Regional College of Culture

I Introduction

II. Main part

1. The concept of informals. "Informals, who are they?"

a) External culture

b) Symbolism

c) The main features of informals

2. History of the informal movement. Causes

3. Classification of informals

a) associative

b) Antisocial

c) Prosocial

d) Artistic non-formals

III. Conclusion

I. Introduction.

Why did I take this topic?

I took this topic because this topic is quite close to me. After all, informals are mostly young people. And I myself belong to this category. I will try to state the essence of informals, their concepts, the goals they pursue, their aspirations, ideology, etc.

But if I may say so, there are a great many types of informals (punks, metalheads, hippies, system specialists, etc.), these types are usually young people.

In addition, I believe that this topic of "informals" is very relevant today, it has always been relevant. Informal associations are essentially a whole system, it is a very peculiar social formation. It cannot be called a group, it is rather a social environment, a social circle, a conglomeration of groups or even their hierarchy. Where there is a bright division into "us" and "them". Simply put, this is a state within a state that requires a very deep study.

Targets and goals:

I do not set myself the task of a detailed analysis of the activities of each association - such an analysis should be the subject of special studies.

This work can be compared to a photograph of yachts at sea taken from the shore: you can see their outlines, the total number, their position in relation to each other, determine the likely directions of movement in the near future - and no more. Considering informal associations, I will try to determine the role and place of amateur public formations in the life of the country at the present time and the immediate prospects for their development, taking into account possible alternative options. 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 aspect of their activities.

With regard to informal associations, the most acute deficit has developed - the lack of information. Part of my goal is to at least partially remove this deficiency.

II. MAIN PART.

one). The concept of "NONFORMAL". "NEFORMAL" - who are they?

The concept of "informals", "informals" - who are they? The answers to these questions are ambiguous, just as informal associations themselves are ambiguous and heterogeneous. In addition, the turbulent political life makes amateur formations change, and these changes often concern not only the forms and methods of their activity, but also the proclaimed goals. 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. But informal organizations and associations have none of this.

INFORMAL ASSOCIATIONS is a mass phenomenon. For the sake of what interests do people and children, teenagers and youth, adults and even gray-haired old people not unite? The number of such associations is measured in tens of thousands, and the number of their members is measured in millions. 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 realize their needs, and not always finding them within existing organizations, young people began to unite in 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 save 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. Spontaneous youth groups are called informal,

"Amateurs" are traditionally called people who have devoted themselves to creativity in a non-professional form, whether it be theatrical or fine arts, collecting, invention, social activities. Therefore, the term "amateur organizations" in relation to such associations seems to be more optimal and can be attributed to all types and areas of youth activity. Speaking about amateur associations and their mutual connection with state and public institutions, it is necessary to note three situations in terms of their significance:

1. Cooperation.

2. Opposition and criticism.

3. Opposition and struggle.

All these three functions are organically interconnected and cannot be artificially abolished.

Thus, I think that we have already dealt with the question a little: "Who are" NON-FORMAL "? Although this is a rather short explanation of this concept, I still think that the essence is more or less clear. You can say

An even shorter definition, which I will try to formulate myself: "NEFORMAL" is a group of people that arose on someone's initiative or spontaneously to achieve some goal by people with common interests and needs.

Maybe my definition is not quite complete and accurate. I just tried to be brief.

a). EXTERNAL CULTURE.

External cultures have existed and exist in different societies. 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. The term "external" (from the Latin "externus" - alien) can be proposed for this kind of dropped out cultures. Communities like "Systems" are indeed alienated from society, although they are inseparable from it. 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". 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).

If we imagine society as a whole as a hierarchy of interrelated positions (statuses), then the "System" will be between positions, that is, outside of society. It is no coincidence that public opinion and scientific tradition refer to the sphere of the underground (from the English "undeground" - underground), counter-culture, or the word "informals" was also popular in the domestic lexicon. All these definitions point to externality, which is characterized by the prefixes "counter-", "under-", "non-". It is clear that we are talking about something opposing ("counter-"), not visible and secretive (under-), unformed. This localization outside the structures of society is quite consistent with the actual "Systemic" worldview.

It is necessary to give a description of the "System", at least the most general, so that one can imagine what is at stake. But doing so turns out to be difficult. There seems to be no familiar features of the community here. Sistema itself categorically rejects attempts to reduce it to any social scheme. A typical example of her self-determination is an excerpt from an article by A. Madison, a very old (Old) hippie from Talin:

The movement, and it would be incomparably more correct to call it a shift, did not put up any cumbersome leaders dressed in bulletproof charisma, did not give rise to organizations that declared holy war on everyone and, of course, especially each other for the right to oversee the imperishable relics of orthodoxy, did not finally fail under this non-existent orthodoxy, no special hippie philosophy, ideology or religion. Instead of ideology, ideals were grounded from the very beginning, which are formed quite simply - peace and love.

Indeed, "System" cannot be defined either as an organization or a party, or as a community or a political (ideological, religious) movement. And how to define it?

OUTSIDE OF SOCIETY.

There is a way of defining a community in terms of its place in the social structure. As for the "System", its typical representative is in the gap between the positions of the social structure. Let's say one "old people" from Pskov says this about himself:

"About work: I worked at many enterprises, but I understood that this was not mine ... There is one job that I want to get, it is mine.

This is archeology. I could even work there for free.

It is characteristic that, on the one hand, he is a worker at a factory (this is the place that society assigned him), but he does not identify himself with this status: "This is not mine." On the other hand, he considers archeology "his" business, but such self-determination is not sanctioned by society. Accordingly, this "People" finds itself in an uncertain position in relation to the norms of labor activity, because the norms are associated with status. In general, a typical example of a liminal personality "suspended" between positions.

In Sistema, whoever you approach, the same intermediate considers himself an artist, is known among friends as an artist, but works in a boiler room as a stoker; poet (janitor), philosopher (tramp without a fixed place of residence). There are most of them here. Status in one's own eyes is not the same as status in the eyes of society. Accepted norms and values ​​are different from those prescribed by society. The system that unites such people, as a result, turns out to be a community located in the gaps of the social structure, outside it. Let us quote once again the already mentioned Madison, since he himself took on the role of a hippie historiographer and theorist: “Hippism, he declares, does not enter into a relationship with the constitution, its unmanaged possessions begin where there is not even a trace of state borders. These possessions are everywhere where the fire of creative independence burns."

Without exception, all "People" insist on their non-membership.

society, or otherwise - independence. This is an important feature of the "Systemic" self-awareness. 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 the 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 "dropped out" 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 V. 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 still remain busy for some time. But the matter ends with the new generation rubbing 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 come, growing up, no longer into 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 counter-culture “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, acquire status.

During periods of change, significant layers become dropped out to one degree or another. Sometimes it hurts just about everyone. Not everyone goes into hippies, but many go through a countercultural state (fall into the zone of action of the counterculture).

No "System" can cover everything without a trace. Inevitably, something comes out of it. These are the remnants of former myths, the sprouts of a new one, information penetrating from strangers and not fitting into the main myth. All this settles in the sphere of external culture.

