List of informal youth groups. Youth subcultures. Types and features. Youth subculture: moral problems

04.04.2020

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Moscow Psychological and Social Institute

Discipline abstract

"Social Psychology"

"Youth Informal Groups in Russia"

is done by a student

2 courses group 27Yuz

Politov V.V.

supervisor

Sitnova E.N

Kurovskoye, 2009

Introduction

Youth has always been scolded - both in the papyri of Ancient Egypt, and in the letters and essays of the ancient Greeks, one can find lamentations that the youth went wrong, that the former purity of morals was lost, etc., etc. Even today, young people are being reproached from all sides for immorality, for rejecting traditional values for Russians, for mercantilism, and so on. How true are these accusations? Goals and objectives: It is impossible to analyze everything thoroughly, but still I will try to determine the role and place of amateur public formations in the life of the country at the present time. Today, despite the active activity of informal associations, not much is known about them. Separate publications in the press do not allow to get a complete picture, and sometimes give a distorted idea of certain formations, since, as a rule, they consider only one side of their activities. When writing this essay, a fairly large amount of literature was used, including monographs, memoirs of former informals, articles and stories of contemporary authors about informals. First of all, I tried to make the abstract not a dry statement of facts, so I used excerpts from the story of A.M. Korotkov "Accident - the daughter of a cop", which perfectly characterizes the modern youth environment. The memoirs of A. Shubin, a former informal, theorist of informal movements, helped to draw up a portrait of a modern informal. On the works of V.T. Lisovsky and A.A. Kozlov built most of the essay.

1. Something about informals

In recent years, sociologists have paid much attention to the study of youth groups and youth subculture. For a long time it was believed that in a socialist society striving for social homogeneity, young people cannot and should not have their own specific values.

Manifestations of originality, unusual forms of behavior were regarded either as an anomaly, social deviation, or as an imitation of the West. Another position presented these deviations as a way of self-expression, as an opportunity to declare oneself to society, to draw attention to oneself. This is how the term “informal youth associations” appeared, which was fixed in scientific and journalistic literature, as well as in everyday word usage. In Western sociology, the category peer group is used to refer to the same phenomenon. This concept originated in American sociology and means more than a group of peers or a homogeneous (homogeneous) group. The word peer comes from the Latin paar (equal), and the indicated equality refers not only to age, but also to social status, attitudes, values, and norms of behavior. Formal is usually called a social group that has a legal status, which is part of a social institution, an organization where the position of individual members is strictly regulated by official rules and laws. Informal associations are a mass phenomenon. I will consider their classification according to two authors: a. According to Fradkin, informal groups are: - pro-social, anti-social, anti-social; - belonging and reference groups; - large and small (here we are not talking about quantity, but about quality (groups in which all adolescents directly communicate with each other are small, and where they cannot communicate - large)); - permanent and occasional; - with democratic and authoritarian submission; uneven-aged and same-aged; - same-sex and heterosexual, etc. b. According to A. V. Tolstykh: - socio-political groups (set as the goal of promoting certain socio-political views, non-aggressive); - radicals (luberas, skins - very aggressive (leaders - mostly from the older generation)); - ecological and ethical groups (“green”); - lifestyle groups (actually informal youth associations - punks, hippies, etc.); - non-traditional religious (Satanists, Buddhists, cult groups); - interest groups (badge artists, philatelists, sports and music fans, etc.). Informal youth associations differ in the nature of the social orientation of their consciousness and behavior, the type of group values, and the characteristics of leisure activities.

The most popular of them are groups of lovers of modern music, dance, various sports (football fans, bodybuilders) - about 80%.

Less widespread in our country are groups engaged in socially useful activities - the protection of cultural monuments, environmental protection, etc. - no more than 4%.

There are groups whose behavior can be characterized as socially pathogenic and even criminal: drug addicts, drug addicts and others. Such groups make up approximately 9% of all informal youth groups. Many do not quite understand the concept of "informal group" and they associate this expression with "patsy" guys in leather jackets and chains. This is not entirely true, although such a type is also found among informals. First of all, it is important to separate the "informal movement" from the "neighbors" in the historical era: the dissident and democratic movements. At first glance, these three movements line up in a row, similar to the famous Leninist three generations of the liberation movement. The 20th Congress woke up the dissidents, the dissidents woke up the non-formals, the non-formals "unwound" the democratic movement.

In practice, the process of development of the "liberation" movement was not linear. The erosion of the totalitarian regime led to the formation of an informal environment earlier than a dissident one. Already in the late 50's - early 60's. non-dissident social movements arose, which still exist and are considered classic examples of informal ones - ecological (nature conservation teams) and pedagogical (communards). Dissidents, informals and democrats represent three waves of social movement, which are characterized by different features. Dissidents are distinguished by the priority of human rights issues and the taboo on cooperation with the authorities and the use of violence. Democrats were characterized by a much broader range of political interests and an orientation toward cooperation and even subordination to that part of the ruling elite that publicly shared the ideological postulates of democracy (often negative - anti-bureaucratic and then anti-communist, anti-chauvinist).

Despite the initial dislike of violence, the Democrats quickly got rid of the non-violent “prejudices” inherited from the beginning of Perestroika and quite actively supported the demonstration shooting on Krasnopresnenskaya Embankment in 1993.

Informals in this row are located “in the middle” and at the same time, somehow outside the row, “on the side”. If we consider the phenomenon as a whole, then very few taboos and restrictions are found. Despite the fact that each informal group had its own myths, stereotypes and limitations, there was practically no common ideological outline. In an informal environment, “democrats”, “patriots”, anarchists, monarchists, communists, social democrats and liberal-conservatives of various shades quite calmly communicated. Sometimes the grouping of non-formals took place not at all according to ideological principles, but according to the areas of activity - defenders of monuments, teachers, environmentalists, etc. Nevertheless, it is easy to separate informals from both the dissident and the general democratic movement. In contrast to the dissidents, the informals were calm about interacting with the authorities, entering state and semi-official structures. Without any pangs of conscience, they expressed loyalty to the dominant ideology, methodically destroying the foundations of the regime (sometimes, by the way, unconsciously). In contrast to the “democrats,” the informals were skeptical of the recognized “foremen of perestroika” and “democratic leaders” from the old ruling elite, they preferred actions in small groups, now and then splitting the democratic front. Informals preferred to put some specific social activity at the center of their activity, despite the fact that almost all informal groups had their own, sometimes very exotic ideology. All this, coupled with the duration of the existence of the informal movement (at least since the late 50s), suggests that the informals are not just a generation of social movement that was predominant in 1986-1990, but a broader socio-political phenomenon.

I will highlight the main, in my opinion, features of the informal environment:

the predominance of connections of a horizontal nature (in contrast to the democratic-populist movement and party structures of a later time);

Commitment to social creativity, a tendency to search for new social forms, alternativeism, “constructive utopianism”;

Organic democracy, striving for self-government, internal anti-authoritarianism, “collective leadership”;

Weak articulation, "prescription" of formal relations, the formation of the internal structure of organizations under the influence of real personal connections, the desire to create their own microenvironment, lifestyle (like dissidents, but not democrats, for the most part sharing life and "social activity");

The absence of strict restrictions on cooperation, for example, with the authorities (unlike dissidents and, say, people's will);

The absence of a clear ideological “framework” with the high ideologization of each group separately (unlike dissidents);

The desire to “think globally and act locally”, to have specific socially oriented (that is, aimed at obtaining a social effect, not profit) projects that confirm ideas or contribute to their implementation.

All this variety of signs can be reduced to a few simple ones - social creativity, self-government, horizontalism, orientation towards cooperation, concrete social “doing” under the radicalism of ideas.

It is easy to see that such an environment could have arisen (and has arisen) immediately after the authorities gave up total control over society (that is, in the 1950s).

It follows from the foregoing that informals are the most stable and long-standing core of civil society in our country (at least for today), its connecting element. In connection with the foregoing, another question arises: how do informals differ from the Masonic lodge and the mafia? After all, some external signs coincide - the ability to penetrate into any environment, branching, the private nature of connections. But the essence is fundamentally different - non-formal people do not recognize an imperious and even more so violent hierarchy, their connections are mostly horizontal, and authority, as a rule, is personal. In addition, the activities of the informals are mostly public, while the Freemasons and the mafia cultivate secrecy. According to these parameters, party and state institutions are closer to the mafia and Freemasonry. The traits of informals mentioned above are not absolute. To communicate with the outside world, a very flowery title is sometimes invented, and in conflicts the formal right of the majority is occasionally used, which likens informals to party structures. Sometimes during social actions there is a strict discipline based on formal submission to a pre-appointed commander (coordinator, etc.), whose power is dissolved at the end of the action. Informals - social activists as a phenomenon do not have rigid boundaries and partially mixed with dissidents, and with democratic movements, and with the environment of official organizations (parties, trade unions, societies, etc.). For the sake of what interests do people and children, teenagers and youth, adults and even gray-haired old people unite? The number of such associations is measured in tens of thousands, and the number of their members is measured in millions.

