Youth informal groups in Russia. Informal youth organizations Teenage and youth informal associations

There are a number of youth public organizations of a positive orientation. All of them have great educational opportunities, but in recent times the number of informal youth associations of various orientations (political, economic, ideological, cultural) has sharply increased; among them there are many structures with a pronounced anti-social orientation.

Per last years the now-familiar word "informals" flew into our speech and took root in it. Perhaps, it is in it that the vast majority of so-called youth problems are now accumulating. Informals are those who get out of the formalized structures of our lives. They do not fit into the usual rules of conduct. They strive to live in accordance with their own interests, and not those of others, imposed from outside.

A feature of informal associations is the voluntariness of joining them and a steady interest in a specific goal, idea. The second feature of these groups is rivalry, which is based on the need for self-affirmation. A young man strives to do something better than others, to get ahead of even the people closest to him in some way. This leads to the fact that within the youth groups are heterogeneous, consisting of a large number of micro-groups, uniting on the basis of likes and dislikes. They are very different - after all, those interests and needs are diverse, for the sake of satisfying which they are drawn to each other, forming groups, currents, directions. Each such group has its own goals and objectives, sometimes even programs, peculiar “membership rules” and moral codes.

On the basis of psychological and pedagogical criteria, teenage informal formations can be conditionally divided into musical, sports, philosophizing, political:

Musical informal youth organizations.

The main goal of such youth organizations is listening, learning and disseminating favorite music.

Among the "musical" non-formals, such an organization of young people as metalworkers is most famous. These are groups united by a common interest in listening to rock music (also called "Heavy Metal"). The most common groups playing rock music are Kiss, Iron Maiden, Metallica, Scorpions, and domestic ones - Aria, etc. In heavy metal rock there are: the hard rhythm of percussion instruments, the colossal power of amplifiers and the solo improvisations of the performers that stand out against this background.

Another well-known youth organization is trying to combine music with dance. This direction is called breakers (from the English. break-dance - a special type of dance, including a variety of sports and acrobatic elements that constantly replace each other, interrupting the movement that had begun). There is another interpretation - in one of the meanings, break means "broken dance" or "dance on the pavement." The informals of this trend are united by a selfless passion for dancing, the desire to promote and demonstrate it in literally any situation.

These guys are practically not interested in politics, their reasoning about social problems is superficial. They try to maintain a good athletic shape, adhere to very strict rules: do not drink alcohol, drugs, have a negative attitude towards smoking.

The Beatles fall into the same section - a trend in the ranks of which many parents and teachers of today's teenagers once flocked. They are united by their love for the Beatles, its songs and its most famous members - Paul McCartney and John Lennon.

Informals in sports.

The leading representatives of this trend are famous football fans. Having shown themselves as a mass organized movement, the Spartak fans of 1977 became the founders of the informal movement, which is now widespread around other football teams and around other sports. Today, on the whole, these are fairly well-organized groupings, distinguished by serious internal discipline. The teenagers included in them, as a rule, are well versed in sports, in the history of football, in many of its intricacies. Their leaders strongly condemn illegal behavior, oppose drunkenness, drugs and other negative phenomena, although such things occur among fans. There are also cases of group hooliganism on the part of fans, and hidden vandalism. These informals are armed rather belligerently: wooden sticks, metal rods, rubber clubs, metal chains, etc.

Outwardly, the fans are easy to distinguish. Sports hats in the colors of your favorite teams, jeans or tracksuits, T-shirts with the emblems of "their" clubs, sneakers, long scarves, badges, home-made posters with the wishes of success to those they support. They are easily distinguished from each other by these accessories, gathering in front of the stadium, where they exchange information, news about sports, determine the signals by which they will chant slogans in support of their team, and develop plans for other actions.

Close to sports informals in a number of ways are those who call themselves "night riders". They are called rockers. Rockers are united by a love of technology and antisocial behavior. Their obligatory attributes are a motorcycle without a silencer and specific equipment: painted helmets, leather jackets, glasses, metal rivets, zippers. Rockers often became the cause of traffic accidents, during which there were victims. The attitude of public opinion towards them is almost unambiguously negative.

Philosophizing informal groupings.

Interest in philosophy is one of the most widespread in the informal environment. This is probably natural: it is the desire to understand, comprehend oneself and one's place in the world around him that takes him beyond the framework of established ideas, and pushes him to something different, sometimes alternative to the dominant philosophical scheme.

Hippies stand out among them. Outwardly, they are recognized by sloppy clothes, long uncombed hair, certain paraphernalia: obligatory blue jeans, embroidered shirts, T-shirts with inscriptions and symbols, amulets, bracelets, chains, sometimes crosses. Hippie symbol on long years became the Beatles ensemble and especially his song Strawberry Fields Forever. Hippie views are that a person should be free, first of all, internally, even in situations of external restriction and enslavement. To be liberated in the soul is the quintessence of their views. They believe that a person should strive for peace and free love. Hippies consider themselves romantics, living a natural life and despising the conventions of the "respectable life of the burghers." Striving for complete freedom, they are prone to a kind of escape from life, avoiding many social duties. Hippies use meditation, mysticism, drugs as a means to achieve "discovery of oneself."

The main principles of the hippie ideology became the freedom of man. Freedom can be achieved only by changing the inner structure of the soul; the liberation of the soul is facilitated by drugs; the actions of an internally uninhibited person are determined by the desire to protect their freedom as the greatest treasure.

Political informal organizations.

This group of informal youth organizations includes associations of people who have an active political position and speak at various rallies, participate and campaign.

Among the politically active youth groups, pacifists, skinheads and punks stand out.

Pacifists approve of the struggle for peace; against the threat of war require the creation of a special relationship between the authorities and the youth.

Skinheads are an aggressive current of informal youth organizations. They consider themselves true patriots of their homeland, wage an irreconcilable war against people of another race, organize pogroms. Skinheads wear black clothes, forged army boots with white lacing, Nazi symbols, and cut their hair short.

There are currently about 300 informal organizations with a total population of about 3 million people. According to the Prosecutor General's Office, there are about 200 extremist associations of up to 10,000 people. The bulk of their participants are young people aged 16 to 25, students of secondary vocational and higher educational institutions.

Since any informal youth association brings together those who "did not fit" into the normal course social life, then, on the one hand, a protest against society is cultivated in order to create a different (better) one, and on the other hand, it is precisely being in an informal youth association that is designed to help young people adapt to the same society. The youth subculture performs a number of positive functions: the adaptation of young people to society, enabling the young person to develop a primary status, helping young people to free themselves from parental dependence and guardianship, transferring value ideas specific to a certain social stratum. As a rule, many young people after leaving the movement no longer suffer from teenage complexes, do not “rebel” for insignificant reasons, do not turn life into an endless search for adventure.

Below are the signs that are visible to the "naked" eye, from the point of view of an amateur:

1) Informal groups do not have official status.

2) Weakly expressed internal structure.

3) Most associations have weakly expressed interests.

4) Weak internal communications.

5) It is very difficult to single out a leader

6) They do not have an activity program.

7) Act on the initiative of a small group from outside.

8) Represent an alternative to state structures.

9) It is very difficult to classify in an orderly manner.

Causes of occurrence:

1) Challenge to society, protest.

2) Challenge to the family, misunderstanding in the family.

3) Unwillingness to be like everyone else.

4) The desire will be established in the new environment.

5) Draw attention to yourself.

