Socialization process. Socialization process Socialization and social attitudes of the individual

22.03.2021

Successful socialization is determined by three factors: expectations, behavior change and the desire for conformity. An example of successful socialization is a group of school peers. Children who have gained authority among their peers establish behavior patterns; everyone else either behaves like them or wants to.

Of course, socialization is carried out not only under the influence of peers. We also learn from our parents, teachers, bosses, etc. Under their influence, we develop the intellectual, social and physical skills necessary to fulfill our social roles. To some extent, they also learn from us - socialization is not a one-way process. Individuals are constantly looking for compromise with society. Some students' behavior deviates from the patterns set by the most influential students. Although they are teased for it, they refuse to change their behavior. Resistance, protest, defiant behavior can give the socialization process an unusual character. Therefore, the results of children's socialization do not always correspond to the expectations of their parents, teachers or peers.

Sometimes this process can be directed in the opposite direction. For example, one day a group of left-leaning students at the University of Sussex declared that they considered it advisable to introduce a course of lectures on the theory and practice of revolutions at the Faculty of Social Sciences. At first, the faculty leadership rejected this idea, but later it was decided to support it. In this case, the intended objects of socialization (i.e., students) influenced the agents of socialization (faculty management) to convince them of what needed to be studied during the period of political unrest in 1968 (Yeo, 1970).

However, socialization is exclusively powerful force. The desire for conformity is the rule rather than the exception. This is due to two reasons: limited human biological capabilities and cultural limitations. It is not difficult to understand what we mean when we talk about limited biological capabilities: a person is not able to fly without wings, and he cannot be taught to do so. Since any culture selects only certain patterns of behavior from many possible ones, it also limits socialization, only partially using human biological capabilities. For example, casual sex is quite possible from a biological point of view, but each society regulates the sexual behavior of its members. Next we will look at how biological and cultural factors influence socialization.

The South African weaver bird has a genetically programmed ability to build nests of a specific shape from twigs and animal hair. In a stunning experiment, five generations of these birds were deprived of the materials normally used to build nests. However, the sixth generation individuals correctly selected suitable twigs and animal hair from a bunch of different materials and built beautiful nests in a pattern characteristic of their species!

Although humans have genetically determined reflexes such as blinking, grasping, and sucking, complex behaviors do not appear to be programmed into our genes. They are forced to learn how to dress themselves, get food, or build shelter for themselves (Williams, 1972). Humans not only do not have innate patterns of behavior; they are slow to learn the skills needed to survive. During the first year of life, the child's nutrition is completely dependent on the care of adults. Thus, infants' survival depends on the adults who care for them. In contrast, baby monkeys forage for their own food three to six months after birth. At the same time, the duration of the child’s dependence on adults is beneficial for him from a developmental point of view. Babies are able to learn skills - such as the ability to speak - that are much more complex than those of any other living thing.

Every society values certain personality traits above others, and children learn these values through socialization. Methods of socialization depend on which personality traits are valued most highly, and they can be very different in different cultures. In American society, qualities such as self-confidence, self-control, and aggressiveness are highly valued; In India, opposing values have traditionally developed: contemplation, passivity and mysticism. Therefore, Americans usually respect famous athletes, astronauts, and the five hundred “people of the year” determined by Fortune magazine. Indians tend to respect religious or politicians who oppose violent methods (for example, Mahatma Gandhi).

These cultural values underlie social norms. As we learned in Chapter 2, norms are the expectations and standards that govern how people interact. Some norms are represented in laws prohibiting theft, assaulting another person, breaking a contract, etc. Such laws are social norms, and those who break them are punished. Certain norms are considered more important than others: breaking the law prohibiting murder is more dangerous to society than exceeding the speed limit of 55 miles per hour. However, most norms are not reflected in laws at all. On our behavior in Everyday life there are many expectations: we must be polite to other people; when we are visiting a friend's house, we should give a gift for his family; On the bus you must give up your seats to the elderly or disabled. We set these expectations for our children as well.