It is necessary to decide to leave the familiar, stable, but disgusting hierarchical world and rush "to storm the sky" (especially since the picture of "heaven" has not yet been completed). As a rule, the role of the last push is played by the example of those who have already crossed the line between a hierarchical person and an ideological person. This ensures the continuity of the movement. If at this time you meet a good priest, your path lies in the Church. If on your way at such a moment there is a bright informal group, the microclimate of which can solve your psychological problems, you will become an informal. The first experience is especially important here.

Alexander Shubin, himself a former informal, recalls his first group of informals. The group, held in 1986 - 1988. several actions that shocked those around them with their unusualness for that time: a strike at agricultural workers, a “theatrical discussion” in which participants frankly expressed opposition views, an evening in memory of the victims of Stalinism, the first in the 80s. mass democratic demonstration on May 28, 1988. And each such action led to an influx of tens, and then hundreds of people into the movement, ready to spend time and effort for the goals of the movement, still vaguely realized by neophytes. It was unusual, “for the first time” (an important motive for participating in social creativity), it was “effective”, it was “together” (overcoming alienation, isolation of the individual, characteristic of industrial society). The possibility of long-term realization of the personality in motion depended on the possibility of fixing this effect. But its very direction (regardless of productivity) determined the first step. Depending on what interests of people are the basis of the association, various types of associations arise. Recently, in large cities of the country, looking for opportunities to fulfill their needs, and not always finding them within the framework of existing organizations, young people began to unite in the so-called informal groups, which would be more correctly called amateur amateur youth associations.

Their attitude is ambiguous. Depending on their orientation, they can be both an addition to organized groups and their antipodes. Members of amateur associations fight to preserve the environment from pollution and destruction, save cultural monuments, help to restore them free of charge, take care of the disabled and the elderly, and fight corruption in their own way. Spontaneously emerging youth groups are sometimes called informal, sometimes amateur, sometimes amateur. And here's why: firstly, they are all formed on the principle of voluntariness and are organizationally independent; secondly, for the most part they are engaged in some particular type of activity, counting on a real return. That is why the term "informals" originally used is not entirely accurate and can only be used in relation to such groups and associations as "Hippies", "Punks", "Metalists" and other other groups. They are characterized, most often, by a spontaneous, unorganized, unstable character. It can be said with an even shorter definition, which I will try to formulate myself: "Informals" is a group of people that arose on someone's initiative or spontaneously to achieve some goal by people with common interests and needs.

1.1 External culture

External cultures have existed and exist in different societies.

The early Christians were externals in the Roman Empire. In medieval Europe, these are numerous heresies. There is a split in Russia. External cultures accumulate certain norms and symbols.

If the main culture is those norms and symbols that set the basic principle of ordering a given society, then everything that remains outside the main myth - the self-description of society - flocks to the external ones. There is a balance between the two subsystems of society: a counterculture is unthinkable and does not exist without an official society. They are complementary and connected.

This is one whole. For this kind of crops that have fallen out, the term "external" (from the Latin "externus" - someone else's) can be proposed. The sphere of external culture includes, in fact, many different subcultures: for example, criminal, bohemian, drug mafia, etc. They are external to the extent that their internal values are opposed to the so-called generally accepted ones. They are united by the fact that they are all local communication systems located outside the framework of the main network (the one that determines the state structure). External culture, according to public opinion and scientific tradition, belongs to the sphere of the underground (from the English "undeground" - underground), counterculture. All these definitions point to externality, which is characterized by the prefixes "counter -", "under -", "not -". It is clear that we are talking about something opposing ("counter-"), not visible and secretive (sub-), unformed. The cultural activity of young people depends on a number of factors: -on the level of education. For persons with a lower level of education, for example, vocational school students, it is significantly higher than for university students; - from age. The peak of activity is 16-17 years old, by the age of 21-22 it drops noticeably; - from the place of residence. Informal movements are more typical for the city than for the countryside, since it is the city with its abundance of social ties that provides a real opportunity to choose values and forms of behavior. External culture categorically rejects attempts to reduce it to any social scheme. A typical example of its self-determination is an excerpt from an article by A. Madison, a very old hippie from Talyn: certainly, especially to each other for the right to oversee the imperishable relics of orthodoxy, finally, did not bring any special hippie philosophy, ideology or religion under this non-existent orthodoxy. Without exception, all "People" (from the English "people" - "people") insist on their non-participation in society, or otherwise - independence. This is an important feature of their self-consciousness. W. Turner, speaking about the communities of Western hippies, referred them to "liminal communities", that is, emerging and existing in the intermediate areas of social structures (from Latin "limen" - threshold). This is where "liminal" individuals gather, persons of uncertain status who are in the process of transition or who have fallen out of society. Where and why do fallen people appear? There are two directions here. First: in this fallen, indefinite, "suspended" state, a person finds himself in a period of transition from the position of one to the position of another social structure. Then, as a rule, he finds his permanent place, acquires a permanent status, enters society and leaves the sphere of counterculture. Such reasoning is the basis of the concepts of W. Turner, T. Parsons, L. Feuer. According to Parson, for example, the reason for the protest of young people and their opposition to the world of adults is "impatience" to take the place of their fathers in the social structure. And they are busy for a while. But the matter ends with the rubbing of the new generation into the same structure and, consequently, its reproduction.

The second direction explains the appearance of fallen people by shifts in society itself. For M. Mead, it looks like this: “Young people, growing up, are no longer in the world for which they were prepared in the process of socialization. The experience of the elders is not good. it doesn't have it." The new generation is stepping into the void. They do not emerge from the existing social structure (as in Parson or Turner), but the structure itself slips from under their feet. This is where the rapid growth of youth communities begins, repelling the world of adults, their unnecessary experience. And the result of being in the bosom of counter-culture is already different here: not embedding into the old structure, but building a new one. In the sphere of values, there is a change in the cultural paradigm: the values of the counterculture “emerge” and form the basis of the organization of a “big” society. And the old values descend into the underground world of counter-cultures. In fact, these two directions do not reject each other, but complement each other. We are talking simply about different periods in the life of society, or its different states. In stable periods and in traditional societies (as studied by Turner), the people who have fallen out are really those who are currently, but temporarily, in transition. In the end, they enter society, settle down there, gain status. Many people, left to themselves, interacting form similar communicative structures. L. Samoilov, a professional archaeologist, by the will of fate ended up in a forced labor camp. He noticed that informal communities with their own hierarchy and symbols are being formed among the prisoners. Samoilov was struck by their resemblance to primitive societies, sometimes down to the smallest detail: "I saw," he writes, "and recognized in camp life a number of exotic phenomena that I had studied professionally in literature for many years, phenomena that characterize primitive society"! Primitive society is characterized by initiation rites - the initiation of adolescents into the rank of adults, rites consisting of severe trials. For criminals, this is a "registration". Various "taboos" are characteristic of primitive society.

But the main similarity is structural: “At the stage of decomposition,” writes L. Samoilov, “many primitive societies had a three-caste structure, like our camp (“thieves” - the elite, the middle layer - “muzhiks” and outsiders - “lowered”), and above they were distinguished by leaders with fighting squads who collected tribute (as ours select transmissions). A similar structure is known in the army units under the name "hazing". The same is true in the youth environment of big cities. For example, when metalworkers appeared in St. Petersburg, they developed a three-layer hierarchy: a clearly defined elite headed by a generally recognized leader named "Monk", the bulk of the metalworkers grouped around the elite, and finally - random visitors who wandered into the cafe where they were going to listen to "metal" music. These latter were not considered real metalworkers, remaining in the status of "gopniks", that is, strangers who did not understand anything. It is the "excluded" communities that demonstrate the patterns of self-organization in their purest form. There is a minimum of external influences, from which the excluded community is fenced off by a communication barrier. In an ordinary team, it is difficult to single out those processes that take place spontaneously in the community itself, that is, they relate to self-organization proper. There is another way to define (or represent) a community other than through its localization in the social structure: through symbolism. This is exactly what usually happens at the level of everyday consciousness or journalistic practice. Trying to find out who "hippies" (or punks, etc.) are, we first of all describe their signs. A. Petrov in the article "Aliens" in the "Teacher's Newspaper" depicts a party of hairy: "Shaggy, in patched and badly worn clothes, sometimes barefoot, with canvas bags and backpacks, embroidered with flowers and covered with anti-war slogans, with guitars and flutes, guys and girls walk around the square, sit on benches, on the paws of bronze lions supporting lanterns, right on the grass. They talk animatedly, sing alone and in unison, have a snack, smoke "... Almost everything that A. Petrov mentions serves as identification marks for the hairy "their". Here is the symbolism of appearance: a shaggy hairstyle, shabby clothes, homemade bags, etc. Then graphic symbols: embroidered flowers (a trace of the Flower Revolution that gave birth to the first hippies), anti-war slogans, such as:

