The main subjects of international relations. Essence, concept, subjects of international relations
Social institutions like essential elements the structures of society are always based on certain cultural meanings, values and norms. This is the cultural dimension social institutions obvious and noted by many researchers, both domestic and foreign. Thus, S. Frolov, describing the characteristics of social institutions, emphasizes the importance of a special ideology for their existence. And P. Berger and B. Berger talk about their “moral authority.” Institutions regulate people's behavior through certain rules, values and norms, but they themselves are objectifications of certain cultural meanings. What is, for example, the institution of property? Embodied in social interaction and in this sense the objectified idea of people about special treatment individual or group to any material or immaterial object. The attitude towards property and understanding of the essence of this phenomenon is culturally conditioned. For example, the thesis about sacredness and inviolability private property represents a social and cultural product of the development of the European market economy, a special historical path of the formation of modern entrepreneurship. The idea of the sacredness and inviolability of private property in Russian culture who took a different path historical development, is not self-evident. And this is one of the obstacles to Russian economic modernization. An attempt to transfer only a system of relations without their semantic content to another cultural soil cannot be successful. But it is hardly possible to force people to internally accept cultural meanings that are unusual and not obvious to them.
Closely related to the concept of property, the concept of wealth also has cultural specificity. Let's refer to shining example, given famous psychologist A. Maslow, who studied the life of one of the American Indian tribes. The researcher writes: “I remember my confusion when I first found myself in this tribe and tried to understand who their richest person was. I was extremely surprised when they named me a person who actually had nothing. I asked the white secretary of the reservation about the same thing, and he told me a man whose name none of the Indians had named, the man who had the most horses. But the Indians only shrugged their shoulders contemptuously in response to my questions about Jimmy McHug and his horses. “Yes, he has many horses,” they answered; they had no idea that he was rich. From their point of view, their leader, White Head, was rich, although he did not have horses. How were wealth and virtue assessed in this tribe? Men who showed generosity through accepted rituals aroused the admiration and respect of their fellow tribesmen. If our model of generosity, Chief White Head, stumbled upon a gold mine or found a mountain of some kind of good, he would make his entire tribe happy.” 4
This concept of wealth is fundamentally different from that which identifies it with the possession of many goods that are not available to others.
Any established system social relations- this is at the same time an established system of views that this system embodies in reality. If established views on the world, part of which is the attitude towards social order, are questioned, and the social order itself is inevitably under threat.
Thus, T. Parsons saw culture as the basis for the stability of social order. From his point of view, “the structure of social systems in general consists of institutionalized standards of normative culture” 5 .
Maintaining stability is the main function of a cultural system, and changes in culture, from Parsons’ point of view, are main source updates social system. In sociology, there is the concept of “legitimation”, meaning “legitimation”, “justification”. This is precisely one of the most important functions of culture in relation to the established social order as a whole and its particular aspects. For example, the belief in the need to create a family, the understanding of family as one of the most important values in life, serve as the foundation of the family as a social institution. An individual, having absorbed these beliefs from childhood, strives to create a family not at all in order to fulfill some important social functions. Creating a family is a desirable goal for him, because the acquired culture shapes his motives and values, makes certain goals and actions desirable for him, and convinces him of the significance of accepted forms of behavior. For centuries, the family has been the main institution responsible for the reproduction of society both biologically and culturally. Both men and women did not imagine themselves outside the family (with the exception of those who were required to be celibate: for example, the priestesses of the goddess Vesta in ancient Rome or Christian monks). The inviolability of the family was based on the foundation religious beliefs, the holiness of traditions, as well as on a socio-economic foundation. But since the end of the 20th century. It became possible to talk about a change in people’s attitudes towards this basic institution. Fragility modern families, high level divorces and the reluctance of many people to get married, the emergence of new forms of marriage - all these are manifestations of a cultural crisis, a crisis of legitimation of the institution of the family. For a significant number of our contemporaries, the family ceases to be an absolute value, and its usual form (husband, wife, children and the hierarchy that has developed between them) does not seem to be the only possible and natural one. This value reorientation is due not only to the previous development of culture, but also to changes social environment presenting new demands to the individual.
The crisis of the family institution did not begin today, but back in the era of the formation of modern industrial society. Industrial urban society required mobility from the individual. This led, in particular, to the displacement of the extended family by the nuclear family.
