Articles

This article examines the exposure of Russian public to reports about ethnic groups in current mainstream Russian media by analyzing the amount of such reports today, as well as results of an online survey (n = 1040) aimed at revealing to what extent the public is indeed exposed to them by the respondents’ own estimations. The survey showed that generally users tend to lack information about ethnicities in mainstream media and demonstrate a certain interest in learning more about other ethnic groups in Russia through media channels. We argue thus that the public’s exposure to information about ethnic issues, although relatively high on a quantitative level (i.e., in terms of the actual number of reports), is lower on a qualitative one (i.e., the share of the respondents who actually come across such reports). The paper also reveals a number of tendencies from analyzing users’ age groups and their regions of living. In general, we believe that singling out both specifics of the public’s exposure to information about ethnicities and the connection between this exposure and the public’s attitudes toward ethnicities (which is planned as the second stage of the current research project) may contribute to better understanding of the effects media can have on their audience in terms of agenda-setting and psychological influence. The current research can also be of interest when discussing the role mass media play in building harmonious relationships between representatives of different ethnic groups in a multiethnic society such as the Russian one.

The research in question investigates life-purpose orientations and values of various groups of a population living in a multicultural area with a variety of ethnic and religious communities. Members may have different attitudes to one and the same set of values due to their specific cultural traditions and religious guidelines. A common set of life-purpose orientations and values as well as distinctly different ones were identified in the research. It employed an ethno-psychological questionnaire designed specifically to that end and psychometric instruments aimed at identifying the values of the adults of various ethnic identities and religious affiliations. Residents of a multi-cultural area in the south of Russia who belong to different denominations were surveyed. It is stated that there is a substantial difference between the sets of values held by Baptists and Buddhists and representatives of other ethnic and religious groups (Muslims and Christians) participating in this investigation. The survey found that all of the Baptist and Buddhist respondents were described by a high-to-medium level of civil identity. Indifference to ethnic standards and a failure to accept the culture of their own people were found among all of the respondents; it was displayed by a small proportion of Orthodox Christians, whereas all of the Buddhists under investigation had a positive ethnic identity, and a certain proportion of Muslims and Catholics as well as a tiny proportion of Orthodox believers reported that they placed a priority for ethnic rights over human rights. Among all of the denominations surveyed, the majority of respondents surveyed have a positive attitude towards both their own nation and other nations.

In the context of a significant increase of mass migration, the modern educational environment acquires the features of multiculturalism and teachers’ readiness for interaction with inoethnic subjects of educational processes becomes a necessary condition for reduction of ethnic tensions and development of intercultural cooperation. Upon that, the formation of constructive intercultural relations requires the development of an ethnic worldview. In particular, readiness for interaction with inoethnic subjects of educational processes and the ethnic worldview are a precondition for the formation of real multiculturalism in interethnic relations. Objective of the research is to determine the intensity of the components of readiness for interaction with inoethnic subjects of educational processes and ethnic worldview components and to analyze their ratio concerning different subjects of educational processes. The problem of the correlation of readiness for interaction with inoethnic subjects of educational processes and ethnic worldview was solved through a survey of 113 pupils, students and future pupils’ parents in the Sverdlovsk region. The exploratory factor analysis was applied to identify and describe the structural components of readiness under study structure and the structural components of the respondents’ ethnic worldview; the degree of intensity of the mentioned components was analyzed by using the criterion χ2-Pearson. To identify the correlations between the components of readiness for interaction with inoethnic subjects in educational processes and ethnic worldview, the analysis by the criterion r-Pearson was conducted. The structural components of readiness for interaction with inoethnic subjects of educational processes among pupils, students and parents were empirically described; it is revealed that most of their correlations with the ethnic worldview components are inverse. Readiness for interaction with inoethnic subjects of educational processes is developed among the pupils in components such as empirical, communicative and cognitive; among the future teachers — in relational components; none of the components is expressed among the future pupils’ parents. Multiethnic worldview is developed among the pupils in components such as ethnic position and interethnic management. Among future teachers, the component of ethnic orientation is developed. Among the parents, it is the ability to go beyond the ethnic frame. The coordination of readiness for interaction with inoethnic subjects of educational processes with an ethnic worldview is of a multifaceted nature. The intensity of particular components of the readiness under study (behavioral, empirical, emotional, communicative and cognitive) is associated with a monoethnic worldview.

