Шахбанова Мадина Магомедкамиловна

Introduction. Historical memory is one of the components of the formation of state-civil, regional, and ethnic types of social identity. When prioritizing the importance of Russian identity at the state level, the problem of studying the vector of interrelation and mutual influence of historical memory and types of social identity is actualized.Purpose. To show the types of social identity, to assess the role of historical memory in the formation of patriotism among the Dagestani population, and the factors that consolidate modern Russian society.The object of research of the study is the Dagestani population.The subject of the study is the types of social identity among the Dagestani peoples and the sources of historical memory.Methods. A sociological survey on the study of patriotism in modern Dagestan was conducted in the years In Makhachkala, Derbent, Kizlyar, Khasavyurt, Botlikh, Derbent, Levashinsky, Kazbekov, Kizlyar, Khasavyurt, Charodinsky districts of the Republic of Dagestan by random selection. N=967.Results. Historical memory is one of the key foundations of citizens' civic and ethnic identities, symbolically uniting them through the legacy of the past and consolidating society. Based on the sociological data obtained, the article concludes that the Dagestani population values the republican and state-civil types of social identity. The key thesis of the article is the role of social identity and historical memory in shaping the patriotic attitudes of the Dagestani population and the integration of modern Russian society. In addition, many factors directly influence the formation of historical memory and its development vectors: human behavior, traditions, political preferences, and religious worldviews.Conclusions:– despite the dominance of the Republican type of identification in the public consciousness of the Dagestani peoples, Russian identity is in a leading position with a relatively weak expression of ethnic identity;– the designation of commonality with Russians is a key factor, firstly, in the formation of patriotic attitudes, and secondly, in the reproduction of historical memory;– sources of obtaining historical knowledge include films, TV programs about historical events, history textbooks, special historical literature, stories of older people, as well as family archives, with a low demand for museums;– the consolidation factors of Russian society include: a) the idea of uniting the peoples to solve Russia's economic problems; b) the issues of technological development in order to revive Russia as a great power; c) the observance of the rule of law and the rights of citizens; d) the heroism of the Russian people in the Special Military Operation zone and the military power of the Russian army; and e) the presence of a strong and authoritative leader.

Introduction. The leisure sector is a part of an individual's daily life, it is dynamic, and therefore capable of changing, and the model of spending free time depends to a certain extent on a number of socio-economic factors. The younger generation, as the most socially active stratum, perceives the transformations in society faster and tries to "fit in" with them. As a rule, leisure activities directly depend on a person's financial situation: the wealthy stratum has its own way of life and behavior, including recreation, in contrast to the low-income cohort, which, accordingly, is forced to deal with many issues and problems of a domestic nature in their free time. The leisure time of the younger generation of Dagestanis is under the powerful pressure and influence of the Islamic faith, because the religious component is "woven" into almost all social areas of the inhabitants of the republic. Purpose. To obtain new sociological material about the attitudes and leisure of Dagestani youth. The object of research: Dagestani youth. The subject of the research is the life attitudes and leisure of Dagestani youth. Methods. A survey on the values and behavior strategies of the younger generation of Dagestanis was conducted in Makhachkala, Derbent, Kizilyurt, Khasavyurt, Botlikh, Derbent, Kazbekov, Kizlyar, Kumtorkalinsky, Levashinsky districts by random selection. Results. The problem of spending free time does not lose its relevance, because the forms of leisure are an indicator of measuring the quality of human life. Researchers note the existence of generational differences in spending free time, against the background of socio-economic and spiritual crisis, the strengthening of the Muslim component in modern Dagestani society, the desire of the younger generation of Dagestani people to focus on Islamic provisions in everyday life, there is a depletion of the content of leisure, its organization corresponding to the needs of different social strata. In this regard, it is relevant to study the nature of leisure strategies and leisure obstacles for the younger generation, as well as the correlation between leisure needs and life plans. Unfortunately, there are differences in the quality of leisure activities in terms of location: urban areas offer more opportunities for leisure activities compared to rural areas. As a result, the leisure activities of the younger generation can be spontaneous and unorganized. Conclusions: - according to the results of the study, a change in the structure of leisure time for Dagestani youth has been established: with varying degrees of intensity, the younger generation demonstrates domestic and non-domestic forms of spending their free time; - the priority form of spending free time for the interviewed Dagestani youth is "home leisure" as "just rest" and providing assistance to parents when doing household chores. "Non-domestic leisure", which includes meetings with friends and relatives, is more typical for the surveyed youth aged 25 years inclusive; - Dagestani youth demonstrate social participation, that is, attending hobby groups (needlework, music, drawing, sports), museums, exhibitions, concerts, theatrical productions; - the level of well-being of the respondents has a direct impact on the forms of leisure activities: the financially prosperous cohort has the opportunity for high-quality leisure activities, in comparison with the low-income stratum. It is encouraging that, despite the importance of the material component in the quality of free time, it is important for the younger generation of Dagestanis to improve their own skills, respectively, the need for self-education and attendance of additional classes is emphasized.

