Стереотипы межконфессиональных взаимодействий сибиряков

Abstract

The successful term “stereotype” was substantiated by the journalist W. Lippman and became firmly established in scientific use. Researchers have studied the processes of stereotypes functioning. This is an important part ofthe collective consciousness, protecting a person from unfamiliar information. Stereotypes help save time and life resources for processing new information. But the negative side of stereotypes lies in the creation of mental templates for the perception of reality. It is easier for a group to simplify information than to waste time understanding the essence of another’s otherness. Information that contradicts stereotypical patterns is ignored, simplified, and distorted in terms of content. “We-group” begins to aggressively defend the meanings of its stereotypes from an alternative opinion. The opponent can be subjected to harassment and physical destruction. The structure of stereotypes and scenarios of stereotyping are considered by us from the standpoint of structuralism. “We-group” is socially differentiated. For extras and dominant members of the group, the rules of the social game are written. The meaning of the stereotype can turn into a tool for managing citizens, into a weapon against members of the “they-group”. The spontaneous part of the process of stereotyping lies in the routine existence of stereotypes, with the help of which people explain the complex phenomena of life. It is a routine practice of inventing and reinforcing language clichés. The manageable part of stereotyping is the use of these clichés for political gain. “We-group” is always in a state of stereotypical attitude. The group can choose a stereotyping scenario – a scenario of tolerant neighborhood or a scenario of negative solidarity. The first determines the path of development of a tolerant attitude towards non-Christians, the search for new knowledge about the culture of “outsiders”, the development of practices of new socio-cultural experience. The second is the way of intensifying intercultural and interfaith tension, leading to armed conflicts. The reason for interfaith conflicts is the use of creeds for personal gain. At the everyday level, conflicts arise due to cultural incompetence, the simplification of knowledge about the culture of “strangers”. In Siberia, despite the existence of stereotypes, interfaith relations are peaceful. This is emphasized by the heroes of in-depth interviews representing different confessions. Their perception of non-Christian neighbors is based on an understanding of personal merit, and not on a stereotyped understanding. Spiritual leaders confirm the idea of intercultural rapprochement of Siberians as members of a multi-confessional community. Tolerance is a social practice of neighborhood that develops the spiritual sphere of community life.