The study of ethnocultural identity is remarkably up to date when considering the interactions of different countries, the ethnic groups studied within the limits of mono- and multicultural space, and the processes of acculturation, assimilation, and others. Ethnocultural identity is based on the desires of the individual and the nation viewed integrally; it is achieved in substituted forms through integration in the cultural and symbolic space of society. The aim of this article is to analyze the meaning-of-life and value orientations of Armenian and Russian students in the Russian Federation and the Republic of Armenia. In order to study ethnocultural identity as part of the self-concept we carried out a study with students at the Russian-Armenian (Slavonic) University (Yerevan, Armenia) and the South Federal University (Rostov-on-Don, Russia): at the initial stage we conducted two focus groups (the number of respondents in each group was 10); at the second stage we conducted a study the number of respondents was 160. When the Armenian and Russian youth described their ethnicity, high values of social self — in particular, national civic identity — correlated with high and medium levels of meaning-of-life orientations. Armenians and Russians in title ethnos and in the associated diaspora had a number of similarities and differences in value orientations. The majority of respondents in the focus groups noted their positive emotions connected with being Armenian or Russian. The ethnic Russians in Armenia pointed out the ease of communication with Russian speakers, regardless of ethnicity, but noted the difficulty of social interaction because of their insufficient knowledge of the Armenian language. The formation and development of ethnic self-consciousness may be carried out at two levels: understanding the values and ideas of ethnicity and assessing the ethnocultural and ethnopsychological features of one’s ethnic group. The ethnic identity of Armenians in Russia has been transformed, and they are now characterized by similar values as ethnic Armenians in Armenia. Ethnic Armenians and ethnic Russians are in continuous interaction in Armenia and in Russia. This interaction is a key to positive ethnic attitudes in both groups as evidenced by their tolerance for other ethnic groups and their solidarity and it enriches the representatives of both ethnic groups at the regulatory value level, making them carriers of both culture.

This article focuses on the role of the media in shaping the worldview of today’s youth. In Part 1, social attitudes and social stereotypes are described in the context of ethnic relations. Part 2 describes the research into social distance and ethnic and religious stereotypes conducted by I.V. Abakumova and A.V. Grishina. The study was conducted in two stages. First we analyzed various TV and radio programs, articles in the press and on the Internet, about migrant workers, published from March 2009 to March 2012, to identify the image of migrant workers in the Russian media, for further study of the perceptions of migrant workers by students in different professional fields. In the second stage, we modified E. Bogardus’s “Social Distance Scale” in order to assess respondents’ attitudes toward media images of migrant workers and, more importantly, to determine the social distance at which the respondent tolerates the images and therefore the migrants themselves. The last part of the article reports the main findings and conclusions of the study.

When acculturation strategies of migrants and acculturation expectations of a host society do not coincide, psychological outcomes for members of the groups in contact can differ significantly. Berry (2013) proposed that intercultural relations can be understood on the basis of three hypotheses: the multiculturalism hypothesis, the integration hypothesis, and the contact hypothesis. Our goal was to test these three hypotheses in Russian majority and Asian minority groups. Migrants from Central Asia (N = 168; 88 ethnic Uzbeks and 80 ethnic Tajiks) and ethnic Russians (N = 158) were surveyed using a self-report questionnaire that included measures developed by the Mutual Intercultural Relations in Plural Societies project. Data processing was carried out using Structural Equation Modeling with the Russians and the migrants separately. We found significant and positive relationships between perceived security and multicultural ideology in both groups. We found a positive relationship between intercultural contacts and the integration strategy among the migrants from Central Asia. Intercultural contacts in the group of Russians was positively related to the expectation of integration and negatively related to the expectation of assimilation. The integration strategy of the migrants was positively related to their self-esteem, while the assimilation strategy was positively related to their sociocultural adaptation and life satisfaction. Among the Russians, the integration expectation promoted their better life satisfaction and self-esteem. The multiculturalism hypothesis was partially supported with both the migrants from Central Asia and the Russians: perceived security promoted an acceptance of multicultural ideology but didn’t promote ethnic tolerance. The contact hypothesis was partially supported in both groups: interethnic contacts were positively linked to the integration strategy of the migrants and the integration expectations of the Russians. The integration hypothesis was fully supported in the sample of Russians and partially supported in the sample of migrants. The migrants’ adoption of the assimilation strategy promoted their life satisfaction and sociocultural adaptation.