6) Undeveloped sphere of organizing leisure activities for young people in the country.

7) Copying Western structures, trends, culture.

8) Religious ideological convictions.

9) Tribute to fashion.

10) Lack of purpose in life.

11) Influence of criminal structures, hooliganism.

12) Age hobbies.

I will highlight the main, in my opinion, features of the informal environment:

* the predominance of connections of a horizontal nature (in contrast to the democratic-populist movement and party structures of a later time);

* commitment to social creativity, a tendency to search for new social forms, alternativeism, "constructive utopianism";

* organic democracy, the desire for self-government, internal anti-authoritarianism, "collective leadership";

* weak articulation, "prescription" of formal relations, the formation of the internal structure of organizations under the influence of real personal ties, the desire to create their own microenvironment, lifestyle (like dissidents, but not democrats, for the most part sharing life and "social activity");

* the absence of strict restrictions on cooperation, for example, with the authorities (unlike dissidents and, say, people of the People's Will);

* the absence of a clear ideological “framework” with the high ideologization of each group separately (unlike dissidents);

* the desire to “think globally and act locally”, to have specific socially oriented (that is, aimed at obtaining a social effect, not profit) projects that confirm ideas or contribute to their implementation.

There are many classifications of informal youth groups:

In terms of social orientation, informal groups are divided into three groups:

1. About social - democratic, socially active, directing things for the benefit of people.

2. These include:

clubs social assistance,

· ecological, ethnic, historical and patriotic associations.

3. Asocial - supporters of serious social problems based on joint pastime and entertainment.

These include:

Rockobbili are fans of rock and roll

These include:

pre-criminal,

unstable criminal

· proper criminal (sustainable criminal formations united in gangs, etc.).

According to the orientation of interests and, accordingly, by type of activity, informal groups can be divided into the following areas:

1. Groups of cultural and leisure orientation:

modern youth music (“fan clubs” of a certain group or singer, fans different directions rock, break dancers, punks, disco lovers, etc.);

sports orientation (military-sports, lyubers, "Afghans", fans of the cult of power - "siloviki", "athletes", "jocks", etc., fans - "fans", etc.). Special mention should be made of the "fans" that have become widespread in recent times. The purpose of their association: emotional release in the process of "sickness" at the match, post-match processions, feeling and emphasizing in front of others with the help of external design (stylized clothes, shoes, club-colored scarves, banners, emblems, badges) of their belonging to the group. When committing hooligan actions, "fans" often use parts of plumbing equipment, sticks with nails, "maces", brass knuckles, metal balls;

· technical orientation (rockers-motorcyclists, karting groups, hackers, computer scientists, etc.).

2. Alternative lifestyle groups:

· Mystical-religious (Krishnaites, worshipers of gurus, Eastern philosophies, etc.);

All directions of the hippie movement (hippies, pacifists, system workers, etc.) - the early hippies preached the ideology of social passivity, non-interference in the affairs of society, the ideology of peace and universal love, now their position has changed, and some of them have switched to active social activity, namely they gave impetus to the creation of "greens" and "environmentalists", hippies avid fans of the Beatles.

3. Groups of social initiative:

Ecologists (protectors of nature, "greens"...);

globalists (actively expressing attitudes towards certain decision global problems);

protection and protection of historical and cultural monuments;

· social initiative funds of a wide range of activities;

creative unions.

4. Socio-political groups:

· groups in defense of ongoing changes in society: political, economic, cultural, etc.;

popular fronts and movements;

political clubs and associations.

Of course, this division is conditional, because their interests and passions, the content of their activities, principles, and methods of work can also manifest themselves in other groups. For example, addiction to modern youth trends in music, the need to express themselves in slang, forms of manifestation of activity in society take place in different groups.

Also, informal youth associations can be divided into basic subcultures.

According to the basic subcultures, informal youth associations are divided into:

1. Role-playing community - all the movements of role-playing games that have formed around social institution role play, as well as the assimilated movements of reenactors, animators, etc.

The basic principle of association: escapism - (English escape - run away, escape) - the desire of a person to escape from the gloomy reality into the world of illusions.

group of hippies

Indianists - people who study the culture of the Indians of the North and South America. Reconstructing their way of life and preaching Indian morals, Indianists actually continue to lead the way of life familiar to urban people.

· Rastamans - called the followers of Rastafarianism. They are usually identified by a number of characteristic attributes: smoking marijuana, worshiping Bob Marley and the god Jah, using the green-yellow-red color combination, and others.

The basic principle of association: socially oriented activity.

3. Punks - (both underground and punk rock fans), including the assimilated "leftist" alisoman, cinephile and swarm movements.

Alisoman - fans of the Alisa group.

Kishi are fans of the King and the Jester group.

4. Nationalist xenophobes:

· bonheads - the neo-fascist wing of the informal current of skinheads, they listen to heavy metal.

· Neo-pagans - followers of ancient pagan teachings and spiritual practices.

skin-hulsy - Nazi hooligans.

The basic principle of association: aggressive behavior.

5. Necrofetishists:

metalheads - people who listen to hard and light rock. They wear clothes with the image or inscription of their favorite rock band, they also wear chains, wristlets, piercings.

· Satanists - scientists define Satanism as a mystical-religious subculture whose roots go back to a relatively distant past; they all wear long hair, short beards, leather trousers and jackets, massive shoes, silver or metal chains, key chains (often in the form of an inverted pentagram and a skull).

Goths - a representative of the gothic subculture, inspired by the aesthetics of the gothic novel, the aesthetics of death, gothic music and referring to the gothic scene.

Subculture - a set of specific socio-psychological features (norms, values, stereotypes, tastes, etc.) that affect the lifestyle and thinking of certain nominal and real groups of people and allow them to recognize and assert themselves as "we", different from "they" (other representatives of society).

The basic principle of association: excessive passion for the occult.

Also, informal youth associations are classified into:

1. Non-extremist informal youth associations:

Emo is a youth subculture formed on the basis of fans of the musical style of the same name. They are distinguished by self-expression, opposition to injustice, a special, sensual attitude. Often an emo kid is a vulnerable and depressed person; the appearance is dominated by black and pink, torn bangs, many icons.

· Role community - modeling by a group of people of this or that situation. Each of them behaves as he wants, playing for his character.

Alisoman

Moviegoers

· Anarchists - fight for the destruction of exploitation and oppression in society. Their goal is to change society so that everyone is given the opportunity to develop themselves. Another feature of anarchism is anti-statehood.

· Antifascists

· Satanists

2. Extremist informal associations that pose the greatest danger:

WhitePower ("White power" - the supremacy of the white race)

· The National Bolshevik Party is a public association that positions itself as a revolutionary, moderately nationalist, anti-government and anti-bourgeois party.

· Devil-worshippers - spontaneous and poorly organized groups of teenagers and young people who worship the devil and commit ritual murders.

So, the commitment of adolescents (high school students) to a particular group changes their life position, value orientations, worldview and behavior. They hardly "fit" into the logic of the educational process of the school, class, sometimes not accepting the activities and lifestyle organized by teachers, or even entering into confrontation.

situational ethics

1. Youth subculture: moral problems

2. Types and types of informal youth groups.

3. Ethical Issues virtual reality

Situational ethics - set of moral problems arising in certain life situations, as well as possible options rules and regulations their solutions, does not claim to have unequivocal answers, especially since they may not exist. Situational ethics "slightly opens" these problems, leaving them "open". Problems can wear the most different character, determined by temporal parameters, for example, modern moral problems that have recently arisen in connection with the widespread use of computers; or moral problems of a particular age group - for example, within the youth subculture.