Uncertainty and self-organization: and so, "System" is an example of a community where those who have fallen out of the social structure flock. These people do not have a definite position, a strong position - their status is indefinite. The state of uncertainty plays a special role in the processes of self-organization.

The sphere of uncertainty is those social voids where we can observe the processes of the emergence of community structures, the transformation of an unstructured state into a structural one, i.e. self-organization.

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 symbolism. Samoilov was struck by their resemblance to primitive societies, sometimes down to the smallest detail:

“I saw,” he writes, and recognized in the camp life a number of exotic phenomena, which until then had been 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. We find absolute correspondence to this in the camp norms that determine what is "down" ... 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 leaders with fighting squads stood out above them, who collected tribute (as ours collect 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 Leningrad, 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 gathered , 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 itself.

b) FIELD OF SYMBOLS.

SYMBOL

A. m. Greek. abbreviation, list, full power symbol of justice. The fist is a symbol of autocracy. The triangle is the symbol of St. Trinity.

B. (from the Greek symbolon - a sign, an identifying sign),

1) in science (logic, mathematics, etc.) the same as a sign.

2) In art, the characterization of an artistic image in terms of its meaningfulness, the expression of a certain artistic idea by it. Unlike allegory, the meaning of a symbol is inseparable from its figurative structure and is distinguished by the inexhaustible ambiguity of its content.

V. Greek. the word to sumbolon (sun - with, boloV - throwing, throwing; sumballein - to throw something together with several people, for example, fishermen of the net when catching fish) later began to mean among the Greeks any material sign that had a conventional secret meaning for a certain group of people, e.g. for worshipers of Ceres, Cybele, Mitra. This or that sign (sumbolon) also served as a distinction between corporations, workshops, various parties - state, public or religious. The word "S." in everyday speech, it replaced the more ancient word shma (sign, banner, goal, heavenly sign). Even later in Greece, sumbolon was called what in the West is called. lagritio - a number or ticket to receive free or at a reduced price of bread from state warehouses or from generous rich people, as well as rings.

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 written 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, straight on the grass. They talk animatedly, sing alone and in chorus, have a snack, smoke "...

If you look closely, it turns out that this "immediate impression" actually purposefully singles out the symbolism of the party society from the observed reality. Almost everything that A. Petrov mentions serves as identification marks of "friends" among the hairy ones. Here is the symbolism of appearance: a shaggy hairstyle, shabby clothes, home-made 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, do not 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. And 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.

A. Cohen, for example, generally defines the community as a field of symbolism:

“The reality of the community in the perception of people,” he writes, “is in their belonging ... to a common field of symbols.” And further: "People's perception and understanding of their community ... is reduced to an orientation in relation to its symbolism." The presence of its own symbolism creates the possibility of forming a community, since it provides a means of communication. A symbol is a shell into which "own" information is packed. In this form, it is distinguishable from someone else's, and therefore, there is a difference in the density of communication links within the sphere where the symbol operates and outside it. This is the thickening of contacts, on the basis of which social structures are formed.

How true is this for the System? Has social education developed on the basis of its symbolism? As already mentioned, the System cannot be called a grouping in the full sense: regroupings are constantly going on in its bowels, some associations disappear and new ones are formed. People move from group to group. Rather, it is a kind of communication environment. Nevertheless, the System can be considered as a community, since there are such signs as a common language (slang and symbols), a network of communications - personal connections, superficial acquaintances (the faces at the party become familiar so that you already subconsciously recognize "ours").

There are common norms and values, as well as patterns of behavior and forms of relationships. There is also Systemic self-awareness, which is expressed, in particular, in self-names. There are several of them. "Systems" or "systems" its representatives rarely call themselves, and even then with irony. Most often - "people" (from the English "people" - people, people). Sometimes just people:

"One person told me yesterday ...", - you need to understand exactly what the Systemic said.

Slang and symbols form the basis of the internal communicative environment of the System, separating it from the outside world. At the same time, the symbolism of the system is extremely eclectic, in its fund you can find symbols that came from different religious groups (for example, from Hare Krishnas or Baptists), youth and rock movements (attributes of punk rock or heavy metal), as well as various socio-political movements: pacifism, anarchism, communism, etc.

The system has the peculiarity of absorbing someone else's symbolism and, recoding, include it in its fund. It is necessary to distinguish between bearers of the same symbolism, those who belong to the System and those who do not. For example, there are punks in the System who hang out with hippies and punk gangs outside of it. The latter do not consider themselves to be part of the System at all, and even, sometimes, they come to beat the "People". In the same way, there are Systemic and non-Systemic metalheads, Buddhists, Beatles and so on.

So, the presence of a common network of communications with its own language serving it, as well as a common self-awareness, norms and values, allows us to speak of the System as a community (without knowing its structure yet).

Tradition.

But it is especially important for us that this community has developed its own tradition, based mainly on oral transmission mechanisms. Every two or three years in the System, "generations" are replaced, a new cohort of young people enters the arena. People change, but the traditions of the System remain: the same basic norms of relations and values ​​are reproduced, such as "freedom", "love" (in quotation marks, because these concepts are given a special, Systemic meaning); newcomers learn slang and use System Symbols, so outwardly they are not much different from their predecessors. Folklore forms are reproduced: sayings, anecdotes, ditties, legends, and legends. Thus, we have here a tradition capable of self-reproduction. There is not only a system of communication links at the synchronous level, but also diachronic channels of communication. The bearers of the tradition determine its age at about two decades: the twentieth anniversary was solemnly celebrated on June 1, 1987. This starting point, of course, is mythological (it is believed that on June 1, 1667, the first hippies took to the street in Moscow on Pushkinskaya Square and urged them to abandon violence) :

"They," says one of the tinted hippies, came out and said: Here we are - representatives of this movement, this will be a system of values ​​and a system of people. Then the word "system" appeared. It was not by chance that the date was chosen - Children's Day: "It was, - continued the same olodovy, - it was said: Live like children, in peace, tranquility, do not chase ghostly values ​​... It was just that the arrival was given to humanity so that they could stop and think about where we are going... "Live like children" is the essence of the systemic worldview, and much of its symbolism is associated with images of childhood. "Generations" here change after two or three, sometimes four years. With the advent of each of them Systemic tradition each generation comes as a new wave: in the beginning there were hippies, they formed the core of the System - now their followers are more often called hairy or "hairy" (from English hair-hair); etc., also marked with the symbols of the outgoing Soviet Union).Each wave brings its own attributes.In the beginning, it usually is at enmity with the system: the first punks terrorized the hairy, the first metalheads of the hairy and punks. Then contacts begin, gradually it turns out that the System has absorbed the symbolism of the new wave: it has its own punks, metalheads and others. Thus, it is possible to observe the process of perception of tradition and innovation, as well as other processes associated with the transmission of tradition. In a "large" (for example, tribal or communal) tradition, where the period of generation change is 25-30 years, the observation of such processes would require a time comparable to the life of a researcher. In the System, everything happens much faster. This makes the System a convenient model for observing the patterns of society and replenishing traditions, although we are aware of its somewhat arbitrary analogies with the usual objects of ethnographic research. They are comparable to the extent that one communication system can be compared with another at all. One way or another, there are general patterns in the methods of diachronic transmission of information. Communicative structures responsible for the preservation and transmission of the community code are found; there is reason to believe that they are largely similar in different environments.

c) The main features of informals.

