Identity and value orientations of student youth in various ethnocultural groups

Pavlova Kseniya Nikolaevna ORCID: 0000-0002-8895-249X Senior lecturer; Department of Theoretical and Applied Psychology; Zabaikalsky State University 129 Babushkina str., Chita, Zabaikalsky Krai, 672000, Russia, room 508 p.kseniya13@mail.ru

Dagbaeva Soelma Batomunkuevna ORCID: 0000-0003-1696-2370 Doctor of Psychology Head of the Department; Department of Theoretical and Applied Psychology; Federal State Budgetary Educational Institution of Higher Education 'Zabaikalsky State University' 129 Babushkina str., room 508, Chita, Zabaikalsky region, 672000, Russia soela@bk.ru

Introduction

The study of identity and value orientations of students is an urgent problem that requires in-depth analysis. Today, modernity poses to young people not only questions of their civic and national identification, but also value orientations that influence their own decision-making and the formation of a worldview. Russia is a multinational country in which the social identity and value orientations of representatives of different peoples are determined by various factors: urbanization of the place of residence, level of education, age, ethnicity, poly- or mono-ethnicity of the environment.

In modern society, the value orientations and identity of students differ significantly from those values that dominated before. Perhaps, the formation of values and worldview of young people can be influenced by modern media and Internet technologies, as well as requests from the surrounding society for values such as personal success, achievements, prestigious and highly paid work ^{[7; 31]}. Nevertheless, there is currently an increased interest in the development of traditional spiritual and moral values and civic position (Decree of the President of the Russian Federation dated 11/19/2022 No. 809 "On approval of the Foundations of State Policy for the preservation and strengthening of traditional Russian spiritual and moral values"). In this regard, the study of the value orientations and identity of student youth is an important task that will allow a deeper study of youth culture and understand what values are guided by modern youth.

Many domestic and foreign scientists have been engaged in the problem of studying identity and value orientations of a person. In Soviet psychology, scientists L.S. Vygotsky, I.S. Kohn, and others noted that the social environment, activity, and culture in personality development play an important role in the formation of identity. A number of publications on the problems of identification of Russians in a transforming society are reflected in the works of L.M. Drobizheva, T.I. Zaslavskaya and others. Currently, the problem of identity is actively being developed in the context of the study of civic identity, which is interpreted as "a set of persistent personal properties of individuals who are aware and experiencing belonging to the community of citizens of their state" ^[43].

There are different approaches to the study of values. F.E. Vasilyuk presents values through the prism of the theory of psychological experience ^[27]. D.A. Leontiev attributes a transsituative and supra-activity character to values ^[44]. N.A. Zhuravleva in her works defines the functions of values: orientation, motivational, goal-setting, evaluative, integration, normative, sociocultural. Value orientations are understood as a relatively stable, socially conditioned orientation of a person towards certain goals ^[16]. L.V. Baeva considers value as a meaningful purpose of existence ^[2]. The problem of value orientations is highlighted in the works of O.A. Tikhomandritskaya, M.S. Yanitsky, S.S. Bubnova, and others. M.S. Yanitsky and his colleagues proposed a structural and dynamic model of the system of value orientations of personality ^[47]. E.V. Galazhinsky, D.A. Leontiev, etc. They associate values with the search for meaning, reveal values as personal meanings of people ^{[29; 23]}.

Foreign scientists have considered the problem of identity in various directions. For example, Z. Freud, E. Erickson, A. Waterman studied identity from the point of view of psychoanalysis ^{[17; 28]}. A. Maslow, K. Rogers touched upon this problem in the field of humanistic psychology. Thus, K. Rogers, A. Tashfel and others considered identity as an integral part of the "I-concept" ^[19]. In 2004, foreign scientists Umana-Taylor, Yazedjian, Bamaca-Gomez developed an ethnic identity scale to study three components of ethnic identity. In 2015, scientists (Douglass & Umana-Taylor) developed an abbreviated version of the ethnic identity scale, consisting of 9 judgments ^[35]. S. Rokas and M. Brewer in their research consider the types of interaction of various social identities among themselves. Scientists have introduced the concept of "social identity complexity" ^[30].

