Interethnic Marriages in the Context of the World View of Modern Russian Youth: Family and Nation Values, Private and Public Life
Lourie Svetlana
DOI: 10.17212/2075-0862-2020-12.1.2-275-294

Modern Russian youth have a consistently high percentage of positive attitudes toward interethnic marriages. The vast majority of young people react positively towards interethnic marriages as marriages by love. However, only half of them allow the possibility of a nationally-mixed marriage for themselves personally. On the one hand, we are dealing with a declaration that love is above all, and on the other hand, there is a reason why half of the respondents understand that they are not ready to follow it in their lives. Fear can keep three quarters of young people from mixed marriages because they will have to change their habits, stereotypes, and behavioral patterns. Meanwhile, they do not care that their children can be carriers of another religion or culture. Almost none of the young people express such concerns. We try to explain these seeming oddities in the article. We analyze the world view of Russian youth, including their families and national aspects, based on a closed interview conducted with the help of the author’s methodology.

We have revealed a very high importance of family for the young people, including their parental family. The vast majority of young people do not position themselves outside of family. Almost all respondents intend to marry once and for all. More than half of them believe that the family is a source of comfort and protection and is intended only to meet their various needs. But for this they are not going to trouble themselves. A significant number of young people admitted that the family may be not traditional, if only it would bring comfort. Although no one called an unconventional family desirable for themselves. The requirements of protection and comfort are the basic requirements of the family. The young do not care who the family consists of, if it meets those requirements. And in this context, an interethnic family is only one of the options for an unconventional family. And almost the only obstacle to an interethnic marriage is that the clash of different cultures can bring some discomfort in everyday life.

If the family value is growing among youth, then the national value is dramatically falling. Interethnic marriages are perceived by young people from the point of view of interpersonal relationships only. Interethnic marriages are outside the context of interethnic relations, they remain in the sphere of a person’s private life. And the point here is that a person is perceived not by his nationality, but as a personality outside an ethnic group. Therefore, interethnic marriages are rather non-ethnic, as Russian youth see them.

The Philosophy of Zen Buddhism as a Development Factor for Self-Identification in Japanese Society
Rodicheva Irina,  Novikova Olga
DOI: 10.17212/2075-0862-2019-11.4.2-429-442

The concept of “self-identification” in Japanese society is subjected to philosophical consideration, the categorical underdetermination of which rises significant difficulties in operating this concept.

This study focuses on and analyzes issues related to the influence of Zen Buddhism philosophy on the methods, ways and characteristics of the Japanese identity process. Rituals from ancient times and supported by modern Japanese tradition; high degree of reflection; the practice of meditation as one of the main features of Zen Buddhist culture; understanding of the principle of “emptiness”, Japanese community organization — these are the characteristics that stand out as a key, and are explored in the article as the basic foundation for constructing an identity. This work focuses on the fact that it is Zen-Buddhist philosophical attitudes that are defined as means to solve the negativity problem of the prescribed identity in a clearly hierarchized class society in Japan, because through the concept of “emptiness” the Japanese form the idea of a humble acceptance of their status parameters in their everyday life. Comparing oneself to others is the main factor considered in the formation of any kind of identity, the analysis of which also reveals the influence of Buddhist philosophy and defines the basic aspect of self-identification as being included in the “friend-or-foe” pattern since the idea of one's reference group as “significant ones” expressed in the Buddhist term “the world of existence” (Skt. dharma-dhatu). When revealing the highly developed Japanese ability to borrow and adapt as a way of interacting with another, the indicated adaptation clearly manifests itself precisely in the process of borrowing Buddhism. The aspiration to harmonize the inner world through the practice of peaceful contemplation (Skt. Dhyani) as the highest achievement and the basic principle of Zen Buddhism, is defined as an important factor that determines the norms of behavior in Japanese society. Based on the concept of contemplation, the study touches upon another important element of Japanese Zen culture such as hieroglyphic writing. The significational, connotational and denotational saturation of writing in Japan augmented by ethical content has a huge impact on the process of a personal self-identification through non-locality mechanisms, initiating one or the other cultural phase in the development of society.