1) Informal groups do not have official status.

2) Weakly expressed internal structure.

4) Weak internal communications.

5) It is very difficult to single out a leader.

6) They do not have an activity program.

7) Act on the initiative of a small group from outside.

8) Represent an alternative to state structures.

9) It is very difficult to classify in an orderly manner.

2. History of the informal movement.

Causes of occurrence.

For the period from 88 to 93-94, the number of informal associations

increased from 8% to 38% i.e. three times. The informals include medieval

Vagantov, Skomorokhov, Nobles, 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

decomposition of the administrative-command system. (Artists, Bards, Hipsters).

3) Wave. 1986 The existence of informal groups has been recognized

officially. Informals began to be identified by various somatic means

(clothes, slang, icon paraphernalia, manners, morality, etc.) With the help of which

the young were isolated from the adult community. Defending your right to

inner life.

Causes of occurrence.

1) Challenge to society, protest.

2) Challenge to the family, misunderstanding in the family.

3) Unwillingness to be like everyone else.

4) The desire will be established in the new environment.

5) Draw attention to yourself.

6) Undeveloped sphere of organizing leisure activities for young people in the country.

7) Copying Western structures, trends, culture.

8) Religious ideological convictions.

9) Tribute to fashion.

10) Lack of purpose in life.

11) Influence of criminal structures, hooliganism.

12) Age hobbies.

STORY

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.

A bit of history. 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, "an individual receives the means that enable him to develop his inclinations in all respects, and, consequently, 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 themselves the goal of actively participating in the construction of a socialist state. So, one of the specific forms of combating illiteracy of the population was created on the initiative of V.I. Lenin Society "Down with illiteracy". (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 trends in this area. Any other solution to the issue would be executed - a bureaucratic pseudo-solution. Similarly, it is unacceptable legalized literary and publishing business of any group or literary organization by decree or party resolution.

In the post-revolutionary period, favorable conditions arose for the creation of a number of new artistic associations. The largest of them was the Association of Artists of Revolutionary Russia, which included realist artists. In addition, the Society of Easel Painters, the Society of Moscow Artists and others were formed at the same time.

Among the musical organizations and groups formed in the 1920s, one should first of all note the Association of Contemporary Music, which included A. Aleksandrov, D. Shostakovich, N. 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 in the first post-revolutionary years made it possible to hope for their further rapid development. However, the path that the amateur public formations have traveled turned out to be by no means cloudless. In the second half of the twenties, the process of consolidating figures of art 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 in which the characteristics and signs of public organizations).

After the adoption of these decisions for more than two decades, new public organizations, apart from sports ones, have practically not been 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 there were only three public organizations:

Soviet Committee for European Security and Cooperation 1971, All-Union Copyright Agency 1973 and All-Union Voluntary Society of Book Lovers 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.

But even within the framework of such a conditional division - into non-politicized and politicized amateur public formations - there is a need to introduce the necessary distinctions. Considering that the nature of the activity, its value for our country, even among the numerous formations of the first group are different, we will get acquainted not only with those whose activities bring more or less benefit to people, but also with formations that have a clearly associative orientation.

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 associative, anti-socialist formations.

3) Classification of informals

Unrecognized or not recognized?

This question often arises when it comes to a very specific type of informal associations - unofficial amateur associations, or, as they sometimes say, "informal". Let me remind you that we include spontaneously formed companies (mainly teenagers and young people) among such associations. Based on public interest, hobbies, type of leisure activity, imitation of the chosen type of behavior (“fans”, “hippies”, “punks”, “rockers”, “metalheads”, etc. Their appearance in the late 70s in the early 80s years to some extent resembles a youth revolt against

bureaucracy that was in place at the time. It was a kind of protest of part of the youth against formalism in public organizations, unsatisfactory organization of leisure, but this process took distorted, often socially dangerous forms.

Informal associations are not registered anywhere, they do not have their own charter or regulation. The conditions for membership in them are unspecified, the number of groupings is koliblitsa.

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.

antisocial- 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" rockers, hippies, systems.

Is the “system” to blame for everything?

Different views on one "system". Leningrad television, discussing the "system", gave the floor to those who know about it by hearsay. I will give excerpts from these broadcasts, allowing you to get a fairly clear idea of ​​\u200b\u200bthe “system”.

V. Nikolsky,“System” nickname Yufo:

“We are able to approach some “hairy” on the street. I have never seen him, I just go 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 you, drag you away, and so on - you understand?

This only says that we are the sprout of the future in our society, because that theft, the desire to steal, rob - this, apparently, belongs to the past and should 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 raise my voice for the "hippie" system - for a movement that gives each person the opportunity to understand another person who is looking for mutual understanding, and allows him to improve himself in every way. The people who are part of this movement are people of different ages, different nationalities, they belong to different cultures, different religions. I think it's really a movement that owns the future...

"System"- this is not an organization or a party, so everyone can only envy themselves. The “system” is a society within a society... There can be no laws here, everyone lives only according to the laws of their own conscience.”

What caused the emergence of the “system”?

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 from 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 confused."

In the older generation, the claims of original young people, their attempts at “novelty” cause a smile.

What prompts young people today to unite in formations of the “system” type?

There are many reasons. It should be noted that young people always and everywhere strive to communicate with their peers, run away from spiritual loneliness, and many experience it, living in separate apartments with parents who do not understand them, as they think. For many, opposing themselves, their “I” to adults is a normal phenomenon. The protest that they express can be passive, through an external, rather ostentatious, demonstrative denial of the existing order, a refusal to comply with the rules accepted in society. That is what the "system" professes. There are also aggressive forms of protest, expressed in shocking, bordering on hooliganism, and sometimes turning into it.

Who doesn't love fast driving?

Now another type of non-formals of an associative orientation is rockers.

We use the word "rocker" in two meanings: rockers are also called rock music performers and a certain part of motorcyclists. It is more common in the second sense. I will talk about rockers-motorcyclists.

On the pavement, oil paint is large-scaled: “Rockers”. Nearby is a flock of motorcyclists, ten or fifteen people of far from advanced age. “We are rockers!” - explains one of the young men. Otherwise, he might not represent the company - it is difficult to confuse rockers with other motorcyclists. They are dressed rather picturesquely, although clothing (usually dark) is not a symbol of belonging to rockers. A variety of helmets, usually with a visor; many without helmets at all. The appearance of motorcycles is somewhat reminiscent of motocross ones due to the seat raised on the passenger side. The muffler tubes are taken out from which rocker motorcycles rumble at the level of the first domestic tractors.

Distinguishes rockers and a certain “age limit”: 15-20, less often - 25 years. The bulk are teenagers and youths 15-18 years old. Most of them are without driver's licenses and do not feel the need for them.