Youth subculture: moral problems

In the middle of the twentieth century, such a phenomenon as a youth subculture appeared, the main features of which - isolation and alternative. Youth subculture is a system of values and norms of behavior, tastes, forms of communication that is different from the culture of adults and characterizes the life of young people from about 10 to 20 years old.

The term "subculture" itself exists in order to single out in the system of material and spiritual values - that is, in a common, "big" culture - stable sets of moral norms, rituals, features of appearance, language (slang) and artistic creativity(usually amateur), characteristic of separate groups with a specific way of life, which are aware of and, as a rule, cultivate their isolation. The defining feature of a subculture is not the number of adherents, but the attitude towards creating one's own values that differ and distinguish "us" from "them" by external, formal features: by the cut of pants, hair, "baubles", favorite music.

The subculture of youth has been developed for a number of reasons: the extension of the terms of education, forced non-employment. Today it is one of the institutions, factors of socialization of schoolchildren. Youth subculture is a complex contradictory social phenomenon. On the one hand, it alienates and separates young people from the universal "big" culture, on the other hand, it contributes to the development of values, norms, social roles. The problem is that the values and interests of young people are limited mainly to the sphere of leisure: fashion, music, entertainment. Therefore, its culture is mainly entertaining, recreational and consumer in nature, and not cognitive, creative and creative. It is guided by Western values: the American way of life in its light version, popular culture and not on the values of high, world and national culture. Aesthetic tastes and preferences of young people are often quite primitive and are formed mainly by the mass media: television, radio, and print. The culture of youth is also distinguished by the presence of a youth language, which also plays an ambiguous role in the education of adolescents. It helps young people explore the world, express themselves and at the same time creates a barrier between them and adults. Within the youth subculture, another phenomenon of modern society is actively developing - informal youth associations and organizations.

And though is born youth subculture as an independent phenomenon back in the late 1940s (with the advent of beatniks), but her legalization and cultivation in the West dates back to the student revolution of 1968, the main slogan of which was the struggle for the rights of youth. On its crest were some cultural phenomena and even whole view musical art - rock music, which were formed and distributed mainly among the youth.

But it is in the youth environment that the foundations of that attitude to life and to other people are laid and formed, which will subsequently determine the face of the world. Therefore, it is advisable to specifically dwell on the consideration of moral norms and values that characterize the behavior and attitude of young people to the world and to each other in the second half of the 20th century.

It is known that each generation strives for self-identification, trying to come up with a term that defines its (generations) essence, in order to somehow stand out from a number of predecessors and followers. In the 20th century, this desire acquired the character of an epidemic: “the lost generation” (E.-M. Remarque, R. Aldington, E. Hemingway wrote about the fate of these young people who survived the First World War), “angry young people” (about pessimism, despair, loss of ideological and moral guidelines, read in the books of J. Wayne “Hurry Down”, J. Osborne “Look Back in Anger”, J. Updike “Rabbit, Run”, etc.), “broken generation” - “beatniks” , "flower children" - hippies, disco generation, generation X, generation "Pepsi" ...

Types and types of informal youth groups.

There are a number of youth public organizations of a positive orientation. All of them have great educational opportunities, but recently the number of informal children's and youth associations of the most diverse orientations (political, economic, ideological, cultural) has sharply increased; among them there are many structures with a pronounced anti-social orientation.

Each such group or organization has external features, their goals and objectives, sometimes even programs, a kind of "membership rules" and moral codes. Today there are more than 30 types of informal youth movements and organizations. In recent years, the now familiar word “informals” has flown into our speech and taken root in it. Perhaps, it is in it that the vast majority of so-called youth problems are now accumulating.

Informals are those who break out of the formalized structures of our lives. They do not fit into the usual rules of conduct. They strive to live in accordance with their own interests, and not those of others, imposed from outside.

They are very different - after all, those interests and needs are diverse, for the sake of satisfying which they are drawn to each other, forming groups, currents, directions. Each such group has its own goals and objectives, sometimes even programs, peculiar “membership rules” and moral codes.

There are some classifications of youth organizations in the areas of their activities, worldview. Let's name and describe the most famous of them.

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Moscow Psychological and Social Institute

Discipline abstract

"Social Psychology"

"Youth Informal Groups in Russia"

is done by a student

2 courses group 27Yuz

Politov V.V.

supervisor

Sitnova E.N

Kurovskoye, 2009

Introduction

Youth has always been scolded - both in the papyri of Ancient Egypt, and in the letters and essays of the ancient Greeks, one can find complaints that the youth went wrong, that the former purity of morals was lost, etc., etc. Even today, young people are being reproached from all sides for immorality, for rejecting traditional values for Russians, for mercantilism, and so on. How true are these accusations? Goals and objectives: It is impossible to analyze everything thoroughly, but still I will try to determine the role and place of amateur public formations in the life of the country at the present time. Today, despite the active activity of informal associations, not much is known about them. Separate publications in the press do not allow to get a complete picture, and sometimes give a distorted idea of certain formations, since, as a rule, they consider only one side of their activities. When writing this essay, enough was used a large number of literature, including monographs, memoirs of former informals, articles and stories of contemporary authors about informals. First of all, I tried to make the abstract not a dry statement of facts, so I used excerpts from the story of A.M. Korotkov "Accident - the daughter of a cop", which perfectly characterizes the modern youth environment. The memoirs of A. Shubin, a former informal, theorist of informal movements, helped to draw up a portrait of a modern informal. On the works of V.T. Lisovsky and A.A. Kozlov built most of the essay.

1. Something about informals

In recent years, sociologists have paid much attention to the study of youth groups and youth subculture. Long time it was believed that in a socialist society striving for social homogeneity, young people cannot and should not have their own specific values.

Manifestations of originality, unusual forms of behavior were regarded either as an anomaly, social deviation, or as an imitation of the West. Another position presented these deviations as a way of self-expression, as an opportunity to declare oneself to society, to draw attention to oneself. This is how the term “informal youth associations” appeared, which was fixed in scientific and journalistic literature, as well as in everyday word usage. In Western sociology, the category peer group is used to refer to the same phenomenon. This concept originated in American sociology and means more than a group of peers or a homogeneous (homogeneous) group. The word peer comes from the Latin paar (equal), and the indicated equality refers not only to age, but also to social status, attitudes, values, and norms of behavior. Formal is usually called a social group that has a legal status, which is part of a social institution, an organization where the position of individual members is strictly regulated. official rules and laws. Informal associations are a mass phenomenon. I will consider their classification according to two authors: a. According to Fradkin, informal groups are: - pro-social, anti-social, anti-social; - belonging and reference groups; - large and small (here we are not talking about quantity, but about quality (groups in which all adolescents directly communicate with each other are small, and where they cannot communicate - large)); - permanent and occasional; - with democratic and authoritarian submission; uneven-aged and same-aged; - same-sex and heterosexual, etc. b. According to A. V. Tolstykh: - socio-political groups (set as the goal of promoting certain socio-political views, non-aggressive); - radicals (luberas, skins - very aggressive (leaders - mostly from the older generation)); - ecological and ethical groups (“green”); - lifestyle groups (actually informal youth associations - punks, hippies, etc.); - non-traditional religious (Satanists, Buddhists, cult groups); - interest groups (badge artists, philatelists, sports and music fans, etc.). Informal youth associations differ in the nature of the social orientation of their consciousness and behavior, the type of group values, and the characteristics of leisure activities.