Identification crisis in the transition period of society development the case of Azerbaijan
Yagubova Nargiz
DOI: 10.17212/2075-0862-2019-11.4.2-443-453

The article describes the experience of the crisis period in Azerbaijan at the end of the 20th century and at the beginning of the 21st century.We can say that this topic is relevant for all post-Soviet countries, which gained independence in the new era. Self-determination of people, their connection to certain values give them a clear idea of the world, just as it was in the Soviet era, the connection to the model of the “Soviet man” created this idea. The crisis of identity is a process that occurs when common norms and values are broken. Further the author considers the impact of social diffculties on moral values experienced by people of Azerbaijan during the transition period. Many people try to use easier and shorter ways to meet their material needs, and they often choose
illegal ways. Moral values are weakening and gradually they begin to consider it as the norm.The author also points out that a society that has been accustomed to socialism for many years cannot adapt to the rules of capitalism that are alien to it. The author describes this process with E. Durkheim’s term “anomie”. It was considered that in the early 20th century, the process of forming a unifi ed national identity in Azerbaijan was over, however, the processes observed at the end of the twentieth century showed that this idea was wrong. The elements that formed our national identity at that time – Turkism, Islamism and so on – began pressingly to appear. There was a need for a model that unites people both in the identity and the spiritual realms. The author analyzes the
experience of European countries on their way to national state building. Since the characteristics of our times are different from previous periods, it is noted that the formation of national identity in new national states like Azerbaijan is a relatively diffi cult process.
The author highlights the idea, that the moral values in Azerbaijan have not been stabilized yet and no model has been formulated to be applied as an example. Today Azerbaijan is a place where national culture, Soviet past and market economy are combined. During the research, phenomenological and interactionist approaches helped to understand human and community relationships. Historical-comparative method was used to study historical foundations of identifi cation models. The research was based on historical and
objective principles.

Post-Soviet Russia between Federalism and Unitarism: Normative Models and Realities of Transforming Society
Erokhina Elena
DOI: 10.17212/2075-0862-2019-11.3.1-194-210

The article deals with the problem of correlation between the theory and practice of Russian federalism. The author shows the relationship between sovereignization and the formation of a new Russian statehood at the beginning of the 1990s. The author also highlights the cyclicality of fluctuations from decentralization to over-centralization in relations between the center and the region. Federalism is seen as an institution, as a normative model, and as a practice. The paper draws particular attention to the historical context of the formation of the Russian statehood: “the parade of sovereignties”, the collapse of the USSR, the adoption of the Constitution of the Russian Federation, the Federative Treaty on the authority demarcation with the Republic of Tatarstan. The author suggests that the inertia of decentralization after the collapse of the USSR not overcome by the Russian Federation in the 1990s prompted the federal center to borrow elements of unitarism. In the 2000s negotiability inability of elites in all authority levels was forcibly compensating by construction of “power vertical”. However, already by the mid-2000s the management centralization turns into a self-sufficient trend. The comprehension of the phenomenon of Russian federalism, the compliances of institutional practices with constitutional principles, the search for its optimal model and other issues served as a starting point for an interdisciplinary discussion. To date, several directions have been formed, each of which has its own argumentation in the dispute between supporters and opponents of federalism, who believe, that the unitary model of Russia's structure to be more optimal. It has been suggested that the negative experience of decentralization of the 1990s is associated in academic and everyday discourse with federalization. Such a setup prevents the objective understanding of this phenomenon as a factor that has played a positive role in the formation of the new post-Soviet statehood of Russia. The thesis is substantiated by the fact that with the entry of the Crimea into Russia, the federalist discourse acquired a new breath. To prove this argument, the author refers to cases illustrating the desire of individual subjects to use the institutions of federalism to build parity relations with the center to solve issues that are under the joint jurisdiction of Moscow and the regions. The author comes to the conclusion about maturing of prerequisites for a new cycle in the development of federal relations. The lack of budgetary funds, which the majority of subjects is experiencing now, makes them exercise their authorities, pushes regions to the need to expand the scope of their rights. The strategies of interaction between the federal center and the subjects of the Russian Federation are proposed to be described in the metaphors of bargaining and partnership.

Karaites of Crimea. Travel notes on Self-identity
Plyusnin Juri
DOI: 10.17212/2075-0862-2019-11.2.1-209-232