Not only the form changed, the functions of the family also changed. In an industrial society, the family has ceased to be a producing economic unit. It has actually lost the most important function of transmitting social status. Its socializing functions were also significantly limited. The family's loss of many of its important functions contributed to the weakening of its position in society and the revaluation of family values. There was a need for a new semantic justification for this institution. The ideology of duty, responsibility, and the need to procreate has been replaced by the ideology of romantic love as a new foundation family relations. But romantic love the basis for the family is not as stable as its religious sanction and economic interests. The strength of the family in this case depends only on the subjective preferences, desire or unwillingness of the spouses to be together.
Changes in the institution of family and family values are also associated with the active participation of women in various types activities outside the family. Industrial and especially post-industrial society involves women in production and professional activities outside the family, destroying the wife’s economic dependence on her husband. The woman turned out to be quite capable of supporting herself and her children, although this presented certain difficulties. Why, in this case, should she recognize the dominance of a man in the family? The emancipation of women, the expansion of their rights, and an increase in their role in society is associated with a revision of age-old cultural stereotypes about the place and functions of women. All this could not but affect the institution of the family, since the traditional family implied the subordinate and dependent position of women, which is not in last resort ensured the strength and inviolability of the family union.
We needed a brief excursion into the problems of family sociology in order to show the interdependence of culture and institutional order using a specific example. The institution of family (like any other) is based on certain ideas, values, attitudes, and embodies them in the sphere social practice. However, these perceptions and values can change under the influence of changing social conditions. Changing ideas, in turn, entails a reshaping of existing social structures. The cultural and social are in constant interaction, and it makes no sense to talk about the obvious dominance of one or the other aspect.
In a modern, deeply differentiated society, there are many social institutions. Moreover, each institution has its own system of legitimation, its own ideology, which in some ways corresponds and in some ways contradicts the ideology on which the activities of other social institutions are based. As a result, the culture of modern societies lacks internal unity and is antinomic. For example, the institution of religion is based on values that are opposite to the values and norms governing economic behavior. The Church preaches love for one's neighbor, humility, and detachment from earthly goods. The economy forces people to compete, defend their interests, and strive to increase their standard of living. Thus, social differentiation also implies cultural differentiation: the culture of modern society includes relatively autonomous systems of meaning.
Religion, science, politics, economics, and art today are not only independent spheres of activity, but also cultural systems with their own norms and values. General agreement on existing values and norms is an ideal rather than a reality. However, while recognizing the relative autonomy of these spheres, it should not be absolutized. Selected social spheres are not self-sufficient and can only exist by interacting. This creates a constant tension between autonomy and the need to coordinate activities with rules rooted in other systems of meaning. Thus, art in modern societies functions in a market environment. Therefore, aesthetic criteria alone for evaluating a work of art are not sufficient for its recognition. Works of art must also be a commodity that someone is willing to buy. Pure art in modern society can exist only as a hobby, but in this case the artist must renounce all claims to recognition. The same applies to scientific activity, which has long ceased to be a disinterested search for truth and has turned into one of the types of professional, i.e. paid and non-free, regulated activities.
- Frolov S.S. Fundamentals of Sociology. M., 1997. P. 152.
- Berger P., Berger B., Collins R. Personality-oriented sociology. M., 2004. P. 101.
- 4 Maslow A. Far limits of the human psyche. St. Petersburg, 1997. P. 216.
- Parsons T. About structure social action. M., 2000. P. 703.
Continuity in culture, preservation of created ones, creation and dissemination of new values, their functioning - all this is supported and regulated with the help of social cultural institutions.
Turning to the study of culture and cultural life of society, it is impossible to ignore such a phenomenon as social cultural institutions (or cultural institutions). The term “cultural institution” is increasingly entering scientific circulation today. It is widely used in various contexts by representatives of social and humanities. As a rule, it is used to refer to diverse and numerous cultural phenomena. However, domestic and foreign cultural researchers do not yet have a unified interpretation of it, just as it does not exist in currently a developed holistic concept covering the essence, structure and functions of a social cultural institution, or cultural institution.
The concepts of “institution”, “institutionalization” (from the Latin institutum - establishment, establishment) are traditionally used in social, political, legal sciences. An institution in the context of social sciences appears as a component of the social life of society, existing in the form of organizations, institutions, associations (for example, the institution of a church); in another, broader sense, the concept of “institution” is interpreted as a set of stable norms, principles and rules in any area of social life (the institution of property, the institution of marriage, etc.). Thus, social sciences associate the concept of “institution” with highly organized and systemic social entities, characterized by a stable structure.