The most popular of them are groups of lovers of modern music, dance, various kinds sports (football fans, bodybuilders) - about 80%.

Less widespread in our country are groups engaged in socially useful activities - the protection of cultural monuments, protection environment etc. - no more than 4%.

There are groups whose behavior can be characterized as socially pathogenic and even criminal: drug addicts, drug addicts and others. Such groups make up approximately 9% of all informal youth groups. Many do not quite understand the concept of "informal group" and they associate this expression with "patsy" guys in leather jackets and chains. This is not entirely true, although such a type is also found among informals. First of all, it is important to separate the "informal movement" from the "neighbors" in the historical era: the dissident and democratic movements. At first glance, these three movements line up in a row, similar to the famous Leninist three generations of the liberation movement. The 20th Congress woke up the dissidents, the dissidents woke up the non-formals, the non-formals "unwound" the democratic movement.

In practice, the process of development of the "liberation" movement was not linear. The erosion of the totalitarian regime led to the formation of an informal environment earlier than a dissident one. Already in the late 50's - early 60's. non-dissident social movements arose, which still exist and are considered classic examples of informal ones - ecological (nature conservation teams) and pedagogical (communards). Dissidents, informals and democrats represent three waves of social movement, which are characterized by different features. Dissidents are distinguished by the priority of human rights issues and the taboo on cooperation with the authorities and the use of violence. Democrats were characterized by a much broader spectrum political interests and an orientation toward cooperation and even subordination of that part of the ruling elite that publicly shared the ideological postulates of democracy (often negative - anti-bureaucratic and then anti-communist, anti-chauvinist).

Despite the initial dislike of violence, the Democrats quickly got rid of the non-violent “prejudices” inherited from the beginning of Perestroika and quite actively supported the demonstration shooting on Krasnopresnenskaya Embankment in 1993.

Informals in this row are located “in the middle” and at the same time, somehow outside the row, “on the side”. If we consider the phenomenon as a whole, then very few taboos and restrictions are found. Despite the fact that each informal group had its own myths, stereotypes and limitations, there was practically no common ideological outline. In an informal environment, “democrats”, “patriots”, anarchists, monarchists, communists, social democrats and liberal-conservatives of various shades quite calmly communicated. Sometimes informals were grouped not at all according to ideological principles, but according to areas of activity - defenders of monuments, teachers, environmentalists, etc. Nevertheless, it is easy to separate informals from both dissident and general democratic movements. In contrast to the dissidents, the informals were calm about interacting with the authorities, entering state and semi-official structures. Without any pangs of conscience, they expressed loyalty to the dominant ideology, methodically destroying the foundations of the regime (sometimes, by the way, unconsciously). In contrast to the “democrats,” the informals were skeptical of the recognized “foremen of perestroika” and “democratic leaders” from the old ruling elite, they preferred actions in small groups, now and then splitting the democratic front. Informals preferred to put at the center of their activity some specific social activities, despite the fact that almost all informal groups had their own, sometimes quite exotic ideology. All this, coupled with the duration of the existence of the informal movement (at least since the late 50s), suggests that the informals are not just a generation of social movement that was predominant in 1986-1990, but a broader socio-political phenomenon.

I will highlight the main, in my opinion, features of the informal environment:

the predominance of connections of a horizontal nature (in contrast to the democratic-populist movement and party structures of a later time);

Commitment to social creativity, a tendency to search for new social forms, alternativeism, “constructive utopianism”;

Organic democracy, striving for self-government, internal anti-authoritarianism, “collective leadership”;

Weak articulation, "prescription" of formal relations, the formation of the internal structure of organizations under the influence of real personal ties, the desire to create their own microenvironment, lifestyle (like dissidents, but not democrats, for the most part sharing life and "social activity");

The absence of strict restrictions on cooperation, for example, with the authorities (unlike dissidents and, say, people's will);

The absence of a clear ideological “framework” with the high ideologization of each group separately (unlike dissidents);

The desire to “think globally and act locally”, to have specific socially oriented (that is, aimed at obtaining a social effect, not profit) projects that confirm ideas or contribute to their implementation.

All this variety of signs can be reduced to a few simple ones - social creativity, self-government, horizontalism, orientation towards cooperation, concrete social “doing” under the radicalism of ideas.

It is easy to see that such an environment could have arisen (and has arisen) immediately after the authorities gave up total control over society (that is, in the 1950s).

From what has been said, it follows that informals are the most stable and long-term core civil society our country (at least for today), its connecting element. In connection with the foregoing, another question arises: how do informals differ from the Masonic lodge and the mafia? After all, some external signs coincide - the ability to penetrate into any environment, branching, the private nature of connections. But the essence is fundamentally different - non-formal people do not recognize an imperious and even more so violent hierarchy, their connections are mostly horizontal, and authority, as a rule, is personal. In addition, the activities of the informals are mostly public, while the Freemasons and the mafia cultivate secrecy. According to these parameters, party and state institutions are closer to the mafia and Freemasonry. The traits of informals mentioned above are not absolute. To communicate with outside world sometimes a very flowery title is invented, and in conflicts the formal right of the majority is occasionally used, which likens informals to party structures. Sometimes during social actions there is a strict discipline based on formal submission to a pre-appointed commander (coordinator, etc.), whose power is dissolved at the end of the action. Informals - social activists as a phenomenon do not have rigid boundaries and partially mixed with dissidents, and with democratic movements, and with the environment of official organizations (parties, trade unions, societies, etc.). For the sake of what interests do people and children, teenagers and youth, adults and even gray-haired old people unite? The number of such associations is measured in tens of thousands, and the number of their members is measured in millions.

It is necessary to decide to leave the habitual, stable, but disgusting hierarchical world and rush "to storm the sky" (especially since the picture of "heaven" has not yet been completed). As a rule, the role of the last push is played by the example of those who have already crossed the line between a hierarchical person and an ideological person. This ensures the continuity of the movement. If at this time you meet a good priest, your path lies in the Church. If on your way at such a moment there is a bright informal group, the microclimate of which can solve your psychological problems, you will become an informal. The first experience is especially important here.

Alexander Shubin, himself a former informal, recalls his first group of informals. The group, held in 1986 - 1988. several actions that shocked those around them with their unusualness for that time: a strike at agricultural workers, a “theatrical discussion” in which participants frankly expressed opposition views, an evening in memory of the victims of Stalinism, the first in the 80s. mass democratic demonstration on May 28, 1988. And each such action led to an influx of tens, and then hundreds of people into the movement, ready to spend time and effort for the goals of the movement, still vaguely realized by neophytes. It was unusual, “for the first time” (an important motive for participating in social creativity), it was “effective”, it was “together” (overcoming alienation, isolation of the individual, characteristic of industrial society). The possibility of long-term realization of the personality in motion depended on the possibility of fixing this effect. But its very direction (regardless of productivity) determined the first step. Depending on what interests of people are the basis of the association, various types of associations arise. Lately in major cities countries, looking for opportunities to meet their needs, and not always finding them within the framework of existing organizations, young people began to unite in the so-called informal groups, which it would be more correct to call amateur amateur youth associations.

