Читать книгу ETHNOS AND GLOBALIZATION: Ethnocultural Mechanisms of Disintegration of Contemporary Nations. Monograph - A. L. Safonov - Страница 7

The most important aspect of the sociodynamics of globalization processes is the correspondence of divergent and convergent aspects of social development. The dominant view of globalization as a unidirectional and all-encompassing process of unification and convergence follows from the economic determinism dominant in the scientific community. For example, it is accepted that social groups and communities, somewhat meaningful within the contemporary historical process, are almost exclusively formed by economic interests and relations. Nations and national (local) and global elites are usually considered such historically important groups. As for ethnos and ethnicity, actual ethnicity and ethnic identity are being accepted almost exclusively as belonging to isolated marginal ethnoses, adhering to a traditional lifestyle.

At the same time, the ethnic identity of members of political nations is either completely denied or admitted only as part of a sociohistorical phantom, a historical relic. It is significant that constructivism, as one of the leading movements of the theory of sociogenesis, denies the inseparable evolutionary character of cultural continuity, considering the contemporary flare-up of ethnic consciousness as a result of purposeful political propaganda in the interests of marginalized elites. Admitting, albeit under pressure, the consistent maintenance of ethnicism and ethnic identity beyond archaic communities, constructivism denies the existence of the modern ethnos as a real social community.163

Globalization is considered to lead to crisis and the extinction of civil nations and nation states, which lose their economic essence by transforming relatively closed-off national economies into open social and economic systems. Based on that, one may come to seemingly logical conclusions about the inevitability and global character of convergent development engendering a certain global “suprasociety’ in which national, cultural and religious differences are being relegated to marginalized subcultures and will, in the foreseeable future, be completely eroded.

Correspondingly, within this approach, state nations, great powers and their blocs – and, since the second half of the twentieth century, transnational corporations – have been considered as actors in the global process. Globalization of national media markets and then educational systems, with global digital space as the technical basis, is the most important tool of ethnocultural convergence.

Therefore, from the point of view of economic determinism, the globalization of markets and the flows of goods, money, information and migration lead to the convergence and unification of humankind, the erosion of cultural and civilizational borders, and the formation of a new global identity without any alternative as a product of a global melting pot.

However, processes of real globalization, contrary to the logic of economic determinism, suddenly moved toward ethnic, civilizational and confessional divergence.

In this context, we may see the increasing contradiction of economic determinism as a dominant theoretical approach and the reality of globalization.

In 1991, following the triumphant actualization of the Western scenario of the convergence of two global systems, the actual process of globalization – despite the destruction of economic and political borders forming local social communities – moved towards ethnic and confessional divergence. That is why none of the theories of ethno- or national genesis that appeared in the twentieth century can sufficiently explain the post-industrial increase in ethnic and religious feelings.

The long foretold crisis of civil nations became not the synthesis of global supranational and supra-ethnic unity, but the fragmentation of post-industrial nations into ethnic and confessional groups.

Despite expectations, melting pots on the regional and global local level did not lead to the creation of a homogenous society with a common identity.

An example of an unexpected crash of the melting pot theory in the course of globalization is the United States itself, where the term “melting pot’ appeared as an idea of a polyethnic, multicultural and multiconfessional immigrant nation. Strictly speaking, the US melting pot has not been functional since the migration wave of the end of the nineteenth century. Since the second half of the nineteenth century, the US society has been made up of a range of ethnic communities (Italian, Irish, Chinese, African-American) steadily maintaining their identity in an urban social environment.

Ethnocultural fragmentation of US society not only persists but is increasing, despite the higher mobility of the workforce than in Europe. Notably, at the end of the 1960s, the United States was forced to abandon the melting pot model and turn to multiculturalism under the pressure of several ethnocultural minorities, especially African-Americans.

According to Lozansky164, author of the monograph “Ethnoses and lobbyism in the United States’, ethnic minorities and diasporas in the United States are becoming more and more separated, creating within the bodies of power all the more powerful lobbies compared to the corporate lobby (of transnational corporations), and even a party system. At the same time, ethnic lobbies in the United States purposefully lobby the interests of the states from which they came: diasporas within themselves not only turn into diasporas for themselves, but are becoming the tools for ethnic metropolises to influence states admitting migrants.

