youth as a group of social companies. The problem of youth self-identification
Each new generation, entering into public life, inherits the already achieved level of development of society and developed a certain way of life. But it can not automatically be included in the life processes of society without their prior development. Therefore, knowledge, abilities, desire to live and act "as it should" in this community are a necessary prerequisite for the entry of young people into society.
Society, taking care of self-preservation and striving to ensure conflict-free life, is trying to give a new generation of group survival skills developed in this community. That is, to form a mechanism of social adaptation of young people, which would turn the new generation into an organic part and likeness of the existing society. Or, in other words, the aim and purpose of socialization is the formation of an individual like himself, living and acting as an element of this community, bearing his signs and having his experience. Responsible and ensuring the preservation and survival of myself as a member of this society and this society as its second, collective, I am in a relationship with other groups.
In addition, as noted by E. Fromm, E. Durkheim and others, if it is possible to adapt the individual to specific social conditions and to form an individual character in accordance with the main features of the dominant social character here, then the person will act with the greatest productivity necessary and useful for society, ie. On the other hand, the transfer in the process of socialization of the experience and knowledge accumulated and retained by a social group over the centuries not only likens the individual to a group of interest, but also allows him to use this capital in his own interests. Therefore, in a pragmatic framework, socialization is also good for the individual, because, mastering the collective experience of survival and effective activity, the individual becomes able to solve a number of problems and can achieve their goals, including their own. For the full personal development of the individual, he needs an organized social space. It is formed and provided by the group or community in which it is inscribed as its element. The personal formation of the individual and his successful integration into society is accompanied by the process of his self-identification, the formation of his social identity. These are subjective feelings and objectively observed quality of personal identity, feeling of unity and continuity with the social environment. Identifying with another person, group, model, realizing himself as part of a community of people, a person shares their values, their ideas about the world and the place of man in it. This helps him to master different activities, to master social roles, to adopt and transform social norms and values. Therefore, the first main problem of youth and socialization, K. Manheim said, is the discovery of one's own "I". This is happening somewhere in 14-16 years. Then begins the self-identification of a young person with an increasing number of social groups by age, occupation, interests, national and ethnic origin, citizenship, class and so on. Man, having organized his activities in social space and time, has historically developed with this society.
In ancient society, not yet grown to the value of individuality, the subject of activity was the genus. The individual did not perceive himself separately from his kind, but opposed one species to another. At the same time, the identity of the members of one group as opposed to the members of another group is important. Without such identification, it is impossible to formalize the relevant relationships between groups.
At first, the specificity of man was separated and opposed to animals and gods. It was operationalized in the historically established norms of subject-practical activity and collective life, customs, traditions, value systems, rituals, techniques, sacred meanings, expressing and formalizing relations with the saving and patronizing forces. These rituals and ceremonies, filled with meaning, elevating man over the usefulness and ordinariness of biological existence, were a means of self-identification. They gave a person a sense of belonging and an experience of unity with the life of their community, self-awareness of themselves unlike others. Later, the specific features and actions in which man conceptualized himself as a special kind of being were supplemented by sociocultural characteristics that distinguished one human society from another.
Russia is the world’s largest country, so if differs greatly from region to region. The same can be said about Russian national cuisine, which is rather varied and based on different cultural and historic traditions. Usually any national cuisine is formed under the influence of two main factors: religion, which prescribes eating certain kinds of food, and climate, which determines availability of various vegetables, fruit, meat and fish products. Orthodoxy, which has traditionally been an official religion in Russia, doesn’t forbid any food. But long fasts prescribing abstinence from meat and other types of animal source food, explain why Russian cuisine includes many vegetarian dishes. And long severe Russian winters help to understand why hot fatty soups and broths are so popular in this country.The most popular Russian soups, which are well-known all over the world, are borshch, shchi, and the cold summer soup okroshka. There are a lot of regional recipes for these dishes, but traditionally, both borshch and shchi are cooked from hard meat or bone broth and are served hot with sour-cream and rye bread. Sometimes, for example, during a religious fast, meat can be substituted by fish or mushrooms. Borshch is always cooked with beet-root, which gives it a saturated red colour, and shchi must be based on fresh or sour cabbage. As for okroshka, it is mainly cooked in summer. It is a cold soup, where instead of meat broth kvass is used. It contains cold meat (usually beef), boiled potatoes, boiled eggs, cucumbers and green onion. All the ingredients are chopped and mixed. Okroshka is usually served with sour-cream, mustard and horseradish.Pelmeni is one more famous Russian dish. Small balls from minced meat are wrapped into dough made of flour and eggs and then boiled in salted water usually with bay leaves. Pelmeni can be served with sour-cream, table vinegar or horseradish. The