It's not just norms that influence people's behavior. The cultural ideals of a given society have a huge impact on their actions and aspirations. Moreover, since these ideals are formed on the basis of many values, society avoids overall uniformity. For example, we value science, which is why the name Albert Einstein is honored and respected. We also value sports highly, giving famous baseball players such as Reggie Jackson high social status. Conflicting ideals can coexist: Americans place importance on mastering knowledge in the name of advancing science and support organizations such as the National scientific foundation; at the same time, they believe that knowledge should be of practical use, so they applaud when Senator William Proxmyer awards the Order of the Golden Fleece to scientists who study subjects he considers uninteresting or useless.

The lack of uniformity in behavior shows that, in essence, socialization is a two-way, multidirectional process. There is mutual influence between biological factors and culture, as well as between those who carry out socialization and those who are socialized.

Some sociologists believe that while culture influences behavior, a person's character is shaped by biological factors. Determining the nature of the relationship between biological development man and his behavior in society is the subject of heated debate. Some scientists, called sociobiologists, suggest that genetic factors have a greater influence on human behavior than previously thought. In particular, they insist that many types of behavior from aggression to altruism can be determined genetically. Sociobiologists and some other social scientists are confident in the existence of so-called human nature. According to their point of view, it is a set of genetic predispositions or tendencies that determine behavior this person. However, they expressed different opinions about the possibilities and abilities of human nature. Renowned sociobiologist Edmund O. Wilson (1975) argues that genes and hormones have both stimulating and restraining effects on our behavior. According to sociobiologists, the existence of innate mechanisms that influence behavior is the result of thousands, even millions of years of evolution. Over the course of hundreds of generations, there was a natural increase in the number of carriers of genes that contributed to the survival of the human race. As a result of this process, behavior modern man includes genetically determined actions, the appropriateness of which has been proven by past experience.

For example, at first glance it might seem that altruism, or self-sacrifice for others, is not conducive to survival. However, sociobiologists argue that altruism is genetically determined, as it contributes to the preservation of a given species as a whole. Dolphins tend to their wounded brethren; some birds distract the attention of enemies so that the rest can fly away. Because caring for loved ones promotes procreation, altruistic behavior is ingrained in our genes.

According to sociobiologists, altruism is one of many types of genetically determined behavior. According to Wilson, biological features human nature, among other factors, is stimulated by the consumption of meat, the creation of power structures, the improvement of gender roles and the protection of one's territory. Certain types of behavior, such as incest, are discouraged: if society approved of consanguineous marriages, the common genetic pool would be damaged.

Some sociologists explain other types of social behavior in similar ways. Conflicts between parents and children arise because every child wants to use everything that the parents have. In turn, parents (whose genes are only partially embedded in each child) insist on the need to divide everything wisely, as a result of which tension arises in the family. Or another example. The feeling of love leads to intimacy between a man and a woman, and the likelihood that they will produce offspring increases; sexual intercourse is determined by the man's need to spread his seed; thus increasing the likelihood of the survival of its genes. Therefore, although sociobiologists recognize that learned behavior can overcome the influence of most genetic factors and people's experiences are shaped smoothly by learning (especially in the areas of language acquisition and mathematics), they nevertheless insist that genes both stimulate and constrain some types of behavior.

This theory has been heavily criticized by many scientists. While some physical features, for example, color blindness (color blindness), are indeed associated with genetic factors, there is no evidence of the correctness of the basic principle of sociobiology linking genes with this or that type of behavior. Moreover, sociobiologists do not take into account people's ability to use symbols and reason logically, both of which significantly influence behavior.

The debate over sociobiology continues a long-standing debate about the relationship between culture and human nature. Sigmund Freud argued that there is a conflict between biological drives and cultural demands. Freud believed that civilization required people to suppress their biologically determined sexual and aggressive urges. Other social scientists, notably Bronislaw Malinowski (1937), expressed a more compromise view. They believe that human institutions are designed to satisfy the impulses of people. For example, the institutions of family and marriage legitimize sex, while sports organizations- aggression.

As always, the truth appears to lie somewhere between these two points of view. Biology does provide a general framework for human nature, but within these limits people are extremely adaptable: they adopt certain patterns of behavior and create social institutions, regulating the use or overcoming of biological factors, as well as allowing one to find compromise solutions to this problem.

