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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. A informal organizations and associations have none of that.

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. V Lately in large cities of the country, looking for opportunities to fulfill their needs, and not always finding them within existing organizations, young people began to unite in the so-called "informal" groups, which would be more correctly called "amateur amateur youth associations". Their attitude is ambiguous. Depending on their orientation, they can be both an addition to organized groups and their antipodes. Members of amateur associations are fighting for the preservation environment from pollution and destruction, save cultural monuments, help to restore them free of charge, take care of the disabled and the elderly, 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 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 up rubbing the new generation into the same structure and, consequently, its reproduction. The second direction explains the appearance of fallen people by shifts in society itself. For M. Mead, it looks like this: “Young people 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 in this moment, but temporarily, is in the process of 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 proper.

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, characterization artistic image from the point of view 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 medium. Nevertheless, the System can be considered as a community, since there are such features 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's 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); others, also marked with the symbols of the outgoing Soviet Union). Each wave brings its attributes. In the beginning, she usually feuds with the system: the first punks terrorized the hairy, the first metalheads of the hairy and punks. Then contacts begin, it is gradually discovered that the System has absorbed the symbolism 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. Somehow there is 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 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) Copy 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. Suffice it to recall the numerous philosophical schools of antiquity, knightly orders, literary and art schools of the Middle Ages, clubs of the new time, etc. 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 appearance 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 there appeared voluntary society"Friend of Children", 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, speaking from the positions of naked criticism and open confrontation. law enforcement 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 level life” are people who know how to earn money, they are attracted to the Western way of life. 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, they 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 meaning. 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/

situational ethics

1. Youth subculture: moral problems

2. Types and types of informal youth groups.

3. Ethical issues virtual reality

Situational ethics - set of moral problems arising in certain life situations, as well as possible options rules and regulations their solutions, does not claim to have unequivocal answers, especially since they may not exist. Situational ethics "slightly opens" these problems, leaving them "open". Problems can be of a very different nature, determined by temporal parameters, for example, modern moral problems that have arisen recently in connection with the widespread use of computers; or moral problems of a particular age group - for example, within the youth subculture.

Youth subculture: moral problems

In the middle of the twentieth century, such a phenomenon as a youth subculture appeared, the main features of which - isolation and alternative. Youth subculture is a system of values ​​and norms of behavior, tastes, forms of communication that is different from the culture of adults and characterizes the life of young people from about 10 to 20 years old.

The term "subculture" itself exists in order to single out in the system of material and spiritual values ​​- that is, in a common, "big" culture - stable sets of moral norms, rituals, features appearance, language (slang) and artistic creativity (usually amateur), characteristic of certain groups with a specific way of life, which are aware of and, as a rule, cultivate their isolation. The defining feature of a subculture is not the number of adherents, but the attitude towards creating one's own values ​​that differ and distinguish "us" from "them" by external, formal features: by the cut of pants, hair, "baubles", favorite music.

The subculture of youth has been developed for a number of reasons: the extension of the terms of education, forced non-employment. Today it is one of the institutions, factors of socialization of schoolchildren. Youth subculture is a complex and contradictory social phenomenon. On the one hand, it alienates and separates young people from the general "big" culture, on the other hand, it contributes to the development of values, norms, and social roles. The problem is that the values ​​and interests of young people are limited mainly to the sphere of leisure: fashion, music, entertainment. Therefore, its culture is mainly entertaining, recreational and consumer in nature, and not cognitive, creative and creative. It focuses on Western values: the American way of life in its light version, mass culture, and not on the values ​​of high, world and national culture. Aesthetic tastes and preferences of young people are often quite primitive and are formed mainly by the mass media: television, radio, and print. The culture of youth is also distinguished by the presence youth language, which also plays an ambiguous role in the upbringing of adolescents. It helps young people explore the world, express themselves and at the same time creates a barrier between them and adults. Within the youth subculture, another phenomenon of modern society is actively developing - informal youth associations and organizations.

And though is born youth subculture as an independent phenomenon back in the late 1940s (with the advent of beatniks), but her legalization and cultivation in the West dates back to the student revolution of 1968, the main slogan of which was the struggle for the rights of youth. On its crest were some cultural phenomena and even a whole kind of musical art - rock music, which were formed and distributed mainly among the youth.

But it is in the youth environment that the foundations of that attitude to life and to other people are laid and formed, which will subsequently determine the face of the world. Therefore, it is advisable to specifically dwell on the consideration of moral norms and values ​​that characterize the behavior and attitude of young people to the world and to each other in the second half of the 20th century.