The origins of the institutional understanding of culture go back to the works of a prominent American social anthropologist, culturologist B. Malinovsky. In the article “Culture” (1931), B. Malinovsky notes:
The real components of culture, which have a significant degree of permanence, universality and independence, are organized systems of human activity called institutions. Each institution is built around one or another fundamental need, permanently unites a group of people on the basis of some common task and has its own special doctrine and special technology.
The institutional approach has found further development in modern domestic cultural studies. Currently, domestic cultural studies interprets the concept of “cultural institution” in two senses - direct and expansive.
A cultural institution in the literal sense most often corresponds to various organizations and institutions that directly carry out the functions of preservation, translation, development, study of culture and culturally significant phenomena. These include, for example, libraries, museums, theaters, philharmonic societies, creative unions, protection societies cultural heritage etc.
Along with the concept of a cultural institution, various publications often use the traditional concept of a cultural institution, and in theoretical cultural studies - a cultural form: a club as a cultural institution, a library, a museum as cultural forms.
We can also correlate educational institutions such as schools and universities with the concept of a cultural institution. These include educational institutions directly related to the cultural sphere: music and art schools, theater universities, conservatories, institutes of culture and the arts.
A social institution of culture in a broad sense is a historically established and functioning order, a norm (institution) for the implementation of any cultural function, as a rule, generated spontaneously and not specifically regulated by any institution or organization. To these we can include various rituals, cultural norms, philosophical schools and artistic styles, salons, circles and much more.
The concept of a cultural institution covers not only a group of people engaged in one or another type of cultural activity, but also the very process of creating cultural values and the procedure for implementing cultural norms (the institution of authorship in art, the institution of worship, the institution of initiation, the institution of funerals, etc.).
It is obvious that, regardless of the choice of aspect of interpretation - direct or expansive - a cultural institution is the most important instrument of collective activity for the creation, preservation and transmission of cultural products, cultural values and norms.
It is possible to find approaches to revealing the essence of the phenomenon of a cultural institution based on the systemic-functional and activity-based approach to culture proposed by M.S. Kagan.
Cultural institutions are stable (and at the same time historically changeable) formations, norms that arose as a result of human activity. As components of the morphological structure of human activity M.S. Kagan identified the following: transformation, communication, cognition and value consciousness. Based on this model, we can identify the main areas of activity of cultural institutions:
- · culture-generating, stimulating the process of production of cultural values;
- · culturally preserving, organizing the process of preserving and accumulating cultural values, socio-cultural norms;
- · culturally transmitting, regulating processes of cognition and education, transfer of cultural experience;
- · culturally organizing, regulating and formalizing the processes of dissemination and consumption of cultural values.
Creation of a typology and classification of cultural institutions - difficult task. This is due, firstly, to the enormous variety and number of cultural institutions themselves and, secondly, to the variety of their functions.
One and the same social cultural institution can perform several functions. For example, a museum performs the function of preserving and transmitting cultural heritage and is also a scientific and educational institution. At the same time, in a broader sense of understanding institutionalization, a museum in modern culture is one of the most significant, inherently complex and multifunctional cultural institutions. If we consider the most important functions of a museum in culture, it can be represented by:
- · as a communication system (D. Cameron);
- · as a “cultural form” (T.P. Kalugina);
- · as a specific attitude of a person to reality, carried out through the endowment of objects real world quality of “museum quality” (Z. Stransky, A. Gregorova);
- · as a research institution and educational institution (J. Benes, I. Neustupny);
- · as a mechanism of cultural inheritance (M.S. Kagan, Z.A. Bonami, V.Yu. Dukelsky);
- · as a recreational institution (D.A. Ravikovich, K. Hudson, Y. Romeder).
The range of proposed models is obvious - from a narrow institutional model to one that elevates the museum to the level of a factor determining the development of culture and the preservation of cultural diversity. Moreover, there is no consensus among researchers about which of the museum’s functions should be considered the main one. Some, for example J. Benes, put the social significance of the museum and its role in the development of society in the first place. In this regard, it is assumed that the main task museums - to develop and educate visitors, and all other functions, for example, aesthetic, should be subordinated to it. Others, in particular I. Neustupny, consider the museum, first of all, as a research institution, especially noting the need for museum workers to carry out basic research. The functions of collecting, storing and popularizing collections are secondary and must be subordinated to the requirements of scientific research work, which must use the full potential of scientific knowledge accumulated in this area, and not be limited to existing collections. One way or another, a museum is one of the most significant, multifunctional cultural institutions.