"Love, don't fight!" - a sign of the most important value of this environment - pacifism, non-violence. The behavior described in the above passage: leisurely walks, free music-making, generally exaggerated ease - the same sign. It is all the form, not the content of communication. That is, the signs of belonging to the community are the first to catch the eye. And it is they who are described, wanting to represent this community. Indeed, the presence of a special symbolism, regarded as "one's own", is already an unconditional sign of the existence of a communicative field, a kind of social formation. June 1, 1987. This is, of course, a mythological starting point (it is believed that on June 1, 1987, the first hippies took to the streets in Moscow on Pushkinskaya Square and called for a renunciation of violence):

They, says one of the old hippies, came out and said: Here we are representatives of this movement, it will be a system of values and a system of people. it is said: Live like children, in peace, tranquility, do not chase ghostly values ... It’s just that the arrival was given to humanity so that they could stop and think where we are going ... I have already given above a list of features inherent in informal associations, below signs are given that are visible to the "naked" eye, from the point of view of an amateur.

1.2 The main external signs of informals

Informal groups have no official status. - Weakly expressed internal structure. - Most associations have weakly expressed interests. - Weak internal communications. - It is very difficult to single out a leader. - They do not have an activity program. - Act on the initiative of a small group from outside. - They represent an alternative to state structures. - Very difficult to categorize.

2. History of the informal movement. Causes

During the period from 1988 to 1993-94, the number of informal associations increased from 8% to 38%, i.e. three times. The informals include the medieval Vagants, Skomorokhovs, Nobles, and the First Vigilantes. 1) The wave of informality after the revolutionary years. Counter-cultural youth groups. 2) Wave of the 60s. Khrushchev thaw period. These are the first symptoms of the decomposition of the administrative-command system. (Artists, Bards, Hipsters). 3) Wave. 1986 The existence of informal groups was recognized officially. Informals began to be identified by various somatic means (clothing, slang, badge attributes, manners, morality, etc.), with the help of which the young were fenced off from the adult community. Defending your right to an inner life. Causes of occurrence. - A challenge to society, a protest. - Calling the family, misunderstanding in the family. - Unwillingness to be like everyone else. - The desire will be affirmed in the new environment. - Draw attention to yourself. - Undeveloped sphere of organizing leisure activities for young people in the country. - Copying Western structures, trends, culture. - Religious ideological beliefs. - Tribute to fashion. - Lack of purpose in life. - Influence of criminal structures, hooliganism. - Age hobbies. 2.History of occurrence. Informal associations (contrary to popular belief) are not an invention of our days. They have a rich history. Of course, modern amateur formations differ significantly from their predecessors. However, in order to understand the nature of today's informals, let's turn to the history of their appearance. Various associations of people with common views on nature, art, with a common type of behavior have been known since ancient times.

It suffices to recall the numerous philosophical schools of antiquity, orders of chivalry, literary and artistic schools of the Middle Ages, clubs of modern times, and so on. People have always had a desire to unite.

Only in a team, - wrote K. Marx and F. Engels, - does an individual receive the means that enable him to develop his inclinations in all directions, and, therefore, only in a team is personal freedom possible. "In pre-revolutionary Russia, there were hundreds of different societies, clubs, associations created on various grounds on the basis of voluntary participation.However, the vast majority of them had a closed, caste character.At the same time, for example, the emergence and existence of numerous workers' circles, created on the initiative of the workers themselves, clearly testified to their desire to satisfy their social and cultural needs Already in the first years of Soviet power, fundamentally new public organizations appeared that gathered millions of supporters of the new system in their ranks and set as their goal active participation in the construction of a socialist state. society "Down with literacy". (ODN), which existed from 1923 to 1936. Among the first 93 members of the society were V.I. Lenin, N.K. Krupskaya, A.V. Lunacharsky and other prominent figures of the young Soviet state. There were similar organizations in Ukraine, Georgia and other union republics. In 1923, a voluntary society "Friend of Children" appeared, which worked under the leadership of the children's commission under the All-Russian Central Executive Committee, headed by F.E. Dzerzhinsky. The activities of the society, held under the slogan "Everything to help children!", Stopped in the early 30s, when it was basically done away with child homelessness and homelessness. In 1922, the International Organization for Assistance to the Fighters of the Revolution (MOPR) was created - the prototype of the Soviet peace fund, which was formed in 1961. In addition to those named, dozens of other public formations operated in the country: the Union of Red Cross and Red Crescent Societies of the USSR, OSVOD, the Down with Crime Society, the All-Union Anti-Alcohol Society, the All-Union Society of Inventors and others. In the first years of Soviet power, numerous creative associations began to emerge. In 1918, the All-Russian Union of Workers' Writers, the All-Russian Union of Writers and the All-Russian Union of Poets were created. In 1919, a free philosophical association was organized, among the founding members of which were A. Bely, A. Blok, V. Meyerhold. This process continued into the twenties. For the period 1920-1925. dozens of literary groups arose in the country uniting hundreds and thousands of poets and writers: "October", "Left Front of Art", "Pass", "Young Guard" and others. A lot of futuristic groupings appeared ("The Art of the Commune", the Far Eastern "Creativity", the Ukrainian "Askanfut"). Expressing its attitude towards various literary movements and groups, the Central Committee of the RCP(b) in 1925 emphasized that "the party should speak out for the free competition of various groups and movements in this area.

Any other solution to the issue would be executed - a bureaucratic pseudo-solution. In the same way, the legalized literary publishing business of any group or literary organization is unacceptable by decree or party resolution. "In the post-revolutionary period, favorable conditions arose for the creation of a number of new art associations. The largest of them was the Association of Artists of Revolutionary Russia, which included artists - In addition, at the same time, the Society of Easel Painters, the Society of Moscow Artists, etc. were formed. Myaskovsky and others.In 1923, the Russian Association of Proletarian Musicians (RAPM) was organized, in 1925 - the production team of students - composers of the Moscow Conservatory ("PROCOLL") and a number of others.The rapid expansion of the network of various associations for the first time after the revolutionary years made it possible to hope for their distance the most rapid development. However, the path that amateur public formations have traveled turned out to be by no means cloudless.

In the second half of the twenties, the process of consolidation of artists and literature began: groups and movements began to merge into larger formations on the principles of a single political platform. Thus, for example, the Federation of Soviet Writers (1925) and the Federation of Soviet Artists (1927) emerged. At the same time, the process of disintegration of many literary and artistic associations was taking place. In 1929-1931. The Literary Center of the Constructivists "LCK", the literary groups "October", "Pass" and others disappeared from the cultural life of the society. Finally, such associations ceased to exist after the adoption of the resolution of the Central Committee of the All-Union Communist Party of Bolsheviks "On the restructuring of literary organizations" (April 1932). in accordance with which groupings were liquidated and united creative unions of writers, architects, and artists were created.

By the decree of the All-Russian Central Executive Committee and the Council of People's Commissars of the RSFSR of July 10, 1932, the "Regulations on voluntary societies and their unions" were adopted, depriving many public organizations of their status and thereby contributing to their liquidation (to this day this document is the only one that gives characteristics and signs public organizations). After the adoption of these decisions for more than two decades, new public organizations, apart from sports ones, were practically not created in the country. The only exception was the Soviet Peace Committee (1949). Then came the period of the so-called Khrushchev thaw. So in 1956, such public organizations as the United Nations Association in the USSR, the Committee of Youth Organizations of the USSR, the Committee of Soviet Women, etc. were created. The years of stagnation were also stagnant for public associations. Then only three public organizations appeared: the Soviet Committee for European Security and Cooperation in 1971, the All-Union Copyright Agency in 1973 and the All-Union Voluntary Society of Book Lovers in 1974. Such, in brief, is the history of amateur social formations. It allows us to draw some conclusions. It is not difficult to see that the rapid development of various associations coincides with periods of expansion of democracy. This implies the fundamental conclusion that the level of democratization of society is largely determined by the number of voluntary formations, the degree of activity of their members. In turn, another conclusion follows from this: the appearance of modern non-formals is not the result of someone's evil will, it is quite natural. Moreover, we can safely assume that as democracy expands further, the number of informal formations and their participants will increase. The emergence of modern informals. First, we note that the majority of voluntary public formations have ceased to reflect the interests of their members. The increase in the number and size of public organizations was accompanied by an increase in the passive part of ordinary members, who limited their participation in the work of a particular society to the payment of membership dues. The policy issues of the societies, the procedure for spending their money, representation in party and Soviet bodies depended less and less on the bulk of the members of the societies and more and more concentrated in the hands of the respective apparatuses and the boards obedient to them. It was these circumstances that to a large extent contributed to the rapid development of various alternative amateur formations, whose members set themselves tasks consonant with the goals of a number of societies, acted more dynamically, much more actively, gaining increasing popularity among various segments of the population. The main, determining factor in their development, undoubtedly, was the processes of democratization and glasnost, which not only awakened millions of people to vigorous activity, but also set new tasks for them.