It is known that each generation strives for self-identification, trying to come up with a term that defines its (generations) essence, in order to somehow stand out from a number of predecessors and followers. In the 20th century, this desire acquired the character of an epidemic: the “lost generation” (about the fate of these young people who survived the first world war, wrote E.-M. Remarque, R. Aldington, E. Hemingway), “angry young people” (read about their pessimism, despair, loss of ideological and moral guidelines in the books of J. Wayne “Hurry Down”, J. Osborne “ Look back in anger", J. Updike "Rabbit Run", etc.), "broken generation" - "beatniks", "flower children" - hippies, disco generation, generation X, generation "Pepsi" ...

Types and types of informal youth groups.

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

Each such group or organization has external distinctive features, its own goals and objectives, sometimes even programs, peculiar “membership rules” and moral codes. Today there are more than 30 types of informal youth movements and organizations. Per last years the now-familiar word "informals" flew into our speech and took root in it. Perhaps, it is in it that the vast majority of so-called youth problems are now accumulating.

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

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

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

There are some classifications youth organizations in the areas of their activities, worldview. Let's name and describe the most famous of them.

Kislova Tatiana

In the essay of a 9th grade student, various youth groups are reflected, they are given a characteristic, the main distinguishing features

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Municipal budgetary educational institution

Medium comprehensive school № 137

Avtozavodskoy district of Nizhny Novgorod

Informal youth organizations and their influence on the personality of a teenager

Completed by a 9th grade student

MBOU secondary school No. 137 Kislova Tatiana

Checked

Lecturer - organizer of life safety

Zemlyanukha E.E.

Nizhny Novgorod

2012

Introduction................................................. ................................................. ..............

1.4. Political informal organizations.

2. Functions of youth groups

Practical part

Conclusion.

Introduction

There are a number of youth public organizations of a positive orientation. All of them have great educational opportunities, but recently the number of informal children's and youth associations of the most diverse orientations (political, economic, ideological, cultural) has sharply increased; among them there are many structures with a pronounced anti-social orientation.
In recent years, the now familiar word “informals” has flown into our speech and taken root in it.

Informals are those who break out of the formalized structures of our lives. They do not fit into the usual rules of conduct. They strive to live in accordance with their own interests, and not those of others, imposed from outside.
A feature of informal associations is the voluntariness of joining them and a steady interest in a specific goal, idea. The second feature of these groups is rivalry, which is based on the need for self-affirmation. A young man strives to do something better than others, to get ahead of even the people closest to him in some way. This leads to the fact that within the youth groups are heterogeneous, consisting of a large number of micro-groups, uniting on the basis of likes and dislikes.
They are very different - after all, those interests and needs are diverse, for the sake of satisfying which they are drawn to each other, forming groups, currents, directions. Each such group has its own goals and objectives, sometimes even programs, peculiar “membership rules” and moral codes.

1. Types of youth organizations

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

1.1 Musical informal youth organizations.

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

Beatlemania has had a profound effect on culture in general and music in particular. Many famous people in different countries of the world at one time they were “Beatlemans” and this influenced their work.

Among the "musical" informals, the most famous is such an organization of young people as metalworkers . These are groups united by a common interest in listening to rock music (also called "Heavy Metal"). The most common groups playing rock music are Kiss, Iron Maiden, Metallica, Scorpions, and domestic ones - Aria, etc. In heavy metal rock there are: a hard rhythm of percussion instruments, a colossal the power of the amplifiers and the solo improvisations of the performers that stand out against this background.Metalheads (metalheads, metallurks or metallers) is a youth subculturemusic inspiredin the metal style that appeared in the 1970s.

The subculture is widespread in Northern Europe, quite widely - in Russia, Ukraine, Belarus, in North America, there is a significant number of its representatives in South America, Southern Europe and Japan. In the Middle East, with the exception of Turkey and Israel, metalworkers (like many other "informals") are few in number and subject to persecution.

The word "metallist" is Russian, derived from the word "metal" with the addition of a borrowed Latin suffix "-ist ". It originally meant "tinsmiths", workers metallurgy . Metalist in the meaning of "admirerheavy metal came into use in the late 1980s.

In English, the analogue of the Russian "metallist" is metalhead - “metalhead”, “obsessed with metal”. Metalheads are also called slang words headbanger - "headache" and mosher - "pushing", in accordance with the behavior of fans at concerts.

Each language has its own derivatives of the word metal to refer to its fans. In Spanish - metalero, in Italian - Metallaro, in Finnish - hevari (from the word "Heavy"), in Polish - metalowcy.