Introduction. Due to the polynationality and polyethnicity of the Russian state, the behavior of the younger generation in different regions has both similarities and differences, a different system of value orientations, and social expectations. An example is the modern Dagestani society, which is experiencing a powerful process of religious revival, as a result, Islam and Islamic clerics have become leaders of public opinion and an authority for the younger generation of Dagestanis. The social expectations of the younger generation, as a rule, are closely related to the financial situation of the family and, according to the author, the material component is a key factor determining human behavior. The level of well-being creates different starting conditions for young people, allowing them to achieve their goals more quickly. Purpose. Establishing the degree of influence of the poverty factor on life goals, firstly, as a limiting component, secondly, as a stimulant to become rich, and thirdly, as a motivator to enter the circle of "successful people". Methods. A survey on the values and behavior strategies of the younger generation of Dagestanis was conducted in Makhachkala, Derbent, Kizilyurt, Khasavyurt, Botlikh, Derbent, Kazbekov, Kizlyar, Kumtorkalinsky, Levashinsky districts by random selection. Results. The economic behavior of Dagestani youth, the process of their adaptation to the market system, as well as the perception and assessment of market ideology is one of the topical issues in the study of the social well-being of the younger generation. The past historical period demonstrates the involvement of the younger generation of Dagestanis in market relations, the need to adapt to market conditions, the desire for financial independence, and part-time work in the private sector of the economy. Conclusions: - empirical material states the dominance in the mass consciousness of the younger generation of Dagestanis of the assessment of the level of well-being as average ("we live like everyone else") while stating "very good"; - analytics shows the designation of differences between rich and poor strata of society by the interviewed Dagestani youth: the dominant statement is about the ability of rich people to create for their childrenthe best starting opportunities"; - the Dagestani youth surveyed, regardless of the well-being of their family, claims to be in a high financial position ("to become a rich man"), that is, their claims are not affected by the level of their financial situation: a poor social group strives to become richer and rise to the category of a wealthy class; - it has been established that the state of financial situation is a key incentive in determining their future, and Dagestani youth are focused on "starting their own business" and finding high-paying jobs; - respondents associate financial security solely with personal qualities and their own potential; - the empirical material states the optimism, determination and desire for self-realization characteristic of the younger generation of Dagestanis with a positive perception of the wealthy social stratum.

The religious sphere is one of the most difficult and the situation in it has a noticeable impact on other social spheres. As you know, atheism was the dominant ideology in Soviet society, but the situation in the confessional field changed dramatically with the proclamation in the late 80s of the last century of the principles of glasnost and democracy, liberal values, which, as the current situation in Russia shows, had more negative consequences than positive ones. From one extreme - the prohibition of religion and the proclamation of atheistic ideology - they moved to the other - the complete disregard of the processes taking place in the religious sphere. Naturally, this led to the rapid filling of the resulting vacuum with religious ideology, moreover, it can be argued that the confessional sphere began its "autonomous" functioning, not obeying secular laws. The article examines proselytism and attitudes towards it: the author's hypothesis suggests that proselytizing activities contribute to the formation of principles of religious tolerance in the mass consciousness. Empirical material testifies to the existence in the public consciousness of the overwhelming majority of the younger generation of Dagestanis of a positive attitude towards cohabitation with followers of another creed, while the transition to another creed dominates in terms of the totality of positions. In addition, a positive perception of proselytism prevails, with substantial arguments about the need to implement it without pressure and aggressive policies.

