3. Huntington S. The Erosion of American National Interests// Foreign Affairs. - 1997. Sept./Oct. - P.35.

4. Bromley Yu.V. To the question of the essence of the ethnos - "Nature", 1970, No. 2. - S. 51-55.

5. Bromley Yu.V. Essays on the theory of ethnos. 3rd ed., revised. - M.: Book house "Librokom", 2009. -p.440.

6. Braudel F. Material civilization, economy and capitalism, XV-XVIII centuries. v. 1. Structures of everyday life: possible and impossible. - M.: "Progress", 1986 -S.624.

7. Tishkov V. A. Multiple identities between theory and politics (the example of Dagestan) (co-authored with

E.F. Kisriev) / Ethnographic review. - 2007. -№5. - S. 96-115.

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Safonov Andrey Leonidovich - Candidate of Technical Sciences, Vice-Rector for international relations Moscow State Industrial University, Associate Professor, Department of History and Sociology, e-mail: [email protected]

Orlov Alexander Dmitrievich - Candidate of Technical Sciences, Associate Professor of the Department of Humanities, branch of the Moscow State Industrial University, e-mail: [email protected]

Safonov Andrey Leonidovich - cand. of technical science, Vice-Rector for International Relations, assistant professor of History and sociology Department of Moscow State industrial university, e-mail: [email protected]

Orlov Alexander Dmitrievich - cand. of technical science, assistant professor of History and sociology Department of Moscow State industrial university, e-mail: [email protected]

S.P. Stumpf

TO THE ORIGINS OF THE SPIRITUALITY PHENOMENON. ANALYSIS OF THE CONCEPT "SOUL"

IN THE CONTEXT OF WESTERN EUROPEAN PHILOSOPHICAL KNOWLEDGE

The article deals with the genesis of spirituality issues. Based on the materials of Western European philosophy, a substantiated theoretical and methodological analysis of its intuitive-figurative form, expressed in the concept of the Soul, was carried out. A dialectical relationship is revealed in the categorical series soul-spirituality, which in turn determines the system of meaning-life value orientations of a person and society.

Key words: spirituality, soul, spirit, Western European philosophy, methodology, genesis, morality, sociality, value content.