Typical metalworker belt:

1. Long hair for men (loose or gathered in a ponytail).
2. Predominantly black in clothing.
3. Motorcycle leather jacket «leather jacket ", leather Vest.
4. Bandanas.
5. Black T-shirts or hoodies with the logo of your belovedmetallic groups s.
6. Wristbands - leather bracelets with rivets and / or spikes (spanking), spiked, riveted belts, chains on jeans. Also on the belt can be a buckle with the logo of a metal band.
7. Embroidered patches with the logos of your favorite metal bands.
8. Short or high boots with chains -« Cossacks ". Heavy shoes - "camelots", "curses", "grinders", "martins", "steels", "bastards", ordinary high boots. Shoes (as a rule, pointed, "Gothic" boots).
9. Leather pants, army pants, jeans
10. Studs and spikes on clothing and accessories
11. Often - long-sleeved black clothes (cloaks, coats)
12. Motorcycle Leather Fingerless Gloves

1. Unlike some other subcultures, the metal subculture lacks a pronounced ideology and is centered only around music. However, there are some features of the worldview that can be called typical for a significant part of metalheads.

1. The texts of metal bands promote independence, self-reliance and self-confidence, the cult of a "strong personality". For many metalheads, subculture serves as a means of alienation from the "gray reality", a form of youth protest.

1. Studies have appeared in the press stating that the intellectual level of metalheads is often quite high, on the basis of which it is concluded that a passion for metal can be a sign of intelligence. In a survey of 1000 gifted teenagers conducted in 2007, many of them answered that they listen to metal and other heavy rock music to relieve stress.

1. Some researchers claim that listeners of hard rock and metal have a higher craving foraggression and depression . However, psychologists agree that this is not a consequence, but the reason for the passion for heavy music. Moreover, respondents who showed negative trends felt better and more confident after listening to their favorite music. According to them, heavy aggressive music helps them to splash out negative emotions, not to accumulate them in themselves. Thus, some metalheads consciously or unconsciously use metal as a means ofpsychotherapy

Not the entire metal subculture, despite the prevailing opinion, should be considered destructive, since for many of its representatives the reason for the association is precisely the passion for “heavy” music, which (with the exception of some groups) teaches a person fundamental moral values, such as compassion, tolerance. Many groups, in particular domestic teamsAria , Master , Catharsis , Black coffee , in their work they touch upon the theme of the struggle between good and evil and the problem of seeking God.Aggression , characteristic of "metal" texts, in most cases ismetaphor , and for many groups (eg.creator , Metallica , Megadeth etc.) - a warning, a way to draw attention to the "vices" of modern society: wars, terrorism, etc.

Groups that do not promote anything anti-social orantihuman , but it is difficult to agree with the majority of society with their ideology, which they themselves consider creative. Yes, manyanti-Christian groups sincerely believeChristianity evil, and themselves - fighters for justice. Such are, for example, manypagan metal groups. Some black metal bands also promote Nazism and do not consider thisantisocial ideology.

Another well-known youth organization is trying to combine music with dance. This direction is called breakers (from the English break-dance - a special type of dance, including a variety of sports and acrobatic elements that constantly replace each other, interrupting the movement that had begun). There is another interpretation - in one of the meanings, break means "broken dance" or "dance on the pavement." The informals of this trend are united by a selfless passion for dancing, the desire to promote and demonstrate it in literally any situation.
These guys are practically not interested in politics, their reasoning about social problems is superficial. They try to maintain a good athletic shape, adhere to very strict rules: do not drink alcohol, drugs, have a negative attitude towards smoking.
The Beatles are a movement in whose ranks many of the parents and teachers of today's teenagers once flocked. They are united by their love for the Beatles, its songs and its most famous members - Paul McCartney and John Lennon.

1.2 Informal organizations in sports.

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

Outwardly, the fans are easy to distinguish.

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

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

1.3 Philosophical informal organizations.

Interest in philosophy is one of the most widespread in the informal environment. This is probably natural: it is the desire to understand, comprehend oneself and one's place in the world around him that takes him beyond the framework of established ideas, and pushes him towards something different, sometimes alternative to the prevailing philosophical scheme.
Stand out among them hippie . Outwardly, they are recognized by sloppy clothes, long uncombed hair, certain paraphernalia: obligatory blue jeans, embroidered shirts, T-shirts with inscriptions and symbols, amulets, bracelets, chains, sometimes crosses. The Beatles ensemble and especially its song "Strawberry Fields Forever" became a hippie symbol for many years. Hippie views are that a person should be free, first of all, internally, even in situations of external restriction and enslavement. To be liberated in the soul is the quintessence of their views. They believe that a person should strive for peace and free love. Hippies consider themselves romantics, living a natural life and despising the conventions of the "respectable life of the burghers." Striving for complete freedom, they are prone to a kind of escape from life, avoiding many social duties. Hippies use meditation, mysticism, drugs as a means to achieve "discovery of oneself."
The new generation of those who share the philosophical quest of hippies often refer to themselves as "the system" (system guys, people, people). "System" is an informal organization that does not have a clear structure, which includes people who share the goals of "renewal of human relations" through kindness, tolerance, and love for one's neighbor.