In foreign psychology, the value orientations of personality are highlighted in the works of scientists A. Maslow, M. Rokich, S. Schwartz, V. Bilsky, R. Inglehart, G.L. Coelho, D. Boer, etc. Thus, the American researcher D. Boer writes that when studying value orientations, it is important to take into account the influence of the environment and culture on their formation. V. Gevuy offers his functional theory of values, which has been developed and tested over the past 20 years ^[33].

Many scientists deal with student issues. This is how V.I. Slobodchikov considers the student age (16-22 years old) like the crisis of youth. The scientist believes that the norm and the most important condition for self-identity during the period of youthful crisis (self-identification, self-acceptance) is the process of individual isolation in activity ^[34]. T.E. Belyanskaya considers student age as a crisis period in human life, the period of meeting adulthood ^[3].

The purpose of this study was to study the relationship between the components of identity and value orientations of student youth in various ethnocultural groups.

Literature review

During the theoretical analysis of the problem, the main approaches to the study of the phenomenon of identity, namely philosophical and psychological, were considered.

The word "identity" (identitas) comes from the classical Latin "idem", meaning "the same" ^[32]. The study of identification issues is based on the works of philosophers devoted to man, his soul, consciousness and thinking. Scientists rely on such terms as: "I", "self", "identity", etc. The problem of identity is inextricably linked with the main issues of self-knowledge and the essence of man, with the formation of such concepts as "subject", "individual", "individuality", "personality" ^[25].

P. Riker put forward two components of identity: 1) identity as an identity, which includes three semantic aspects: the "quantitative" aspect of identity; the qualitative aspect of identity; continuous sequence, integrity between the first and last stage in the development of what we call "the same individual"; 2) identity as an individual ^[32].

J. Hintikk in his work examines the Cartesian cogito in the light of the question of identification. He focuses on identity as a role, in other words, double identification. In his reasoning, he gives the following example that in the play the acting actors have a double identification (the characters of the drama on stage and ordinary citizens outside the tetra door) ^[42].

To. Jaspers believes that a person has many metaphorical images. One's own self may undergo noticeable changes. Relatively speaking, when we analyze a person and abstractly "dissect" him into separate factors, component parts, we ask ourselves why the components of the "human" that we study are exactly like that and why there are no more or less of them ^[8].

From the position of V.A. Yadov, the components of Soviet-type social identification are changing to group solidarities of the "postmodern" type (social progress begins) ^[45].

In psychological science, identity is considered in the following aspects: "I am an image", "I am a concept", etc. In social psychology, there is a different expression of this concept: "social status", "social role", "social group", etc. ^[4]. In the works of the American psychologist W. James, identity was presented in the form of the concept of "I am a concept" ^[18].

It is known that the concept of identity was introduced into scientific use by the German psychologist E. Erickson. In his opinion, identity has not only personal identity, but also integrity. The scientist distinguishes personal and group identities ^[46]. S. Hall writes that identity is characterized by such qualities as change and formation, as well as the preservation of its "incompleteness" ^[9]. A. Tashfel said that a person realizes his place in the social world due to the fact that he relates himself to a certain social group. According to his theory of social identity, before a person realizes his position in a group, he needs to go through a number of difficult steps (social categorization, social identification, social identity) ^[39].

In turn, in Russian psychology, identity was considered as "consciousness", "self-awareness", "self-image". Based on the works of V.V. Stolin, we can say that identity is the self—awareness of a person, which includes a multifaceted structure, namely the individual's awareness of his uniqueness, the meaning of life and being ^[23]. In the understanding of V.A. Tishkov, identity is a concept close to self–awareness, that is, it is a feeling of belonging to a certain community or culture ^[41]. According to D.G. Dyakov, the phenomenon of identity is an intermediate result of the self—identification process. He considers self-identification as an integral functional structure ^[12]. I.S. Cohn identified levels and sections of the analysis of the "self". The idea of its permanence and identity is best expressed by the term identity, which has three main modalities in the human sciences: psychophysiological identity; social identity; personal identity (or ego identity) ^[21].

