Is it possible to disobey parents in the question of marriage, that is, to marry or marry a person, whose candidature does not suit parents? Since I live in the Caucasus, then this problem is relevant due to national and estate prejudices.

It is difficult to unambiguously say. Each situation is individual. Ignore the opinion of the parents, especially at your age, I would not. By making a decision, we should weigh all the "for" and "against" before God, society and its predicted future. Feelings and emotions should not blind and remove everything.

The relatives of a young man, Muslim, insist that he marry the girl of his nationality, and his beloved is not suitable for this criterion, although it is Muslim. How should he do? Marry without love by the will of Rodney or follow the field of heart? Ruslan.

Relatives never wish bad, but even more parents. Your question requires a purely individual approach.

At the end of the heart in the matter of creating a family, you should never rely completely, it will sooner or later go to the second plan before the deep feelings for parents, close to people growing you. Or, suppose tomorrow you can like a different girl, what are you running for her, "following the field of heart"? Of course not. You will understand that you already have a family, there is a great responsibility before the Most High for the peace of mind and the well-being of a homely hearth.

Together with your mother or father (depending on who you are closer to the discussion of this kind of questions, who is more sensitive and fully able to understand you), and maybe immediately with both, sit calmly closest in the evening for a cup of tea and thorough Talk to this vital topic. Perhaps they are overly limited to this question, but it is very likely that now your feelings will push the arguments of common reason and everyday reasonableness. You must take into account that, as a representative of a certain people, you need to preserve national customs, traditions and language inside your family. The spirit of religious practice and righteousness should also be preserved and developed. Understanding, a favorable atmosphere to upbringing a new generation and much more - all this needs to be considered.

For example, I, for example, a supporter of the community of future husband and wife in religion, as well as in the issue of nationality. Since it contributes, it seems to me, additional relief and without that difficult life. I agree that in any rule there is an exception that is also true and appropriate. That is what you need to solve with your parents in a relaxing communication for a cup of tea.

My mother is categorically against the nation of my groom. She even wants to hear anything when I explain to her that it was wrong to blame all the people in something. Each people have good and bad people. So, can we, without asking for its permission, make anyone, and then declare about it? I do not want to upset my mother, but I don't want to lose this person too. How do we be? Amine.

It is difficult to definitely say something. And what is the attitude towards your choice of your father or close men's relatives? If you are less than twenty years, then the opinion of the parents is decisive for you. If you have more than twenty (and even more so - twenty-five), then find weighty arguments in favor of your groom. The arguments proving the need for this marriage (for example, raised, does not drink, does not smoke, does not walk, able to provide a family, etc.). After all, the normal groom without bad habits today is not so easy to find. Do not be categorical, try to observe maximum tactfulness and diplomaticity. Hope you are familiar with the parents of the groom? Let them see with your parents. Communication and acquaintance of your bridegroom and loved ones plays a very important role in the subsequent family well-being.

I met a girl, we have a good relationship with her. We want to connect our destinies. Her parents are not against this union, but my parents (especially Mom) categorically against. The whole problem is that the girl is not my nationality (I am a Turkmen, she is half the Kazakh, half Tatarka).

Dear Imam, what will you advise, what decision should be taken - marry or give up this union? I understand that you need to obey your parents, even the words "pah!" Cannot talk. Daoud.

If she is a good person, is suitable in nature and worldview, then convince his mother in the loyalty of choice. Mothers are usually very critical to the daughters, and therefore some young people do not marry up to 30 years, and someone already up to 40. Take it into account.

I am Russian, my young man is Tatar. He confesses Islam. I also accepted Islam. We are almost three years old, but his parents do not agree to our marriage in the registry office and in the mosque. I agree only that we remove the apartment and lived outside the law of worldly and religious. We do not want so much. Tell me, can we spend nicknames (marriage) without the consent of his parents or will it be wrong? My parents want us to be happy and have nothing against. I go to my madrasa for almost a year, but for some reason I am ashamed to ask about it from our revered Hazrat. Vera, 22 years old.

If he is already an independent person, then you can become a full-fledged family without the consent of his parents, especially since you have come for three years. It's time to become a normal husband and wife with relevant functions and responsibilities.

I got married to Pakistan. We studied together at the Institute. Then I was not yet Muslim. He did not get the consent of his parents, but very insisted at the wedding. We read nicknames, after a year I accepted Islam. After that, I understood how important the consent of the parents, and was very worried. He always said that everything would be fine and they would take us. A year later, we registered a marriage in the registry office.