This paper is dedicated to the cultural specificities of three typical collective groups with respect to the representation of love. The research subject focuses on the cross-cultural similarities and differences in how love is conceptualized among highly educated citizens of Brazil (50), Russia (50), and Central Africa (50) (age range 21–60; M = 34). We used “The Classical ideas of love: acceptance and distancing” questionnaire (I.A. Djidaryan, E.V. Belovol, & O.V. Maslova) and the “Directed associations with ‘love’ as the wordstimulus” technique (on the basis of C.G. Jung’s associative experiment and P. Vergès’s methodology).

The results show similarities and differences in how love is represented among the groups. The following similarities were found: Love is seen as all that is good and kind about a person, a way to become better. At the peripheral level, the social representation of love includes friendship, patience, and passion. At the point of cross-cultural differences, it was found that: a) The main emotion reflecting how love is represented for Brazilians is honesty, for Russians — suffering, for Central Africans — tenderness; b) Brazilians understand love as a sensual, personal moral choice; Russians perceive love as an obstacle, a problem in itself; Central Africans conceptualize love as God-given and ennobling of the person; c) love is conceptualized as something inherent and family-oriented among Russians, intrapersonal and intimate among Brazilians, and divine among Central Africans. The results mean that within peripheral confines, the notion of love among the groups matches to a certain extent R. Sternberg’s triangle of love, while its core zone is culturally specific.

This article is based on the empirical data gained from a previous study “Ethnic-confessional relations in the Republic of Sakha (Yakutia) in 2011- 2013”. In the mid-nineties in the 20th century, the number of nationalities that were nontypical for the Far East, Siberia and the Far North of Russia began to enlarge, and the trend continues year by year. According to the analysis results, people who migrate are attracted to the republic. The capital of the republic, the industrial cities of Yakutsk, Mirny, and Aldan, as well as the settlements of Niznij Bestyakh of the Megino-Kangalasskij district and Kysyl-Syr of the Viluiskij district, are the center of the migration stream. To define the ethnic and confessional complementariness of the local population, a test-scale by Yu.I Zhegusov was used. The authors of the study refused a simple dichotomous division of ‘insiders’ and ‘outsiders’, and suggested a more complicated structure. In ethnic-confessional complementariness, the following levels and degrees were used: 

• positive complementariness is expressed as ‘insiders’ who may be closely related( friendly terms, blood relationship)
• neutral complementariness is expressed as ‘outsiders’ with whom one may co-exist, but avoids close relations
• negative complementariness is expressed as ‘outsiders’ who are undesirable to live in a neighborhood with
• critical level of complementariness is expressed as ‘enemies’ who constitute a danger and threat.
  

On the whole, the research shows some peculiarities: 

• Russians are mostly comfortable with representatives of other ethnic groups and religions. In Yakutia, they feel confident in the context of ethnic and migration process intensification. 

• Yakuts show an alarmist public mood and worry about their future, and they are afraid of losing their ethnic status and national identity as a result of the uncontrollable process of migration and assimilation.

This article examines intercultural relations in Kabardino-Balkaria. Among a great number of ethnic groups living in Kabardino-Balkaria, Kabardians and Balkars are one of the largest (they are so-called titular ethnic groups). Russians are the second largest of the ethnic groups after Kabardians. We report here the results of an empirical study of the intercultural relations, mutual acculturation, and adaptation of Kabardians and Balkars (N = 285) and Russians (N = 249). Specifically, we examine the relevance of three hypotheses formulated to understand intercultural relations: the multiculturalism hypothesis, the integration hypothesis, and the contact hypothesis. We conducted path analysis in AMOS with two samples: a sample of Russians and a sample of the two main ethnic groups (Kabardians and Balkars), and we further compared the path models with each other. The results revealed significant effects of security, intercultural contacts, multicultural ideology, acculturation strategies, and acculturation expectations on attitudes, life satisfaction, and self-esteem in both samples. These findings partially confirm the three hypotheses in both groups. However, we also identified a regionally specific pattern. We found that, in the Russian sample, the integration strategy was negatively related to wellbeing, while contact with the dominant ethnic group was positively related to well-being. At the same time, in the sample of Kabardians and Balkars, acculturation expectations of integration and assimilation were positively related to well-being. In the article, we discuss these regional specifics.