Orientation of the United States toward the formation not of a single alloy in the ‘furnace’ of many nationalities, but toward forming of a motley multi-faceted multiculturalism led to logic results, a strengthening of positions of ethnic minorities.165

To prove his theory, Lozansky emphasizes that other US authors are worried about the threat of ethno-confessional fragmentation of the American nation, up to the possibility of Balkanization.

In particular, Huntington remarks on the increasing influence of civilizations in global politics and the stability of the links between immigrants and their countries of origin, believing that the basis for unity in the United States and the USSR is ideology, not a single national culture.166 This points to the fact that the role of ethnic cultures and ethnic communities remains rather important. State ideology plays a vital part in the integration of society in this case.

The United States is a leading power hub in the contemporary world order and may be seen as an accurate enough model of the global post-industrialized society. Hence it follows that the increasing role of ethnicity seen everywhere in the world, the ethnicization of politics and the conversion of diasporas into agents of local and global politics, is not a chance paradox but one of the key attributive characteristics of globalization.

Despite the expectations of the end of the twentieth century, the globalization of the economy with its convergent focus engenders processes of ethnocultural divergence. This partly reflects the ubiquitous strengthening of competition for vitally important resources, objectively caused by the deepening of the global crisis of resources and demographics, but cannot be reduced to economic competition.

The erosion of borders of nation states and national economies has brought to life the process of the reconstruction and regeneration of ethnicities, including the process of reinvigoration of large state-forming ethnoses of the Old World, buried by the theoreticians of the twentieth century.

The ethnicization of collective consciousness and the politics of the states of Eastern Europe and the former USSR may be seen from the viewpoint of social constructivism, understanding the reinvigoration of ethnicity as a purposeful reconstruction of ethnos in the interests of local elites, creating an ideological base for their nation state project.

The widely discussed ethnocultural crisis in Germany, provoked by the increasing lack of loyalty of diasporas to the host society, is an example of the recuperation and regeneration of state-forming ethnos from the bottom up, happening largely in contradiction to the interests of German political elites, avoiding accusations of German nationalism and ethnicism.

At the same time, the crisis of the policy of multiculturalism in Germany is a de facto affirmation of the increasing ethnocultural fragmentation of classic European nations, a manifestation of a general tendency toward globalization.

Erosion of the economic and political borders of nation states, while not overcoming the contradictions of the global crisis of resources and demographics, transforms the conflict, transferring the contradictions from the interstate level to the level of social groups including ethnic communities.

As a result, the link of ethnic and national self-identification to the economic model,167,168 quite fitting to the reality of the twentieth century, is becoming increasingly contradictory to the reality of globalization. As a result, nation and ethnos, seen as relics of bourgeois and even pre-state eras, are exerting more and more influence over the collective consciousness and global politics. The expected corporate globalization in reality turned out to be the globalization of ethnic diasporas and ethnoses.

Therefore, the reality shows that as globalization and the crisis of nation states strengthen, ethnocultural differences are not smoothed over: the contemporary ethnos does not assimilate or integrate into a global multicultural environment, but steadily maintains its identity.

At a time when social institutions of the nation state are living through a deep crisis, ethnos and ethnic and religious self-identification are experiencing a period of revival and are in active demand among the masses.

The forced realization of the “ethnic renaissance’ of marginalized ethnoses and emigrant communities does not preclude the scientific community from ignoring the main problem of the current theory of ethno and national genesis, the problem of the existence of large state-forming ethnoses as the most large-scale social communities, making up the basis of the social community, largely independent from state institutions.

Driving forces and social mechanisms of the ethnocultural fragmentation of the contemporary society and their connection to globalization on the one hand and to the crisis of the contemporary post-industrialized state on the other, have not been sufficiently studied either.

It would be logical to suppose that the objective driving force behind sociogenesis processes, transformation and the competition of social communities during globalization is their ability to satisfy the most important needs and interests of their members, ensuring that members of the communities have additional opportunities and advantages in a more competitive and conflict-ridden global environment, devoid of protective spatial and political barriers.

The cause of the divergent fragmentation of contemporary nations into ethnocultural parts was the narrowing of the state’s social functions, born out of the globalization of local economies The state of the industrialized era has in a relatively short period abandoned a whole range of social guarantees and functions, vitally important to citizens and making up the institutionalized basis of the social state in the middle and the end of the twentieth century. The post-industrialized state is increasingly losing the functions of largest employer, social guarantor and social regulator, including the role of regulator of ethnoconfessional relations and migration processes.