Hippies are divided into "old wave" and "pioneers". If the old hippies (they are also called old hippies) mainly preached the ideas of social passivity and non-interference in public affairs, then the new generation tends to be quite active. social activities. Outwardly, they try to have a “Christian” appearance, to resemble Christ: they walk the streets barefoot, wear very long hair, are not at home for a long time, spend the night under open sky.
The main principles of the hippie ideology became the freedom of man. Freedom can be achieved only by changing the inner structure of the soul; the liberation of the soul is facilitated by drugs; the actions of an internally uninhibited person are determined by the desire to protect their freedom as the greatest treasure. Beauty and freedom are identical, their realization is a purely spiritual problem; all who share what has been said form a spiritual community; a spiritual community is an ideal form of hostel. In addition to Christian ideas. Among the "philosophizing" non-formals, Buddhist, Taoist and other ancient Eastern religious and philosophical teachings are also common.

Hippie ( English hippy or hippie; from razg. hip or hep , - “understanding, knowing” ( hipster - old namesubcultures fans bebop ) - philosophy and subculture , which originated in1960s years in USA .

The heyday of the movement came in the late 1960s - early1970s years. Initially, the hippies protested against the puritanmorality some Protestant churches, and also promoted the desire to return to natural purity throughlove and pacifism . One of the most famous hippie slogans:"Make love, not war!" which means: "Spread love instead of war!" or "Make love Not War!".

Hippie believes:

• what a person should befree ;
• that freedom can be achieved only by changing the inner structure of the soul;
• that the actions of an internally uninhibited person are determined by the desire to protect their freedom as the greatest treasure;
• that beauty and freedom are identical to each other and that the realization of both is a purely spiritual problem;
• that all who share the foregoing form a spiritual community;
• that a spiritual community is an ideal form of community life;
• that everyone who thinks otherwise is wrong.

Currently, there are several creative hippie associations in Russia:

• Art group "Frisia" (the oldest in Moscow , painters).
• Creative association "Antilir" (Moscow).
• Association of Musicians "Time H" (Moscow).
• Commune on Prazhskaya, Moscow magic hat)

1.4 Political informal organizations.

This group of informal youth organizations includes associations of people who have an active political position and speak at various rallies, participate and campaign.
Pacifists: approve the struggle for peace; against the threat of war require the creation of a special relationship between the authorities and the youth.

Pacifism (from lat. pacificus - peacekeeping, from pax - world and facio - do) - ideology resistance violence for his disappearance. pacifist movement, movement forpeace - anti-war social movement , counteractingwar and violence by peaceful means, mostly condemning their immorality.Anti-war demonstration at the rally againstinvasion of Iraq in 2003 Sheffield , Great Britain . Often associated withanti-militarist and anti-imperialist movements.

Pacifists condemn all war, denying the very possibility of wars being lawful, liberating, etc. They believe in the possibility of preventing wars only through persuasion and peaceful demonstrations.

Punk originates in the 60s, when under the influence of the Beatles and the Rolling Stones, many youth bands performing rock and roll began to appear.

A relatively raw and rough sound based on just a few chords, . By the end of the 1960s, a defiantly primitive sound, combined with a vulgar demeanor on stage, began to be cultivated by an American team.

Many punks dye their hair in bright unnatural colors, comb it and fix it with hairspray, gel or beer to make it stand up. V80s punks have become fashionable hairstyle "Iroquois ". They wear jeans tucked into heavy boots or tucked under short heavy boots (cans) and sneakers. Some pre-soak jeans in a bleach solution to make them go red stains, and also wear sneakers. The Ramones began to wear sneakers, and they adopted this style from the Mexican punks (also referred to as "Latinos").

Such an attitude provoked a response - dudes locked themselves inside their companies and from simple admiration for foreign pop culture moved on to rejection of Soviet reality.

2. Functions of youth organizations.

It is correct to assess the state of the informal youth movement as a kind of social symptomatology that helps to diagnose the entire social organism. The real picture of modern, as well as bygone social life is determined by how many children are abandoned by their parents, how many are in the hospital, commit offenses.
It is in the space of informal communication that the primary, independent choice by a teenager of his social environment and partner is possible. And instilling a culture of this choice is possible only in the conditions of tolerance of adults. Intolerance, a tendency to expose characterizes the youth environment, provoke teenagers to protest reactions, often with unpredictable consequences.