The solution of these problems within the framework of the former social formations was either difficult or simply impossible, and, as a result, new amateur associations appeared. And, finally, the removal of a number of unjustified restrictions on citizens' associations has played its role. The result of all this naturally was a rapid growth in the number of amateur public formations and an increase in the activity of their members. Today again, as in the first post-revolutionary years, the active life position of millions of Soviet people began to be expressed in specific organizational forms, and most importantly, began to be embodied in their real deeds. This is what I'm going to talk about. But first, let's take a closer look at the various types of informal associations. In the beginning, let's say a few words about the main object of our attention - about modern informal associations, i.e. voluntary amateur formations that arose on the initiative "from below" and express the most diverse interests of the people included in them. They are very heterogeneous and differ from each other in their social and political orientation, organizational structure, and scale of activity. In order to give some more or less ordered picture of such formations, we can divide them into politicized and non-politicized.

Some of them do not really have a political orientation. For others, it is barely noticeable, and they only occasionally, due to some specific circumstances, come to political issues, which, nevertheless, do not form the basis of their activities. Still others are directly occupied with political problems. As for the politicized amateur public formations, the majority of them seek to improve, improve the political system of our society through the development of democratic institutions, the formation of a rule of law state and similar means, without changing its fundamental foundations. But among them there are associations that deliberately set the goal of changing the existing system. Thus, in the second group one can more or less definitely single out socially progressive and asocial, anti-socialist formations.

3. Classification of informals

Informal associations are not registered anywhere, they do not have their own charter or regulation. Terms of membership in them are not specified, the number of groups fluctuates. However, informals do exist. They can successfully fit into the process of democratization of society, or they can become a destabilizing factor, acting from the positions of naked criticism and open opposition to law enforcement agencies and authorities. Let's consider some of them, from my point of view, typical associations of this kind.

3.1 Asocial

They stand apart from social problems, but do not pose a threat to society.

They mainly perform recreational functions. Examples: punks motto “we live here, now and today”, majors are people who preach the theory of highlifeism “high standard of living” - these are people who know how to make money, they are attracted to the Western lifestyle. Among the majors are Americans, Finns. Rockobbilis are fans of rock and roll - the motto is "combining grace with free behavior", bikers, hippies, etc. These young people often attract the attention of passers-by. Someone with an extravagant hairstyle, someone with a painted denim jacket, someone with an earring in his ear, and sometimes more than one. They stand near the entrances to popular youth cafes, crowd at the entrance to the subway, sit on the lawns of city squares, loitering with a detached look along the streets of cities. They call themselves “people”, hairasts and consider themselves free people, independent of parents and society. V. Nikolsky, nickname Yufo: “We are able to approach some kind of “hairy” on the street. I never saw him, I just walk up and say, “Hi!” And he answers me the same.

They say: you are some strange people. Why do you know each other? You trust people. They can rob you, they can rob, steal, and so on - you understand? ... This only says that we are the germ of the future in our society, because that theft, the desire to steal, rob - this, apparently, belongs to the past and must disappear. I think that this is precisely the distinctive feature of the “hairy”... We think that even now the “hairy” have had a huge impact on the evolution of society. In particular, Soviet rock music, which is now so much talked about, was mostly created by “hairy”. These people are capable of sacrificing the latter. With the latest clothes and other things in order to create a truly youth culture in the country. I note that the desire to be original, which many young men and women sin, has its own history. Many seem to have long forgotten, and the youth of the 80s probably never knew that the French poet Charles Baudelaire dyed his hair purple. However, this did not prevent him from writing beautiful poems. Fundamental anti-aestheticism was adopted at the beginning of the 20th century by Russian futurists. Proposing in their manifesto to “throw Pushkin, Dostoevsky, Tolstoy and others off the ship of modernity”, V. Khlebnikov, V. Mayakovsky, D. Burliuk and A. Kruchenykh deliberately threw a rough challenge to society and the literary trend that dominated at that time - symbolism. V. Kamensky recalled: “Here they all three appear in a crowded audience of the Polytechnic Museum, buzzing with voices, sit down at a table with twenty glasses of hot tea: Mayakovsky in a top hat on the back of his head and a yellow jacket, Burliuk in a frock coat, with a painted face, Kamensky with yellow stripes on his jacket and an airplane painted on his forehead ... The audience is making noise, yelling, whistling, clapping their hands - it's fun. The police are at a loss.” In the older generation, the claims of original young people, their attempts at “novelty” cause a smile. Who doesn't love fast driving? In the mid-80s, in the capital of our soviet homeland, along with heavy metal music, strong guys appeared, riding motorcycles, despising law enforcement officers and traffic rules. Then they were called in the same way as fans of heavy music - rockers, but it would be more correct to call them "bikers". Who are they? The movement was not as numerous as, for example, rock music lovers, but it was distinguished by a significant organization - outsiders were not allowed into a narrow circle, new people underwent the strictest selection, and only a physically developed person who was able to defend his rights in a fight and beliefs. The main emphasis of the newly-minted motorcyclists was on strength - many hours of hard training in gyms made them so powerful that opponents of any deviations from the norm looked warily at groups of broad-shouldered speed lovers. Bikers, in turn, loved heavy metal, dressed in the same style (leather jackets, berets) and served as a kind of guard at heavy music concerts. Many bikers were just transformed metalheads, but if lovers of "gravity" often studied at vocational schools, then only a more or less wealthy person could become a biker - a motorcycle, gasoline, beer and complete independence require money. One of the symbols of bikers was the Confederate flag, borrowed from US history and symbolizing complete and absolute freedom.

3.2 Antisocial

Antisocial - a pronounced aggressive character, the desire to assert oneself at the expense of others, moral deafness. However, the activities of the groups described above pale in comparison to the “activities” of the youth “gangs”. Youths with a swastika. I think everyone knows that there are those among us today who shout: “Heil Hitler!”, wear a swastika and use completely fascist methods to protect their “ideals”. Who wears the swastika? This is not about the “veterans” of the Wehrmacht or the SS living out their lives. These are not young idiots who are ready to put on any trinket, as long as it is unusual and shiny. They were born many years after the victory over fascism, which we so dearly inherited, they are our contemporaries, calling themselves fascists, acting like fascists and proud of it. These are skinheads - "skinheads" (from the English "skin" skin and "head" - head). They are easy enough to stand out from the crowd. Shaved heads, all-black clothes, trousers tucked into boots. Most often they move in a group of 5-10 people, but you can also meet loners. During the day they try not to appear on the streets, but the evening is their time.

They call themselves “fascists”, “fascists”, “Nazis”, “Nazis”, National Front” and refer to the followers of Adolf Hitler. He is the theorist of their movement. Some are familiar with individual sayings and works

Nietzsche and Spengler. For the majority, the "theoretical" basis is a poor set of Nazi dogmas: there are "superior races" and subhumans; most of the “subhumans” must be destroyed, and the rest turned into slaves; the one who is stronger is right, etc. The Gestapo father Muller "has worthy students who, in the manifestation of the" innate human quality "- cruelty, perhaps surpassed their teachers. Russian Independent Institute of Social and Ethnic Problems in November-December 1997 by order of the Moscow office of the Foundation. F. Ebert conducted an all-Russian representative sociological study on the topic: “The youth of the new Russia: what is it like? What does he live? What are you striving for?” The object of the study, conducted according to a special sociological questionnaire (formalized interview), included two groups: the main one, young people aged 17 to 26 inclusive (a total of 1974 people were interviewed) and the control group, representing the older generation aged from 40 to 60 years (a total of 774 people were surveyed) The overwhelming majority of Russians (88.3%) have a negative attitude towards people who use fascist symbols and profess the ideas of fascism, including 62.9% of them - extremely negatively. Only 1.2% of Russians have a positive attitude towards fascist symbols and fascists (including 0.4% very approvingly); 10.5% of Russians are “indifferent”. The main age "centers" where supporters of fascist ideology exist are youth groups under 26 years old. But even in this age group, they do not make up the number that would allow us to talk about the widespread “fascist infection” in the minds and behavior of modern Russian youth. If we talk about socio-professional groups, then most of all those who approve of the manifestations of fascism are among university students, the unemployed and workers. Based on the results of the study, it seems that there is every reason to conclude that, despite the presence of separate “foci” where there are supporters of the fascist ideology among young people, there is no serious scale for the spread of this phenomenon in Russia.