The project Mutual Intercultural Research in Plural Societies was designed to examine three hypotheses of intercultural relations: the multiculturalism hypothesis, the integration hypothesis, and the contact hypothesis. These hypotheses were derived from the Canadian multiculturalism policy (Berry, 1984), and their validity has been assessed in a number of countries. Our goal was to evaluate these hypotheses in Russia (Moscow) and Latvia (Riga). We used sociopsychological surveys of two dominant groups (Russian Muscovites and Latvians in Riga) and two nondominant groups (migrants from the Caucasus in Moscow and the Russian minority in Riga) employing structural equation modeling. A sense of perceived security promoted tolerance toward other cultural groups in three of the samples. Perceived security was related significantly to multicultural ideology in Riga, but there was no significant relationship to multicultural ideology in the Moscow samples. A preference for the integration strategy among the migrants in Moscow as well as among the Russians in Latvia promoted their better sociocultural adaptation and had a significant impact on the life satisfaction of the Muscovites but had no impact on the Latvian sample in Riga. Our results provided some support for the effect of intercultural contact on the acceptance of others in three of the groups: the migrants in Moscow, the Russian minority in Riga, and the dominant group in Moscow. However, among the Russians in Riga, the relationship between contacts and perceived security was negative. The multiculturalism hypothesis was confirmed with the dominant group in Riga and was partly confirmed with both the dominant and the nondominant groups in Moscow and with the Russian minority in Riga. The contact hypothesis received partial support with both groups in Moscow and the Russian minority in Riga but was not confirmed with the Latvians in Riga. There was partial support for the role of the integration strategy in promoting sociocultural adaptation and well-being among the migrants in Moscow and the Muscovites. These findings require additional analysis of the sociopolitical and historical context in Latvia in order to understand the psychological outcomes of acculturation among the Russian minority there.

This article examines intercultural relations in the Republic of North Ossetia-Alania (RNO-A). The research is based on the theory of acculturation of J. Berry and uses the hypotheses and measures developed in the Mutual Intercultural Relations in Plural Societies project. The RNO-A is the most favorable place for Russians living in the North Caucasus because attitudes toward the Russian minority in the RNO-A are not discriminatory. Our goal was to test three hypotheses in the RNO-A: the multiculturalism hypothesis, the integration hypothesis, and the contact hypothesis. We conducted a sociopsychological survey. The sample included members of the ethnic majority, the Ossetians (N= 318), and members of the ethnic minority, the Russians (N= 327). Data processing was carried out using structural equation modeling (SEM) separately for the ethnic minority and for the ethnic majority, and the models were compared with each other. The results show that perceived security among the Russians (the ethnic minority) as well as among the Ossetians (the ethnic majority) promoted support for a multicultural ideology, tolerance, and mutual integration. The number and frequency of friendly intercultural contacts had a positive and significant impact on a preference for integration among both the Ossetians and the Russians. An integration strategy and the expectation of integration promoted life satisfaction in both groups. Because the results of the study confirmed all three hypotheses, we conclude that interethnic relations between the Russians and the Ossetians in the RNO-A are based on the principles of multiculturalism.