A number of functions within the framework of the activities of a cultural institute are indirect, applied in nature, going beyond the scope of the main mission. Thus, many museums and museum-reserves carry out relaxation and hedonic functions as part of tourism programs.
Various cultural institutions can comprehensively solve a common problem, for example, the educational function is carried out by the vast majority of them: museums, libraries, philharmonic societies, universities and many others.
Some functions are provided simultaneously by different institutions: the preservation of cultural heritage is carried out by museums, libraries, societies for the protection of monuments, international organizations(UNESCO).
The main (leading) functions of cultural institutions ultimately determine their specificity in common system. Among these functions are the following:
- · protection, restoration, accumulation and preservation, protection of cultural values;
- · providing access for study by specialists and for education of the general public to monuments of world and domestic cultural heritage: artifacts of historical and artistic value, books, archival documents, ethnographic and archaeological materials, as well as protected areas.
Such functions are performed by museums, libraries, archives, museum-reserves, societies for the protection of monuments, etc.
There are a number of other functions of social cultural institutions:
- · state and public support for the functioning and development of artistic life in the country;
- Contributing to the creation, demonstration and implementation works of art, their purchases by museums and private collectors;
- · holding competitions, festivals and specialized exhibitions;
- · organization of professional art education, participation in programs for aesthetic education of children, development of art sciences, professional art criticism and journalism;
- · publication of specialized, fundamental educational and periodical literature of artistic profile;
- · material aid artistic groups and associations, personal social security for artists, assistance in updating funds and tools for artistic activities, etc.
Institutions dealing with the development of artistic activity include art schools and music colleges, creative unions and associations, competitions, festivals, exhibitions and galleries, architectural, art and restoration workshops, film studios and film distribution institutions, theaters (dramatic and musical), concert structures , circuses, as well as book publishing and bookselling institutions, secondary and higher educational establishments artistic profile, etc.
Cultural institutions embody the stability of cultural forms, but they exist in historical dynamics.
For example, the library as a cultural institution has existed for many centuries, changing and transforming externally and internally. Her main function was the preservation and dissemination of knowledge. To this were added various aspects of existential content and differences in understanding the essence of the library in one or another period of the history and culture of society.
Today there is an opinion that the traditional library is becoming obsolete, that it has partly lost its true purpose and no longer meets the requirements that are placed on it modern society, and therefore it will soon be supplanted" virtual library"Modern researchers talk about the need to comprehend and evaluate the changes taking place with modern libraries. Libraries, while maintaining their status as a repository of intellectual values, are becoming more democratic, equipped with electronic storage media, and connected to the World Wide Web. At the same time, dangerous consequences are already visible. Conclusion information on monitors and access to the Internet radically transform not only the library, but also the person who writes and reads. In modern information systems, the difference between the author and the reader almost disappears. All that remains is the one who sends and the one who perceives information.
Moreover, in the past the library was mainly state institute and pursued state policy in the spiritual life of society. The library as a cultural institution established certain cultural norms and rules, and in this sense it was a “disciplinary space”. But at the same time, it was a kind of space of freedom precisely because personal choice (as well as personal libraries) made it possible to overcome something forbidden, regulated from above.
Cultural institutions can be divided into public, public and private. The interaction between cultural institutions and the state is an important issue.
Some cultural institutions are directly related to the public administration system cultural life And cultural policy states. This includes the Ministry of Culture, various government agencies, academies, organizations issuing awards - state awards, honorary titles in the field of culture and arts.
The main bodies planning and making decisions on cultural policy issues are government bodies. In a democratic state, as a rule, experts and the general public are involved in decision-making. The bodies implementing the cultural policy of the state are cultural institutions. Patronized by the state and included in its cultural policy, they, in turn, are called upon to carry out the function of translating patterns of social adequacy of people into patterns of social prestige, i.e. propaganda of norms of social adequacy as the most prestigious forms of social existence, as paths to social status. For example, the awarding of state prizes and academic titles ("artist of the imperial theaters", "academician of painting", " National artist", etc.) and state awards.
The most important cultural institutions, as a rule, are in the sphere of state cultural policy. For example, the state provides patronage to outstanding museums, theaters, symphony orchestras and protection of cultural monuments, etc. Thus, in Great Britain there is a powerful system of state support for culture. In the Soviet Union, the state fully financed culture and carried out its ideology through cultural institutions.
A specific role in the implementation public policy Research and educational institutes of culture and the arts play a role in the cultural sphere.
Cultural institutions participate in international activities States, for example, make mandatory contributions to the UNESCO fund.