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It refers to the process through which individuals learn certain forms of interaction with the surrounding social environment, internalize, i.e. deeply assimilate these forms, incorporating them into their personality, and become members of various social groups, acquiring a specific status in them. Thus, socialization is at the same time a process of learning skills social interaction, and the process of cultural adaptation and internalization. In its content, the term “socialization” is interdisciplinary and is used in such different fields of knowledge as cultural anthropology, psychoanalysis, and interactionist psychology.

Most modern sociologists view socialization as a process of interaction between individuals who develop their own strategies in society and the systems of norms and values accepted by society; for example, socialization is “the process during which a person perceives and assimilates the sociocultural elements of his environment, integrates them into the structure of his personality under the influence of significant social factors, and thus adapts to the social environment among which he has to live” (G. Roche) . Socialization allows an individual to acquire the knowledge necessary for him to function effectively in the society that raised him. In particular, for this purpose, an individual must learn certain rules of behavior accepted in his social group, learn the household skills and food preferences accepted in it, and adapt to life in a certain climatic zone that makes up the geographical environment of his group. To feel comfortable among the members of his group, an individual must organically internalize the set of norms, values, symbols, behavior patterns, traditions and ideologies inherent in this group. In addition, in the process of socialization, the individual acquires social self-identification - the opportunity to show members of his own and other groups that he shares the values, traditions and behavioral models of his group and does not share those of others.

Like the process of self-identification, socialization has virtually no end, continuing throughout the individual’s life. The period of the most intensive socialization is childhood, but even in adulthood the individual is forced to adapt to changing social values - when moving from one social environment to another (change of status, marriage, change of place of residence from a village to a city and vice versa, forced change of job, accompanied by a change in social circle, etc.), to new roles (marriage, birth of children, holding positions, etc. .). Therefore, they distinguish two types of socialization:

primary, which an individual is exposed to in childhood, becoming a member of society;
secondary, meaning any subsequent process by which an already socialized individual is integrated into new sectors of society.

Socialization is carried out in the process of verbal or nonverbal communication with other people.

In this regard, let us remember the story of Victor, the little savage who gained fame thanks to the film by Francois Truffaut. IN late XIX V. In the south of France, hunters found a 12-year-old boy who lived alone in the forest. When he was discovered, he behaved like a young animal: he ran on all fours, had very acute hearing and vision, and could not speak, but only made inarticulate sounds. Experts considered him mentally retarded. The young doctor Itard did not agree with this diagnosis and decided to take care of the boy himself. He named him Victor and set himself the goal of training him and turning him into a full-fledged person, capable of living in society and communicating. Despite all his efforts, after five years Itard was forced to admit that he had failed. Of course, Victor mastered the basics of the language, but did not learn to behave like a member of society. At every opportunity, he returned to his old habits, which once helped him survive in the forest. He loved to eat with his hands, hated wearing clothes and preferred to walk on all fours. In short, Victor was accustomed to VLSSU life and adapted to it.

The lives of other children like Victor, the “wolf children,” the “gazelle children,” or little Tarzan, who was found in the forests of El Salvador at the age of five, were less tragic.

The earlier such children come into care, the greater the likelihood of them being retrained and integrated into this society. It follows that the role of primary socialization is very great and its absence at the appropriate age cannot or almost cannot be compensated for later.

The process of socialization has been interpreted differently by sociologists of the past and present, depending on the approach they took to society as a whole.

Representatives social determinism, who see the individual as a passive being experiencing pressure from the social environment, for example E. Durkheim, consider socialization as the result of such pressure, reflecting the primacy of society over the individual. J. Lafontaine shows that this understanding is partly close to the structural functionalism of T. Parsons, since it focuses on the functional significance of the stability of social values transmitted from generation to generation.

Supporters of interactionism see in the individual an equal participant in social interaction who can adapt current events to his own goals, and not only adapt himself to unchanging social values. In this understanding, an individual, if necessary, can solve his problems by changing some of the norms and values he has already learned. In sociology, representatives of this approach were J. Mead and A. Percheron.

The forms of learning in which the process of socialization is carried out are varied, but are always involved in a complex. Let us characterize them in order.