Today, rocker associations exist in almost all large cities and in the vast majority of medium and small ones. To use the word "association" here is not entirely legitimate - the association, as such, does not exist. Moreover, there is no organization of rockers with its own established structure. They unite in more or less permanent groups, as a rule, only for group trips.

Nevertheless, rockers have their own rules, their own unwritten, but accepted “charter”, their own “code of honor”. The norms of behavior developed by rockers for themselves deserve to be dwelled on in more detail.

Sometimes you hear that rockers are young fans of high-speed motorcycle riding. This opinion is quite common, but not entirely true. Firstly, a sufficient number of fans of high-speed riding can be found in numerous clubs and sections, but they have nothing to do with rockers. Secondly, the presence of a motorcycle (and the lack of rights) does not make a young man a rocker. To do this, you must follow the “rocker charter”. This "charter" as the main requirement puts forward a complete disregard for the rules of the road. For rockers, not only is it obligatory not to follow the rules, but they are encouraged in every possible way to break them. Riding in a “wedge” is also popular, when one motorcycle rides in front, two behind it, then three, etc. The “wedge” can move both along “its own” and “foreign” lanes, interfering with everyone who at that moment, unfortunately, was on the road. Normal, from the point of view of a rocker. Is constant speeding.

The neglect of the rules of the road extends to those who are called upon to monitor compliance with these rules. Disobeying the employees of the State traffic inspectorate, attempts to “leave” from patrol cars and motorcycles for rockers is the norm of behavior. It should be noted that the traffic police are not particularly disliked by rockers; in the same way they apply to drivers - not rockers and to pedestrians. Rockers do not care about the well-being of the inhabitants of the houses, past which they rush with a roar at night. But it is known that in modern multi-cars the audibility is such that a little more - and already visibility.

Rocker Principle: The road is for me and I ride it however I want. The vast majority of rockers quite sincerely consider this principle natural and legitimate.

This attitude to the rules is not harmless, because it is not safe. Neglect of the requirements of the rules leads to the constant occurrence of emergencies, and not rarely, accidents in which drivers and pedestrians suffer and rockers themselves die or become crippled. But for hundreds of others it was not a lesson.

Rockers have their own “ethics”, or rather anti-ethics: “You are the king on the road - drive as you like. The rest will suffer." Not infrequently, rockers claim that their riding style is the only way for them to express themselves, which is criticized by those who have never ridden motorcycles and have no idea what it is, and therefore cannot understand them.

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”.

“gangs” - these are associations (most often teenagers) on a territorial basis. The city is divided into “gangs” into zones of influence. On “their” territory, the members of the gang are the masters, with the appearing “strangers” (especially from another gang) are dealt with extremely cruelly.

The "gangs" have their own laws, their own customs. The “law” is to obey the leader and carry out the orders of the gang. The cult of strength flourishes, the ability to fight is valued, but, say, protecting “your” girlfriend in many gangs is considered a shame. Love is not recognized, there is only partnership with “their girls”. Journalist E. Dotsuk gives the following dialogue with one of the “boys”, a full member of one of the Alma-Ata gangs:

- Do you have a girlfriend?

- If I were alone, it would be easier. You can’t figure it out with them - where is the “girl”, where is the “rat”, where is the girl. Suddenly for the "rat" "show"? You will immediately fly off the “boys”.

- What do "girl" and "rat" mean?

- The girl is an excellent student, mother's daughter. "Rat" - it's worse than ever. Although many of them put themselves for girls.

- “Girls” are also part of the “gangs”?

- Yes. But they have their own groups. Have you heard? "Golden girls" - golden girls. "Black foxes", "neutrals".

- What are they doing?

The same as "boys". They fight. They have fun, “putting on the counter”, go to bars, smoke “weed”, are interested in the estimate.

"Weed" - drugs - that are smoked. “The estimate” is an elementary robbery: a group approaches a fashionably dressed teenager (boy or girl) and asks to “let them wear” a jacket, sneakers, etc. for a while. you can refuse, but the majority gives vilification. The most terrible is the “counter”, when one of the teenagers, usually from another group or simply neutral, is called the amount of money that he must get. For outward decency, you can ask for a “loan”. From this point on, the "counter" is turned on. Each overdue day increases the amount of debt by a certain percentage. The time of the counter is limited. The reprisal against those who did not remove the "counter" is cruel - from beating to murder.

All “gangs” are armed, including firearms. The weapon is launched without much thought. "Gangs" not only quarrel with each other, but also carry out terror against neutral teenagers. The latter are forced to become “tributaries” of the “gang” or join it. In response to the actions of the “gangs” and to fight them, the “neutral youth” creates their own unofficial association: “Ganimed” in Alma-Ata, OAD (active action detachment) in Leningrad, etc. You can understand the young people who are members of these associations - they want to ensure their safety. But, acting on the principle “strength breaks strength”, they themselves often break the law.

Boys with a swastika.

I think not everyone knows that among us there are those who today shout: “Heil Hitler!”, wear a swastika and use completely fascist methods to protect their “ideals”.

Who wears the swastika?

You are mistaken if you think that we are talking 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.

It is not so difficult to recognize these guys in black: black overcoats or jackets, black shirts, black trousers, black boots. The clothes are sewn on the model of the uniform of officers of the "Third Reich". Many have a swastika on the lapel of a jacket or jacket, and a swastika on their cap. They greet each other with exclamations of “Heil!”, “Heil Hitler!”. German names are chosen as pseudonyms: Hans, Paul, Elsa, etc. 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 of 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; that one is right. Who is stronger, etc.

The “fascists” do not hide their views or their goals.

Like this. The Gestapo "Papa Muller" has worthy students who, in the manifestation of the "innate quality of a person" - cruelty, perhaps surpassed their teachers.

c) 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, which exist almost everywhere, the activity and popularity of which is steadily growing.

Their tasks and goals.

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, the society for the protection of the Amazon forests.

d) 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 performers 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 ensemble “XU” “my generation” was sung by the whole audience. “Tomorrow may never come!” - American guys who were sent to die in Vietnam repeated after Janis Joplen. Rock performers sang about what was close and understandable to their listeners.

I have already talked about amateur rock musicians who have found certain organizational forms for their activities. No less popular among young people are amateur artists. However, things are not going so well for them.

Muscovites and guests of the capital are accustomed to exhibitions and sales of paintings by amateur artists on the Arbat, in Izmailovsky Park. Leningrad residents have the opportunity to see a similar exhibition on Nevsky Prospekt next to 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 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).

Collectors also have their own problems. Despite the significant number of various amateur associations and clubs (philatelists, numismatists, etc.), many issues are resolved outside of them.

III. Conclusion.

So, 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.

I would like to remind you that I spoke only about the most massive and well-known informal associations, and the estimates given by me are valid only at the time of writing the term paper. 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 activity of each association needs a deep analysis.

Having chosen such a complex problem for my term paper, I tried to show that it was time to turn to the informal people. Today they are a real and rather powerful force that can promote and hinder the development of society or the state.
BIBLIOGRAPHY:

A.V. Gromov, O.S. Kuzin "Informals, who is who?"