In science, there are many types of social identity (ethnic, civic, professional, gender, national, etc.), which we will briefly consider. According to the Russian psychologist T.G. Stefanenko, ethnic identity is when an individual relates himself to a certain ethnic community ^[36]. Civic identity is the self–identification of a subject with the state, the concept and direction of its development in all socio-cultural dimensions ^[38]. Professional identity as the highest peak of self-awareness and personal development of a professional provides a person with integrity, identity and certainty in the world and profession ^[26]. Gender identity is responsible for the self-identification of an individual with a specific gender, that is, an inner sense of oneself as a man, woman or someone in between ^[15]. National identity or national identity is the most important aspect in the formation and self–determination of a personality, which determines the connection of an individual with his people and culture, it is belonging to a certain ethnic group or nation ^[29].

Thus, there are many approaches in science aimed at studying the identity of a person. In psychological science, the greatest attention is paid to issues of self-awareness, the integrity of the Self-concept, the image of the Self, the nature of interaction with the social environment, and the position of a person in society. We adhere to the position that identity can undergo changes and formation throughout life, it is inherent in continuity and integrity. It is important for a person to be aware of his belonging to a certain group or culture, as well as to understand "who am I?" and "what am I?".

Let's move on to the analysis of the concept of value orientations. According to Sh. According to Schwartz, values are those ideas and beliefs that lead a person to desired states and serve to evaluate a person's actions and events ^[20]. Personality, according to the concept of Sh. Schwartz has two types of values: at the level of normative ideals and at the level of individual priorities. According to E. Fromm, such a hierarchy of value coordinates is present in the personality structure of each individual ^[40].

According to S.S. Bubnova, value orientations are the most important components in human life, since they express a person's attitude to everything in the world around them and are an individual characteristic of a person ^[6]. In her work, I.A. Surina notes the duality of the nature of the emergence of value orientations: on the one hand, they are social, since they depend on education, and on the other hand, they are individual, because they are determined by the personal life experience of an individual ^[37]. M.S. Yanitsky writes that the value orientations of the individual and social communities are at the same time a heterogeneous, hierarchical and dynamic system ^[47].

Value orientations develop in the process of socialization and manifest themselves in beliefs, goals, interests and ideals. Within the framework of this meaning of value orientations, it is also especially emphasized that only a person with sufficiently developed consciousness and reflection is able to make a personal choice ^[22].

From the point of view of psychology, the main interest is the role that personal value orientations play in regulating the activity, behavior and motivation of an individual. The system of value orientations represents the central core of a personality, which characterizes its psychological maturity and orientation. It is the value orientations that are the vector that directs a person to a particular activity, through which the individual's individual needs are satisfied.

The theoretical positions of the scientists allowed us to determine the direction of further work in the field of research on the identity and value orientations of Russian and Buryat student youth, namely, to understand youth culture in more depth, mutual understanding between different ethnic groups in modern society, as well as to analyze the hierarchical value system and familiarize ourselves with the civic position of modern youth. The work took into account the latest research on the identity and value orientations of students about their preferred values. According to the data, modern youth in the modern world are guided more by material values than by spiritual ones ^{[7; 31]}. Based on this, we have built our work.

Let us turn to the empirical study of the identity and value orientations of representatives of Russian and Buryat youth.

Materials and methods of research

An empirical study of the identity and value orientations of students was conducted in higher educational institutions – the Chita State Medical Academy and the Trans-Baikal State University, Chita. The sample consisted of 200 people, of which 100 people were representatives of Russian culture (hereinafter referred to as the first group); 100 people were representatives of Buryat culture (the second group). The age of the respondents ranged from 17 to 26 years old. Among them are students of 1-4 courses in the fields of medicine and psychology of education.

