DOI: 10.12731/wsd-2014-9.3-16 UDC 316.7
MIGRANTS' INCLUSION IN A FOREIGN CULTURAL ENVIRONMENT: INTERACTION PROBLEMS WITH THE HOST COMMUNITY
Pokrovskaya E.M., Gorskikh O.V., Larionova A.V.
The article is devoted to problems of migrants' inclusion in the host community. It pays attention to migrants' self-realization needs, transformation of their value, moral and ethical orientations in new conditions. The novelty is that authors describe the results of their own research, showing cultural and value needs of a person, the comparative analysis of cultural and social differences worldview and value orientations of different culture representatives (Turkic, Iranian and Slavic) is done. These results are validating because to confirm the hypothesis and checkthe equality of average values we use the method of Student's t-test. The main methods are survey and the method of "Cultural-value differential". For the first time the term "affinity" is introduced. It is concerned establishment of interethnic links in a foreign culture environment. Referring to the problem of interaction between migrants and the host community, it is clear that a positive result can be observed only in the scenario when interlocutorsin-volve verbal and non-verbal channels of perception. The article concludesthat for the fullmigrants' inclusion in the foreign cultural environment, getting into the non-indigenous cultural universe is necessary to construct the personal value and cultural needs for implementation and comprehension of the host community the national world model.
Keywords: migration; host community; foreign cultural environment; assimilation.
Migration processes today perform one of the key characteristics of modernity. Presenting a complex socio-economic phenomenon, migration has a
significant impact on virtually all aspects of society, radically transforms the geopolitical and cultural cooperation between the two countries, and affects the formation of ethno-cultural space of different nations. In fact, migration in the context of the profound globalization processes encompasses the centrifugal and centripetal forces. On the one hand, the whole world is turned into a universal ethno-communication process, freedom of people movement, education and labor migration, the interaction between the different countries, ethnic groups and cultures have become multidimensional and permanent. On the other hand, migration is accompanied by a clash of interests, the spread of xenophobia, highlights the issue of ethnic identity preservation, and poses the problem of self-identity in the new living conditions [1-3]. Today we can easily imagineuniversal distribution of business ideas, scientific, medical, military and IT achievements, but we are not always able to perceive the dynamics of human relationships and changes in the ratio of goals and means of human activity. However, acceptance of the Other, as a carrier of other logic, other way of thinking, other behavior and values, is an indispensable condition for the existence and survival in the modern world. Realizing this, we go to the next new level of intercultural and interethnic interaction -axiological assessments'level of socio-cultural processes at present, and in this context, self-identity (both migrants and the host community) can act as measuring instrument, which is required for the transition to this level [4].
This problem is particularly topical for Siberia, historically receiving flows of migrants in their ethno-cultural semiotic space. Tomsk region in this regard is significant; its territory is home to over 120 nationalities. Thus, in the late 1990- the first decades of the 2000 there was a migrants' influx increase in the Siberian region from neighboring countries, Asia and the Caucasus.
These circumstances led to the intensity of social problems, a trend towards national disunity, spread household ethnophobia among residents of Tomsk and region. This is also particularly troubling because the uniqueness of Tomsk is scientific and educational potential: a small area centered six state universities and is the formation of the intellectual elite of the country. College students are 20% of the total population of the city, many of them
came from other regions of Russia and foreign countries. Moreover, the new socio-economic development strategy of the city "Tomsk 3.0" is aimed at creating an image of Tomsk as comfortable place to stay, creative and competitive. In this regard, the determining factor in shaping the brand is expanding socio-educational space by bringing to the city the population of working age due to educational and labor migration.
However, the data of the sociological surveyrevealed [5] that migrants once appeared in foreign ethnic environment, outside the context of their culture, often have difficulties in communication and form national enclaves, and as a result, poorly integrate into the socio-cultural city area.