Then in a year he left, I finished my studies and went to him. I met his mother, sister. Father at that time was not. The husband did not introduce me to the oldest brother (feared). I stayed there for three months, and my husband sent me home. He said that she had to wait until they agree. Now we have a son, he is two years old. The husband did not see him so much. Promised to come, but everything was not working, there were important reasons.

I think it was just not able to go against my parents. They know that we have a child, but they do not care. The husband does not provide us, although he says that he loves and be sure to be together. I have long been thinking about divorce. Recently, his friend went to Pakistan, and the husband assured him that he would come very soon and that I would not be divorced with him. But the friend does not believe him. Tell me, what should I do? Forget, delete from life and divorce? Or convince, wait, tolerate, give another time? I do not demand to leave parents. I always told him: To take care of what you think. Hope.

Ask your heart, mind, not emotion. I think it will help. Nevertheless, I advise you to initiate a divorce through the registry office and seriously think about the arrangement of a normal family life.

I had a situation from which I see no exit. I am friends with my girlfriend a year and a half. During this time, we loved each other very much and would like to be together all my life. My girl is also a Muslim, but another nationality. The whole problem is insistence of parents that my wife is our nationality. I can't go against my parents, but I can't talk with my beloved either. I want to emphasize that I do not drive without glowing feelings, and the mind. Perhaps you will say that the parental position is more priority, but there is any way out of this situation?

Find the right moment and introduce it to your parents. Gradually convincing them and, if the blessing follows, not laying in a long box, marry your beloved.

Put the target. Tirelessly and dimly go to her, and you will achieve it if you are patient, polite and diplomatic.

I am Russian Muslim. Timur is a man I love, - Tatar. We meet for four months without anything forbidden. We have a conversation about the future life, about the family, about children. But the fact is that his parents and all relatives are very distinguished by the issue of nationality. Yesterday I met his dad. He said that I really liked him, but still ... I'm not Tatarka. Unfortunately, there are no examples of prosperous mixed marriages. Timur introduces me to Tatar culture, and I am glad to learn, strive to preserve the spirit of religiosity and Tatar culture in the family, for me it is also important, because I want to be part of a whole. But! Dad Timur asked him to refuse to love to me, endure the pain and forget ... and I can not do this. Along with Timur, we constantly develop spiritually together. And the answer is "no"! I know how important the opinion of the parents, and my young man will never go against their will. And I naturally, I also do not want to disconnect the family, I only have good intentions. Oksana, 23 years old.

Leave everything as it is. Do not torfer events. Time will show and put everything in its place. Perhaps the peak state of feelings will pass, and you can more objectively and, taking into account the prospects to look at what is happening. Timur will be able to convince the parents if you are actually related souls.

I was removed to marry a girl, but her parents are against only because I am another nationality. I would really like to see my wife in this girlfriend. I feel that she is my destiny. What to do? Is it possible to marry without their consent? This religious girl, dresses like Muslims, but her parents impede it. If we got married, she could freely comply with religious requirements.

And how do your parents relate to this intention?

I believe that very often we ourselves create a problem, especially when we go diligently on the desires, I don't try to think about it, weigh everything, analyze the alleged consequences.

I think that if you, your friend and her parents are quite reasonable people, then there is no difficulty in finding a way out of the current situation. And of course, do not lose a sense of male dignity. Do not pride, and dignity.

I am Russian, but Mom says that we had Muslims in the family, and faith was transferred to me in the blood. I teach prayers, I make namazy, I pay to cry. My question: I want to marry orthodox, so that she makes Namaz, was covered and lived according to the laws of God. But, unfortunately, we do not have Muslim familiar. I tried to get acquainted, but they turn away from me, because Russian. Can you advise how me to be? How to find a wife? I can not choose among unbelievers. Ahmed.

The most suitable bride for you will be Russian-Muslim. Such religious practitioners even more than young men. I think you will not be much difficult to find it. The main thing is to desire, with the hope of the mercy of the Most High, and some effort in this direction.