3.3 Prosocial

Prosocial informal clubs or associations are socially positive and benefit society. These associations benefit society and solve social problems of a cultural and protective nature (protection of monuments, architectural monuments, restoration of temples, and solve environmental problems). Greens - call themselves various associations of ecological orientation that exist almost everywhere, the activity and popularity of which is steadily growing. Among the most acute problems, the problem of environmental protection is not the last. For her decision and took the "green". Environmental consequences of construction projects, location and operation of large enterprises without taking into account their impact on nature and human health. Various public committees, groups, sections launched a struggle for the removal of such enterprises from cities or their closure. The first such committee for the protection of Lake Baikal was established in 1967. It included representatives of the creative intelligentsia. Largely due to social movements, the “project of the century” for the transfer of the waters of the northern rivers to Central Asia was rejected. Activists of informal groups collected hundreds of thousands of signatures under a petition to cancel this project. The same decision was made regarding the design and construction of a nuclear power plant in the Krasnodar Territory. The number of environmental informal associations, as a rule, is small: from 10-15 to 70-100 people. Their social and age composition is heterogeneous. Their small size, environmental groups more than compensate for the activity, which attracts to them large numbers of people who speak in support of various environmental initiatives. Also, pro-social informal associations include associations for the protection of monuments, architectural monuments, the society for the protection of animals. 3.4 Artistic non-formals. They say every generation has its own music. If this position is true, then the question arises: the music of which generation is rock. Rock artists sang about the problems that worried the rebellious youth: about the violation of the civil rights of the disadvantaged, about racial prejudice and the persecution of dissidents, about the need for social reforms, about the expansion of the anti-war movement in connection with the US aggression in Vietnam, and much more. They were listened to, they were understood, they sang along. One of the most popular songs of the Alisa group, My Generation, was sung by the whole audience. “Tomorrow may never come!” - American guys who were sent to die in Vietnam repeated after Janis Joplin. Rock performers sang about what was close and understandable to their listeners. All the singers and musicians who touched on the topic of the day on a global scale, in the refrains, gave a motto for action to solve this problem. This baton was picked up by many well-known pop singers, for example, Michael Jackson about the problems of wars, or Russian performer Grigory Leps about the games of the Russian soul. Amateur artists are no less popular with young people. However, the situation with them is not so good. Muscovites and guests of the capital are accustomed to exhibitions and sales of paintings by amateur artists on the Arbat, in Izmailovsky Park. Residents of St. Petersburg have the opportunity to see a similar exhibition on Nevsky Prospekt next to the Catherine's garden. There are similar exhibitions in other cities. They exist quite officially, but they allow solving an insignificant part of the problems facing this type of amateur creativity. Strictly speaking, only one thing is giving young artists the opportunity to exhibit and sell their paintings. The range of problems that they do not solve is quite wide. First of all, they should include the lack of a single center that could become a kind of creative workshop for amateur artists. There is a need to establish a close connection between amateur artists and local organizations of the Union of Artists, which has not been available so far. Such a community would make it possible to significantly enrich the art of amateur artists, raise their professional level, and help to reveal brighter talents and talents. The issue of informing the public about the activities of amateur artists has not been resolved, there is no discussion of their paintings, the directions of creativity they develop. Finally, the exhibitions look good in the summer, but make an extremely miserable impression in the winter: amateur artists do not have a roof over their heads (in the literal sense).

Conclusion

This concludes our acquaintance with informals. It is difficult for me to judge how successful it was, but it is good that it took place. For today's youth, rest and leisure is the leading form of life, it has replaced work as the most important need. Satisfaction with leisure now determines satisfaction with life in general. Here there is no selectivity in cultural behavior, stereotypes and group conformism (agreement) prevail. It has its own language, special fashion, art and style of communication. More and more, the youth subculture is becoming an informal culture, the carriers of which are informal youth groups. Young people are motivated to "go into informals" by inner loneliness, the need for friends, conflicts at the place of study and at home, distrust of adults, protest against lies. Almost every eighth comes to the group because "did not know how to live on." I would like to remind you that I have only talked about the most massive and well-known informal associations, and the assessments I have given are valid only at the time of writing the abstract. Of course, they can and probably will change as the informal associations themselves change. The nature of these changes depends not only on informals, but to a large extent on us - on our support or our rejection of this or that association. The youth subculture is largely surrogate in nature - it is filled with artificial substitutes for real values: extended apprenticeship as pseudo-independence, imitation of the relationship of adults with a system of domination and domination of strong personalities, ghostly participation in the adventures of screen and literary heroes instead of realizing one's own aspirations, finally, flight or rejection of social reality instead of its reconstruction and improvement. Having chosen such a complex problem for the abstract, I tried to show that the time had come to turn to the informal people. Today they are a real and rather powerful force that can promote or hinder the development of society and the state.

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Along with officially registered (registered) public youth associations, informal youth associations (IMOs) are widespread in modern society. A distinctive feature of informal associations is the lack of official, for example, state registration; their self-organization (originally); spontaneous (based on the desire and mutual agreement of the group members) the emergence of group-wide symbols, rules, norms, values and goals of the group's life.

NMO should be distinguished from such related formations as an informal group and an informal grouping. The association of a small number of adolescents based on the proximity of age and territorial community (for example, a yard company or classmates) is called informal group.

An informal group is characterized by friendly relations between its members, high variability and personal freedom of group members in the process of joint activities, the choice of which is carried out by common agreement of the majority of the guys (“Ah, let's go to the cinema!”, etc.). etc.), socially positive orientation of activity. informal grouping- a concept more often used to refer to informal groups of asocial orientation. It is characterized by the presence of a more or less clearly expressed motive for collecting (drinking alcohol, sorting out relations with a neighboring group, “shaking off” money from passers-by, etc.).

Informal youth association- a kind of cultural trend, which includes a large number of young people, has existed for several decades, often of an international character. The orientation of NMO is represented by a wide range: from clearly asocial groups white power- white power (nationalist movement) to completely harmless and law-abiding beatniks (a variant of the modern development of the hippie movement).

Various NMOs have their own ideology, specifics of typical activities, clothing symbols, slang, etc. Informal youth associations as peculiar elements of the cultural environment of society (the so-called subculture) is a phenomenon that arose in the 50-60s. XX century. The most famous movements of those years were the movements of hippies, mods, majors, teddy boys. For example, teddy boys are a subculture of working youth that appeared in the 1950s. against the background of a relative increase in living standards, in conditions of "abundance" and economic recovery.

These are the first post-war dudes, people from the working class with an unfinished secondary education, unable for this reason to get well-paid positions or working specialties that require high qualifications. They simply copied the style of behavior and clothing of the youth of the upper strata of society. The typical tad wore a loose-fitting jacket with a velvet collar, pipe trousers, rubber platform boots, and a drawstring tie.

A little later, at the end of the 60s and 70s, movements of rockers, punks, etc. arose. These youth movements were a kind of countercultural formations that opposed the official state system of norms and values. Along with asocial formations in the same historical period, pro-social youth associations also developed quite actively. (Greenpease, various religious movements, etc.).

During the last decade of the XX century. a new trend has emerged and is gradually developing in the field of non-formal youth associations. It consists in the following. If NMOs of the “classical” period (hippies, punks, etc.) were groups that were quite clearly formed according to an ideological principle that determined all the parameters of their life: from the specifics of clothing to the peculiarities of interpersonal communication, slang, etc. , then in recent decades there has been a gradual transition of "informal belonging" from the basic form of life to the form of leisure, hobbies, a way to establish communication with peers. For the majority of modern non-formals, their belonging to one group or another is not a way of life at all, but just a global hobby to one degree or another, often not affecting the main life.

This is easy to follow by analyzing the main informal groups (groups) of young people that are currently widespread in society. "Ravers", "Grunge", "Metalists" are often no longer specific youth communities, but rather layers in the youth environment, all the informality of which is often limited to bright clothes and paraphernalia (rings, chains, badges, etc.). .P.).

For the current state of the informal youth sphere, it is much more characteristic not to have a variety of pronounced groupings, but to confront the general mass of informals (“nefors”) - young people who have a certain hobby (music, technology, etc.) and the so-called "gopniks" - teenagers who do nothing special in life, do not stand out from the general mass. At the same time, the obvious growth of nationalist youth and adolescent organizations, either informal or hiding behind the sign of "patriotic" activity, poses a particular social danger.

