SACRALIZATION OF COLLECTIVE MEMORY AS A WAY OF IDEOLOGICAL DEVELOPMENT OF THE PAST IN THE METAMODERN ERA

The relevance. The article is devoted to the analysis of new strategies of ideology in working with collective
ideas about the past in metamodern societies. The issues related to the transformation of the structure and
content of ideology, the change of the main object of its influence and new tools in the management of collective consciousness and the unconscious are touched upon. The main hypothesis of the article is the assumption that metamodern societies are characterized not by de-ideologization, but rather by a crisis of ideology, expressed in distrust and suspicion of the authorities, rejection of previous meta-narratives, which formed the foundation of ideologies and ensured the legitimacy of power in previous periods. The main purpose of this article is to show that the main object of the impact of new ideologies in metamodern societies is not a person as a free person, but collective memory. In the first third of the XXI century, a new political ontology is being built, in which history occupies a central place. The thesis of the article is the assertion that new hybrid forms of ideology work not with historical consciousness, but with the contents of collective memory. Ideology is traditionally characterized by rewriting the past, but in the era of metamodern, its work manifests itself in a purposeful and conscious sacralization of collective memory, which unfold simultaneously with desacralization of collective ideas about the past. These processes have their own characteristic features depending on the political regimes. The main processes of sacralization of historical memory in authoritarian/totalitarian and democratic societies are considered. It is shown that the purpose of sacralization as an ideological tool in authoritarian/totalitarian societies is to legitimize power, maintain collective identity and increase the patriotic sentiments of the masses. Methods: system approach, hermeneutics, phenomenological method. Conclusions. Metamodern societies are not de-ideologized. The ideological complex as a set of intellectual stra-tegies retains its functionality, but passes into new forms of existence. The shadowy, latent ideology becomes the dominant form. Its main institutions are historical politics and the politics of memory. Shadow ideology builds its work with collective ideas as hidden, unobvious, requiring decoding and reconstruction. However, it manages to effectively form specific behavioral attitudes and patterns among the masses in a limited period of time. Through a set of practices for working with collective memory, latent ideology canonizes a certain tradition, fixing it in the form of a canon of sacred texts, memorial culture of memorable places and dates, ritual actions and rituals. The historical past becomes a material for ideology, opening up wide opportunities for manipulation of collective ideas, motivation and assessments of social groups.