V.T. Lisovsky “Is truth born in every dispute?”

Encyclopedic Dictionary "Golden Fund" on CD-rom (Laser CD for PC)

Global Internet Network (WWW) Internet address: http//www.russia.lt/vb/referat/

Any civilized society presupposes the existence, implementation and organization of joint activities by people. The methods of its organization can be both formal and informal; they do not replace each other and proceed according to significantly different laws.

For example, in formal groups, relations are, as it were, impersonal: people act according to prescribed laws or rules. In informal relationships, people or groups of people communicate and communicate through public opinion or a system of interpersonal relations.

In other words, “formals” are members of society who adhere to the norms and laws of this society, and “non-formals” do not comply with these norms, “go beyond” social stereotypes and patterns.

Teenagers are informal

At the heart of any informal movement is the idea of ​​a free community of like-minded people, preserving emotional warmth and at the same time providing each member with a certain individual freedom.

Informals are those who break out of the formalized structures of our lives. They do not fit into the usual rules of conduct. Destroys all patterns and stereotypes, not only in appearance, but also in relationships. They strive to live in accordance with their own interests, and not those of others, imposed from outside.

In the 1980s, with the first impulses of freedom, the so-called "System" gained strength - a youth association mainly of punk rockers and hippies. It existed as a protest or rebellion against the communist system.

The informal youth subculture and its Sistema movement collapsed along with the collapse of the USSR, but a new way of life for people, the desire for a better life and gradual disillusionment formed a large number of other informal youth and adolescent groups.

Features of youth subculture

In the modern world, whether we notice it or not, a fairly stable youth subculture has already formed. It has its own internal and external features. Firstly, this is a common interest and one ideological program for all participants in an informal youth organization. Secondly, the fact that non-formals have a desire to assert themselves, along with competition in a group of the same.

At the same time, each informal youth group has a weakly expressed internal structure and internal connections.

Modern youth subcultures

Another important feature and feature of all youth movements is their external distinguishing features. Each group has its own name, its own informal status and the so-called dress-code (clothing code). Those. a form of clothing or an attribute that indicates that a teenager or young man belongs to one or another informal model of youth subculture.

Let's understand the classification of modern youth subcultures

So, for starters, all informal associations are divided into groups, and those, in turn, into micro groups. When dividing, they are guided purely by likes and dislikes.

There are also exclusively informal teenage movements, informal youth and mixed groups. There are anti-social informals and positive-minded.

General classification of informal youth organizations and types of youth subcultures

Sports directed informals

These are the so-called sports fans. Their movement is characterized by clear discipline and organization. Young people and teenagers who are well versed in a particular sport know its history. Promote a healthy lifestyle. Their appearance is recognizable - sports scarves, caps, T-shirts, etc.

Politically oriented youth subcultures

The most socially oriented youth subculture and informal grouping. They are distinguished by social activity, participation in various rallies and have a clear political position. These include: pacifists, Nazis (skinheads), punks, etc.

• a youth subculture of pacifists who oppose war and approve of the struggle for peace.
• youth subculture "skinheads" (from the English. Skin - skin, Head - head) spontaneously emerged marginal organization, which is characterized by nationalist views and willingness to defend them. Skins are easy to distinguish from others: shaven-headed, black and green jackets, nationalist T-shirts, jeans with suspenders.
• the youth subculture of punks is basically an extremist informal teenage movement, whose behavior is distinguished by shocking and unbridled desire to attract the attention of others.

Philosophizing youth subcultures

Among them, such a youth subculture as hippies stand out. Sloppy clothes, blue jeans, embroidered shirts, T-shirts with inscriptions and symbols, amulets, bracelets, chains are the hallmarks of hippies. Informal youth is in the eternal search for the meaning of life, knowledge of themselves and the world around them.

Musically directed informal movement

The youth subculture of rappers, rockers, breakers, parkour (street acrobatics), etc. Informals of this youth subculture are united by a steady interest in music or dance. And this interest is most often transformed into a lifestyle.

Other modern youth subcultures

• Goths (they popularize the cult of death in every possible way, they look very similar to vampires);
• emo (short for the word "emotions"). Their youth subculture is based on the idea that the life of a teenager is a very severe test, and therefore an emo informal person is sad and sad. This is evidenced by the black color in the clothes of a teenager, combined with pink, which is a symbol of love and friendship.
• The youth subculture of anarchists is distinguished by their demonstrative straightforwardness in their views and aggressive behavior. Black color in clothes, and a mandatory metal accessory.

Psychology of informality

Informal adolescents have their own psychological characteristics, primarily a desire and a tendency to imitate. This is understandable, since teenagers “do not yet know how” to be themselves, they are in search of the meaning of “I” and their purpose in life. Another characteristic of any informal youth subculture is the desire to stand out, the craving for autonomy and independence.

The realization of this aspiration is quite real in a group of people like himself. But in fact, a teenager dissolves in a crowd of his own kind. “The vast majority of informal groupings of the youth subculture are not based on conscious unity, which rarely happens among teenagers, but on the sameness of the loneliness of its members.”

One of the conditions for the existence of teenage informal groups is the presence or creation of opponents, ill-wishers, etc. Most often, the world of adults becomes enemy number one. A teenager informal expresses disagreement, dissatisfaction with the system and extends this protest to all informals in the group.