He is a Muslim, and I was a Christian. We got married, as it relies on Islam. We had problems because the woman should completely obey a man, and I do not think that it is right, I am differently raised. More, for example: my husband is a very hospitable person, and I, on the contrary, I love to be alone. My husband is by the nationality of the Chechen, and they do not have a man to help a woman in the economy. It's hard for me, I have a small child, I have to watch him, and my husband is constantly guests and I need to do everything. I stopped praying. It became very irritable, nervous, often hysterics. I tried to explain my husband that I need time to come to Islam and that I need help, but he wants everything at once. Now we want to divorce. Please advise what to do? Anastasia, 23 years old.

It will be better to make up and do not take on more than what you can take out. Find a good language.

"A joint life is a collision of two microcultures. The couple is called upon to create a common culture, and irritation occurs when the other manifests its features ... From the moment the movement slows down to each other slows down or stops, the damage from the attacks of irritation becomes more. "

The situation is such that I am Georgian, Christian, my young man is Chechen, Muslim. The only reason for which he cannot marry me (even when I will accept Muslim), this is what he has so not accepted in the family. He can only marry Chechen. How to be? Tamara, 24 years old.

If he is convinced that the marriage between you cannot be concluded, then all relationships should be interrupted with him and worry about your marriage. Do not soothe yourself with a good relationship if they have no family perspective. Try to forget about it forever.

Do not show levity, you are still someone's future wife and mother. If your friend will insist on the continuation of the relationship, saying that "perhaps it will happen," then immediately get acquainted with his parents, relatives, and your eyes will open to the true state of affairs. What can be done today should not be left for tomorrow.

My brother married a Russian girl who accepted Islam, but immediately after marriage, she ceased to abide by the minimum religious practice and resumed his old lifestyle. We convinced him to divorce, but he did not dare. Now he says she repeated, and therefore he will live with her further. How do we be? Said.

He must do the way it seems more correct. An unauthorized person who does not know all the nuances is difficult to advise something.

How to be two adherents of Sunny if they want to marry, firmly determined in a mutual choice. But the Father of the girl prohibits her to go beyond the guy because he is a representative of another people and the other locality, although they are all Caucasians. Can a girl herself choose a guardian to himself (besides his father) from among the righteous Muslims so that he gave it for the desired? Her father, considering himself a Muslim, does not make Namaz and may raise her to marry another. After all, he is at least Fasik (sinner)? Muslim.

An intended groom must be found to find a common language with her father, belonging to him not as "Famika" (sinner), but as to who brought up, climbed, guarded, coast his daughter, the future bride, over the years. So, he, who worried about her all these years, wants to give it in reliable hands. Prove him his reliability, pupil, eliminating the issue of religiosity, in which you are still green, not matured to the end. The maturity of man, by the way, is determined by his serious life successes and achievements.

It is necessary to communicate with him as older, and not as a peer-peer, and convince him of his hardworking and decency. And make him, for example, dear gift to arrange to myself. Find out your girlfriend, about what car her father dreamed, and give it to him as a good generous Muslim.

Shamil, in all his answers you write about the fact that you need to marry your nationality on a person, sometimes it seems that this is the main criterion! And not at all the degree of human faith and no feeling of people. It seems to me that it is wrong. Amir.

Realities are such that even people of one nationality cannot get along together and come to family harmony and understanding that then talking about different ... degree of faith, piousness can be alone, and the mentality is different, and it will play a latter role in living together.

But I note when the chosen is positive human qualities, the distinguishing features of the mentality, inherent in his people, will not interfere with the creative well-being of family life. In another case, if bad features are found in the chief, the indicator of its nationality is included (although these features may only be inherent in it, and not his people), and everything comes down to the fact that the cause of all quarrels and grinding is nationality. Often, interethnic families disintegrate because of this.

In the interethnic "union" both (husband and wife) must go towards each other and produce the total culture that brings them closer. "Own" thus partly lost in this.

You choose how to do. It is only necessary to analyze all the pros and cons, do everything possible and rely on the mercy of the Creator, especially in what is outside of our forces.

I live with a man from Egypt, we have been together for ten months. I accepted Islam almost a year ago. Before that, my life was not very good, and I had a man before him, but I repented in your deed sins and loved this person with all my heart! He is afraid to marry me because of my past, although he loves and wants to be with me. His parents can be against me. Well, he just told me that if we get married and then suddenly meet the person with whom I was ... how would he feel? I imagine, very bad! Lord, I do not know what to do. I'll just die without him! Zulfia, 20 years old.