filling can be made of any sort of meat – pork, beef, lamb or chicken. But the best pelmeni contain a mixed minced meat, for example, pork and beef, or pork, beef and lamb. A vegetarian analogue of pelmeni is vareniki, which is more popular in Ukraine. Fillings for vareniki can be made of cottage cheese, mashed potatoes, mushrooms, berries and so on.The most popular Russian national salads are vinegret, Olivier salad (abroad it is sometimes called Russian salad), and “dressed herring”. Vinegret is a purely vegetarian salad, which is cooked from chopped boiled vegetables (beetroot, potatoes, carrots), fresh or sour cabbage, pickled cucumbers and onion. It is seasoned with vegetable oil. Olivier and herring salads are mayonnaise-based and rather substantial. The first one is cooked from boiled vegetables, eggs and boiled meat (which nowadays is often substituted with sausages), and the second one is a layered salad made of pickle herring, boiled potatoes, carrots, beetroots and eggs. Sometimes the herring salad also contains apples.Of course, such a Russian national dish as blini should not be left unmentioned. Depending on the method of cooking and filling, blini can serve as a dessert or an appetizer. Blini are made of batter, which is poured on a hot frying pan and fried. Blini can be cooked of wheat, rye, oat, or buckwheat flour. They are served with run butter, sour cream, caviar, vinegar pickled mushrooms, berries or jam. Traditionally, blini have been cooked during the Maslenitsa festival, at the end of winter, before the Great Fast.A well-known Russian national beverage is kvass. Traditionally it used to be made of malt, rye bread and fresh water. Nowadays, in order to simplify the process of fermentation, they often add yeast into it. Traditional Russian kvass is a soft cooling beverage. It has a sour taste, and it can be used as a base for cold soups.
Youth and society.
youth as a group of social companies. The problem of youth self-identification
Each new generation, entering into public life, inherits the already achieved level of development of society and developed a certain way of life. But it can not automatically be included in the life processes of society without their prior development. Therefore, knowledge, abilities, desire to live and act "as it should" in this community are a necessary prerequisite for the entry of young people into society.
Society, taking care of self-preservation and striving to ensure conflict-free life, is trying to give a new generation of group survival skills developed in this community. That is, to form a mechanism of social adaptation of young people, which would turn the new generation into an organic part and likeness of the existing society. Or, in other words, the aim and purpose of socialization is the formation of an individual like himself, living and acting as an element of this community, bearing his signs and having his experience. Responsible and ensuring the preservation and survival of myself as a member of this society and this society as its second, collective, I am in a relationship with other groups.
In addition, as noted by E. Fromm, E. Durkheim and others, if it is possible to adapt the individual to specific social conditions and to form an individual character in accordance with the main features of the dominant social character here, then the person will act with the greatest productivity necessary and useful for society, ie. On the other hand, the transfer in the process of socialization of the experience and knowledge accumulated and retained by a social group over the centuries not only likens the individual to a group of interest, but also allows him to use this capital in his own interests. Therefore, in a pragmatic framework, socialization is also good for the individual, because, mastering the collective experience of survival and effective activity, the individual becomes able to solve a number of problems and can achieve their goals, including their own. For the full personal development of the individual, he needs an organized social space. It is formed and provided by the group or community in which it is inscribed as its element. The personal formation of the individual and his successful integration into society is accompanied by the process of his self-identification, the formation of his social identity. These are subjective feelings and objectively observed quality of personal identity, feeling of unity and continuity with the social environment. Identifying with another person, group, model, realizing himself as part of a community of people, a person shares their values, their ideas about the world and the place of man in it. This helps him to master different activities, to master social roles, to adopt and transform social norms and values. Therefore, the first main problem of youth and socialization, K. Manheim said, is the discovery of one's own "I". This is happening somewhere in 14-16 years. Then begins the self-identification of a young person with an increasing number of social groups by age, occupation, interests, national and ethnic origin, citizenship, class and so on. Man, having organized his activities in social space and time, has historically developed with this society.
In ancient society, not yet grown to the value of individuality, the subject of activity was the genus. The individual did not perceive himself separately from his kind, but opposed one species to another. At the same time, the identity of the members of one group as opposed to the members of another group is important. Without such identification, it is impossible to formalize the relevant relationships between groups.
At first, the specificity of man was separated and opposed to animals and gods. It was operationalized in the historically established norms of subject-practical activity and collective life, customs, traditions, value systems, rituals, techniques, sacred meanings, expressing and formalizing relations with the saving and patronizing forces. These rituals and ceremonies, filled with meaning, elevating man over the usefulness and ordinariness of biological existence, were a means of self-identification. They gave a person a sense of belonging and an experience of unity with the life of their community, self-awareness of themselves unlike others. Later, the specific features and actions in which man conceptualized himself as a special kind of being were supplemented by sociocultural characteristics that distinguished one human society from another.