In order to understand adolescents and young men from informal youth groups, one must know the history of the emergence and development of these groups, their modern types, and the causes of their emergence. Only then can one develop one's attitude towards them and outline the means of educational influence.
nbsp; Informal youth groups have become the most pronounced at the present time. Their emergence is associated with the rejection of adolescents and young people of the socio-economic systems that have developed in their countries, social and spiritual values. This is a protest against the existing order and the search for more just and worthy forms of human existence.
This protest was greatly intensified during the period of social upheavals and crises. Small groups of young people began to appear in significant numbers, striving to isolate themselves from the surrounding society, to oppose themselves to it. They developed special hairstyles and clothes, specific gestures, language, ways of behaving, and special forms of art, primarily music. They are characterized by a keen interest in themselves and their kind, in music, and at the same time, an awakening desire to participate in political life. They are, the beatniks, who do not have a permanent place of residence, live in basements, wear primitive clothes. They defiantly oppose their way of life to the bourgeois comforts they despise. They are busy searching for the meaning of life and do not reject work, but only at will and as far as it is necessary to maintain life. Many of them openly talk about their disappointment in adults and, having not found their own solution to important political problems, deliberately withdraw from participation in the political life of society.
"Have fun! Don't think about anything!" - such is the morality of a fairly significant part of the youth. There are a growing number of Satanists seeking to subvert the deepest foundations of spirituality. In many youth communes, the idea began to take root. sexual revolution, new and free relationships between the sexes, some of them have common sexual partners. Challenging the existing society, fake forms of intimate relationships. Preachers of "sexual liberation" publicly perform sexual acts. Entrepreneurial businessmen use this explosion of interests of teenagers and young people in sex: sex shops, sex magazines, erotic centers have appeared in large numbers.
As an expression of extreme desperation and protest, the “revolution of insight through drugs” has arisen. It is argued that only through the systematic use of narcotic drugs does it become possible to develop sensuality, knowledge of the world, and establish connections between people. For many, this is seen as the only way to solve their difficult life problems.
There are various religious sects. They seek to "evangelize the counterculture". Other religious views and beliefs, especially those associated with Hindu philosophy, are also gaining ground.
There are also more “peaceful”, purposeful types of youth disagreement with society: the “green” movement, groups of new democracy, protection of all rights, etc. Adolescents and youth are campaigning:
"Rock against pumaranches, etc."
"No launch pads for World War III!"
Thus, the pressing, burning problems of modern society fall into the center of attention of young people who are actively involved in the protest movement.
From the mid-70s to the present, the rocker movement has been spreading.
Rockers and bikers are always with motorcycles. They not only drive motorcycles perfectly, but also perform acrobatic stunts on them, for example, they ride for some time only on the back wheel, and also jump on a motorcycle from a springboard, “jigit”, etc.
They drive in large groups along the night streets at high speed (sometimes up to 140-160 km / h), with the mufflers removed. Often there is a rocker in the back seat. Rushing them at breakneck speed through the deserted streets of big cities, the rockers experience "a feeling of sweet liberation from the shackles of society." Rockers strive to find the ideals of life that satisfy them in communication with their own kind, in their rock clubs. Many rockers don't have driver's licenses. There have been cases of stealing other people's motorcycles, refueling from gas tanks of other people's cars. In some cases, they come into contact with criminal elements who hire them to escort their cars and other unseemly deeds.
The mentor should use the rockers' interest in technology and motorsport to switch them to socially useful activities.
Fan clubs, the so-called fan clubs, have now become widespread.
Sometimes the members of these clubs are not just sports fans, but propagandists of extremism and violence, ethnic hatred.
Even more extreme positions are occupied by "skinheads", "skinheads", "skins". The difficult existence gave rise to their blind hatred of wealthier people and the desire for undisguised violence against others. The main "cadres" of neo-Nazism are formed from them. However, their ranks are not uniform. Not every skinhead is a fascist. For many of them, participation in these groups is just a means to express their protest against the indifferent attitude of society towards them. There are also groups of poppers who deny negation. They condemn the critical and protesting generation of their "leftist" fathers, strive not to see the bad in life and enjoy the benefits that are available. Punks have gained great fame in the modern world. Feeling abandoned and betrayed by society, they, indignantly, consciously seek to evoke a negative reaction in the members of this society, even self-loathing. "Shock and provoke!" is their slogan. This applies especially to punk rock bands. Such views find expression even in the outward appearance of punks, strikingly different from all other people: they have clean-shaven skulls, extravagant hairstyles, and intricately painted faces with red or black paint. Variety in clothes: a leather jacket on a naked body, canvas fabric on a thin shirt with a jabot. Torn clothes (jeans, leather jackets), chains on the face, causing dog collars around the necks and chains from the toilet. Many of them look bleakly and hopelessly into the future, but some groups find their way out in progressive forms of political struggle. The punk jargon is rude, the behavior is often defiantly obscene. Many of them use drugs and toxins. They move from city to city, establishing connections with each other. Their appearance in the city is usually associated with an increase in the number of fights, robberies and other forms of violence with the aim of desecrating a person.
In recent years, a new youth informal movement, cyberpunkism, has emerged and has become widespread. It comes from the words "cybernetics" and "punk". Fantasy and mathematician. R. Oakker called it "the synthesis of man and machine."
Cyberpunkism has been characterized as "a sinful alliance of the tech world with the lower reaches of pop culture and street anarchy".
There are 2 categories of cyberpunks: those who are aware and those who are not aware of their belonging to cyberpunks. The second is much more.
These are people of different professions, ages, social class, passionately in love with computers. Cyberpunk canvases made by means of computer graphics are already exhibited in art galleries.
Cyberpunk magazines are published on computers and transmitted to screens over computer networks. Several popular pop groups promote cyberpunk music. They are recorded on CDs. New technology allows them to enter the space of telephone numbers and faxes used for computer communication. Thus, all temporal, state and social borders are opened before them. Cyberpunks got used to technology, which all previous informal youth movements could not do. They want to use it to connect art and science, literature and industry. The cyberpunks have decided either we will subjugate technology to ourselves, or it will subdue us.
All these listed groups show that it is impossible to reduce the essence of the informal youth movement in a philistine way to the quirks and oddities of “fat-mad”, “who knows what desire”, “lustful and depraved” youth.
Causes of the movement of informals
Difficulties for teenagers and young people to find their place in life
Heightened perception of social imperfections and injustices
Youthful maximalism
A peculiar combination of rationality with great emotionality, etc.
The social is refracted through the age-related and individual-personal. It is clear that this refraction in consciousness and embodiment in behavior is by no means always correct: if only youth knew, if old age could!
Therefore, mature people are struck by the originality and unexpectedness of the forms of youth protest, which obscure the content and meaning of it from them. At the same time, we must not close our eyes to the fact that some informal youth groups, under the influence of blind hatred, take the path of crime and violence. Today, the youth movement, like many social movements of our time, has a global character. Our youth, ceasing to be the youth of a closed society, has become widely involved in it, adopting the advantages and disadvantages of informal people from other countries.
At the same time, our informal youth movements have their own specifics. And often their own, special forms. Regional gathering places are usually located on the outskirts. Metalheads, punks, wavy, breakers, rockers, usually friendly to each other, and leftists, extremists, who are at war with them, gather there.
Researchers distinguish between constructive and non-constructive informal associations. The former often advocate more radical reforms of society. Some informals set narrower tasks: the preservation and restoration of historical and cultural monuments, the protection of nature, physical and mental health, etc.
The system is divided into "hanging out" groups. There are two layers in them: "pioneers" and "odtsovye" or "mammoths".
The former are teenagers who have recently become hippies, diligently assimilating this role. "Odtsovye" are the old members of the system, seriously delving into the problems of politics, religion, mysticism, and artistic creativity.