To study the identity and value orientations of students, we used a testing method using a set of the following techniques: the value questionnaire Sh. Schwartz, a questionnaire on identity in 16 categories (M.S. Yanitsky et al., 2018). To process the results obtained, we used methods of mathematical and statistical processing, namely, Spearman's rank correlation coefficient rs, which allows us to determine the strength and direction of the correlation between two features.

The value questionnaire of Sh. Schwartz is aimed at studying the values of the individual. It is a scale designed to measure the significance of ten types of values, such as power, achievement, hedonism, stimulation, independence, universalism, kindness, tradition, conformity, security. There are two parts in the questionnaire (an overview of values and a personality profile). The first part allows you to study normative ideals, and the second part individual priorities ^[20].

An identity questionnaire in 16 categories (M.S. Yanitskiy et al., 2018). This questionnaire is designed to explore self-image. The methodology allows us to identify 16 main elements of importance that are included in the self-image of any person: a professional, a student, a man / woman, a son/daughter, a husband /wife, a unique personality, a representative of his people, a citizen of his country, a resident of a given city, father / mother, a youth representative, a member of an informal group, a friend, a follower of his religion, a representative of the species Homosapiens. The task of the subject is to rank the proposed elements from 1 to 16 according to the degree of importance for him at the moment. The most important characteristic will get the number 1, and the least important 16.

The results of the study and their discussion

We conducted a correlation analysis of the components of identity and value orientations at two levels (normative ideals and individual priorities) according to Schwartz among students of Russian and Buryat culture (groups 1, 2), which is presented in Figures 1-4. Let's move on to the results obtained.

And so, Figures 1 and 2 show the interrelationships of the components of identity and value orientations at the normative and individual levels according to Sh. Schwartz among students of group 1 (see Fig. 1, 2).

Figure 1 – The correlation galaxy of identity and values at the level of normative ideals according to the method "Value questionnaire Sh. Schwartz" for students of the 1st group

According to the data in Figure 1, it can be seen that there is a relationship between the value of "Conformity" (p < 0.05) and the identity of "I as a follower of my religion". Perhaps this is due to the fact that the consciousness of representatives of Russian culture for centuries has been deeply imbued with religious beliefs, which played a huge role in the formation of social norms and values ^{[13; 14]}.

The correlation between the value of "Kindness" (p < 0.05) and the components of identity "I am as a member of an informal group", "I am as a follower of my religion" prevails. Religion plays a significant role in shaping the values and worldview of an individual, and also determines his attitude to the world around him and other people. Kindness is an inextricably linked attribute of Russian culture and religion, giving people the opportunity to show compassion, care and responsiveness. We assume that Russians who adhere to their religion strive to follow God-pleasing deeds and committed principles based on centuries of experience and the teachings of their faiths ^[13]. As for the relationship between the value of "Kindness" and the identity of "I as a member of an informal group", kindness is considered an important human quality, the manifestation of which is a sign of respect and support for other people. Informal groups include various social networks, communities, friends, and collectives that are formed based on common interests, values, and life goals. Thanks to kindness, a representative of an informal group, for example, can mobilize people, create an atmosphere of mutual understanding and help in solving common tasks.

The value of "Stimulation" (p < 0.05) correlates with the identities "I am as a student", "I am as a resident of this city". It is known that the student age is accompanied by competition and struggle, respectively, successful education in itself is an important indicator for a person and is a motivational factor. Chita is considered a city with poorly developed infrastructure, on the one hand, this encourages students to successfully study to move to more developed cities in the future, or in order to become an effective specialist in their city and contribute to the development of infrastructure themselves ^[5].

Next, consider the negative correlations. There is a negative correlation between the value of "Conformity" (p < 0.05) and the identity component "I am like a friend/girlfriend". In the minds of students, friends or girlfriends do not influence their own behavior. In general, the students' rather superficial attitude to friendship and its understanding could contribute to obtaining such a result.