Belonging to one or another informal group is practically an obligatory element of the process of socialization in adolescence.

It is by entering one or another group of peers that a teenager has the opportunity to master models of interpersonal communication, “try on” various social roles. It is well known that children and adolescents, due to various reasons, who did not have the opportunity to constantly communicate with their peers (disability, psychological characteristics of the personality, life in a place remote from people, etc.), almost always in a later age, they experience difficulties in creating a family, in relationships with colleagues, intrapersonal problems, etc.

The psychological basis for the emergence of adolescent youth groups (groups) is one of the leading behavioral reactions of this age period - the reaction of grouping with peers.

The process of entry (adjacency) of the vast majority of adolescents into one or another informal youth group can be reflected as a process of consistent satisfaction of basic human needs: the need for self-affirmation and communication (see Diagram 1).

It should be especially noted that the informal environment of communication is sometimes the only area of socialization for a teenager (especially for a teenager of a “risk group”). Often, having complex relationships in the family or not regularly attending any out-of-school institution, a teenager is forced to join a particular group (group), automatically accepting its system of norms and values, which is not always socially positive.

For a very large number of adolescents, the value orientations and moral principles preached by the referentially significant group are personally significant, and this significance far exceeds "family" and "school" norms and values in the adolescent's mind. This is what largely explains the low effectiveness of educational measures of influence on a difficult teenager: in his mind, an objectively negative action committed by him is not such, since it is approved from the point of view of the reference group (for example, rudeness towards to a teacher at school or disrupting a lesson may not be assessed by him at all as “bad behavior”, but as a “heroic feat” supported by peers).

One of the features of modern youth groups is their location outside the main institutions of socialization (schools, clubs, etc.). Groups (groupings) most often gather either on a territorial basis (yard company) or on the principle of proximity of interests (fans of a football club, etc.). Based on this, it turns out to be quite problematic to attract such groups to “official” social and pedagogical institutions.

An attempt to solve this problem led to the emergence in the United States in the early 30s. XX century of the so-called street social work, which is currently one of the most widespread and promising forms of interaction with informal youth groups in the world. Street workers - street workers carry out socio-pedagogical activities directly in places where young people spend their time, trying to establish contact with the guys, provide timely assistance and support.

In our country, the activities of street social workers began in the second half of the 90s. XX century. Recently, the work of social educators in informal groups under the so-called cover has begun to develop. A social educator enters a youth "party" as a legal member, participates in its life, at the same time trying to collect the information necessary for work, quietly help one of the guys, redirect (if possible) the activity of this group into a positive channel.

One of the leading areas of work with informal groups (groupings) of pre-school institutions is, on the one hand, the development on its basis of various types of activities that are attractive and popular among the youth (rock clubs, fan clubs, etc.) and, on the other hand, organizing and holding a series of events and actions in the microsociety aimed at attracting young people (holidays, contests, discos, etc.).

Recently, the so-called youth music clubs have become a widespread form of work with the informal communication environment of children, providing them with the opportunity for regular communication and quickly becoming the main hangout place for the majority.

Of great importance in the socio-pedagogical activities carried out with youth groups is the process of constantly monitoring the so-called group dynamics, i.e. timely detection of the fact of the emergence of a group, the establishment of the most frequent places for "hanging out" children, the numerical and demographic composition (a small group - 3-5 people or a grouping of 10-12 or more), the nature of the orientation of the group ( asocial/prosocial).

Quite often, the key to determining the strategy for further work with a group is to determine the type of its informal leader (physical or intellectual). It is also important to establish the totality of the basic moral, ideological and other values that guide this group in their lives.

The main areas of social and pedagogical activity in the field of informal youth groups are:

Prevention of the expansion of the number of informal groups of asocial, criminogenic orientation by eliminating the possibility of creating a youth group under the leadership of an adult who has illegal convictions (for example, returned from places of deprivation of liberty), as well as by reorienting the group for socially approved activities (creation of temporary jobs, change of the informal leader of the group, etc.);

Finding opportunities for providing (material, etc.)

the existence of an informal group of a positive orientation (offering various options for employment, socially useful activities, physical education and sports, mastering martial arts, etc.), for example, creating a group on the basis of an amateur musical group that performs on an official basis.

Questions and tasks

1. You have been contacted by a teenager's parents for advice. It turned out that their son had been associated with the "Satanists" sect for about six months. This worries them. Suggest possible solutions to this problem.

2. You were approached by the mother of an eight-year-old boy. According to her, her son is being terrorized by a group of older teenagers (teasing, beating without visually observable consequences, taking away money, etc.). Your actions?

3. A teenager came to you for help. Taking part in gambling, he lost a large amount of money. The mother is raising her son alone (it is practically impossible to pay the amount of the debt from the family budget). The teenager is put "on the counter", the amount of debt increases. There are threats of physical violence and material damage. What will you decide?

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Introduction

1. Youth subculture

2. Moral beliefs, ideals and self-consciousness

3. Types and types of informal youth groups

Conclusion

Bibliography

ATconducting

youth subculture metalworker punk hippie

I would like to say about the relevance of research related to the problems of youth. Research in this field of sociology and psychology is necessary to resolve the crisis that Russia is experiencing today. And the connection between such aspects of youth problems as youth subculture and youth aggressiveness is obvious. Only thorough and systematic research in the development of social work with youth can help to understand the causes of the generational conflict that is taking place in our society. It is necessary to understand the essence of youth quests, to renounce the unconditional condemnation of what youth culture brings with it, to approach the phenomena of the life of modern youth in a differentiated way.

Youth is a socio-demographic group experiencing a period of social maturity, adaptation to the world of adults and future changes.

Young people have movable boundaries of their age, they depend on the socio-economic development of society, the level of culture, living conditions.

The object of research is cultural studies.

The subject of the research is the youth subculture.

The purpose of the study is to consider and characterize youth subcultures.

The practical significance of this course work is the expansion of knowledge and horizons of the studied material.

1. Youth subculture

The system of norms and values that distinguish a group from most societies is called a subculture. It is formed under the influence of factors such as age, ethnicity, religion, social group or place of residence. The values of the subculture do not mean a rejection of the national culture accepted by the majority, they reveal only some deviations from it. However, the majority, as a rule, refers to the subculture with disapproval or distrust.

Sometimes a group actively develops norms or values that are clearly contrary to the dominant culture, its content and forms. On the basis of such norms and values, a counterculture is formed. Elements of both subculture and counterculture are found in the culture of modern youth in Russia.

Under the youth subculture is understood the culture of a certain young generation, which has a common style of life, behavior, group norms, values and stereotypes. Its defining characteristic in Russia is the phenomenon of subjective "vagueness", uncertainty, alienation from basic normative values (the values of the majority). So, a considerable number of young people do not have a clearly expressed personal self-identification, behavioral stereotypes are strong, which cause depersonalization of attitudes. The position of alienation in its existential refraction is seen both in relation to society and in intergenerational communication, in the countercultural orientation of youth leisure.

There is an opinion that the apathy of young people is a natural result of the excessive ideologization of education in the past, and active politicization borders on sociology. It is hardly possible to agree with such a position: if in a stable society the priorities of private life are natural and natural, then in a situation of a systemic crisis, the social indifference of the young is fraught with irreversible consequences for the future of the country. No less disturbing is the fact that the politicization of certain groups of young people is acquiring the features of political and national extremism.

Contrasting the image of "we" and "they" is traditional. However, today, among the younger generation, it often results in a complete denial of all "daddy's" values, including the history of their own state. This position is especially vulnerable if one bears in mind the apathy of young people, their aversion to participating in solving social problems for society, and not just for themselves. This opposition is especially clear at the level of cultural (in the narrow sense) stereotypes of young people: there is “our” fashion, “our” music, “our” communication, and there is “daddy’s”, which is offered by institutional means of humanitarian socialization. And here the third aspect of the alienation of the youth subculture is revealed - this is cultural alienation.

It is at this level that the subculture of the younger generation acquires noticeable countercultural elements: leisure, especially by youth, is perceived as the main sphere of life, and the overall satisfaction with the life of a young person depends on satisfaction with it. General education for a schoolchild and vocational education for a student, as it were, recede to a different plane before the realization of economic ("earning money") and leisure ("interestingly spending free time") needs.

Along with the communicative (communication with friends), leisure mainly performs a recreational function (about one-third of high school students say that their favorite leisure activity is “doing nothing”), while cognitive, creative and heuristic functions are not implemented at all or are not implemented enough .