All hippies wear long, flowing "khair" hair, usually parted in the middle. Often, a thin bandage covers the forehead and back of the hippie’s head (“hairatnik”. Many grow a beard.
There are three main reasons why these people wear long hair:
1. It's more natural, closer to nature
2. Jesus Christ wore long hair and a beard, hippies imitate him
Long hair allows you to better capture the radiation of the cosmic mind, being a kind of individual "antenna".
Hippies wear jeans, sweaters, T-shirts, out-of-fashion coats. Clothes are often torn and shabby, or they are specially given this look.
Artificially make holes, put bright patches on jeans and jackets. Clothes are often inscribed in English.
All hippies wear jewelry (“renki”):
bracelets on the hands (beaded, leather or wooden)
beads on the neck
crosses on leather laces
images of zodiac signs, skulls, etc.
A modern hippie has a “ksivnik” hung on his chest, this is a small rectangular bag made of denim. It contains documents and money. In cold weather, hippies live in the city, go to "parties", and in the summer they travel by passing cars, set up tent camps.
Hippies believe that a person should be free, first of all, internally. Previously, the freedom of love for hippies was reduced to the ability to openly enter into an intimate relationship with the one you love. Now hippies are talking about love that brings people together.
They preach pacifism: they urge not to respond to violence with violence, they oppose military service. They believe in a different, “higher” reality that exists along with the ordinary one in which we all live. You can get to it through a change in the state of consciousness through meditation or art. Hence the great interest in the problems of religion and creative activity.
Characteristic for modern is the desire for naturalness. This is expressed in their desire not to change what happens by itself:
e.g. don't cut your hair
not to take any purposeful, active actions, to be inactive
be unpretentious in everyday life, be able to endure hardships and hardships
Romantics love everything bright, original, creative. They want to be free individuals, independent of social conventions. Therefore, in life they act impulsively. At the same time, they strive for new relationships in a society built on love for other people. However, the naturalness they declare is demonstrative, parodic. She is a well-known challenge to modern society, which criticizes them.
Groups of majors also gained fame: "pseudo-Americans", "pseudo-English", "pseudo-French", etc.
They wear clothes and shoes made in the respective western country. The use of wearable items produced in any other country is condemned.
Among the majors, an image of an active, enterprising, strong person who knows 2-3 foreign languages ​​is formed. Majors are against drugs, many of them are actively involved in sports. There is a noticeable layer of teenagers imitating majors. They are called "rednecks".
The involvement of majors in the activities of the majority of adolescents led to a drop in interest in studying at school, to an unwillingness to learn any profession. On the contrary, the other part of the majors considered their stay in the group temporary, until the accumulation of a certain minimum of material resources.
Youth groups united by a passion for a particular occupation have become widespread. Among them, the most famous are breakers - breakdance fans, skateboarders who ride special boards.
Satellites, including fans of a particular singer of an ensemble, genre.
There are adherents of certain idols - "Fans", "fans". Such groups usually do not have any "philosophy" of their own. Their very appearance is defiant and aggressive: in black clothes, with sharply honed spikes, a large amount of metal, placed on the chest with an inverted cross, the word “Satan” written in paint in English on T-shirts. They practice a cult of Satan, often calling themselves Satanists.
Satanists support ensembles that call for violence, cruelty, preaching racism, chauvinism. They are prone to hooligan acts, to provoking hostile clashes between various youth groups and participating in them.
They are joined by groups of teenagers who are attracted not so much by music as by the fashionable costume of informals or the desire to cover up their unseemly deeds with it. They got the name "fucks". Superficially understanding the problems of rock, the "suckers" act as guardians of the "purity" of the metalworker's rules, behave with others very defiantly and aggressively.
Individual approach to informal teenagers
How to treat them? Some people believe that all informal youth groups should be banned and immediately disbanded. Others call for the development of informal groups that enable older teenagers and young men to “go wild” and find themselves in life. These views are wrong. It is impossible to give recommendations for the correct attitude to all groups. They are too different in their aspirations: from pro-social to socially dangerous and illegal. Therefore, you need to start by studying the characteristics of those informal groups that you have to deal with.
Each member of the informal group must find its own special, individual approach. To do this, you need to understand the characteristics of his personality, biography, the reasons and circumstances for his entry into this youth association.
It is necessary to develop the ability to put oneself in the place of an informal teenager, to conduct a dialogue with him on an equal footing, to achieve mutual understanding.
You should start by getting the most general information about them:
how many similar informal associations are there in the area
what is the number of participants in each of them
who is included in them (age, gender, nationality, social origin, education, family)
whether they are associated with anti-social groups, delinquents, drug addicts, hooligans
whether members of the group have a desire for alcoholism or depraved behavior.
Next, you should get answers to questions of a sociological nature:
interests and cultural level of group members
social and moral values ​​(ideals, beliefs, aspirations), etc.
It is desirable to clarify the structure and dynamics of the group:
who can be a member of a group
requirements for it
entry and exit rules
Is the composition of the group constant?
how the leader of the association of youth is determined by the attitude to the outside world, the presence of a tendency for the growth or disintegration of the group.
Then, factual material should be obtained to develop the psychological characteristics of the observed informal association of young people. It is very important to understand the worldview of the members of the group. For example, how do these lovers look at the environment, people and objects? Is it possible to compare their view of things with the view of professionals?
It is also necessary to identify what personality traits a representative of this or that informal group actually develops. For example, to determine whether they are really kind, and the fans are aggressive.
It is also important to find out how people around them look at informals: other teenagers and adults. And how do the members of youth groups present themselves in the eyes of others?
It is necessary to establish the typology of existing groups, their interaction with each other in the area and the development prospects. Now about an individual approach to an informal teenager.
You should start by finding out the reasons for joining a certain informal group of each specific member. The participation of a significant number of adolescents in these groups is due to the fact that it is more difficult for them to assert themselves in life than for young men and adults, as well as with their pronounced interest in game elements of activity, which informal people have a lot of, clothing attributes and group rituals.
It is also important to take into account the insufficiency of the social experience of adolescents, their not quite developed criticality of consciousness with a significantly increased social activity and desire for independence and self-sufficiency. Consideration should be given to the need of adolescents to communicate with an exemplary group of peers for them, and the desire to become like them.
To all this is often added the lack of employment in interesting useful work for them at school and outside it, the lack of prestigious communication and positive incentives for active and emotionally intense activity, the impossibility of self-determination and self-expression by the available means.
A negative influence on adolescents is exerted by families who are completely absorbed in obtaining material means of subsistence or striving only for enrichment, with low spiritual needs and little social activity. This has become especially evident in recent years, which have revealed many of the shortcomings of our lives. It is necessary to find a common language with informals, to understand the problems that interest them, to know the history of specific youth groups, their positive and negative sides. In discussions with informals, one should recognize and respect the equality of the parties, and show tolerance. This is especially necessary at the present time, when an increasing number of middle and high school students are expressing dissatisfaction with the existing forms of extracurricular and out-of-school work.
EMO /pink/ "emo boy, emo boy, emo pink sucks." Clothes pink and black preferably in a box. They are dissatisfied with their lives, they cut their veins with a red pencil, they go and boast: “Yesterday I cut my veins.” They cry constantly. Dull faces and dark circles under the eyes.
GOTHS Walk only in black clothes, hair color is also black. Decorate with silver jewelry.
Young men also use cosmetics: a light foundation is applied to the face, the eyes are outlined with a black outline. Favorite place for walking is a cemetery, because. people annoy them, and there they can sit quietly and think about the affairs of life. If there is a crypt in the cemetery, then they spend their parties there.