The last decades of the last century were marked by destructive phenomena in the interethnic sphere, so it is natural to study the transformations taking place in this area. A special place in the national sphere is occupied by ethnic identity, the forms of its existence (positive/negative), because they directly affect the nature of personal communication, form an interethnic climate, and provide stability. The analysis of indicators of reproduction of the ethnic identity of the young generation of Dagestanis shows the priority of the signs of the national language, ethno-culture and religion. It was found that the native language is of little importance for the surveyed Russian population, despite its importance for the rest of the surveyed ethnic formations. The author's hypothesis about the significance of the historical component and historical memory for the reproduction of both ethnic and Russian identities was not confirmed by the results of the study, in comparison with other markers, less in demand in the mass consciousness of Dagestan youth. The "control question" shows a change in the importance of integrators - "being a representative of your people" consists in knowing and following the national traditions and customs of your people with a significantly smaller proportion of those who designated the indicator "national language". Such a position in the attitudes of the interviewed Dagestani youth is due to the transformation of their linguistic consciousness and linguistic behavior, which clearly indicates destructive tendencies in the ethno-linguistic sphere.

The state of the interethnic sphere and the processes taking place within it are indicators of measuring the socio-economic, political, spiritual, ideological picture of society as a whole. In this perspective, it is important to analyze the degree of influence of internal and external factors on the interethnic area, the unresolved problems that are relevant to the population, which can play a destructive function and destabilize society. The author's hypothesis about the fallacy of the opinion that economically developed states can not be afraid of conflicts on their territory (because it is impossible to ensure full ethnic equality and equal access to the material benefits of all the peoples who live in it) is confirmed by the results of the study: the interviewed Dagestani youth sees the nature of conflicts "in human nature, therefore conflicts are inevitable," although other reasons can provoke confrontation of different nature - territorial disputes and lack of mutual understanding between peoples. At the same time, Dagestani youth in general positively assesses the interethnic situation with the argumentation of the existence of "favorable relations between representatives of different peoples" and the absence of interethnic confrontation. A negative assessment of the interethnic situation in the territory of their residence is characteristic of a significantly smaller part of the young generation of Dagestanis surveyed, and here it is possible to distinguish representatives of ethnic formations who are in a state of apparently unexpressed ethnic conflict with a number of living peoples.

There is study of identity processes in city environment of Dagestan. According to the results of research, respondents have weak city identity in compare with other types of social identity. There is republic identity in mass consciousness of city population of Dagestan though state-civil (Russian) and religious types of identity are important. Causes of the existence of such position are in policonfessional and poliethnical characters of cities of the republic, and in mosaic character, it leads to weak significance of city identity in mass consciousness of respondents. Moreover, causes of weak position of city identity are in domination of negative emotional attitude to city environment in respondent values because of dissatisfaction of social, economic and ecological situation in the cities of Dagestan. However, there is understanding of territory of residence as small motherland in mass consciousness. There are understanding of the necessity of maintenance of tolerance between nations and confessions, and maintenance of intensive communication between ethics and in common, it promotes maintenance of stability and positive relationship between ethnic groups. Moreover, according to the results of research there are positive social stereotypes in mass consciousness of city population of Dagestan, which are key factors in maintenance of positive relationship. However, respondents in cities have negative attitude toward the territory of their living with motivation that there are no opportunities for self-realization mostly for the youth.

The formation of inter-ethnic tolerance is based on the expression of social distance, which diagnoses the orientation of representatives of different ethnic entities to maintain or ignore inter-ethnic interaction in different spheres of social contact. Empirical data are the basis for the conclusion of tolerant attitudes characteristic for mass consciousness of the urban population of Dagestan towards members of another nationality. Moreover, in-depth analysis indicates that the positive attitude of members of one people towards another naturally leads to similar perception and behaviour on the part of members of another ethnic group. In addition, the results of the study show that Dagestan citizens have positive attitudes towards representatives of another national group with simultaneously weak intolerantity, which contributes to the preservation of a positive inter-ethnic climate in a multi-ethnic and multi-religious environment. An indicator of the maturity of inter-ethnic tolerance is the attitude towards inter-ethnic marriage, and the author 's study shows a positive perception of inter-ethnic marriage. In addition, there is a change in the attitude of respondents towards the conclusion of a marriage union with followers of other faiths, and such attitudes are due to the growth of tolerant attitudes in mass consciousness and behaviour towards the marriage union as a whole. The results of the study further show that it is more typical for the ethnic groups interviewed to indicate their ethnocultural similarities with the representatives of their people.