The most important function of the youth movement is the conductor of public life between local, regional, generational zones of public life and its center - the main socio-economic and political structures.As society develops and its political life becomes more complex, the number of public organizations and social movements grows, and the degree of their politicization increases. At the same time, the number of organizations and movements entering into relationships with each other is also increasing.

A conversation about the informal movement of youth will not be complete if we do not touch on the question of what functions amateur associations perform in the development of society.

First of all, the very layer of "informality" as unregulated social activity will never disappear from the horizons of the development of the human community. The social organism needs a kind of life-giving nourishment, which does not allow the social fabric to dry out and becomes an impenetrable, immobilizing case for a person. It is correct to assess the state of the informal youth movement as a kind of social symptomatology that helps to diagnose the entire social organism. Then the real picture of modern, as well as bygone social life will be determined not only by the percentage of production tasks, but also because how many children are abandoned by their parents, how many are in the hospital, commit offenses.

It is in the space of informal communication that the primary, independent choice by a teenager of his social environment and partner is possible. And instilling a culture of this choice is possible only in the conditions of tolerance of adults. Intolerance, a tendency to expose and moralizing primitivize the youth environment, provoke teenagers to protest reactions, often with unpredictable consequences.

The most important function of the youth movement is to stimulate the germination of the social fabric on the outskirts of the social organism. Youth initiatives become a channel of social energy between local, regional, generational, etc. zones of public life and its center - the main socio-economic and political structures.

3. Features of the psychology of informality.

The psychology of informality includes many components.

1. The desire to be yourself is only the first of them. This is precisely the desire in the absence of the ability to be oneself. The teenager is preoccupied with the search for the meaning of “I”, separating the “true” self from the “untrue” oneself, determining one’s purpose in life - persistently entices one on the path of searching for something unusual. And to define this unusual is very simple. If adults do not forbid, this is a common thing and therefore boring. If it is forbidden, here it is, the very sweet fruit.
2. Origin and maintenance. He begins to imitate, not even noticing that this is gradually becoming ordinary and this is his masquerade. Origin and maintenance facilitate the task of isolation from the environment - only the first have to rack their brains. The rest, like an obedient herd, follow.
3. Herd instinct. It looks like a group only from the outside. Deeply, psychologically, this is herd behavior. And even if the desire to stand out, to gain autonomy and independence is individual, it is difficult to stand out alone. And in a heap - it's easier. Contagion and imitation, layered on the individualistic desire to stand out, distorts the goal for which the teenager takes informal actions, and as a result does not single out, but dissolves the teenager in a crowd of his own kind. The overwhelming majority of informal groupings are based not on conscious unity - this rarely happens among adolescents, but on the uniformity of the loneliness of its members.
4. An indispensable attribute of almost any herd and at the same time another component of psychology of this type- the presence of competitors, opponents, ill-wishers and even enemies. Almost anyone can become them: teenagers from a neighboring yard, and fans of other music, and just adults. Here all the same allocations and isolation operate, but not at the individual, but at the group level. Disagreeing with the world of adults, a teenager comes to an informal group, and his spontaneous protest begins to spread to other informals. There can be a lot of "enemies". Maintaining the image of the enemy is one of the conditions for the existence of such groups.
The psychology of informality by its nature is dual, active-reactive. On the one hand, this is largely a natural outburst of the energy of youth. On the other hand, we ourselves often provoke this energy to be directed in a bad direction. By prohibiting even what is useful and beneficial to society, we lead them into bewilderment and push them to blind protest in clearly negative forms.
5. Overstating the claim. This is the same “consumerism” that is so often blamed on the young. Glasnost and openness makes it possible to compare our life with Western life, and then loudly express the results of this unforested comparison for us.

4. The influence of youth groups on the personality of a teenager.

Many of the informals are very extraordinary and talented people. They spend days and nights on the street without knowing why. No one organizes these young people, no one forces them to come here. They flock themselves - all very different, and at the same time subtly similar in some way. Many of them, young and full of energy, often want to howl at night from longing and loneliness. Many of them are devoid of faith, whatever it may be, and therefore they are tormented by their own uselessness. And, trying to understand themselves, they go in search of the meaning of life and adventures in informal youth associations.

Why did they become informal??

It is generally accepted that the main thing for teenagers in informal groups is the opportunity to relax and spend their free time. From a sociological point of view, this is wrong: "boob" stands on one of last places in the list of what attracts young people to informal associations - only slightly more than 7% say this. About 15% find an opportunity to communicate with like-minded people in an informal environment. For 11%, the most important thing is the conditions for the development of their abilities that arise in informal groupings.