Currently, many cultural institutions are moving from government departments to private enterprise and public organizations. Thus, the film distribution network in modern Russia freed itself from the ideological and financial tutelage of the state. Private museums, theatrical enterprises, etc. appeared.
Public cultural institutions are various creative unions: the Union of Cultural Workers, the Union of Artists, the Union of Writers, the Society of Russian Estate Lovers, the Society for the Protection of Cultural Monuments, clubs, tourism organizations and etc.
Private cultural institutions are organized on the initiative of individuals. This may include, for example, literary circles and salons.
In the past, a characteristic feature of salons that distinguished them from other cultural institutions, such as, for example, men's literary circles and clubs, was the dominance of women. Receptions in salons (living rooms) gradually turned into a special kind of public gatherings, organized by the mistress of the house, who always led the intellectual discussions. At the same time, she created fashion for the guests (the public), their ideas, their works (usually literary and musical; in later salons - also scientific and political). The following key features of the salon as a cultural institution can be identified:
- presence of a unifying factor ( general interest);
- · intimacy;
- · gaming behavior of the participants;
- · "the spirit of romantic intimacy";
- · improvisation;
- · absence of random people.
Thus, with all the diversity of cultural institutions, the main thing is that they represent the most important tools of collective, to one degree or another planned activity for the production, use, storage, broadcast of cultural products, which fundamentally distinguishes them from the activities carried out in individually. The variety of functions of cultural institutions can be conditionally represented as culture-generating (innovative), cultural-organizational, culture-preserving and culture-transmitting (in diachronic and synchronous sections).
In the 20th century happened significant changes, related to the role of social cultural institutions.
Thus, researchers talk about the crisis of self-identification of culture and cultural institutions, the inconsistency of their traditional forms with the rapidly changing demands of modern life, and the changes that cultural institutions undertake for the sake of survival. Moreover, the crisis situation is primarily characteristic of such traditional cultural institutions as museums, libraries, and theaters. Proponents of this concept believe that in previous eras, culture served various purposes (religious, secular, educational, etc.) and was organically combined with social life and the spirit of the times. Now, when the market economy does not involve research into higher human values and aspirations, it is unclear what the role of culture is and whether it can even find a place in this society. Based on this, “cultural dilemmas” are formulated - a number of questions: about the connection between culture and democracy, the difference between cultural and sporting event, about cultural authorities, virtualization and globalization of culture, public and private funding of culture, etc. The experience of the 20th century shows that in the post-war era of reconstruction, culture was used to restore the people’s psyche after the horrors of World War II, and people’s interest in culture was stimulated. In the 1970s and 1980s. An era has come when people ceased to be passive recipients of culture, but began to participate in its creation, and the boundaries between high and low culture were erased and the cultural processes themselves became clearly politicized. In the mid-1980s. there was a turn to economics, and people turned into consumers of cultural products, which began to be perceived on an equal basis with other goods and services. In our time, there is a turn to culture, because it begins to influence politics and economics: “in the economic sphere, value is increasingly determined by symbolic factors and cultural context.”
- 1. policies based on knowledge and employment (providing jobs for artists in various industries);
- 2. image policy (the use of cultural institutions to improve the rating of cities in the international arena);
- 3. policy of organizational modernization (exit from the financial crisis);
- 4. conservation policy (preservation of cultural heritage);
- 5. use of culture in wider contexts.
However, all of this is an instrumental attitude towards culture; in these reactions there is no sympathy for the own goals of the artist, art or cultural institutions. An alarming atmosphere has now reigned in the cultural world, which is most clearly manifested in the funding crisis. Confidence in cultural institutions is currently shaken, since they cannot offer clear, easily measurable criteria for their success. And if earlier the ideas of enlightenment assumed that every cultural experience leads to human improvement, now, in a world where everything is measurable, it is not so easy for them to justify their existence. As a possible solution, it is proposed that quality must be measured. The problem is to translate qualitative indicators into quantitative ones. A large-scale discussion about the fact that cultural institutions are in danger and culture is in crisis, with the participation of the authors and a number of other competent persons, took place with the support of the Getty Foundation in 1999.
These problems were formulated not only in Western countries, who encountered them much earlier, but also by the mid-90s. in Russia. The role of theatres, museums and libraries has changed under the influence of other cultural institutions of mass communication, such as television, radio and the Internet. To a large extent, the decline of these institutions is associated with a decrease in government funding, i.e. with the transition to market economy. Practice shows that in these conditions only an institution that develops additional functions, for example, informational, consulting, recreational, hedonistic, and offers visitors a high level of services can survive.