The problem of self-identification of small ethnic groups are becoming more threatening because of the importance of globalization processes. All small ethnic groups are now subject of the ethnic identity assimilation destructive processes. Karaites occupy an important place in this, because their language and religion disputes about the origin of the people many years. This uncertainty of self-identification was the cause of our field research. There are some results of the preliminary analysis. I have carried out a case study of ethnic self-identification of the Crimean Karaites. 15 expert interviews with the Karaites in Feodosia, Simferopol, Evpatoria, and 48 focused interviews with residents of 12 cities and rural areas were conducted. Information from experts and ordinary residents of Crimea proves the ambiguity and uncertainty of a significant identity of the Karaites, as well as poor awareness of non-Karaites inhabitants about Karaites neighbors. Experts which claim about their Karaite origin, deny kinship with the Jews. They see themselves as ethnic Turks on the basis of language, which none of the respondent does not own the required extent. They believe Karaism independent religion. Experts who speak Hebrew and Karaite, in contrast to other, recognize such links. We note the significant socio-political diversification and atomization formal public activity the Karaites throughout in the Crimea. Karaites public NGO-organizations compete for budget funds and for the expected state support. Their social activity is not include the Karaites countryside in any way. Our survey of residents in the streets showed that many of them are not aware of the Karaites as a people, or have no idea of them all. Only those who is a neighbor, or a kinship with Karaites know about them. Crimean Karaites have by now almost completely assimilated ethnos. although many Karaites are still an ethnically pure. The socio-political, cultural and religious activities of active representatives Karaites people are not conducive to any ethnic consolidation, preservation, and revival of a small ethnos.

“It wasn’t like That”: Discussions about Terror in the Socialist Revolutionary Party during the Civil War
Morozov Konstantin
DOI: 10.17212/2075-0862-2019-11.1.2-327-355

This article, written to a large extent on archival material (mainly from the Central Office of the Federal Security Service of the Russian Federation), is devoted to the topic of discussions about terror and the attitude of the Socialist Revolutionary Party to it during the Civil War. The studies conducted in the previous year allow us to draw a conclusion that the assassination attempt on Vladimir Volodarsky on June 20, 1918 and on Lenin on January 1 and August 30, 1918 cannot be considered out of the context of the Socialist Revolutionary Party attitude to terror (though they were not the acts of the Socialist Revolutionary Party). If we consider the emergence of terrorist sentiments in the SR and the SR terror itself after October 1917, without violating the principle of historicism, it becomes obvious that these sentiments were a response to the seizure of power by the Bolsheviks in October 1917 and the dispersal of the legitimately elected All-Russian Constituent Assembly, accompanied by the shooting of peaceful demonstrations in its defense in Petrograd and Moscow. At the same time, a considerable part of the Socialist Revolutionaries, including leaders, was plunged into a great deal of confusion by the impossibility to use weapons (including terror acts) against the socialists, and also in a situation when the Bolsheviks enjoyed the support of a part of the capital city proletariat (and not only in the capital city).

Problems of Preservation of the National Self-Consciousness of the Russian People
Chernoskutov Viktor,  Romannikov Oleg
DOI: 10.17212/2075-0862-2019-11.1.2-356-365

The problems of preserving Russian national identity at the present stage are considered in the article. The authors analyze the sources, the main stages and ways of forming the self-consciousness of the Russian people. They note that its formation is inextricably linked with the process of the formation of the Russian national culture and national self-consciousness. The views about the features of the Russian character, the peculiarities of the Russian soul, embodying the spiritual essence of the people of Russian thinkers such as F.M. Dostoevsky, V.S. Solovyov, N.A. Berdyaev etc. are investigated in a socio-philosophical context. The article emphasizes that with the collapse of the USSR, a one-time surrender of the positions of a great country took place: there appeared an ideological vacuum, there was no consolidating idea or ideals. The authors show the differences in the principles of the existence of Russian and Western civilizations, the current increasing pressure on the Russian state and citizens literally in all spheres of life, the authors note as well that the economic and information wars against our country threaten the unity of Russia as a multi-national state. Russophobia and the socio-economic anomie of Russian society are considered among them. The authors come to the conclusion that in order to develop the self-consciousness of the Russian people, it is necessary to preserve Russian culture and the Russian language, strengthen inter-ethnic ties, educate young people on the examples of the historical past, folk traditions and customs, enhance the role of the Russian Orthodox Church as the traditional moral authority of society.

Ethno-Social Potential of the Territory: a Special Case of the Jewish Autonomous Region
Molyarenko O.A.,  Plyusnin Juri,  Chernov M.I.,  Kordonsky S.G.
DOI: 10.17212/2075-0862-2018-4.1-105-135