The age of 11-12-15-16 years we call adolescence. This is the period of personal development from childhood to maturity, to adolescence. Features of this period depend on the characteristics of the physical development of adolescents. But this period is determined not only by physical and puberty, but also by the development of the personality. During this period, there is a moral development, the formation of a teenager's beliefs. And most often these beliefs do not coincide with public opinion.

During this period, the child thinks about himself as a person, which leads him to the process of self-education. At this time, the formation of his character begins, the teenager compares himself with his peers. During this period, "difficult" teenagers appear, who make up the majority in various informal associations.

An informal movement is, to some extent, a social group - a socially organized community of people united by common interests, goals and joint activities. True, many of them take different positions regarding basic social values. Many of the informal groups are asocial - focused on meeting the needs of only members of this group (hippies, punks, rockers, breakers, metalheads, etc.), socially oriented (neo-Nazis, skinheads, redskins) and anti-social - openly criminal groups.

The primary reason for adolescents to go into informals is the need for friends, conflicts at home or at school, a protest against the formalism of adults, the search for or unawareness of the meaning of existence.

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.

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 rubbing of the new generation into the same structure and, consequently, its reproduction. The second direction explains the appearance of fallen people by shifts in society itself. Young people come, growing up, no longer in the world for which they were prepared in the process of socialization. The experience of the elders is not good. Young people were prepared to take certain positions in the social structure, but the structure is already different, those positions are not in it. "

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).

The reasons for the participation of teenagers in informal groups are: the desire to learn unusual, especially modern Western art; school failure and alienation from the school community; lack of interest in anything, inactivity, indifference to learning; the need for emotional impressions; lack of an individual approach at school, in the presence of a delay in the mental development of individual students; inattention to teenagers in the family, neglect, loneliness, abandonment, defenselessness; originality of impressions received by teenagers in groups, inner freedom; an opportunity to protest against the situation of young people in modern conditions.

Conclusion

In my work on informal movements in Russia, I decided to start from direct literature about informals and communication with participants in informal youth movements, of which there are a considerable number in our country.

I think 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".

The concept of "informals", "informals" - who are they? I found answers to these questions by listening to music, collecting material on the topic of the essay, looking at photographs, watching films and communicating with different people.

After testing on the topic of the essay in my class, I realized that some of my classmates have a tendency to participate in informal groupings. And this is good, because many informals interesting people engaged in self-development, both physical and spiritual. (Role players, hippies, dudes). But there are also currents of informals that can significantly influence the psyche of a teenager and lead to unexpected consequences.

My opinion is this:

I believe that it is necessary that a teenager have his own company, in which it would be interesting to spend his leisure time with health and mind benefits;

I believe that it is not worth opposing oneself to the society of adults, but it is also necessary to have an active life position in life;

I believe that life should be varied, multifaceted, but not to the detriment of health and the psyche, but for the benefit of personal development.

FORMAL AND INFORMAL GROUPS, THEIR CHARACTERISTICS

In general, youth organizations are commonly understood as groups of young people united according to certain criteria.

Allocate formal and informal youth movements and organizations. The criterion is their legal status: whether they have state registration with the justice authorities, exist without registration, or their activities are prohibited by law.

The most difficult is the study of informal youth movements. there are a huge number of their classifications. Despite the lack of official status and social recognition among the so-called "informals", they are part of the public culture, i.e., a subculture that differs from the dominant one in society in language, behavior, clothing, etc.

The basis of the subculture can be the style of music, lifestyle, certain political views. Some subcultures are extremist or informal in nature and demonstrate a protest against society or certain social phenomena. Numerous politicized youth associations are actively involved in the political process.

An informal structure is understood by law as a non-state-established, self-organizing non-profit structure with a scale of functioning from intra-corporate to international non-governmental organizations, the main purpose of which is to develop alternative programs to improve the socio-economic and political climate.

Informal youth groups are based on two main functions: the first is the desire for autonomy, independence from adults, and the second is the desire to assert oneself and express oneself.

The reasons for leaving the informal youth associations of modern youth in Russia may be the following: the presence of interests of each individual, the need for a variety of forms of life, including political, discrepancies and various sharp contradictions on national grounds, the crisis of the administrative system.

An informal youth association is understood as a small and often locally limited to one locality interest group. Such a group can be interpreted as an emerging new subculture if in the future it acquires such characteristics as territorial and numerical distribution, infrastructure, value-normative and symbolic basis.

Informal youth associations are unsanctioned by the authorities, autonomously and spontaneously emerging youth groups and movements, united by common ideals and interests that are different from generally accepted, traditional ideas about the prestigious and useful.