Reinforcement learning- one of the methods deliberately used by adults to accustom a child to socially approved behavior. Consolidation is carried out through the targeted use of a system of rewards and punishments in order to show the child what behavior teachers approve and what behavior they condemn. This is how the child learns to observe the basic socially accepted rules of hygiene, etiquette requirements, etc.

Learning through the formation of a conditioned reflex, when some elements of everyday behavior become so habitual that a person forms strong associative connections - conditioned reflexes. The formation of conditioned reflexes is one of the channels of socialization. In a well-bred cock modern society There is, in particular, a conditioned reflex associated with washing hands before eating. If he sits down at the table without washing his hands, he will experience some discomfort and perhaps even a decrease in appetite. Conditioned reflex also participates in the formation of food preferences typical for a given society. For example, we feel disgust at the thought of eating the meat of snakes, lizards, frogs, live worms, etc., but in some societies all of this constitutes a common diet, and some are even considered delicacies. Our food preferences are also not absolute, although they seem familiar and natural to us.

Observational learning It has great importance in the process of socialization. A child learns to behave in society by observing how elders behave and trying to imitate them. Imitating the behavior of adults is the content of many children's games. younger age: children play with what they see, bringing into it an element of their individual imagination. If you look closely at the course of the game, you can understand a lot of real life families to which these children belong: the parents’ occupation, their attitude to work and life in general, their relationships with each other, the division of labor accepted in a given family, etc. However, the famous social psychologist A. Bandura emphasizes that observing the world of adults does not always make a child want to imitate. The child chooses a role model quite independently. This may not be one of the parents, but simply a significant adult whom the child wants to be like, who gives him a feeling of sympathy and a desire to identify himself with him.

Learning through role-playing social interaction, which, according to interactionist theory, occurs during the game. The most prominent representative of this theory, J. Mead, believes that social norms and the rules of behavior are learned by the child in the process of interaction with other people and through games, especially role-playing (doctor and patient, “daughter-mother”, school, firefighters, war). Such games, in which each child is assigned a strictly defined role from the adult world, reflect organized social interaction. By playing role-playing games, the child realizes the results of his observations and his first experience of social interaction (for example, visiting a doctor, contacts with parents and educators in the role of a child, classes in kindergarten or school). A playful simulation of social interaction implicitly contains social norms to be learned and teaches the child to follow them. A similar role is played by playing good and evil characters in fairy tales and movies, during which the child learns which actions society approves as “good, kind” and which it condemns, which actions are expected from the “good” and which from the “evil.” Thus, the child gradually internalizes a generalized image of the “other” - a society organized in accordance with certain values and goals. “Good” and “evil” are generalized meaningful symbols of social values that aid in the symbolic internalization of social norms.

Habit

In the process of learning, a person develops a kind of “second nature,” to denote which the French sociologist P. Bourdieu introduced the concept of “habitus.”

Habitus - it's a collection cultural heritage, deeply internalized by the individual and guiding his behavior even without the participation of his consciousness. Habitus can also be defined as a systemic way of existence that is so integral to a given individual that it seems innate and natural. It is thanks to the presence of habitus in each of us that we not only behave as the society around us demands, but also receive deep personal satisfaction from such our own behavior, respect ourselves for it and experience emotional hostility towards people who behave differently. For example, the fact that in industrial societies millions of people major cities they get up at about the same time to go to work, although no one from the outside forces them to do this - this is a manifestation of habitus. Habitus is the internal social order.

There are three types of habitus.

First type of habit- cultural, or national, habitus. According to N. Elias, cultural habitus characterizes collective national identity and determines cultural differences between peoples. A person is confronted with the deeply rooted national characteristics of other people when he is forced to leave his homeland and integrate into a foreign culture. An emigrant is perceived not only as a foreigner, but also as a representative of a certain social group with a different habitus.