To solve problematic issues related to the adaptation of migrants national-cultural autonomy (hereinafter - NCA) and national groups are partially included and they function as conductors for newcomers in the new society. As practice shows, NCA sees its primary mission in the implementation of legal aid for the registration in a stay place, in solving everyday problems of migrants [6]. But in general, they do not solve the problem of migrants' occurrence in society, do not focus on their needs for self-development, do not set orientations for mental changes, value-philosophical, moral and ethical orientation points in the new conditions of existence. This ultimately creates barriers to self-realization, leading to the marginalization of the individual. It is noted that in this problematic field both migrants and members of the local society are included [7]. Meeting with the new reality creates an identity transformation of both groups mentioned above. In our opinion, it is an appeal to the side of human understanding of his/her place, role and purpose. Revealing human's sense making and purposeful activity is becoming fundamental in the context of global cross-cultural interactions and requires a dialectical deployment. In other words it is necessary today to answer the question "If to be, then what?" Being a zombie or robot, having no ambition, only meeting the basic needs or a genuine person seeking and implementing own plans.
To determine the value of migrants' and the local community cultural needs in Tomsk region the research was done and methods were: 1) Survey.
The questionnaireaims to explore topical issues that arise in the migrants' and the host community in the process of adaptation to a new environment and a new culture. The questionnaire consists of 10 questions of free-answered and closed type. 2) The method of "Cultural-value differential", developed by G.U. Soldatova [8, 9], I.M. Kuznetsov [10] and S.V Ryzhova. The aim of the methodology is to measure the group value orientations. Procedure comprises four scales: 1. Targeting group - individual; 2. Openness to change -resistance to change; 3. Focus on interaction - interaction rejection; 4. Strong social control - weaksocial control [8].
The study involved 82 people, including 19 representatives of the Turkic peoples (Uzbeks, Kyrgyz, Azerbaijanis, Kazakhs, Uighurs, Tuva, Altai), 23 representatives of the Iranian peoples (Tajiks) and 40 representatives of the Slavic peoples (Russians), 25 of them are migrants and 15 are native inhabitants. The average age of respondents was 19-25 years. Migrants participated in the study, are voluntary migrants, duration of residence in the territory of Tomsk from six months to four years.
To confirm the hypothesis and checkthe equality of average values we use the method of Student's t-test.
Table 1
Comparison of the average values of migrant groups and native inhabitants in the test "Cultural-value differential"
Migrants (representatives of Turkic and Iranian culture) Natives t-Student test
Targeting the group (mutual) 10,46 7,57 0,00
Orientation to themselves (dissociation) 6,8 6,93 0,84
Openness to change 8,54 6,93 0,02
Resistance to change 9,46 8,5 0,08
Focus on the interaction 8,69 8 0,20
Rejection of interaction 8,14 8,14 0,86
Strong social control 10,35 6,21 0,00
Weaksocial control 6,82 7,64 0,22
The comparison results presented in the table 1 show that migrants have most peculiar orientation to their own cultural group and a strong social control, rather than natives. This is largely determined by the membership of the Turkic and Iranian culture to the types of collectivist cultures. Moreover, it is connected with the need to protect workers in the psychological process of adaptation to the new environment. Usually, coming to a new place, migrants closely interact with national and cultural autonomy that in the early stages of getting used to the society has a positive effect, helping to reduce "culture shock".
However, the main problem for most immigrants is the process of mastering Russian language and culture as one of the most effective means of socialization, which improves the quality of education and helps to build a career [11, 12]. 67% of respondents denied any problems in communication with the natives, and only 7% of respondents indicated that they faced cultural barriers in the process of interaction. These data reveal an apparent contradiction between the existence of mastering Russian language migrants' problems and their denialin communication. These conclusions are logical in the implementation of the following communication scenarios: 1. I do not enter any verbal communication. 2. I speak, not paying attention to the interlocutor's and the communicative actresult. 3. Interlocutorsinvolve verbal and non-verbal channels of perception.
Thus, referring to the problem of interaction between migrants and the host community, it is clear that a positive result can be observed only in the third com
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