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Since any informal youth association unites those who “did not fit” into the normal course of social life, then, on the one hand, a protest against society is cultivated in order to create a different (better) one, and on the other hand, it is precisely being in an informal youth association that is designed to contribute adaptation of young people to the same society. The youth subculture performs a number of positive functions: the adaptation of young people to society, enabling the young person to develop a primary status, helping young people to free themselves from parental dependence and guardianship, transferring value ideas specific to a certain social stratum. As a rule, many young people after leaving the movement no longer suffer from teenage complexes, do not “rebel” for insignificant reasons, do not turn life into an endless search for adventure.

Below are the signs that are visible to the "naked" eye, from the point of view of an amateur:

1) Informal groups do not have official status.

2) Weakly expressed internal structure.

3) Most associations have weakly expressed interests.

4) Weak internal communications.

5) It is very difficult to single out a leader

6) They do not have an activity program.

7) Act on the initiative of a small group from outside.

8) Represent an alternative to state structures.

9) It is very difficult to classify in an orderly manner.

Causes of occurrence:

1) Challenge to society, protest.

2) Challenge to the family, misunderstanding in the family.

3) Unwillingness to be like everyone else.

4) The desire will be established in the new environment.

5) Draw attention to yourself.

6) Undeveloped sphere of organizing leisure activities for young people in the country.

7) Copying Western structures, trends, culture.

8) Religious ideological convictions.

9) Tribute to fashion.

10) Lack of purpose in life.

11) Influence of criminal structures, hooliganism.

12) Age hobbies.

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, the desire 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 ties, 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 of the 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.

There are many classifications of informal youth groups:

In terms of social orientation, informal groups are divided into three groups:

1. About social - democratic, socially active, directing things for the benefit of people.

2. These include:

social welfare clubs

· ecological, ethnic, historical and patriotic associations.

3. Asocial - supporters of serious social problems based on joint pastime and entertainment.

These include:

Rockobbili are fans of rock and roll

These include:

pre-criminal,

unstable criminal

· proper criminal (sustainable criminal formations united in gangs, etc.).

According to the orientation of interests and, accordingly, by type of activity, informal groups can be divided into the following areas:

1. Groups of cultural and leisure orientation:

modern youth music (“fan clubs” of a certain group or singer, fans of different directions of rock, break dancers, punks, disco lovers, etc.);

sports orientation (military-sports, lyubers, "Afghans", fans of the cult of power - "siloviki", "athletes", "jocks", etc., fans - "fans", etc.). Special mention should be made of the "fans" that have become widespread in recent times. The purpose of their association: emotional release in the process of "sickness" at the match, post-match processions, feeling and emphasizing in front of others with the help of external design (stylized clothes, shoes, club-colored scarves, banners, emblems, badges) of their belonging to the group. When committing hooligan actions, "fans" often use parts of plumbing equipment, sticks with nails, "maces", brass knuckles, metal balls;

· technical orientation (rockers-motorcyclists, karting groups, hackers, computer scientists, etc.).

2. Alternative lifestyle groups:

· Mystical-religious (Krishnaites, worshipers of gurus, Eastern philosophies, etc.);

All directions of the hippie movement (hippies, pacifists, system workers, etc.) - the early hippies preached the ideology of social passivity, non-interference in the affairs of society, the ideology of peace and universal love, now their position has changed, and some of them have switched to active social activity, namely they gave impetus to the creation of "greens" and "environmentalists", hippies avid fans of the Beatles.

3. Groups of social initiative:

Ecologists (protectors of nature, "greens"...);

globalists (actively expressing their attitude towards a certain solution to global problems);

protection and protection of historical and cultural monuments;

· social initiative funds of a wide range of activities;

creative unions.

4. Socio-political groups:

· groups in defense of ongoing changes in society: political, economic, cultural, etc.;

popular fronts and movements;

political clubs and associations.

Of course, this division is conditional, because their interests and passions, the content of their activities, principles, and methods of work can also manifest themselves in other groups. For example, addiction to modern youth trends in music, the need to express themselves in slang, forms of manifestation of activity in society take place in different groups.

Also, informal youth associations can be divided into basic subcultures.

According to the basic subcultures, informal youth associations are divided into:

1. Role-playing community - all the movements of role-playing games that have formed around the social institution of the role-playing game, as well as the assimilated movements of reenactors, animators, etc.

The basic principle of association: escapism - (English escape - run away, escape) - the desire of a person to escape from the gloomy reality into the world of illusions.

group of hippies

Indianists - people who study the culture of the Indians of North and South America. Reconstructing their way of life and preaching Indian morals, Indianists actually continue to lead the way of life familiar to urban people.

· Rastamans - called the followers of Rastafarianism. They are usually identified by a number of characteristic attributes: smoking marijuana, worshiping Bob Marley and the god Jah, using the green-yellow-red color combination, and others.

The basic principle of association: socially oriented activity.

3. Punks - (both underground and punk rock fans), including the assimilated "leftist" alisoman, cinephile and swarm movements.

Alisoman - fans of the Alisa group.

Kishi are fans of the King and the Jester group.

4. Nationalist xenophobes:

· bonheads - the neo-fascist wing of the informal current of skinheads, they listen to heavy metal.

· Neo-pagans - followers of ancient pagan teachings and spiritual practices.

skin-hulsy - Nazi hooligans.

The basic principle of association: aggressive behavior.

5. Necrofetishists:

metalheads - people who listen to hard and light rock. They wear clothes with the image or inscription of their favorite rock band, they also wear chains, wristlets, piercings.

· Satanists - scientists define Satanism as a mystical-religious subculture whose roots go back to a relatively distant past; they all wear long hair, short beards, leather trousers and jackets, massive shoes, silver or metal chains, key chains (often in the form of an inverted pentagram and a skull).

Goths - a representative of the gothic subculture, inspired by the aesthetics of the gothic novel, the aesthetics of death, gothic music and referring to the gothic scene.

Subculture - a set of specific socio-psychological features (norms, values, stereotypes, tastes, etc.) that affect the lifestyle and thinking of certain nominal and real groups of people and allow them to recognize and assert themselves as "we", different from "they" (other representatives of society).

The basic principle of association: excessive passion for the occult.

Also, informal youth associations are classified into:

1. Non-extremist informal youth associations:

Emo is a youth subculture formed on the basis of fans of the musical style of the same name. They are distinguished by self-expression, opposition to injustice, a special, sensual attitude. Often an emo kid is a vulnerable and depressed person; the appearance is dominated by black and pink, torn bangs, many icons.

· Role community - modeling by a group of people of this or that situation. Each of them behaves as he wants, playing for his character.

Alisoman

Moviegoers

· Anarchists - fight for the destruction of exploitation and oppression in society. Their goal is to change society so that everyone is given the opportunity to develop themselves. Another feature of anarchism is anti-statehood.

· Antifascists

· Satanists

2. Extremist informal associations that pose the greatest danger:

WhitePower ("White power" - the supremacy of the white race)

· The National Bolshevik Party is a public association that positions itself as a revolutionary, moderately nationalist, anti-government and anti-bourgeois party.

· Devil-worshippers - spontaneous and poorly organized groups of teenagers and young people who worship the devil and commit ritual murders.

So, the commitment of adolescents (high school students) to a particular group changes their life position, value orientations, worldview and behavior. They hardly "fit" into the logic of the educational process of the school, class, sometimes not accepting the activities and lifestyle organized by teachers, or even entering into confrontation.