The values of national culture, both classical and folk, are being replaced by schematized stereotypes of mass culture, oriented towards the introduction of the values of the "American way of life" in its primitive and lightweight reproduction. The individual behavior of young people is manifested in such features of social behavior as pragmatism, cruelty, the desire for material well-being to the detriment of professional self-realization. Consumerism manifests itself both in socio-cultural and heuristic aspects. These trends are present in the cultural self-realization of young students, which is indirectly due to the very flow of prevailing cultural information (the values of mass culture), which contributes to background perception and its superficial consolidation in the mind.

The choice of certain cultural values is most often associated with group stereotypes of a fairly rigid nature (those who disagree with them easily fall into the category of "outcasts"), as well as with a prestigious hierarchy of values in an informal communication group.

Group stereotypes and a prestigious hierarchy of values are determined by the gender, level of education, place of residence and nationality of the recipient. Cultural conformism within an informal group ranges from milder among student youth to more aggressive among high school students. The extreme direction of this trend of the youth subculture is the so-called "teams" with strict regulation of the roles and statuses of their members. Research data show that leisure self-realization of young people is carried out outside cultural institutions.

Folk culture (traditions, customs, folklore, etc.) is perceived by most young people as an anachronism. Attempts to introduce ethno-cultural content into the process of socialization in most cases are limited to initiation to Orthodoxy, while folk traditions, of course, are not limited to religious values alone. In addition, ethnocultural self-identification consists primarily in the formation of positive feelings in relation to the history, traditions of one's people, that is, what is commonly called "love for the Fatherland." The emergence of such, and not another, with the indicated features of the youth subculture is due to a number of reasons, among which the most significant are the following.

1. Young people live in a common social and cultural space, so the crisis of society and its main institutions could not but affect the content and direction of the youth subculture. What kind of society - such is the youth, therefore, the youth subculture.

2. The crisis of the institution of the family and family education, the suppression of the individuality and initiative of the child, adolescent, young person, both on the part of parents and teachers, all representatives of the "adult" world. Aggressive parenting style breeds aggressive youth.

3. The commercialization of the media forms a certain "image" of the subculture no less than the main agents of socialization - the family and the education system. After all, watching TV along with communication is the most common type of leisure self-realization. In many of its features, the youth subculture simply repeats the television subculture.

The youth subculture is a distorted mirror of the adult world of things, relationships and values. One cannot count on the effective cultural self-realization of the younger generation in a sick society, especially since the cultural level of other age and socio-demographic groups of the Russian population is also constantly declining.

There is a tendency towards dehumanization and demoralization in the content of art, which is manifested primarily in the humiliation, deformation and destruction of the image of a person. In particular, this is fixed in the growth of scenes and episodes of violence and sex, in the strengthening of their cruelty, naturalism (cinema, theater, rock music, literature, fine arts), which is contrary to folk morality and has a negative impact on the youth audience. The negative impact on the audience of the escalation of scenes of violence and sex in film, television and video is proven by numerous studies.

Conclusion: Under the youth subculture is understood the culture of a certain young generation, which has a common style of life, behavior, group norms, values and stereotypes.

2. Moral beliefs, ideals and self-consciousness

The characteristic features of youth are the desire for everything new, unusual, interest in technology, the desire to be “on an even footing” with adults, the desire for vigorous activity. It is in adolescence that a breakdown of much of what was familiar, already established in a teenager, occurs. This applies to almost all aspects of his life and work. The nature of educational activity is undergoing especially noticeable changes - in adolescence, the systematic assimilation of the foundations of science begins. This requires a change in the usual forms of work and a restructuring of thinking, a new organization of attention, and memorization techniques. The attitude to the environment is also changing: a teenager is no longer a child and requires a different attitude towards himself.

Adolescence, especially from the age of 13-15, is the age of the formation of moral convictions, the principles by which a teenager begins to be guided in his behavior. At this age, there is an interest in worldview issues, such as the emergence of life on Earth, the origin of man, the meaning of life. The moral beliefs of a teenager are formed under the influence of the surrounding reality. They can be erroneous, incorrect, distorted. This takes place in those cases when they are formed under the influence of random circumstances, the bad influence of the street, unseemly deeds.

In close connection with the formation of the moral convictions of young people, their moral ideals are formed. In this they differ significantly from younger students. Studies have shown that ideals in adolescents manifest themselves in two main forms. For a teenager of a younger age, the ideal is the image of a particular person, in whom he sees the embodiment of qualities highly valued by him. With age, a young person has a noticeable “movement” from images of close people to images of people with whom he does not directly communicate. Older teenagers begin to make higher demands on their ideal. In this regard, they begin to realize that those around them, even those they love and respect very much, are mostly ordinary people, good and worthy of respect, but they are not the ideal embodiment of the human personality. Therefore, at the age of 13-14, the search for an ideal outside of close family relationships acquires special development.

In the development of young people's cognition of the surrounding reality, there comes a moment when a person, his inner world, becomes the object of cognition. It is in adolescence that there is a focus on the knowledge and assessment of the moral and psychological qualities of others. Along with the growth of such interest in other people, adolescents begin to form and develop self-awareness, the need for awareness and evaluation of their personal qualities.

The formation of self-awareness is one of the most important moments in the development of a teenager's personality. The fact of the formation and growth of self-consciousness leaves an imprint on the entire mental life of a teenager, on the nature of his educational and labor activity, on the formation of his attitude to reality. The need for self-consciousness arises from the needs of life and activity. Under the influence of growing demands from others, a teenager needs to evaluate his abilities, to realize what features of his personality help them, on the contrary, prevent them from being up to the mark of the requirements placed on him.

The judgments of others play an important role in the development of a young person's self-awareness. The complication of the requirements that are imposed on the adolescent in the process of his activity, the development of his self-consciousness, the general growth of a conscious attitude to reality leads to a qualitatively new stage in his development. In a teenager, the desire for self-education appears and acquires a rather noticeable meaning - the desire to consciously influence oneself, to form such personality traits that he considers as positive, and to overcome his negative traits, to fight his shortcomings.

In adolescence, character traits begin to take shape and are fixed. One of the most characteristic features of a teenager, associated with the growth of his self-consciousness, is the desire to show his "adulthood". The young man defends his views and judgments, ensuring that adults take into account his opinion. He considers himself old enough, wants to have the same rights with them.

Overestimating the possibility of their age-related abilities, adolescents come to the conclusion that they are no different from adults. Hence their desire for independence and a certain “independence”, hence their morbid pride and resentment, a sharp reaction to the attempts of adults who underestimate their rights and interests. It should be noted that adolescence is characterized by increased excitability, some dissatisfaction of character, relatively frequent, quick and abrupt mood swings.

Strong-willed character traits acquire significant development in adolescence. Under the influence of the increased demands placed on the adolescent, he develops the ability to pursue consciously set goals for a long time, to be able to overcome obstacles and difficulties along the way.

Conclusion: In close connection with the formation of moral convictions of young people, their moral ideals are formed. The formation of self-awareness is one of the most important moments in the development of a teenager's personality.

3. Types and types of informal youth groups

There are a number of youth public organizations of a positive orientation. All of them have great educational opportunities, but recently the number of informal children's and youth associations of the most diverse orientations (political, economic, ideological, cultural) has sharply increased; among them there are many structures with a pronounced anti-social orientation.

In recent years, the now familiar word “informals” has flown into our speech and taken root in it. Perhaps, it is in it that the vast majority of so-called youth problems are now accumulating.

Informals are those who get out of the formalized structures of our life. They do not fit into the usual rules of conduct. They strive to live in accordance with their own interests, and not those of others, imposed from outside.

A feature of informal associations is the voluntariness of joining them and a steady interest in a specific goal, idea. The second feature of these groups is rivalry, which is based on the need for self-affirmation. A young man strives to do something better than others, to get ahead of even the people closest to him in some way. This leads to the fact that within the youth groups are heterogeneous, consisting of a large number of micro-groups, uniting on the basis of likes and dislikes.

They are very different - after all, those interests and needs are diverse, for the sake of satisfying which they are drawn to each other, forming groups, currents, directions. Each such group has its own goals and objectives, sometimes even programs, peculiar “membership rules” and moral codes.

There are some classifications of youth organizations in the areas of their activities, worldview.

Musical informal youth organizations .

The main goal of such youth organizations is listening, learning and spreading your favorite music.

Among the "musical" informals, the most famous is such an organization of young people as metalworkers. These are groups united by a common interest in listening to rock music (also called "Heavy Metal"). In heavy metal rock there are: the hard rhythm of percussion instruments, the colossal power of amplifiers and the solo improvisations of the performers that stand out against this background.

Another well-known youth organization is trying to combine music with dance. This direction is called breakers(from the English break-dance - a special type of dance, including a variety of sports and acrobatic elements that constantly replace each other, interrupting the movement that had begun). The informals of this trend are united by a selfless passion for dancing, the desire to promote and demonstrate it in literally any situation.