Second type of habit- class habitus. By birth, any person necessarily belongs to a certain one. Each class transfers to its members what Bourdieu calls cultural capital - the established system of education and upbringing. Each class or social stratum has its own cultural “gentleman’s set”, the presence of which the class requires from any of its representatives. For example, Russian noblewomen were required to be able to speak French, play the piano and dance dances accepted at balls. Modern young people from the upper class in Western countries, as a rule, are educated in good universities, choosing them in accordance with family tradition, know how to play golf, engage in prestigious and expensive sports, relax in expensive and socially prestigious resorts in their circle . The objectified form of cultural capital is diplomas, duration of study in best universities, awards, promotions, etc. The internalized form of cultural capital is something that always remains with a person, characterizing him as a member of a certain social stratum, class, group, etc. - the level of development of intellectual abilities, knowledge, type of thinking, lexicon and manner of speaking, aesthetic taste, style of communication and behavior. It is impossible to imagine a high-society lion who would not be able to sign his name, speak in criminal jargon and dress vulgarly.

People with the same habitus do not need to agree on common patterns of behavior. This is explained by the fact that they are guided by the same habitus, a kind of “inner compass”. As A. Acardo emphasizes, “each person, obeying his “inner taste” when implementing individual plan, unconsciously coordinates his actions with the actions of thousands of other people who think, feel and choose like him.” “Inner taste” is habitus.

Third type of habit- gender habitus - corresponds to gender roles and behavior patterns that society associates with each gender. The formation of a gender habitus is carried out through observation and imitation. Typically, a child identifies with a parent of the same sex and imitates his behavior. If children in a family are of different sexes, then proper upbringing involves emphasizing the gender differences between them - buying different toys, assigning different chores around the house. This contributes to the formation of stereotypical ideas about gender roles in children. Such stereotypes can be defined as rigid and simplistic, almost exaggerated. These are “ready-made models” of thinking and behavior, as K. Bouchard argues.

When considering the problem of socialization as a whole, two questions arise regarding the content of the concept itself:

What idea of the socialization process can be considered the most adequate?
what role do socialization outcomes play in explaining social phenomena at all?

The first question is very important. Sociology has a tendency, sometimes called sociologism, to view the process of socialization as a kind of training in which the child is forced to acquire norms, values, knowledge and skills. All this together constitutes something like a program for more or less mechanical execution. This understanding is presented in most of the work devoted to socialization, and is based on the idea of a mechanical causal connection connecting the internalization of values and social behavior individuals.

Interaction Paradigm in this respect it is opposed to the paradigm of social determinism. For example, J. Piaget, while studying the formation of moral judgments in children, noted the connection of this process with the quantity and quality of social interaction in each child. Since young children have a limited circle of social interaction with their parents, they receive the upbringing they receive, although they understand that their own interests are contrary to the interests of the exploiters.

Within the framework of the interaction paradigm, it is easy to take into account the degree of internalization of normative values by individuals. Certain deep personality structures cannot be changed during socialization. But everyone has experienced for themselves that some attitudes and norms are completely reversible, i.e. are easily eliminated. New life situations lead to changes and corrections of attitudes received in the process of previous socialization. French sociologist P. Boudon gives the following example. Children from families where the father did not pay enough attention to them or was absent showed a higher degree of cynicism in surveys. However, this element of their personality, largely irreversible, in the future life situations often modified into a highly adaptable form that enabled many of these children to make rapid and effective social careers. Keniston's research depicts the opposite situation, where children raised in prosperous and respectable families demonstrated the highest degree of conformity in relation to the values of their environment. These examples show that different degrees of internalization of social values are possible—from very deep to superficial.

The interaction paradigm also allows us to distinguish internalized elements depending on the strength of coercion: for example, some norms allow free and even ambiguous understanding, while others require unambiguous understanding and submission.

In general, the interaction paradigm makes it possible to theoretically analyze the process of socialization in all its complexity and allows us to eliminate a significant number of contradictions, controversial issues and inconsistencies that arise when trying to consider socialization in the paradigm of determinism.

To the question of what role the results of socialization play in explaining social phenomena, it is almost impossible to give an exact answer due to its generality. However, it is easy to notice that sociology often exaggerates the importance and weight of socialization as a determinant of human behavior. Most often, Boudon emphasizes, having discovered a dysfunctional phenomenon, sociology tries to explain it primarily through the action of socialization. How else can we explain the actor’s “resistance” to changes that would be in his interests, if not by the fact that this socialization prevents him from deviating from previously learned norms? How can we explain the “dysfunctional” behavior of poor families in Eastern countries in relation to childbearing, if not by the fact that such behavior is instilled in them by socialization? But it is not difficult to show, according to Boudon, that most often in such cases the explanation involving socialization looks quite controversial. Thus, “resistance to change” is explained not only and not so much by socialization, but also by the fact that adaptation to the new can be difficult for some objective reasons unknown to the observer. Indian peasants maintain the tradition of large families in cases where the structure of the economic environment in which they live is such that it allows them to maintain a level of consumption that guarantees survival.