Their attitude is ambiguous. Depending on their orientation, they can be both an addition to organized groups and their antipodes. Members of amateur associations fight to preserve the environment from pollution and destruction, save cultural monuments, help to restore them free of charge, take care of the disabled and the elderly, and fight corruption in their own way. Spontaneously emerging youth groups are sometimes called informal, sometimes amateur, sometimes amateur. And here's why: firstly, they are all formed on the principle of voluntariness and are organizationally independent; secondly, for the most part they are engaged in some particular type of activity, counting on a real return. That is why the term "informals" originally used is not entirely accurate and can only be used in relation to such groups and associations as "Hippies", "Punks", "Metalists" and other other groups. They are characterized, most often, by a spontaneous, unorganized, unstable character. It can be said with an even shorter definition, which I will try to formulate myself: "Informals" is a group of people that arose on someone's initiative or spontaneously to achieve some goal by people with common interests and needs.

1.1 External culture

External cultures have existed and exist in different societies.

Early Christians were externals in the Roman Empire. In medieval Europe, these are numerous heresies. There is a split in Russia. External cultures accumulate certain norms and symbols.

If the main culture is those norms and symbols that set the basic principle of ordering a given society, then everything that remains outside the main myth - the self-description of society - flocks to the external ones. There is a balance between the two subsystems of society: a counterculture is unthinkable and does not exist without an official society. They are complementary and connected.

This is one whole. For this kind of crops that have fallen out, the term "external" (from the Latin "externus" - someone else's) can be proposed. The sphere of external culture includes, in fact, many different subcultures: for example, criminal, bohemian, drug mafia, etc. They are external to the extent that their internal values are opposed to the so-called generally accepted ones. They are united by the fact that they are all local communication systems located outside the main network (the one that determines state structure). External culture, according to public opinion and scientific tradition, belongs to the sphere of the underground (from the English "undeground" - underground), counterculture. All these definitions point to externality, which is characterized by the prefixes "counter -", "under -", "not -". It is clear that we are talking about something opposing ("counter-"), not visible and secretive (sub-), unformed. The cultural activity of young people depends on a number of factors: -on the level of education. For persons with a lower level of education, for example, vocational school students, it is significantly higher than for university students; - from age. The peak of activity is 16-17 years old, by the age of 21-22 it drops noticeably; - from the place of residence. Informal movements are more typical for the city than for the countryside, since it is the city with its abundance of social ties that provides a real opportunity to choose values and forms of behavior. External culture categorically rejects attempts to reduce it to any social scheme. A typical example of its self-determination is an excerpt from an article by A. Madison, a very old hippie from Talin: "The movement, and it would be incomparably more correct to call it a shift, did not put up any cumbersome leaders dressed in bulletproof charisma, did not give rise to organizations that declared holy war on everyone and certainly, especially to each other for the right to oversee the imperishable relics of orthodoxy, finally, did not bring any special hippie philosophy, ideology or religion under this non-existent orthodoxy. Without exception, all "People" (from the English "people" - "people") insist on their non-participation in society, or otherwise - independence. This is an important feature of their self-consciousness. W. Turner, speaking about the communities of Western hippies, referred them to "liminal communities", that is, emerging and existing in the intermediate areas of social structures (from Latin "limen" - threshold). This is where "liminal" individuals gather, persons of uncertain status who are in the process of transition or who have fallen out of society. Where and why do fallen people appear? There are two directions here. First: in this fallen, indefinite, "suspended" state, a person finds himself in a period of transition from the position of one to the position of another social structure. Then he usually finds his permanent place, acquires a permanent status, enters society and leaves the sphere of counterculture. Such reasoning is the basis of the concepts of W. Turner, T. Parsons, L. Feuer. According to Parson, for example, the reason for the protest of young people and their opposition to the world of adults is "impatience" to take the place of their fathers in the social structure. And they are busy for a while. But the matter ends with the rubbing of the new generation into the same structure and, consequently, its reproduction.

The second direction explains the appearance of fallen people by shifts in society itself. For M. Mead, it looks like this: “Young people come, growing up, no longer into the world for which they were prepared in the process of socialization. The experience of the elders is not good. it doesn't have it." The new generation is stepping into the void. They do not emerge from the existing social structure (as in Parson or Turner), but the structure itself slips from under their feet. This is where the rapid growth of youth communities begins, repelling the world of adults, their unnecessary experience. And the result of being in the bosom of the counter-culture is already different here: not embedding in old structure and the construction of a new one. In the sphere of values, there is a change in the cultural paradigm: the values of the counterculture “emerge” and form the basis of the organization of a “big” society. And old values sink into underworld counter-cultures. In fact, these two directions do not reject each other, but complement each other. We are talking simply about different periods in the life of society, or its different states. AT stable periods and in traditional societies (studied by Turner) the people who have fallen out are really those who are in this moment, but temporarily, is in the process of transition. In the end, they enter society, settle down there, gain status. Many people, left to themselves, interacting form similar communicative structures. L. Samoilov, a professional archaeologist, by the will of fate ended up in a forced labor camp. He noticed that informal communities with their own hierarchy and symbols are emerging among the prisoners. Samoilov was struck by their resemblance to primitive societies, sometimes down to the smallest detail: “I saw,” he writes, “and recognized in camp life a number of exotic phenomena that I had studied professionally in literature for many years, phenomena that characterize primitive society!” Primitive society is characterized by initiation rites - the initiation of adolescents into the rank of adults, rites consisting of severe trials. For criminals, this is a "registration". Various "taboos" are characteristic of primitive society.

But the main similarity is structural: “At the stage of decomposition,” writes L. Samoilov, “many primitive societies had a three-caste structure, like our camp (“thieves” - the elite, the middle layer - “muzhiks” and outsiders - “lowered”), and above they were distinguished by leaders with fighting squads who collected tribute (as ours select transmissions). A similar structure is known in the army units under the name "hazing". The same is true in the youth environment of big cities. For example, when metalworkers appeared in St. Petersburg, they developed a three-layer hierarchy: a clearly defined elite headed by a generally recognized leader named "Monk", the bulk of the metalworkers grouped around the elite, and finally - random visitors who wandered into the cafe where they were going to listen to "metal" music. These latter were not considered real metalworkers, remaining in the status of "gopniks", that is, strangers who did not understand anything. It is the "excluded" communities that demonstrate the patterns of self-organization in their purest form. There is a minimum of external influences, from which the excluded community is fenced off by a communication barrier. In an ordinary team, it is difficult to single out those processes that take place spontaneously in the community itself, that is, they relate to self-organization proper. There is another way to define (or represent) a community other than through its localization in the social structure: through symbolism. This is exactly what usually happens at the level of everyday consciousness or journalistic practice. Trying to figure out who "hippies" (or punks, etc.) are, we first of all describe their signs. A. Petrov in the article "Aliens" in the "Teacher's Newspaper" depicts a party of hairy: "Shaggy, in patched and badly worn clothes, sometimes barefoot, with canvas bags and backpacks, embroidered with flowers and covered with anti-war slogans, with guitars and flutes, guys and girls walk around the square, sit on benches, on the paws of bronze lions supporting lanterns, right on the grass. They talk animatedly, sing alone and in unison, have a snack, smoke "... Almost everything that A. Petrov mentions serves as identification marks for the hairy "their". Here is the symbolism of appearance: a shaggy hairstyle, shabby clothes, homemade bags, etc. Then graphic symbols: embroidered flowers (a trace of the Flower Revolution that gave birth to the first hippies), anti-war slogans, such as:

"Love, don't fight!" - a sign of the most important value of this environment - pacifism, non-violence. The behavior described in the above passage: leisurely walks, free music-making, generally exaggerated ease - the same sign. It is all the form, not the content of communication. That is, the signs of belonging to the community are the first to catch the eye. And it is they who are described, wanting to represent this community. Indeed, the presence of a special symbolism, regarded as "one's own", is already an unconditional sign of the existence of a communicative field, a kind of social formation. June 1, 1987. This is, of course, a mythological starting point (it is believed that on June 1, 1987, the first hippies took to the streets in Moscow on Pushkinskaya Square and called for a renunciation of violence):

They, says one of the old hippies, came out and said: Here we are representatives of this movement, this will be a system of values and a system of people. it is said: Live like children, in peace, tranquility, do not chase ghostly values ... It’s just that the arrival was given to humanity so that they could stop and think where we are going ... I have already given above a list of features inherent in informal associations, below signs are given that are visible to the "naked" eye, from the point of view of an amateur.