Multiculturalism is an increasingly common characteristic of contemporary societies. In culturally diverse social contexts, virtually every person experiences intercultural contact on a daily basis. It is essential to understand that there must be both cultural diversity and equity in social participation for true multiculturalism to exist in these settings. Beyond its core definition, it is clear that multiculturalism is a complex concept encompassing many dimensions and meanings. First, the term is understood to describe a demographic fact, indicating the existence of cultural diversity in a society. Second, multiculturalism refers to the policies and programs that are in place to manage intercultural relations and acculturation. Third, multiculturalism refers to psychological phenomena, including individual attitudes and ideologies that accept or reject the demographic, civic and policy features of multiculturalism. This chapter considers Canadian multiculturalism policy, examining how the multiple meanings of multiculturalism vary around the world. Within this framework, I highlight the psychological processes and outcomes of multiculturalism, particularly in connection with acculturation, adaptation and intercultural relations and consider whether these processes and outcomes differ for dominant and non-dominant groups. I suggest some ways in which to enhance the positive outcomes of intercultural contact and the resultant acculturation outcomes. Finally, this chapter sets the stage for the presentation of the other chapters in this volume. It elaborates three hypotheses derived from Canadian multiculturalism policy: the multiculturalism, integration and contact hypotheses.

The special issue of “Psychology in Russia: State of the Art” — “Multiculturalism and intercultural relations: Comparative analysis” — deals with urgent social issues facing contemporary society.

Panel of referees

This article sets forth the problem of studying social creativity from the psychophysiological perspective. Presented here are the first experimental records of studying the cognitive component of social activity. This article describes the peculiar hemispheric activity during the resolution of interpersonal problems by students of different individual peculiarities and professional achievement levels. The author shows that when the solution to a verbal divergent task by young males and females of high creativity and professional achievement is reached, the frequency-spatial EEG indexes are higher in the parietal and frontal brain regions. In the solution of a convergent task, these indexes are higher in the frontal, central and cervical brain zones. In case of young males and females of low creativity and average and low levels of professional achievement, the solution of a convergent task is accompanied by increased EEG power in the central, frontal, parietal zones of both hemispheres.

Thus, the assessment of the psychophysiological mechanisms of the cognitive component in social activity has shown that a definite picture of hemispheric activation stipulates the peculiarities of divergent and convergent thinking in young males and females of various levels of creativity and professional success.

This difference, revealed at the initial stage of investigation, demands a deeper study of the phenomenon of social creativity in the professional training of a personality that is inclusive of this personality’s individual peculiarities.

This article discusses the connection of hemispheric control over audioverbal perception processes and such individual features as “leading hand” (right-handedness and lefthandedness). We present a literature review and description of our research to provide evidence of the complexity and ambiguity of this connection. The method of dichotic listening was used for diagnosing audioverbal perception lateralization. This method allows estimation of the right-ear coefficient (REC), the efficiency coefficient (EC), and the effectiveness ratio (ER) of different aspects of audioverbal perception. Our research involved 47 persons with a leading right hand (mean age, 29.04±9.97 years) and 32 persons with a leading left hand (mean age, 29.41±10.34 years). Different hypotheses about the mechanisms of hemispheric control over audioverbal and motor processes were assessed. The research showed that both the leftand right-handers’ audioverbal perception characteristics depended mainly on right-hemisphere activity. The most dynamic and sensitive index of the functioning of the two hemispheres during dichotic listening was the efficiency coefficient of stimuli reproduction through the left ear (EC of the left ear). It turns out that this index depends on the coincidence/noncoincidence of the leading hemispheres in speech and motor processes. The highest efficiency of audioverbal perception revealed itself in the left-handers with a leading left ear (the hemispheric-control coincidence), and the lowest efficiency was in the left-handers with a leading right ear (the hemispheric-control divergence). The right-handers were characterized by less variation in values, although the influence of the coincidence/noncoincidence of the leading hemispheres in speech and motor processes also revealed itself as a tendency. This consistent pattern points out the necessity for further research on asymmetries of the different modalities that takes into account their probable interaction. The results of our study comport with scientific data showing genotypic left-handers with subzero right-ear coefficient (REC) values to be more efficient than left-handed persons who display high REC values.