Uncertainty in research related to the phenomenon of socialization often leads to what is sometimes called an “over-socialized image of a person.” In reality, the results of socialization constitute only one of many dimensions of human behavior.

Carrying out the socialization process

Carrying out the socialization process occurs on the basis of four hierarchically located structures. The impact of these structures is layered on top of each other.

The first structure is a microsystem, in the functioning of which the individual is directly involved: family, kindergarten, school, circle of friends. As microfactors of influence on the socialization of young people, factors of a socio-psychological nature should be included - physiological, genetic and psychological characteristics a young person, as well as the characteristics of the microenvironment in which the personality is formed. The key point of the microenvironment is the interaction of the subject with other subjects of activity, during which the subjects exchange knowledge, feelings, emotions, experiences and form role expectations, preferences and standards.

The second structure, the mesosystem, is the relationship between elements of the microsystem, for example, between family and school. Mesofactors of influence on the adaptive potential of the individual require taking into account external characteristics subcultures of a specific social community (ethnic, age, gender, professional, territorial, etc.), such as values, norms, social practices, institutional patterns, symbols, linguistic environment, established in the space of a given subculture.

The third structure is the exosystem, consisting of institutions that do not directly concern a given individual, but nevertheless participate in his socialization, sometimes exerting a very strong influence on him. This is, for example, the work of parents, their business environment, bosses and subordinates, whose relationships with the parents themselves often play important role in the formation of a child’s ideas about the world of adults.

The fourth structure is the macrosystem, the cultural environment. It's about about social values and ideologies that are not only directly instilled in the child, but also indirectly influence the functioning of the first three structures. These are the ideological attitudes of society as a whole, children's and youth organizations of an ideological nature, etc.

We would add to this socialization structure a macrosystem, which is manifested in the functioning of the main institutions of socialization in society, the level of social and physical health youth, the value system that has developed in society and the youth environment (the values of the youth subculture), since these factors already contain the characteristics of the external social environment.

In the sociological tradition, socialization is sometimes associated with the process social adaptation. Within the framework of the discussion structural functionalism socialization is revealed through the concept of “adaptation”, since American sociologists (T. Parsons, R. Mrton) understand socialization as the process of complete integration of the individual into the social system, during which its adaptation occurs. From the point of view of society’s reproduction of itself, the socialization of the younger generation can be presented as a process of preserving and increasing human potential with its sociocultural content.

Thus, socialization is one of the main social mechanisms that ensure the preservation, reproduction and development of any society.

Socialization as a socio-pedagogical phenomenon.

The focus of philosophers and writers has always been the question of how a person becomes a competent member of society. It began to be intensively studied by sociologists and social psychologists in last third XIX century Socialization transformed by the middle of the 20th century. into an independent interdisciplinary field of research.

The author of the term “socialization” in relation to a person is considered to be the American sociologist F. G. Gooddins, who back in 1887 in the book “The Theory of Socialization” used it in a meaning close to modern - “the development of social nature or the character of an individual, the preparation of human material for social life."

Today, the problem of socialization is studied by philosophers, ethnographers, sociologists, psychologists, etc. Until the 60s, by socialization, scientists understood human development in childhood, adolescence and youth. In recent decades, the study of socialization has expanded to adulthood and even old age.

Scientists interpret the concepts of socialization differently, adhering mainly to two approaches that diverge in understanding the role of the person himself in the process of socialization (it should be noted that such a division is conditional).

The first approach assumes a passive position of a person in the process of socialization, and considers socialization itself as a process of his adaptation to society, which shapes each of its members in accordance with its inherent culture. This approach can be called subject-object (society is the subject of interaction, and man is its object). The origins of this approach were scientists: the Frenchman Emile Durkheim and the American Talcott Parsons.