This is exactly what many Western and, more recently, domestic museums are doing today. But this is precisely where the problem of the commercialization of culture comes to light.
As for art, this problem is clearly formulated in his works by Professor political philosophy and social theory from Cornell University Susan Buck-Morss:
Over the past decade, museums have experienced a true renaissance...Museums have become axes of urban regeneration and centers of entertainment, combining food, music, shopping and socializing with the economic goals of urban revitalization. The success of a museum is measured by the number of visitors. The museum experience is important - more important than the aesthetic experience of artists. It doesn't matter—it might even be encouraged—that exhibitions turn out to be simple jokes, that fashion and art merge, that museum stores transform connoisseurs into consumers. Thus, it is not so much about culture itself as about the forms of its presentation to people who, according to the rules of the market, should be considered exclusively as consumers. The principle of this approach to the functions of a cultural institution is: commercialization of culture, democratization and blurring of boundaries.
In the XX-XXI centuries. Along with the problems of commercialization, a number of other problems arise related to the development of new technologies, on the basis of which new types and forms of social cultural institutions appear. Such institutions used to be, for example, music libraries, but now they are virtual museums.
Educational institutions in Russia teach cultural history, cultivate a culture of behavior, and prepare modern cultural scientists: theorists, museum scholars, and library workers. Cultural universities train specialists in various fields of artistic creativity.
Organizations and institutions that have a direct or indirect relationship to the study of culture and its various phenomena are consistently developing.
culture social institution
As we see, in culture there are complex interactions between the traditional and the new, between social, age strata of society, generations, etc.
The concept of a socio-cultural institution. Regulatory and institutional socio-cultural institutes. Socio-cultural institutions as a community and social organization. Basis for the typology of socio-cultural institutions (functions, form of ownership, contingent served, economic status, scale-level of action).
ANSWER
Socio-cultural institutions- one of key concepts socio-cultural activities (SKD). Socio-cultural institutions are characterized by a certain direction of their social practice and social relations, a characteristic mutually agreed upon system of purposefully oriented standards of activity, communication and behavior. Their emergence and grouping into a system depend on the content of the tasks solved by each individual socio-cultural institution.
Social institutions are historically established stable forms of organizing joint activities of people, designed to ensure reliability and regularity of meeting the needs of the individual, various social groups, and society as a whole. Education, upbringing, enlightenment, artistic life, scientific practice and many other cultural processes are types of activities and cultural forms with their corresponding social, economic and other mechanisms, institutions, and organizations.
From the point of view of functional-target orientation, there are two levels of understanding the essence of socio-cultural institutions.
First level - normative. In this case, a socio-cultural institution is considered as a historically established set of certain cultural, moral, ethical, aesthetic, leisure and other norms, customs, traditions in society, united around some basic, main goal, values, needs.
Socio-cultural institutions of a normative type include the institution of family, language, religion, education, folklore, science, literature, art and other institutions.
Their functions:
socializing (socialization of a child, teenager, adult),
orienting (affirmation of imperative universal human values through special codes and ethics of behavior),
sanctioning (social regulation of behavior and protection certain standards and values based on legal and administrative acts, rules and regulations),
ceremonial-situational (regulation of the order and methods of mutual behavior, transmission and exchange of information, greetings, addresses, regulation of meetings, meetings, conferences, activities of associations, etc.).
Second level - institutional. Socio-cultural institutions of the institutional type include a large network of services, multi-departmental structures and organizations directly or indirectly involved in the socio-cultural sphere and having a specific administrative, social status and a certain public purpose in their industry. This group directly includes cultural and educational institutions , art, leisure, sports (socio-cultural, leisure services for the population); industrial and economic enterprises and organizations (material and technical support for the socio-cultural sphere); administrative and management bodies and structures in the field of culture, including legislative and executive authorities; research and scientific-methodological institutions of the industry.
Thus, state and municipal (local), regional authorities occupy one of the leading places in the structure of socio-cultural institutions. They act as authorized subjects of development and implementation of national and regional socio-cultural policies, effective programs socio-cultural development of individual republics, territories and regions.
Any socio-cultural institution should be considered from two sides - external (status) and internal (content).
From an external (status) point of view, each such institution is characterized as a subject of socio-cultural activity, possessing a set of regulatory, personnel, financial, material resources necessary to perform the functions assigned to him by society.
From an internal (substantive) point of view, a socio-cultural institution is a set of purposefully oriented standard patterns of activity, communication and behavior of specific individuals in specific socio-cultural situations.