These guys are practically not interested in politics, their reasoning about social problems is superficial. They try to maintain a good athletic shape, adhere to very strict rules: do not drink alcohol, drugs, have a negative attitude towards smoking.

The same section includes beatlemans- a movement in whose ranks many of the parents and teachers of today's teenagers once flocked. They are united by their love for the Beatles, its songs and its most famous members - Paul McCartney and John Lennon.

informal organizations in sports.

The leading representatives of this trend are famous footballfans. Having shown themselves as a massive organized movement, the Spartak fans of 1977 became the founders of the informal movement, which is now widespread around other football teams and around other sports. Today, on the whole, these are fairly well-organized groupings, distinguished by serious internal discipline. The teenagers included in them, as a rule, are well versed in sports, in the history of football, in many of its intricacies. Their leaders strongly condemn illegal behavior, oppose drunkenness, drugs and other negative phenomena, although such things occur among fans. There are also cases of group hooliganism on the part of fans, and hidden vandalism.

Outwardly, the fans are easy to distinguish. Sports hats in the colors of your favorite teams, jeans or tracksuits, T-shirts with the emblems of "their" clubs, sneakers, long scarves, badges, home-made posters with the wishes of success to those they support. They are easily distinguished from each other by these accessories, gathering in front of the stadium, where they exchange information, news about sports, determine the signals by which they will chant slogans in support of their team, and develop plans for other actions.

Close to sports informals in a number of ways are those who call themselves "night riders". They are called rockers. Rockers are united by a love of technology and antisocial behavior. Their obligatory attributes are a motorcycle without a silencer and specific equipment: painted helmets, leather jackets, glasses, metal rivets, zippers. Rockers often became the cause of traffic accidents, during which there were victims. The attitude of public opinion towards them is almost unambiguously negative.

philosophizing informal organizations.

Interest in philosophy is one of the most widespread in the informal environment. This is probably natural: it is the desire to understand, comprehend oneself and one's place in the world around him that takes him beyond the framework of established ideas, and pushes him towards something different, sometimes alternative to the prevailing philosophical scheme.

Stand out among them hippie. Outwardly, they are recognized by sloppy clothes, long uncombed hair, certain paraphernalia: obligatory blue jeans, embroidered shirts, T-shirts with inscriptions and symbols, amulets, bracelets, chains, sometimes crosses. The Beatles ensemble and especially its song "Strawberry Fields Forever" became a hippie symbol for many years. Hippie views are that a person should be free, first of all, internally. To be liberated in the soul is the quintessence of their views. They believe that a person should strive for peace and free love. Hippies consider themselves romantics, living a natural life and despising the conventions of the "respectable life of the burghers." Striving for complete freedom, they are prone to a kind of escape from life, avoiding many social duties. Hippies use meditation, mysticism, drugs as a means to achieve "discovery of oneself."

Hippies are divided into "old wave" and "pioneers". If the old hippies (they are also called old hippies) mainly preached the ideas of social passivity and non-interference in public affairs, then the new generation is inclined to fairly active social activity. Outwardly, they try to have a “Christian” appearance, to resemble Christ: they walk the streets barefoot, wear very long hair, are not at home for a long time, and spend the night in the open.

In addition to Christian ideas. Among the "philosophizing" non-formals, Buddhist, Taoist and other ancient Eastern religious and philosophical teachings are also common.

Political informal organizations.

This group of informal youth organizations includes associations of people who have an active political position and speak at various rallies, participate and campaign.

Among the politically active youth groups, pacifists, Nazis (or skinheads), punks and others stand out.

Pacifists: approve the struggle for peace; against the threat of war require the creation of a special relationship between the authorities and the youth.

Punks- belong to a fairly extremist trend among non-formals who have a well-defined political coloring. By age, punks are predominantly older teenagers. The boys take the lead. The desire of a punk to attract the attention of people around him in any way, as a rule, leads him to outrageous, pretentious and scandalous behavior. They use shocking objects as decorations. It can be chains, pins, a razor blade.

neo-fascists(skinheads).

In the 20-30s of the 20th century, something appeared in Germany that killed millions of people, something that makes the current inhabitants of Germany shudder and apologize for the sins of their ancestors to entire nations. The name of this monster is fascism, called the "brown plague" by history. What happened in the 1930s and 1940s is so monstrous and tragic that sometimes it is even difficult for some of the young people to believe what those who lived in those years tell them.

More than 50 years have passed, and history has made its new turn, and it is time to repeat it. In many countries of the world there are youth organizations of a fascist wing, or so-called neo-fascists.

"Skinheads" were born in the mid-60s as a reaction of a certain part of the British working class to hippies and motorcycle rockers. Then they liked the traditional work clothes, which were difficult to tear in a fight: black felt jackets and jeans. They cut their hair short so as not to interfere in fights.

By 1972, the fashion for "skinheads" began to wane, but unexpectedly revived 4 years later. A new round of development of this movement was indicated by already shaved heads, army boots and Nazi symbols. English "skinheads" began to fight more often with the police, fans of football clubs, the same "skinheads", students, immigrants. In 1980, the National Front infiltrated their ranks, introducing neo-Nazi theory, ideology, anti-Semitism, racism, and so on into their movement. Crowds of "skinheads" with tattooed swastikas on their faces appeared on the streets, chanting "Sig, heil!"

Since the 70s, the uniform of the "skins" has remained unchanged: black and green jackets, nationalist T-shirts, jeans with suspenders, an army belt with an iron buckle, heavy army boots (such as "GRINDERS" or "Dr. MARTENS").

In almost all countries of the world, "skins" prefer abandoned places. There "skinheads" meet, accept new sympathizers into the ranks of their organization, imbued with nationalist ideas, listen to music. The inscriptions, quite common in their habitats, also speak of the foundations of the teachings of the "skins":

Russia is for russians! Moscow is for Muscovites!

Adolf Hitler. Mein Kampf.

Skins have a clear hierarchy. There is a "lower" echelon and a "higher" - advanced "skins" with excellent education. "Non-advanced skins" are mostly teenagers 16-19 years old. Any passer-by can be beaten half to death by them. You don't need a reason to fight.

The situation is somewhat different with the "advanced skinheads", who are also called "rightists". First of all, this is not just unbridled youth who have nothing to do. This is a kind of "skinhead" elite - people are well-read, educated and adults. The average age of the "right skins" is from 22 to 30 years. In their circles, thoughts about the purity of the Russian nation are constantly exaggerated. In the thirties, Goebbels moved the same ideas from the rostrum, but only it was about the Aryans.

Conclusion: There are a number of youth public organizations with a positive orientation. All of them have great educational opportunities.

Conclusion

A country that does not take care of children and youth has no future. And if there are no significant changes in the near future, we are doomed to extinction.

In crisis conditions, young people are most susceptible to the collapse of ideals, exacerbation of nihilism, and apathy. the value system is mobile, the worldview is not well-established, which leads to the loss of the moral and spiritual health of the nation.

In order to help young people, knowledge of the main trends in the development of youth culture, psychological characteristics, etc. is needed. The sociology of youth studies youth as a social community, the features of its socialization, upbringing, the process of social continuity and the inheritance of knowledge and experience by young people from older generations, lifestyle features, the formation of life plans, value orientations, and the fulfillment of social roles. This knowledge is necessary for social workers in order to effectively build work.

It is also necessary to understand that a young person needs to determine the boundaries of his real possibilities, to find out what he is capable of, to establish himself in society.

This is confirmed by the following quote from Erickson: “A young man, like an acrobat on a trapeze, must, with one powerful movement, lower the crossbar of childhood, jump over and grab onto the next crossbar of maturity. He must do this in a very short period of time, relying on the reliability of those whom he must bring down and those who will receive him on the opposite side.

Listliterature

1. "Youth extremism" ed. A. A. Kozlova. Publishing House of St. Petersburg State University, 1996.

2. "According to the unwritten laws of the street ..." - M: Yuridlit, 1991

3. "Sociology of Youth", ed. V. T. Lisovsky Publishing House of St. Petersburg State University, 1996

4. Levikova S. I. Youth subculture: Proc. allowance. M., 2004

5. Kon I.S. "Sociology of Youth" In the book: "A Brief Dictionary of Sociology" - M., 1988.

6. Plaksiy S. I. Youth movements and subcultures of St. Petersburg. St. Petersburg, 1999

7. Omelchenko E. Youth cultures and subcultures. M., 2000

8. Levicheva V.F. "Youth Babylon" - M., 1989

9. Sorokin P. “Man. Civilization. Society "- M., 1992.

10. http://www.subcult.ru/

11. http://subculture.narod.ru/

12. http://www.sub-culture.ru/

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