There is a negative correlation between the values of "Stimulation" (p < 0.05), "Achievements" (p < 0.01) and the identity of "I as a representative of my people". Perhaps for Russian students striving for achievements and success, ethnic manifestation is a factor constraining their development. Many young people believe that the traditions of their people have long been outdated and are common only among the older generation ^[10]. There is a negative relationship between the value of "Power" (p < 0.05) and the identity of "I as a unique person". In modern society, where the pursuit of power and success is becoming more and more significant, individuality and identity are lost in mass character and conformity. Perhaps that is why the desire for power and the achievement of a possible position in society can become an obstacle to the development and expression of one's uniqueness.

Figure 2 – Correlation galaxy of identity and values at the level of individual priorities according to the method "Value questionnaire of Sh. Schwartz" for students of the 1st group

As can be seen from Figure 2, there is a greater number of relationships between values at the individual level according to Schwartz and the identity of students in group 1. There is a significant correlation between the value of "Kindness" (p < 0.05) and the identity of "I as a member of an informal group". This correlation was revealed among students and at the level of normative ideals. Based on this, we can assume that the value of kindness manifests itself already at the behavioral level and depends on group pressure, when it is present at the normative level, but perhaps it was not manifested in the behavior of the individual.

The relationship between the identity of "I as a resident of this city" and the values of "Independence" (p < 0.01), "Stimulation" (p < 0.01), "Hedonism" (p < 0.05), "Achievements" (p < 0.05) prevails. Such results may be due to the peculiarities of Chita as a city that needs modernization and development. Of course, new specialists are required here who will be able to make new projects and proposals, which in the future may be associated for them with both achievements and pleasure in the form of material and psychological resources ^[5].

The identity of "I as a unique person" negatively correlates with the values of "Independence" (p ≤ 0.01), "Stimulation" (p ≤ 0.05), "Hedonism" (p ≤ 0.05). And so, it is important for students to attract attention and remain unique. They are not afraid to be great and suffer inconveniences, they strive for self-development and are always ready to accept the challenge of new opportunities.

A negative relationship prevails between the value of "Stimulation" (p < 0.05) and the identity of "I am like a father/mother (future father/mother)". Perhaps the result obtained may be associated with high expectations or, conversely, with a lack of attention and care from their parents, which further affected the value of stimulation.

Next, we will consider the results of the relationship between identity and values at the normative and individual levels among students of group 2 (see Fig. 3, 4).

Figure 3 – The correlation galaxy of identity and values at the level of normative ideals according to the method "Value questionnaire Sh. Schwartz" students have 2 groups

According to the results obtained in Figure 3, it can be seen that there is a significant relationship between the identity of "I as a unique person" and the values of "Conformity" (p < 0.05), "Tradition" (p < 0.01), "Kindness" (p < 0.05). The relationship between the identity of the "Representative of the species Homosapiens" and the values of "Tradition" (p < 0.05), "Kindness" (p < 0.05) prevails. We assume that the peculiarities of the perception of the Buryat people are traced here – a unique personality is associated with a clan, a family that will influence behavior, traditions that must be respected and kindness that should be shown ^{[26; 11]}.

The value of "Tradition" (p < 0.05) negatively correlates with the identity of "I am like a man/woman". There is a negative correlation between the value of "Stimulation" (p < 0.01) and the identity of "I am a citizen of my country". Students feel like a citizen of their country, but they have worries about their future, they are not inclined to novelty. Perhaps this is due to the fact that the main sample of first-year students who came from other cities. The change of place of residence affected them, as friends only appear in a new place, relatives are far away, and there have been changes in living conditions.

The value of "Power" (p ≤ 0.01) is negatively correlated with the identity of "I as a resident of this city". We assume that most students come from other cities, so they do not identify themselves as residents of this city. They only get acquainted with the objects of pride, learn what the citizens are proud of, join the general history of the city, attend mass city events, study symbols, vocabulary, etc. The value of power is shown from the point of view of their occupied status, that is, it is important for them to preserve their public image, get public recognition.

