Conflict and violence

The conflict, understood as a clash, as a struggle for one's own interests, is an attempt to break free from the shackles of domination and free from coercion, and the purpose of the conflict is to restore reciprocity and equality in relationships. In fact, in this case, here and now, we are talking about the fact that there is no conflict if there is no place for violence in intercultural interaction.
Giving a general definition of intercultural interaction, we can note that this is a set of heterogeneous, multi-level connections, relations and processes of functioning of cultural systems that influence each other. Meanwhile, it is necessary to understand that this influence can be both positive and negative. In the first case, intercultural interaction is free from coercion, is carried out of good will and contributes to the mutual enrichment of cultures. In the second case, intercultural interaction is associated with violence and lays the foundation for the emergence of conflict as a way to eliminate the compelling factor. In our opinion, in contrast to other forms of interaction, in intercultural violence, violence precedes conflict.
Violence in intercultural interaction is the imposition of culture through the use of coercive means or through violent practices. So, for example, as a method of regulating interethnic confrontation, the dominant group can resort to artificially stimulated assimilation. Unlike artificial assimilation, natural assimilation is the result of historically long processes and does not have the character of a purposeful policy. Assimilation is the process by which a subordinate group changes its identity, assumes the characteristics of the dominant group, and ultimately merges with the majority. That is, representatives of foreign cultural minorities must abandon their cultural distinctiveness in order to become part of another, often opposite culture. The policy of artificially stimulated assimilation carried out by the state is complicated if the cultural differences between the minority and the majority are significant and the representatives of the minorities live compactly and not dispersedly. Thus, the practices of forcibly stimulated assimilation can cause discontent and generate conflict, that is, the struggle to get rid of coercion and establish cultural parity.
Changes in cultural life are always associated with changes in the mode of production and exchange: regardless of what is produced and what is exchanged, for culture it will be the production of meanings, values, norms, etc., and the exchange of them. Conflict, unlike violence, is a real signal of such change. Turning to the results of J. Galtung's research, we see that violence, including cultural, is organically interwoven into the social fabric.
The pursuit of social peace leads to misconceptions about the positive role of conflict. The latter is deduced from public consciousness as something negative, becomes a phenomenon of a private order, an accidental collision on the basis of specific interests, ceases to be the law of social life. As well as violence with such an approach becomes an attribute of something alien, countercultural, anti-cultural. Together with the leveling and even exclusion of conflict from the life of society, violence is leveled and excluded, but violence has not disappeared from the social arena, every year it increases its importance in interaction both within the socio-cultural system and between cultures.
The concepts of "violence" and "conflict" reflect such methods of socio-cultural interaction in which one of the parties gains the upper hand over the other, using the means of spiritual (value, ideological) and material influence, the result of which should be the recognition of the defeat of one of parties. These means of influence can be of a direct violent (army, law, law enforcement agencies, prison) or indirect (money, power, religion, system of cultural values, ideology, morality, norms) character. Indirect characteristics reduce the pain of violence, but at the same time have the greatest impact on inciting and escalating or de-escalating and ending conflict.

Conclusion

Thus, the following conclusions can be drawn.
Conflict of the XXI century. lies in the assertion of the "non-Western" world that it is no worse than the West, that its values are as grounded as those of the West, that the world today is diverse and that "being modern" no longer means "being Western." This conflict, which is gaining more and more dangerous momentum, can be resolved when the violence created by Western culture today, which it does not recognize as such, exhausts the ability to force its cultural values, traditions and norms, justifying this by concern for creating culture of peace and harmony. Any violence is a compulsory action against a certain subject of socio-cultural relations, and therefore, like any action, violence presupposes counteraction, since only the use of a coercive retaliatory action that generates a conflict allows the opposite side to protect itself and its interests.

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