Informal youth associations historically arise together with the allocation of youth into a separate socio-demographic group, the expansion of the boundaries of youth age, with the growing diversity of forms of their upbringing and education. They form a special youth society, or youth subculture, in which both specifically youth interests (sports, fashion, etc.) and traditional forms of activity understood by young people (politics, art, business, etc.) are expressed.

Informal youth associations do not have official registration, do not have a clear structure, are formed on the initiative of the participants themselves for the purpose of self-expression and self-affirmation, preaching a certain anti-social or anti-social ideology in the context of youth subculture, professing narrow-group morality.

Informal youth associations, being a complex socio-cultural phenomenon, are:

firstly, a group, an association of people cultivating certain subcultural values, a model of behavior, a style of communication and self-expression;

secondly, a specific local group of young people belonging to a subculture, united by the principle of common views, worldview, aesthetic positions, and the structure of these associations can be both formalized and discretely blurred.

V humanities As a rule, there are four main functions of informal youth associations.

The first function is negation, that is, opposition to the dominant system.

The second is opposition.

The third function is to cooperate with formal organizations.

The fourth function of informal youth associations is to stimulate changes in the local, regional, social group, generational, cultural and other areas of public life and its center - socio-economic and political structures. In addition to these causes and signs of a more general nature, the following may also play a significant role:

1. imaginary or real infringement in political and socio-economic rights;

2. instability in the economic sphere;

3. the problem of employment by profession;

4. passivity of trade union organizations;

5. weakness of the state social policy;

6. lack of vertical mobility mechanisms;

7. high level of corruption in power;

8. a consistently high number of citizens with a low standard of living;

9. introduction of the values ​​of Western political culture into the minds of Russian citizens;

10. underdevelopment of civil society structures;

12. protracted formation of a national idea.

Any association, both formal and informal, carries a set of specific functions that set the direction of movement and its political significance. The most significant functions of informal associations include: the desire for self-realization, instrumental, compensatory, heuristic, educational functions.

Through their informal associations, young people achieve self-identification in relation to the older generation, join an active political life, albeit often in a conflict form, contribute to social control over power.

Among all informal movements, two types are distinguished, differing in their structure: democratic (based on social roles) and authoritarian (based on formal rules).

There are different types of social relations and political interaction. The processes of group dynamics include: leadership, leadership, group opinion formation, group cohesion, conflicts, group pressure and other ways of regulating the behavior of group members.

Democratic informal movements strive for free expression of opinion, high mobility of members, and the widest possible coverage of supporters. An authoritarian association has a rigid structure. A more precise definition for it is "organization". The definition of an organization usually includes such specific features as the presence of a coordinating and governing body and the division of labor between its members. However, these features are manifested mainly in large-scale organizations and are not strictly required for all organized social groups.

Informal youth movements are the most important component of the formation of civil society in Russia. The future of democracy in Russia without opposition, alternative associations is fraught with "tough authoritarianism" and lack of alternatives. The main features of "informals" are the absence of an official status, a weakly expressed internal structure, weakly expressed interests, weak internal ties, the absence of a formal leader, an activity program, an action initiated by a small group from outside, an alternative position in relation to state structures.

In connection with these features, informal associations are difficult to classify in an orderly manner. The reasons for the emergence of informal movements include: challenge to society, protest; challenge to the family, misunderstanding in the family; unwillingness to be like everyone else; desire to establish themselves in a new environment; the desire to attract attention; underdevelopment of the sphere of organization of leisure for young people in the country; copying Western structures, trends, culture; religious or ideological beliefs; tribute to fashion; lack of purpose in life; influence of criminal structures, hooliganism; age hobbies.

The most famous informal movements widespread in Russia include the following: punk rockers, goths, anarchists, metalworkers, bikers, hip-hopers, emo, greens, tolkienists, informal organizations in sports (the most massive are football fans), philosophizing informal organizations (the most famous are hippies). With the exception of the monarchists, most of these organizations do not have a clear political program, but their protest moods and slogans can play a fairly serious role in the political process and should be taken into account when determining and implementing state youth policy.

Politicized youth associations today occupy a dominant position at the “entrance” to the political system Russian Federation. They actively dictate demands to which the authorities cannot but listen and cannot but respond to them. If we classify these associations, then the following large formations can be put in the first positions.

All-Russian Public Patriotic Movement (VODP) "Russian National Unity". This is an Orthodox national-patriotic organization that proclaims "ensuring the present and future of the Russian nation, its worthy historical path, that is, the return to the Russian people of their historical place and role in the state of the world." After some restructuring in the leadership of the movement, when many decided to leave the organization, the "Orthodox" ideology was finally entrenched as the main one.