1.2 The main external signs of informals

Informal groups have no official status. - Weakly expressed internal structure. - Most associations have weakly expressed interests. - Weak internal communications. - It is very difficult to single out a leader. - They do not have an activity program. - Act on the initiative of a small group from outside. - They represent an alternative to state structures. - Very difficult to categorize.

2. History of the informal movement. Causes

During the period from 1988 to 1993-94, the number of informal associations increased from 8% to 38%, i.e. three times. The informals include the medieval Vagants, Skomorokhovs, Nobles, and the First Vigilantes. 1) The wave of informality after the revolutionary years. Counter-cultural youth groups. 2) Wave of the 60s. Khrushchev thaw period. These are the first symptoms of the decomposition of the administrative-command system. (Artists, Bards, Hipsters). 3) Wave. 1986 The existence of informal groups was recognized officially. Informals began to be identified by various somatic means (clothing, slang, badge attributes, manners, morality, etc.), with the help of which the young were fenced off from the adult community. Defending your right to an inner life. Causes of occurrence. - A challenge to society, a protest. - Calling the family, misunderstanding in the family. - Unwillingness to be like everyone else. - The desire will be affirmed in the new environment. - Draw attention to yourself. - Undeveloped sphere of organizing leisure activities for young people in the country. - Copying Western structures, trends, culture. - Religious ideological beliefs. - Tribute to fashion. - Lack of purpose in life. - Influence of criminal structures, hooliganism. - Age hobbies. 2.History of occurrence. Informal associations (contrary to popular belief) are not an invention of our days. They have rich history. Of course, modern amateur formations differ significantly from their predecessors. However, in order to understand the nature of today's informals, let's turn to the history of their appearance. Various associations of people with common views on nature, art, common type behaviors have been known since antiquity.

It suffices to recall the numerous philosophical schools of antiquity, orders of chivalry, literary and artistic schools of the Middle Ages, clubs of modern times, and so on. People have always had a desire to unite.

Only in a team, - wrote K. Marx and F. Engels, - does an individual receive the means that enable him to develop his inclinations in all directions, and, therefore, only in a team is personal freedom possible. "In pre-revolutionary Russia, there were hundreds of different societies, clubs, associations created on various grounds on the basis of voluntary participation.However, the vast majority of them had a closed, caste character.At the same time, for example, the emergence and existence of numerous workers' circles, created on the initiative of the workers themselves, clearly testified to their desire to satisfy their social and cultural needs Already in the first years of Soviet power, fundamentally new public organizations appeared that gathered millions of supporters of the new system in their ranks and set as their goal active participation in the construction of a socialist state. society "Down with literacy". (ODN), which existed from 1923 to 1936. Among the first 93 members of the society were V.I. Lenin, N.K. Krupskaya, A.V. Lunacharsky and other prominent figures of the young Soviet state. Similar organizations were available in Ukraine, Georgia and other union republics. In 1923, a voluntary society "Friend of Children" appeared, which worked under the leadership of the children's commission under the All-Russian Central Executive Committee, headed by F.E. Dzerzhinsky. The activities of the society, held under the slogan "Everything to help children!", Stopped in the early 30s, when it was basically done away with child homelessness and homelessness. In 1922, the International Organization for Assistance to the Fighters of the Revolution (MOPR) was created - the prototype of the Soviet peace fund, which was formed in 1961. In addition to those named, dozens of other public formations operated in the country: the Union of Red Cross and Red Crescent Societies of the USSR, OSVOD, the Down with Crime Society, the All-Union Anti-Alcohol Society, the All-Union Society of Inventors and others. In the first years of Soviet power, numerous creative associations began to emerge. In 1918, the All-Russian Union of Workers' Writers, the All-Russian Union of Writers and the All-Russian Union of Poets were created. In 1919, a free philosophical association was organized, among the founding members of which were A. Bely, A. Blok, V. Meyerhold. This process continued into the twenties. For the period 1920-1925. dozens of literary groups arose in the country uniting hundreds and thousands of poets and writers: "October", "Left Front of Art", "Pass", "Young Guard" and others. A lot of futuristic groupings appeared ("The Art of the Commune", the Far Eastern "Creativity", the Ukrainian "Askanfut"). Expressing its attitude towards various literary movements and groups, the Central Committee of the RCP(b) in 1925 emphasized that "the party should speak out for the free competition of various groups and trends in this area.

Any other solution to the issue would be executed - a bureaucratic pseudo-solution. In the same way, the legalized literary publishing business of any group or literary organization is unacceptable by decree or party resolution. "In the post-revolutionary period, favorable conditions arose for the creation of a number of new art associations. The largest of them was the Association of Artists of Revolutionary Russia, which included artists - In addition, at the same time the Society of Easel Painters, the Society of Moscow Artists, etc. were formed. Myaskovsky and others.In 1923, the Russian Association of Proletarian Musicians (RAPM) was organized, in 1925 - the production team of students - composers of the Moscow Conservatory ("PROCOLL") and a number of others.The rapid expansion of the network of various associations for the first time after the revolutionary years made it possible to hope for their distance the most rapid development. However, the path that amateur public formations have traveled turned out to be by no means cloudless.

In the second half of the twenties, the process of consolidating figures of art and literature began: groups and movements began to merge into larger formations on the principles of a single political platform. Thus, for example, the Federation of Soviet Writers (1925) and the Federation of Soviet Artists (1927) emerged. At the same time, the process of disintegration of many literary and artistic associations was taking place. In 1929-1931. The Literary Center of the Constructivists "LCK", the literary groups "October", "Pass" and others disappeared from the cultural life of the society. Finally, such associations ceased to exist after the adoption of the resolution of the Central Committee of the All-Union Communist Party of Bolsheviks "On the restructuring of literary organizations" (April 1932). in accordance with which groupings were liquidated and united creative unions of writers, architects, and artists were created.