A negative relationship prevails between the identity component "I as a follower of my religion" and the values "Security" (p < 0.05), "Independence" (p < 0.05). Buryats, as representatives of Siberia, have their own unique traditions and beliefs that are closely linked to their identity. Perhaps, in modern society with increased intercultural contacts and globalization, many Buryats face challenges of preserving their national and religious identity. In this regard, they may face a conflict between their traditional values and modern ideas about security and independence. But, on the other hand, Buryats traditionally value freedom and independence. Their culture is imbued with the idea of independence and self-determination. They strive to preserve their autonomy, preserving their identity and traditions, and respecting their faith ^[1].

Figure 4 – Correlation galaxy of identity and values at the level of individual priorities according to the method "Value questionnaire of Sh. Schwartz" students have 2 groups

The analysis of the obtained data showed that the relationship between the value of "Kindness" (p < 0.05) and the identities "I as a man/woman", "I as a member of an informal group" prevails. The value of "Tradition" (p < 0.01) correlates with the identity of "I as a unique person". We believe that this is due to the peculiarities of the Buryat people, as they respect and preserve their traditions and customs, passing them on from generation to generation. This value is expressed in the preservation of a unique heritage, which is an integral part of their cultural identity.

The value of "Hedonism" (p < 0.05) correlates with the identity of "I am a citizen of my country." There is a relationship between the identity of "I as a member of an informal group" and the values of "Universalism" (p < 0.01), "Security" (p < 0.05). The identity "I am like a friend/girlfriend" correlates with the values of "Independence" (p < 0.05), "Power" (p < 0.05). As can be seen from the obtained correlation, for the students of Buryat culture, the value of independence is important for them. Perhaps they are already able to make decisions on their own, achieve their goals and solve problems that arise. When a friend or girlfriend shows independence, it can help strengthen their identity. They can see such a person as a reliable, independent partner, able to solve problems and cope with difficulties without outside help.

There are negative correlations between the identity "I am like a son/daughter" and the values "Universalism" (p < 0.05), "Security" (p < 0.05). Perhaps this is due to the fact that young people have only separated from their parents, and do not feel the security that they had before. The value of "Hedonism" (p < 0.01) negatively correlates with the identity of "I as a unique person". A negative relationship prevails between the identity of "I as a resident of this city" and the values of "Achievement" (p < 0.05), "Power" (p < 0.01). At the normative level, this sample also revealed a negative relationship between the identity of "I as a resident of this city" and the value of "Power". At the individual level, students have this in their minds and, as we indicated above, they have just begun to get acquainted with the peculiarities of the city in which they currently live.

There is a negative correlation between the value of "Achievement" (p < 0.05) and the identity component "I am like a father/mother (future father/mother)". The value of "Tradition" (p < 0.05) is negatively correlated with the identity of "I as a follower of my religion". Perhaps this is due to a change in priorities in the lives of young people. Since, in the modern world, society sets new tasks and goals for them, which are related to career and material success, rather than to the development of spiritual and moral values. And accordingly, in the struggle for these goals, some young people pay less attention to the formation of a religious identity.

Thus, the correlation analysis showed that there is a relationship between the components of identity and value orientations.

The results obtained in our study, on the one hand, confirm that identity and value orientations correlate with each other, on the other hand, they allow us to specify their specifics in modern conditions. The identity and value orientations of representatives of Russian and Buryat students have similar components of the character of the people, that is, psychological characteristics and behavioral traits, as well as the self-awareness of the people (ideas about typical features of their community). Along with this, some differences in the components of identity and value orientations are revealed.

Interesting are the differences in the interrelationships of the value of "Stimulation" at the level of normative ideals according to the methodology of the "Value questionnaire Sh. Schwartz" between the Russian and Buryat samples. In Buryat respondents, this value is significantly negatively associated only with the identity "I am as a citizen of my country", and in the Russian sample, the value of stimulation is significantly positively associated with the identities "I am as a student", "I am as a resident of this city", and is also significantly negative with the identity "I am as a representative of my people". The differences obtained, in our opinion, can be explained by the change of residence of students of Buryat culture, since most of them are not residents of Chita. This is also evidenced by the negative interrelationships of the identity "I am as a resident of this city" with the values of "Power" and "Achievements". Students are just getting to know the history of the city, its traditions, customs, and so on.