An analysis of Russian and foreign ways of understanding the phenomenon of self-determination has been performed. It has been found that the concept of individual and group self-determination by A.L. Zhuravlev and A.B. Kupreichenko is the most developed in modern Russian psychological science. Using the concept as a basis, the conceptual schemes (made by A.E. Vorobieva and A.A. Akbarova) of studies of personal, moral, social and economic self-determination were considered as the examples of the basic and special types of self-determination. Moral self-determination was studied with questions about ideas of morality, moral strategies and personality orientation, attitude toward unethical phenomena, ability for self-regulation and emotional intellect. Social and economic self-determination were studied with questions that show one’s social level, satisfaction with economic and social status and their dynamics, a valuation of favorable circumstances for an increase of status and economic activity. Value and anti-value, spheres and forms of showing of social and living personality’s activity were also determined. Fundamental differences (variability, success criteria, implementation in behavior, a level of ability to control a process, the role of external factors) and similarities (successfulness, a formation level, a range, dynamics, conceptions, strategy, values, factors) between the components of the conceptual schemes of these types of selfdetermination were identified. The principles of studying (proportion of basic and specific types of self-determination, a display of resultative, procedural and formal-dynamic characteristics, consideration of factors of different levels) of basic and special types of self-determination were suggested.

This article begins by discussing the origins of the methodological crisis in psychology. In the literature the idea of a permanent methodological crisis in psychology, lasting since the 1890s, dominates. We contest this view and argue that the contemporary methodological problems in psychology should be considered within the context of the novel and larger crisis challenging all socio-humanitarian knowledge in the face of the transformations in social reality in recent decades. The nature of these transformations and their implications for the theory and methodology of the socio-humanitarian sciences are analyzed by drawing on the sociological literature, which is more sensitive to changes in social life than is psychology.

Prominent sociologists argue that the “old” theories and interpretations of the “social” are no longer relevant in the new, highly complex, and globally unstable reality; this new reality has largely transformed the dimensions of human beings’ existence. Meanwhile psychology still tends to comprehend the universal nature of the human. This position undermines the relevance of both psychology’s theoretical models and the practical implications derived from these methodological assumptions.

We argue for revision of the perennial psychological problem of the biology-culture interaction in human nature. To resolve the contemporary methodological crisis in psychology, a shift is needed from theories of universal and immutable human nature to the idea of the human as an infinitely changing creature. Because culture is, primarily, the ability to change, wherein the speed and extent of changes are unique for humans, distinguishing them from other living beings.

The theoretical framework of this analytic study is based on studies in the field of film perception. Films are considered as a communicative system that is encrypted in an ordered series of shots, and decoding proceeds during perception. The shots are the elements of a cinematic message that must be “read” by viewer. The objective of this work is to analyze the existing theoretical approaches to using films in psychotherapy and education. An original approach to film therapy that is based on teaching clients to use new communicative sets and psychotherapeutic patterns through watching films is presented. The article specifies the main emphasized points in theories of film therapy and education. It considers the specifics of film therapy in the process of increasing the effectiveness of communication. It discusses the advantages and limitations of the proposed method. The contemporary forms of film therapy and the formats of cinema clubs are criticized. The theoretical assumptions and empirical research that could be used as a basis for a method of developing effective communication by means of films are discussed. Our studies demonstrate that the usage of film therapy must include an educational stage for more effective and stable results. This means teaching viewers how to recognize certain psychotherapeutic and communicative patterns in the material of films, to practice the skill of finding as many examples as possible for each pattern and to transfer the acquired schemes of analyzing and recognizing patterns into one’s own life circumstances. The four stages of the film therapeutic process as well as the effects that are achieved at each stage are described in detail. In conclusion, the conditions under which the usage of the film therapy method would be the most effective are observed. Various properties of client groups and psychotherapeutic scenarios for using the method of active film therapy are described.

This article presents the results of a study of sociometric status and its relation to personal characteristics and educational activities conducted on 96 first-year and 52 second-year students at the Moscow Theatre College. The sociometric study included three sets of questions combining the everyday life and communication of a student: educational activities, leadership and interpersonal communication. To determine the diagnostics of personality characteristics, Cattell’s multiple-factor personality questionnaire 16 PF was used.

The comparative analysis of the group unity sociometric index has shown that there is more mutuality in the choices dealing with interpersonal communication than in the choices dealing with professional activities. The grades that teachers give in actor training appear as a steady focus that determines the degree of leadership/reject not only in the professional but also in the social and interpersonal spheres. The high level of motivation (energy and determination) captured by Cattell’s factor test Q4 is one of the most significant qualities that determines the number of choices in various spheres of student activity (mastering the profession, leadership qualities and interpersonal communication).