The problem of religiosity, the severity of its types and cult behavior is one of the urgent against the backdrop of increasing the significance of the religious factor in modern Russian society. The article analyzes the types of religiosity, indicators of its measurement, the cult behavior of Mountain Jews, the correlation existing between the type of religiosity and religious behavior. The obtained empirical data are the basis for the conclusion that the Mountain Jews interviewed demonstrate cult behavior corresponding to each type of religiosity (a convinced believer, believer, hesitant, unbeliever, convinced unbeliever), although some inconsistency in their behavior can be noted: when, relating to the type of religiosity to a certain subgroup, the array of respondents in their cult behavior demonstrates uncharacteristic religious behavior. At the same time, one can state awareness in the mass consciousness of Mountain Jews in defining the essence of the concept of “a true believer” a person strictly and clearly following all, without exception, the canons of Judaism. According to the results of the study, the significance of the moral component in determining attitudes to faith was established, moreover, according to Mountain Jews, a person who demonstrates moral behavior regardless of his attitude to religion (believer / unbeliever) can be added to the cohort of true believers.

The article examines the role of Judaism in the daily life of mountain Jews, shows the influence of the religious worldview on their attitudes. According to the results of a sociological study, the characteristic character of Mountain Jews is to identify their religion with the ethnic culture of their people. Judaism plays a significant role in the life of mountain Jews, as indicated by the vast majority of respondents. The significance of the confessional component for Mountain Jews is evidenced by their use of Jewish faith in the upbringing of their children, their preference for most religious holidays over secular ones, and their desire to live in a state that exists on the basis of religious principles. However, the study revealed a discrepancy in the behavior of Mountain Jews, on the one hand, preferring to live in a theocratic state, on the other, emphasizing the advantage of a society based on universal values that are recognized by everyone regardless of ethnicity and religion. Empirical evidence indicates the existence in the mass consciousness of Mountain Jews of a pronounced socio-cultural distance, which convexly manifests itself in the family and marriage sphere, moreover, the vast majority of respondents emphasize the inadmissibility of concluding a marriage with a representative of a different faith. The results of the study also show that the mountain Jews interviewed by the religious organizations are mainly associated with the religious activities and spiritual and moral education of the younger generation, although there is also a designation of the need to engage in charity and manifestation of mercy to others.

Solidarity between daghestanian nations is researched in the article as well as factors of intolerance. Based on the sociological data it was found out that there are factors of intolerance in Daghestan and the main one is social inequality. There is increasing of poor people in Daghestan. There are also social problems, unemployment, inefficiency of local authority, corruption, destructive activity of ethnic leaders, weakness of cultural communication between nations, loss of international growth principals, interreligious clashes and religious extremism and no trust in government. Empirical data point out that there are traditions of peace coexistence of nations and confessions in Daghestan, international and personal communications, tolerance between nations, positive contacts. So any conflict is to solve with peace means in Daghestan and no violence is allowed.

According to the results of the empirical study, it is established that positive auto-stereotypes dominate in the mass consciousness of Mountain Jews. There are significantly less negative qualities among Mountain Jews. The formation of positive autostereotypes of Mountain Jews was significantly influenced by the domination of ethnic identity in the mass consciousness by the «norm» type, which presupposes respectful and tolerant attitude towards the bearers of foreign ethnic culture and religion.

The ethnolanguage situation in the Russian society has specifics which are expressed in deep and comprehensive interaction and interference of all national languages, at simultaneous existence of bilingualism in the form of the ethnic-Russian. At the official state level equal and free development and use of national (family) languages is proclaimed. By results of a research it is established that to Mountain Jews transformation of language consciousness when they show bilingualism "language of Mountain Jews and Russian at the same time" is characteristic. And it is possible to state low language competence of Mountain Jews when in their mass consciousness about extent of knowledge of the national language judgment "only dominates understand, but don't speak the native language".