National Socialist Society (NSO). This is an ultra-right public association, positioning itself as the only national socialist organization in Russia, ready to fight for political power in the country. It proclaims its task to build a Russian nation state based on National Socialist ideology.

Movement "Slavic Union". This is an ultra-right National Socialist movement, which aims to create a Slavic state. On April 27, 2010, the Moscow City Court recognized the movement as extremist, which resulted in the banning of the organization's activities throughout the country.

Movement against illegal immigration (DPNI). This is an extreme right-wing social movement that has declared its goal to fight illegal immigration in Russia. Along with informal and banned youth organizations in the political field, youth organizations with a formal legal status are also quite active. We include them in the general context, since their conflict with “non-formals” can have serious political consequences, which also requires a balanced approach to organizing the activities of institutionalized youth associations.

Interregional Public Organization for Assistance to the Development of Sovereign Democracy (MOEPRD).

"NASHI" is a youth movement created in 2005 in Russia by the Administration of the President of the Russian Federation. The movement's stated goal is "to promote Russia's transformation into a global leader in the 21st century."

Youth Union of Right Forces (MSPS), which is formally considered the "Komsomol" of A. Chubais.

The Russian Association of Trade Union Organizations of Students (RAPOS), headed by Oleg Denisov, a former member of the Motherland faction. RAPOS is funded by the Rodina party. URAPOS has nothing in its ideological baggage except sweeping demands for social support for students, free education, etc.

It is worth noting that none of the above formal youth organizations can currently play the role of the leader of the youth movement in Russia, i.e. this segment of the political space is free, including for extremist and radical political views and actions.

The incompleteness of the social status of young people is reflected in the nature of their interaction with other social groups. At the group and individual-personal level, this often manifests itself in discrimination against young people on the basis of age, in violation of their rights in education, work, professional activity, in the field of culture, in family relationships, in limiting the possibilities of her physical and spiritual development, in the infringement of the rights of the individual. Young people cannot help but react to such treatment, often choosing extreme forms of protection.

Need state regulation and at the same time, ensuring broad democratic participation of young people (including representatives of “informal movements”) in the socio-political sphere requires taking into account both positive and negative trends in the youth environment in the process of implementing state policy.

Friendship as an informal institution

Social institutions, as well as social connections and interactions, can be formal and informal. A formal institution is an institution in which the scope of functions ...

Small social groups

A formal group is "a social group with a legal status, which is part of a social institution, an organization with the goal of achieving a certain result (products, services, etc. ...

Medical and social assistance to families of "risk groups"

V scientific literature there is no clear definition of the concept of family trouble: each author puts his own meaning into it. Therefore, along with the concept dysfunctional family"you can meet such:" destructive family "...

Features of marriage choice among students (on the example of NFI KemSU)

Differences of opinion in defining the concept of youth, the criteria for separating it into an independent group, as well as age limits, have been going on for a very long time. Scientists share different approaches - this is from the standpoint of sociology, psychology, demography, etc...

Features and structure of the social group of the poor in modern Russia

Poverty is a characteristic of the economic situation of an individual or group, in which they cannot pay the cost of the necessary goods themselves Sociological Encyclopedic Dictionary, under. Ed. G.V. Osipova.- M.- 1998....

Rehabilitation leisure for children at risk

A family is an association of people based on marriage or consanguinity, connected by a common way of life, mutual moral responsibility and mutual assistance. As a necessary component of the social structure, performing many social functions...

Improving the system of social and legal protection of youth in the labor market

The transition to a market economy caused significant changes in the social status of various groups of the population, including those who were traditionally considered to be the bearers of advanced ideas...

Social protection against unemployment

Currently, more than 30 million people aged 14 to 29 live in Russia. From the point of view of labor market problems, young people are heterogeneous both in terms of age and educational level...

Social groups

small social group The role of small groups in the life of an ordinary person, and indeed of the whole society, can hardly be overestimated. Like any social group, a small group is a constant, self-renewing system of interactions between its members...

Social groups, their types and main features

Groups are often divided into formal and informal. This division is based on the nature of the structure of the group. Group structure refers to the relatively constant combination of interpersonal relationships that exists in it ...

Compliance with the rules of the culture of dispute in intra-group conflicts largely depends on the position of the leader and his ability to conduct a discussion in a constructive way, acting in it not as a dominant force, but on an equal footing with all grounds...

Sociology of the Collective and Small Groups

One of the interesting objects of research is small groups. In sociology, a special sociological theory was developed - the theory of small groups ...