By the decree of the All-Russian Central Executive Committee and the Council of People's Commissars of the RSFSR of July 10, 1932, the "Regulations on voluntary societies and their unions" were adopted, depriving many public organizations of their status and thereby contributing to their liquidation (to this day this document is the only one that gives characteristics and signs public organizations). After the adoption of these decisions for more than two decades, new public organizations, apart from sports ones, have practically not been created in the country. The only exception was the Soviet Peace Committee (1949). Then came the period of the so-called Khrushchev thaw. So in 1956, such public organizations as the United Nations Association in the USSR, the Committee of Youth Organizations of the USSR, the Committee of Soviet Women, etc. were created. The years of stagnation were stagnant and for public associations. Then only three public organizations appeared: the Soviet Committee for European Security and Cooperation in 1971, the All-Union Copyright Agency in 1973 and the All-Union Voluntary Society of Book Lovers in 1974. Such, in brief, is the history of amateur social formations. It allows us to draw some conclusions. It is not difficult to see that the rapid development of various associations coincides with periods of expansion of democracy. This implies the fundamental conclusion that the level of democratization of society is largely determined by the number of voluntary formations, the degree of activity of their members. In turn, another conclusion follows from this: the appearance of modern non-formals is not the result of someone's evil will, it is quite natural. Moreover, we can safely assume that as democracy expands further, the number of informal formations and their participants will increase. The emergence of modern informals. First, we note that the majority of voluntary public formations have ceased to reflect the interests of their members. The increase in the number and size of public organizations was accompanied by an increase in the passive part of ordinary members, who limited their participation in the work of a particular society to the payment of membership dues. The policy issues of the societies, the procedure for spending their money, representation in party and Soviet bodies depended less and less on the bulk of the members of the societies and more and more concentrated in the hands of the respective apparatuses and the boards obedient to them. It was these circumstances that to a large extent contributed to the rapid development of various alternative amateur formations, whose members set themselves tasks consonant with the goals of a number of societies, acted more dynamically, much more actively, conquering all great popularity in different segments of the population. The main, determining factor in their development, undoubtedly, was the processes of democratization and glasnost, which not only awakened millions of people to vigorous activity, but also set new tasks for them.

The solution of these problems within the framework of the former social formations was either difficult or simply impossible, and, as a result, new amateur associations appeared. And, finally, the removal of a number of unjustified restrictions on citizens' associations has played its role. The result of all this naturally was a rapid growth in the number of amateur public formations and an increase in the activity of their members. Today, again, as in the first post-revolutionary years, the active life position of millions of Soviet people began to be expressed in concrete terms. organizational forms, and most importantly began to be embodied in their real affairs. This is what I'm going to talk about. But first, let's take a closer look at various types informal associations. In the beginning, let's say a few words about the main object of our attention - about modern informal associations, i.e. voluntary amateur formations that arose on the initiative "from below" and express the most diverse interests of the people included in them. They are very heterogeneous and differ from each other in their social and political orientation, organizational structure, and scale of activity. In order to give some more or less ordered picture of such formations, we can divide them into politicized and non-politicized.

Some of them do not really have a political orientation. For others, it is barely noticeable, and they only occasionally, due to some specific circumstances, come to political issues, which, nevertheless, do not form the basis of their activities. Others are directly involved political issues. As for the politicized amateur public formations, most of them seek to improve, improve through the development of democratic institutions, the formation of a rule of law state, and similar means. political system our society without changing it fundamentals. But among them there are associations that deliberately set the goal of changing the existing system. Thus, in the second group one can more or less definitely single out socially progressive and asocial, anti-socialist formations.

3. Classification of informals

Informal associations are not registered anywhere, they do not have their own charter or regulation. Terms of membership in them are not specified, the number of groups fluctuates. However, informals do exist. They can successfully fit into the process of democratization of society, or they can become a destabilizing factor, speaking from the positions of naked criticism and open confrontation. law enforcement and authorities. Let's consider some of them, from my point of view, typical associations of this kind.

3.1 Asocial

They stand apart from social problems, but do not pose a threat to society.

They mainly perform recreational functions. Examples: punks motto “we live here, now and today”, majors are people who preach the theory of highlifeism “high standard of living” - these are people who know how to make money, they are attracted to the Western lifestyle. Among the majors are Americans, Finns. Rockobbili are fans rock and roll- the motto "combination of grace with free behavior", bikers, hippies, etc. These young people often attract the attention of passers-by. Someone with an extravagant hairstyle, someone with a painted denim jacket, someone with an earring in his ear, and sometimes more than one. They stand near the entrances to popular youth cafes, crowd at the entrance to the subway, sit on the lawns of city squares, loitering with a detached look along the streets of cities. They call themselves “people”, hairasts and consider themselves free people, independent of parents and society. V. Nikolsky, nickname Yufo: “We are able to approach some kind of “hairy” on the street. I never saw him, I just walk up and say, “Hi!” And he answers me the same.

They say: you are some strange people. Why do you know each other? You trust people. They can rob you, they can rob, steal, and so on - you understand? ... This only says that we are the germ of the future in our society, because that theft, the desire to steal, rob - this, apparently, belongs to the past and must disappear. I think that this is precisely the distinctive feature of the “hairy”... We think that even now the “hairy” have had a huge impact on the evolution of society. In particular, Soviet rock music, which is now so much talked about, was mostly created by “hairy”. These people are capable of sacrificing the latter. With the latest clothes and other things in order to create a truly youth culture in the country. I note that the desire to be original, which many young men and women sin, has its own history. Many seem to have long forgotten, and the youth of the 80s probably never knew that the French poet Charles Baudelaire dyed his hair purple. However, this did not prevent him from writing beautiful poems. Fundamental anti-aestheticism was adopted at the beginning of the 20th century by Russian futurists. Proposing in their manifesto to “throw Pushkin, Dostoevsky, Tolstoy and others off the ship of modernity”, V. Khlebnikov, V. Mayakovsky, D. Burliuk and A. Kruchenykh consciously threw a rough challenge to society and the literary trend that dominated at that time - symbolism. V. Kamensky recalled: “Here they all three appear in a crowded audience of the Polytechnic Museum, buzzing with voices, sit down at a table with twenty glasses of hot tea: Mayakovsky in a top hat on the back of his head and a yellow jacket, Burliuk in a frock coat, with a painted face, Kamensky with yellow stripes on his jacket and an airplane painted on his forehead ... The audience is making noise, yelling, whistling, clapping their hands - it's fun. The police are at a loss.” In the older generation, the claims of original young people, their attempts at “novelty” cause a smile. Who doesn't love fast driving? In the mid-80s, in the capital of our Soviet homeland, along with heavy metal music, strong guys appeared, riding motorcycles, despising law enforcement officers and traffic rules. Then they were called the same way as fans of heavy music - rockers, but it would be more correct to call them "bikers". Who are they? The movement was not as numerous as, for example, lovers rock music, but differed in significant organization - outsiders were not allowed into a narrow circle, new people underwent the strictest selection, and could only get to them physically developed person capable of defending his rights and beliefs in a fight. The main emphasis of the newly-minted motorcyclists was on strength - many hours of hard training in gyms made them so powerful that opponents of any deviations from the norm looked warily at groups of broad-shouldered speed lovers. Bikers, in turn, loved heavy metal, dressed in the same style (leather jackets, berets) and served as a kind of guard at heavy music concerts. Many bikers were just transformed metalheads, but if lovers of "gravity" often studied at vocational schools, then only a more or less wealthy person could become a biker - a motorcycle, gasoline, beer and complete independence require money. One of the symbols of bikers was the Confederate flag, borrowed from the history of the United States and symbolizing complete and absolute freedom.