It is also established that the value of "Tradition" at the level of normative ideals according to the methodology of the "Value questionnaire Sh. In the Buryat sample, there are significant relationships between the identities "I as a unique person", "I as a representative of the species Homosapiens", as well as significantly negatively this value is associated with the identity "I as a man/woman". There are no significant positive and negative correlations for this value in the Russian sample. That is, for Russian respondents, the value of "Tradition" does not appear in their hierarchical value system. In their works, I.E. Gonchar and V.V. Steblyak write that cultural and historical traditions have really lost their significance at the present time and do not meet the interests of modern youth ^[10]. It is also possible that these differences are due to ethnocultural factors. According to T.D. Mukhina's research, the peculiarity of the self-consciousness of the Buryats of Russia is ethnicity: the preservation of tribal orientations and pronounced rodocentric identification ^[24].

The invariants of identity and value orientations at the level of individual priorities among students of Russian and Buryat cultures are revealed. Significant correlations are present between the value of kindness and the identity of "Me as a member of an informal group". Perhaps this suggests that young people, joining certain groups, feel supported by their peers, the opportunity to count on their help, as well as share their experiences and successes. There are invariants of negative relationships between the value of hedonism and the identity of "I as a unique person".

Within each culture, there are invariants of identity and value orientations at the levels of normative ideals and individual priorities. For example, in Russian culture, the relationship prevails between the identity of "I as a resident of this city" and the value of "Stimulation" at both levels, between the identity of "I as a member of an informal group" and the value of "Kindness". In Buryat culture, the following correlations are expressed between the identity of "I as a unique person" and the value of "Tradition", the identity of "I as a resident of this city" and the value of "Power".

Thus, perhaps the results obtained indicate that, firstly, this sample is mainly in the age range of 17-18 years. Secondly, most of the students are not residents of this city, but come from other regions. Thirdly, weaning from the parental home plays an important role. Fourth, the information environment, which carries most of the negative information.

Conclusion

The results of the study confirm that identity is a hierarchical and dynamic system in which a person realizes that he belongs to a certain group or culture, as well as an understanding of "who am I?" and "what am I?". According to theoretical analysis, value orientations are attitudes and beliefs that determine our life decisions, help determine our place in the world and purpose in life. They play a key role in shaping our personality as well as our identity. In turn, value orientations may differ among different people and cultures.

The empirical results of the study showed that there is a relationship between the components of identity and value orientations. The differences between the two samples on the components of identity "I am as a student", "I am as a resident of this city", "I am as a follower of my religion" and the value orientation "Stimulation" are revealed. This indicates that the students of Russian culture currently identify themselves with the status of a student, they feel belonging to their religion, with which they identify themselves. Representatives of the Buryat culture identify themselves with a unique personality, a representative of the species Homosapiens. Respondents appreciate the importance of their kind, their traditional values, religious beliefs, and national culture.

According to the results of correlation analysis in the samples of Russians and Buryats, ethnocultural differences were revealed in the relationships between the components of the identity "I am as a follower of my religion" and the value of "Tradition". For young people of Russian culture, the value of "Tradition" is not relevant at the moment, although they identify themselves as a religious person. In turn, the value of "Tradition" among the students of Buryat culture is higher in terms of positive correlations than in the Russian sample.

We assume that the correlations found indicate that modern students of both cultures are guided by values such as conformity, kindness, stimulation, independence, hedonism, achievements. Since it was these values that appeared most often in positive correlations. At the same time, it is necessary to pay attention to the negative correlations of the components of identity "I am as a citizen of my country", "I am as a follower of my religion", "I am as a resident of this city". Perhaps several factors could have influenced these results. These are weaning from the parental home, the age range of respondents, change of residence, society.