The paper estimates the modern ethno-social potential of the administrative territory - the Jewish Autonomous Region, highlighting the importance and system-forming role of the Jews. The first introductory article of the cycle presents the author's concept of the ethno-social potential of the territory. Ethno-social potential is an integral part of social and, more broadly, human potential. The concept is defined by the authors as the possibility and ability of representatives of various ethnic groups to use ethnically specific cultural and historical traditions and economic practices as resources for achieving the goals of social development of both individual ethnic groups and the entire local society. The authors describe the methodology of phenomenological social research. The main qualitative methods are immediate observation and interview. The results are based on the empirical materials of field research. The article outlines the historical and socio-political prerequisites of the formation and current state of the ethno-social composition of the Jewish region. The main reasons for the uniqueness of the region are, firstly, in several successive stages of the settlement of the empty areas of the Amur lowland by ethnically diverse populations. Secondly, the unique state status of the Jewish people in this territory does matter. The Jewish national district has been the first nationwide state formation of Jews for two millennia that defines a special nature of the interstate relations between Russia and Israel. The settlement of the territory continues in the post-Soviet period. This is also a unique experience for modern Russia. The constitutional status of the region is being discussed. Autonomous administrative territory is represented by the only subject of the Russian Federation. This provides a unique position of the region in the administrative-territorial system of the Russian Federation. The consequence of this is the impossibility of changing this status of the Jewish Autonomous Region without changing the Russian Constitution. The first co-author of the article (S.G. Kordonsky) proposed the original concept of “multinational Jewish people”, the methodological foundation of which is his “fan matrices theory”.

Who Are the “Evreytsy” (Jews), or Experience of Cultural Synthesis in the Amur Region
Blyakher L.E.
DOI: 10.17212/2075-0862-2018-4.1-172-190

The article is devoted to the analysis of cultural synthesis, which emerged in the Jewish Autonomous Region. Cultures-participants in this synthesis are the cultures of the Amur peasantry and Jewish settlers of 1920s - 1930s. The first community was formed in the last decades of the XIX century in the conditions of mass migration of the peasantry to the Amur lands. Huge benefits, relative weakness of power on the eastern outskirts of the Russian Empire led to the formation of a unique community based on the principles of self-organization, distancing itself from any authority. But that community was destroyed during the Sovietization and suppression of anti-Bolshevik uprisings. As a result of the repressions and flight of peasants to China, the region turned out to be uninhabited, and the “relic” of the community participated in the synthesis, reproducing the most archaic and sustainable social and economic practices (setting for autarky, mutual support, egalitarianism, network principles of social interaction, hunting, fishing and gathering in terms of self-sufficiency). The resettlement of Jews from the former “Pale of Settlement” for Soviet power had a completely utilitarian meaning: the reduction of overpopulation in the western regions, the settlement of the “empty” Far East. There was an additional reason for the resettlement of “working Jews” – it was necessary to detach a former resident of the “Pale of Settlement” from the community based on religion. As a result, the project of creating a new Jewish culture was implemented – “national in form and socialist in content”. At the same time, the internal ties and economic practices of the new settlers were formed under the strongest influence of the local peasantry. As a result there appeared such a structure where the Jewish component was responsible for communication with the outside world, and the peasant one was responsible for the economy of the region and communication inside the community.

Jewish Communities and “the Jewish Factor” in the Jewish Autonomous Region of Russia
Chernov M.I.
DOI: 10.17212/2075-0862-2018-4.1-160-171

The article covers the current situation in the Jewish community of the Jewish Autonomous Region (JAR) and the significant place of the “Jewish factor” in the social structure of the region. The Jewish factor is not always confined to ethnicity. Surveillance and in-depth interview were the main research methods used by the author. The study is conducted due to a grant from the “Khamovniki” Foundation for Social Research. Despite a small number of Jews living in the region (according to the data of the All-Russian population census and the estimated data of Jewish communities themselves), the “Jewish factor” is significant in the regional life. Jews and the “Jewish factor” are present in all areas of the autonomous region. They are an important part of the administrative, cultural, and business elite of the JAR. Thus, it is Jews and Jewry that are a kind of band which binds together the fragmented territory of the JAR. A unique new ethno-cultural community with its own special features and self-identification is being formed on a Jewish basis. Non-Jews by birth often perceive Jewish culture, the history of specific features of the JAR as part of their own identity. Within this new community, there exists and develops a traditional Jewish communal infrastructure with a synagogue, a kosher public catering, education, etc. The presence of a small, but actively functioning Jewish Orthodox community contributes to the preservation of the Jewish core and Jewish character of the JAR, as well as the consolidation of broader social groups (including government officials), Jews and non-Jews around the Jewish historical and cultural heritage of the region. Jews and the Jewish factor in the JAR are the connecting link for the heterogeneous economic-geographical and ethno-social structure of the region. The functioning of the Jewish communities of the JAR contributes to the formation of a “multinational Jewish people” in the JAR (according to the concept of Simon Kordonsky). The development of Jewish communities and the consolidation around them ensure strengthening of the ethno-social potential of the Jewish Autonomous Region.