The second approach is based on the fact that a person actively participates in the process of socialization and not only adapts to society, but also influences his life circumstances and himself. This approach can be defined as subject-subjective. The founders of this approach can be considered the Americans Charles Cooley and George Herbert Mead. Socialization is interpreted as the development and self-change of a person in the process of assimilation and reproduction of culture, which occurs in the interaction of a person with spontaneous, relatively guided and purposefully created living conditions at all age stages.

The essence of socialization is that in its process a person is formed as a member of the society to which he belongs. In any society, human socialization has its own characteristics.

The stages of socialization correspond to the age periodization of a person’s life. The periodization proposed by A.V. Mudrik is very conventional, but convenient from a social and pedagogical point of view: infancy - from birth to 1 year; early childhood - 1-3 years; preschool childhood - 3-6 years; junior school age - 6-10 years; junior teenager - 10-12 years; senior teenager - 12-14 years old; early youth - 15-17 years; youth - 18-23 years; youth - 23-30 years old; early maturity - 30-40 years; late maturity - 40-55 years; old age - 55-65 years; old age - 65-75 years; longevity - over 75 years.

Socialization occurs in the interaction of children, adolescents, and young people with a large number of conditions that influence their development. They are usually called factors, which include:

megafactors - space, planet, world;

macro factors - country, ethnic group, society, state;

mesofactors - region, type of settlement, mass media, subculture; microfactors - family, peer groups, educational organizations, confessions; microsocium.

Mechanisms of socialization:

Psychological and social:

1. imprinting - fixation of a person at the receptor and subconscious level, features of the interaction of vital objects on him

2.existential pressure - mastering languages and unconsciously assimilating norms of social behavior is mandatory in the process of interaction with significant persons.

3. imitation - following some example, model

4. identification – the process of unconscious identification of a person with another person.

5. reflection – internal dialogue in which a person considers, accepts or rejects certain values inherent in various institutions of society (family, peer society, significant persons)

Social and pedagogical mechanisms:

1. traditional (spontaneous)

They represent a person’s assimilation of norms, standards of behavior, and views that are characteristic of his family and close circle.

2. institutional - functions in the process of human interaction with the institutions of society and various organizations.

3. stylized - operates within a certain subculture.

Desocialization is the loss of a person for some reason, under the influence of unfavorable factors of social experience, which affects his self-realization and life.

Resocialization is the process of restoring a person’s lost values and experience of communication, behavior and life.

Every society values certain personality traits above others, and children learn and develop these traits through socialization. Methods of socialization depend on which personality traits are valued most highly, and they can be very different in different cultures. In American society, qualities such as self-confidence, self-control, and aggressiveness are highly valued; In India, opposite values have traditionally developed: contemplation, passivity.

These cultural values underlie social norms. Norms are the expectations and standards that govern how people interact. Some norms are represented by laws that prohibit theft, assaulting another person, breaking a contract, etc. Such laws are social norms, and those who violate them are punished. Our behavior in everyday life is influenced by many expectations: we should be polite to other people; when we are visiting a friend's house, we should give a gift for his family; On the bus you must give up your seats to the elderly and disabled. We set these expectations for our children as well.

Socialization is a two-way, multidirectional process. There is mutual influence between biological factors and culture, as well as between those who carry out socialization and those who are socialized.

(According to P. Smelser)

Make a plan for the text. To do this, highlight the main semantic fragments of the text and title each of them.

Explanation.

In the correct answer, the points of the plan must correspond to the main semantic fragments of the text and reflect the main idea of each of them. The following semantic fragments can be distinguished:

1) the connection between socialization methods and personality traits most valued in society;

2) social norms and expectations of others;

3) the impact of cultural ideals on people's behavior;

4) socialization is a two-way, multidirectional process.

It is possible to formulate other points of the plan without distorting the essence of the main idea of the fragment, and to highlight additional semantic blocks.

Source: State Academy of Social Studies 05/31/2013. Main wave. Siberia, Far East. Option 1305.

Explanation.

Two questions must be answered:

2. Answer to the second question: socialization methods depend on which personal qualities are valued more highly.

Answers to questions can be given in other formulations that are similar in meaning.