Socio-cultural institutions have various forms of internal gradation.
Some of them are officially established and institutionalized (for example, the general education system, the special education system, vocational education, a network of clubs, libraries and other cultural and leisure institutions) have social significance and perform their functions on a society-wide scale, in a broad socio-cultural context.
Others are not established specifically, but emerge gradually in the process of long-term joint socio-cultural activity, often constituting a whole historical era. These include, for example, numerous informal associations and leisure communities, traditional holidays, ceremonies, rituals and other unique socio-cultural stereotypical forms. They are voluntarily elected by one or another socio-cultural group: children, adolescents, youth, residents of a microdistrict, students, the military, etc.
In the theory and practice of SKD, many bases for the typology of socio-cultural institutions are often used:
1. by population served:
a. mass consumer (public);
b. separate social groups (specialized);
c. children, youth (children and youth);
2. by type of ownership:
a. government;
b. public;
c. joint stock;
d. private;
3. by economic status:
a. non-profit;
b. semi-commercial;
c. commercial;
4. by scale of action and audience coverage:
a. international;
b. national (federal);
c. regional;
d. local (local).
The word "institute" comes from Lat. institutum, which means “establishment, establishment, organization.” Social institutions are integral part social structure, one of the main categories of sociological analysis of society, which is usually understood as a network of ordered and interdependent connections between various elements of the social system, fixing the methods of organization and functioning characteristic of a given society. The concept of a social institution was borrowed by cultural studies from sociology and jurisprudence and largely retains the semantic connotation associated with the norms of regulatory activity of man and society, however, it has acquired a much broader interpretation, allowing one to approach cultural phenomena from the perspective of their social establishment.
The concept of social Institutional aspect of functioning nogo institute society is a traditional area of in- culture resources of social, scientific and humanitarian thought. The category of social institutions received the greatest elaboration in sociology. Among the predecessors of the modern understanding of social institutions in general and social institutions of culture in particular, O. Comte, G. Spencer, M. Weber and E. Durkheim should be mentioned first of all. In modern scientific literature, both foreign and domestic, there is a fairly wide range of versions and approaches to the interpretation of the concept of “social institutions”, which does not allow us to give a rigid and unambiguous definition of this category. One
to some key points, present in most sociological definitions of a social institution, can still be designated.
Most often, a social institution is understood as some more or less stable set of formal and informal rules, principles, guidelines that regulate various areas human activities and organizing them into a single system. Using the category under consideration, a certain community of people performing certain roles, organized through social norms and goals. Just as often, when speaking about social institutions, they mean a system of institutions through which one or another aspect of human activity is legalized, streamlined, conserved and reproduced in a society where certain people receive authority to perform certain functions.
In the broadest sense of the word, social institutions should be understood as specific sociocultural formations that ensure the relative stability of connections and relationships within social organization society, some historically determined ways of organizing, regulating and projecting various forms social, including cultural, activities. Social institutions arose during the development human society, social division of labor, the formation of individual types and forms public relations. In a social institution, culture is, in fact, “objectified”, reified; receives the corresponding social status one or another aspect of cultural activity, its character is fixed, and the methods of its functioning and reproduction are regulated.
Society is very complex system sociocultural institutionalized formations as an established set of economic, political, legal, moral, ethical, aesthetic, ritual, etc. relations. From the point of view of sociology, the most fundamental social institutions present in most, if not all, sociocultural formations include property, state, family, production cells of society, science, a system of communication means (operating both inside and outside society), education and education, law, etc. Thanks to them, the functioning of the social mechanism occurs, the processes of inculturation and socialization of individuals are carried out, the continuity of generations is ensured, and skills, values and norms of social behavior are transmitted.
To the most general characteristics of a sociocultural institution The following can be included:
identification of a certain circle of “cultural objects” in society, awareness of the need for their isolation and regulated circulation throughout the entire community;
circle selection " cultural subjects”, entering into specific relationships in the process of cultural activity, determined by the nature of the cultural object; giving the activities of subjects a regulated and more or less sustainable nature;
organization of both subjects of culture and its objects into a certain formalized system, internally distinguished by status, and also having a certain status on the scale of the entire social organization;
the existence of specific norms and regulations governing both the circulation of cultural objects in society and the behavior of people within the institution;
the presence of socio-culturally significant functions of the institution, integrating it into the general system of socio-cultural functioning and, in turn, ensuring its participation in the process of integration of the latter.