No less important is the state’s steady abandonment of its most important function as basic social elevator, carrying out principles of equality and ensuring vertical social mobility, uniting participants with the help of a united social future, the most important function for sociogenesis.

While classic European nations and national elites of the industrialized era were formed by state systems of universal education, the post-industrialized privatization, commercialization and globalization of education means not only a lowering of the previously attained educational level but also of the social attractiveness of the nation state and its institutions, rendering them less and less capable of creating a social future for members participating in the nation as a social community.

The “revolt of the elites’ plays an important role in the ethnocultural fragmentation of contemporary civil nations, signifying the increasingly open abandonment by former national elites of key social responsibilities of earlier compatriots that created the basis of the welfare state and civil society in the second half of the twentieth century. Obviously, the abandonment by the state of system-building social functions leads to the devaluation of the nation as the most important social community for the population, ensuring the individual and group interests of its citizens.169

Elites’ abandonment of social cooperation and support within the nation forces an individual to search for alternatives to a nation – social communities – increasing competitive ability and security and allowing him or her to adapt to a new structure of society, changing his or her identity.170

Sociological research has shown that the choice of a new basic identity is predetermined by the individual possessing an alternative ethnic identity which takes the lead under the new conditions. As the system of social relations of a citizen with the state and its institutions are deconstructed, the citizen almost inevitably chooses an alternative ethnic identity, seeing him- or herself as a member of an ethnos first of all. Evidently, ethnic affiliation predetermines the choice of religion in many cases.

As a result, globalization, while dismantling the social institutions forming nation and national identity, engenders the ethnocultural fragmentation of polyethnic nations into ethnoses, which under certain circumstances become politicized, giving way to hidden and obvious ethno-confessional contradictions and conflicts.

Therefore, the understanding of globalization as ethnocultural unification and convergence born out of economic determinism is not proved by the social reality. The crisis of the civil nation as a system-building social community in the industrialized era in the course of globalization stimulates processes of divergence and fragmentation of nations, including the reinvigoration of ethnicity, the consolidation of global ethnic diasporas and religious confessions as agents of global politics.

Transnational corporate elites, linked to global economic and global finances – and, as large and significant social groups on a global scale, possessing their own identity – have been formed in the course of globalization. Nevertheless, social roles and statuses proper to such groups, which would have significance for most individuals, have not been formed.

Therefore, instead of convergent development leading to a synthesis of a united humankind, one may see largely forced contact between local communities and groups, caused by the essential characteristics of globalization and leading to a battle for resources and increasingly non-spatial separation of competing social communities. Having created a united global field for competition for limited resources, globalization has strengthened processes of stratification, separation and group cooperation – that is, the processes of social divergence.171

Globalization, while bringing major change to the forms of social interaction, not only transforms and destroys previous civilizational, cultural, ethnic, national, political, state and other forms of civil life and corresponding civil communities, but also, out of necessity, engenders a growing diversity of social agents and manifestations of their appearance and development. First of all, those forms which, during the preceding historical development, have achieved a sufficiently independent local existence undergo a transformation.

Divergent processes – that is, the creation of new, more or less unstable social communities and other phenomena of a collective nature as a result of the transformation and fragmentation of previous agents and forms of social life – are inevitable in the course of this transformation. This flow of transformation, involving increasingly large flows of material, financial, human and other resources, inevitably leads to the appearance of a wide range of unstable social groups as typical dissipative structures, studied under synergetics, some of which will determine the shape of the future while others are doomed to disappear.

Moreover, at the present stage of the development of globalization, one may speak of the sociogenesis vector turning towards divergence, which manifests itself clearly in the ethnocultural fragmentation of local communities, principally in the crisis of identity and ethnocultural fragmentation of nations. In any case, the intensity of divergent social processes will increase as global crisis processes strengthen.

At the same time, one of the leading attributive characteristics of globalization is the existence of powerful tendencies of a divergent nature, including ethnocultural differentiation and fragmentation of local communities and of humankind in general, the increasing multi-agency of global processes, major sophistication and the diminishing stability of the historical process.