3.2 Antisocial

Antisocial - a pronounced aggressive character, the desire to assert oneself at the expense of others, moral deafness. However, the activities of the groups described above pale in comparison to the “activities” of the youth “gangs”. Youths with a swastika. I think everyone knows that there are those among us today who shout: “Heil Hitler!”, wear a swastika and use completely fascist methods to protect their “ideals”. Who wears the swastika? This is not about the “veterans” of the Wehrmacht or the SS living out their lives. These are not young idiots who are ready to put on any trinket, as long as it is unusual and shiny. They were born many years after the victory over fascism, which we so dearly inherited, they are our contemporaries, calling themselves fascists, acting like fascists and proud of it. These are skinheads - "skinheads" (from the English "skin" skin and "head" - head). They are easy enough to stand out from the crowd. Shaved heads, all-black clothes, trousers tucked into boots. Most often they move in a group of 5-10 people, but you can also meet loners. During the day they try not to appear on the streets, but the evening is their time.

They call themselves “fascists”, “fascists”, “Nazis”, “Nazis”, National Front” and refer to the followers of Adolf Hitler. He is the theorist of their movement. Some are familiar with individual sayings and works

Nietzsche and Spengler. For the majority, the "theoretical" basis is a poor set of Nazi dogmas: there are "superior races" and subhumans; most of the “subhumans” must be destroyed, and the rest turned into slaves; the one who is stronger is right, etc. The Gestapo father Muller "has worthy students who, in the manifestation of the" innate human quality "- cruelty, perhaps surpassed their teachers. Russian Independent Institute of Social and Ethnic Problems in November-December 1997 by order of the Moscow office of the Foundation. F. Ebert held an all-Russian representative sociological research on the topic: “The youth of the new Russia: what is it like? What does he live? What are you striving for?” The object of the study, conducted according to a special sociological questionnaire (formalized interview), included two groups: the main one, young people aged 17 to 26 inclusive (a total of 1974 people were interviewed) and the control group, representing the older generation aged from 40 to 60 years (a total of 774 people were surveyed) The overwhelming majority of Russians (88.3%) have a negative attitude towards people who use fascist symbols and profess the ideas of fascism, including 62.9% of them - extremely negatively. Only 1.2% of Russians have a positive attitude towards fascist symbols and fascists (including 0.4% very approvingly); 10.5% of Russians are “indifferent”. The main age "centers" where supporters of fascist ideology exist are youth groups under 26 years old. But even in this age group, they do not make up the number that would allow us to talk about the widespread “fascist infection” in the minds and behavior of modern Russian youth. If we talk about socio-professional groups, then most of all those who approve of the manifestations of fascism are among university students, the unemployed and workers. Based on the results of the study, it seems that there is every reason to conclude that, despite the presence of separate “foci” where there are supporters of the fascist ideology among young people, there is no serious scale for the spread of this phenomenon in Russia.

3.3 Prosocial

Prosocial informal clubs or associations are socially positive and benefit society. These associations benefit society and solve social problems of a cultural and protective nature (protection of monuments, architectural monuments, restoration of temples, and solve environmental problems). Greens - call themselves various associations of ecological orientation that exist almost everywhere, the activity and popularity of which is steadily growing. Among the most acute problems, the problem of environmental protection is not the last. For her decision and took the "green". Environmental consequences of construction projects, location and operation of large enterprises without taking into account their impact on nature and human health. Various public committees, groups, sections launched a struggle for the removal of such enterprises from cities or their closure. The first such committee for the protection of Lake Baikal was established in 1967. It included representatives of the creative intelligentsia. Largely due to social movements, the “project of the century” for the transfer of the waters of the northern rivers to Central Asia was rejected. Activists of informal groups collected hundreds of thousands of signatures under a petition to cancel this project. The same decision was made regarding the design and construction of nuclear power plants in Krasnodar Territory. The number of environmental informal associations, as a rule, is small: from 10-15 to 70-100 people. Their social and age composition is heterogeneous. Their small size, environmental groups more than compensate for the activity, which attracts to them large numbers of people who speak in support of various environmental initiatives. Also, pro-social informal associations include associations for the protection of monuments, architectural monuments, the society for the protection of animals. 3.4 Artistic non-formals. They say every generation has its own music. If this position is true, then the question arises: the music of which generation is rock. Rock artists sang about the problems that worried the rebellious youth: about the violation of the civil rights of the disadvantaged, about racial prejudice and the persecution of dissidents, about the need for social reforms, about the expansion of the anti-war movement in connection with the US aggression in Vietnam, and much more. They were listened to, they were understood, they sang along. One of the most popular songs of the Alisa group, My Generation, was sung by the whole audience. “Tomorrow may never come!” - American guys who were sent to die in Vietnam repeated after Janis Joplin. Rock performers sang about what was close and understandable to their listeners. All the singers and musicians who touched on the topic of the day on a global scale, in the refrains, gave a motto for action to solve this problem. This baton was picked up by many famous singers pop music, such as Michael Jackson about the problems of wars, or Russian performer Grigory Leps about the games of the Russian soul. Amateur artists are no less popular with young people. However, the situation with them is not so good. Muscovites and guests of the capital are accustomed to exhibitions and sales of paintings by amateur artists on the Arbat, in Izmailovsky Park. Residents of St. Petersburg have the opportunity to see a similar exhibition on Nevsky Prospekt next to the Catherine's garden. There are similar exhibitions in other cities. They exist quite officially, but they allow solving an insignificant part of the problems facing this type of amateur creativity. Strictly speaking, only one thing is giving young artists the opportunity to exhibit and sell their paintings. The range of problems that they do not solve is quite wide. First of all, they should include the lack of a single center that could become a kind of creative workshop for amateur artists. There is a need to establish a close connection between amateur artists and local organizations of the Union of Artists, which has not been so far. Such a community would make it possible to significantly enrich the art of amateur artists, raise their professional level, and help to reveal brighter talents and talents. The issue of informing the public about the activities of amateur artists has not been resolved, there is no discussion of their paintings, the directions of creativity they develop. Finally, the exhibitions look good in the summer, but make an extremely miserable impression in the winter: roofs over your head (in literally) amateur artists do not have.

Conclusion

This concludes our acquaintance with informals. It is difficult for me to judge how successful it was, but it is good that it took place. For today's youth, rest and leisure is the leading form of life, it has replaced work as the most important need. Satisfaction with leisure now determines satisfaction with life in general. Here there is no selectivity in cultural behavior, stereotypes and group conformism (agreement) prevail. It has its own language, special fashion, art and style of communication. More and more, the youth subculture is becoming an informal culture, the carriers of which are informal youth groups. Young people are motivated to "go into informals" by inner loneliness, the need for friends, conflicts at the place of study and at home, distrust of adults, protest against lies. Almost every eighth comes to the group because "did not know how to live on." I would like to remind you that I have only talked about the most massive and well-known informal associations, and the assessments I have given are valid only at the time of writing the abstract. Of course, they can and probably will change as the informal associations themselves change. The nature of these changes depends not only on informals, but to a large extent on us - on our support or our rejection of this or that association. The youth subculture is largely surrogate in nature - it is filled with artificial substitutes for real values: extended apprenticeship as pseudo-independence, imitation of the relationship of adults with a system of domination and dominance of strong personalities, ghostly participation in the adventures of screen and literary heroes instead of realizing one's own aspirations, finally, flight or rejection of social reality instead of its reconstruction and improvement. Having chosen such a complex problem for the abstract, I tried to show that the time had come to turn to the informal people. Today they are a real and rather powerful force that can promote or hinder the development of society and the state.

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