The listed characteristics are not strictly normative and are not always clearly manifested in certain sociocultural institutions. In some of them, primarily formal and under the strict supervision of state-political authorities (such as state cultural institutions), the signs can be recorded clearly and in full. For others, informal (for informal associations artists, private museums and collections, personal archives etc.) or just emerging - less clearly. In general, these features serve as a convenient tool for analyzing and describing the processes of institutionalization of sociocultural formations of various orders. When studying a specific social institution, special attention must be paid to the functional and normative aspects. The implementation of certain functions is ensured by a holistic and developed system of standardized forms of objectification, clearly recognized by the value-normative structure of the social institution of culture.
The structure of social institutions may vary depending on the type and form of specific cultural activity. We will indicate the most common structural elements, present in any social cultural institution: more or less conscious both within the institution and in the wider sociocultural
context, the purpose and scope of the institute; functions provided to achieve the designated goal; normatively determined cultural roles and statuses presented in the structure of the institute; a set of means legalized to achieve the stated goal and implement functions, including a corresponding repertoire of material, symbolic, technological, political and other sanctions.
The process of institutionalization formation of the corresponding social cultural institution varies depending on the era and the nature of the culture. It is impossible to propose a single scenario, but any kind of cultural activity goes through several important stages during the formation of an institution. Before a socio-cultural institution can emerge as an independent structure differentiated in the general system of social differentiation, the culture must be well aware of the need for this kind cultural activities. People did not always go to exhibitions, theaters, or spend their leisure time in stadiums and discos. There were no institutions corresponding to these needs. Entire eras knew neither archives, nor concert halls, nor museums, nor universities. Some needs arose in the development process and were formalized as socially significant, while others, on the contrary, died out. If today most Russians understand the lack of desire to visit church every week, then a century and a half ago such a thing was unthinkable. In the process of emergence of needs, it is necessary that goals be formulated in one way or another. For example, why is it necessary to go to museums, restaurants, stadiums, theaters, and thermal baths? The goals must also become socially significant.
The process of institutionalization is inseparable from the emergence of special norms and rules, which at first may be spontaneous, chaotic, bringing not so much benefit as harm this species cultural activities. As a result of such “unorganized” cultural interaction, special procedures, norms, regulations, rules, etc. gradually appear. They are consolidated in the form of a social cultural institution designed to fix the most optimal ways of organizing this form of cultural activity. However, any establishment also requires sanctions to maintain the adopted regulations. Otherwise, the institution will not be able to function and implement, within acceptable limits, the tasks assigned to it by the cultural community.
And finally, the formation of a social institution ends with the creation of a system of statuses and roles, the development of standards, oh
covering all aspects of cultural activity without exception. The final stage of the institutionalization process can be considered the creation, in accordance with the norms and rules, of a fairly clear status-role structure, socially approved by the majority or at least politically supported. Without institutionalization, without social institutions, not a single modern culture can exist.
Social cultural institutions perform a number of functions in society functions. The most important ones include the following:
regulation of the activities of members of society within the framework of social relations prescribed by the latter. Cultural activity is regulated in nature, and it is thanks to social institutions that the corresponding regulatory regulations are “developed”. Each institution has a system of rules and norms that consolidate and standardize cultural interaction, making it both predictable and communicatively possible; appropriate sociocultural control ensures the order and framework within which the cultural activity of each individual takes place;
creating opportunities for cultural activities of one kind or another. In order for specific cultural projects to be implemented within a community, it is necessary that appropriate conditions be created - social institutions are directly involved in this;
enculturation and socialization of individuals. Social institutions are designed to provide the opportunity to enter a culture, become familiar with its values, norms and rules, teach common cultural behavioral models, and also introduce a person to the symbolic order;
ensuring cultural integration and sustainability of the entire sociocultural organism. This function ensures the process of interaction, interdependence and mutual responsibility of members social group occurring under the influence of institutional regulations. Integrity, carried out through institutions, is necessary for coordinating activities inside and outside the sociocultural ensemble; it is one of the conditions for its survival;
ensuring and establishing communications. The communicative capabilities of social cultural institutions are not the same: some are specifically designed to transmit information (for example, modern means mass media), others have very limited opportunities for this or are primarily
are intended to perform other functions (for example, archives, political organizations, educational institutions);
conservation of culturally significant regulations, phenomena, forms of cultural activity, their preservation and reproduction. Culture could not develop if it did not have the opportunity to store and transmit accumulated experience - thereby ensuring continuity in the development of cultural traditions.