Believe me, there are a lot of such weselves on the ears of "words of love". The reasoning about that "what he will feel when he meets the person with whom you were" that "parents will be against", - veiled denial and not planning something serious with you for the future. Those men who are approaching marriage with all liability and understanding, "think" quite differently. Come to life more realistic. You are young, and everything is good, you still have ahead. Do not waste your priceless time, beauty and energy on the one who uses you for ten months, unless adultery and not wanting to take responsibility for your future. The adultery is gradually burning in man all the holy, his morality and morality, and if they remain, then only in the language.

Take the future in your hands and without fear (you are a believer), step forward to your happiness, including family!

I am a Christian, but after the death of my mommy lost faith in God and in everything that surrounds me. At that time, my boyfriend was nearby, he is arab Muslim. With it, I again believed in the existence of the Most High. And I think that it is ready to accept Islam, I read, study Arabic. But it so happened that he had to fly to another country, and I remained alone. When I flew, he swore God, which will do everything to be together and married. Already ten months I am waiting. I do everything he says, but when he doesn't like something, he wants to part with me and this is very offended by it. And never asks for forgiveness. In general, he does not help me either, promises something, but then does not do, finds some reasons for excuses.

I do not find myself places, I am very worried and nervous, my health is already below average. I forgive him everything, because I'm afraid to lose. After all, God gave love, and we must save her, right? Is it possible to kill love and renounce loving?

Among familiar, and they are all Christians, I can not find support, because they give advice: either to part, or lie down, living your life, pretend to be waiting. But how to part at the distance, without waiting? Galina.

Do not be afraid to lose, then you will easily find the best. If you are the roads of Muslim values, then take them to armared in the context of your life and move on. Feelings are the transient, and the creation of a strong family is much greater, light, high.

I am Muscovite, Russian, accepted Islam three years ago. My father died when I was two years old, only my mother remained. I am the only child in the family. He married a man not from Russia, he from India (Muslim), but lives in Saudi Arabia. Now I'm here too. No complaints about her husband, he observing and God-fearing. But! My mother remained quite alone in Moscow. Every day I am tormented by the thoughts that I left her one and that all responsibility lies on me. It is hard for her one, how to work to make money on life and live one. To help her, besides me. Mom will not move from Moscow anywhere. For a long time I think about going back to my mother and be with her. Husband to move to Moscow to the offer, which is not ready for this. Let me live to live to my mother. Therefore, I decided to go back and maintain my mother, as this is my duty.

With my husband's relatives, I do not support relationships, they have a completely different from my mentality, I am not comfortable with them, we have zero mutual understanding. I can not imagine how to live in their environment, someone else's and unusual. Because of this, I do not want to have children. These thoughts, they say, anyway, nothing will work out due to different mentalities, pushing me to departure. Do I do right?

If we suspend all "for" and "against", I think you are right in your choice, correctly enter.

From an interview with an employee of the National Center for Scientific Research in Paris J.-k. Kaufman // Psychologies, April 2008, No. 26. P. 94-98.

Nowadays the doctor went to me in the morning; His name Werner, but he is Russian. What is surprising here? I knew one Ivanov, who was German.
M. Lermontov

Shagian Ani Arsenovna - a student of the sociological faculty of Moscow State University. M. V. Lomonosov.

In modern conditions, interest in the problematics of interethnic marriages and ethically mixed families in Russia has decreased significantly. If you compare the intensity of discussions and discussions in scientific circles, let's say in the 1980s and today, we are forced to note the tendency to reduce the degree of illumination of this topic. However, in the light of the last political events, civil unrestors in nearby countries, the proposed topic again becomes attractive for research, not only at the level of separate ethnic societies, but also on a larger scale (for example, research throughout Russia).

Interethnic marriages are one of the forms of interpersonal communication of men and women whose relationships are fixed at the regulatory level.

Features of an inter-squid or ethnically mixed married couple:

• from a civil point of view, spouses can belong to different ethnic communities;
• spouses can belong to different national communities, nations;
• spouses can belong to different communities in terms of territorial public education.

The sociological aspect of the study of interethnic marriages and ethnic mixed families includes:

1. definition and description of the main factors affecting the number of such unions;
2. identify the dependence of the number of interethnic marriages in Russia with such ethno-social processes as migration, assimilation of ethnic communities, integration of ethnic groups.

The situation of ethnically mixed families, couples in modern Russia has a whole range of factors. Among them are distinguished:

• type of people's resettlement;
• migration intensity;
• the heterogeneity level of ethnic groups;
• religious and language affiliation;
• assimilative trends;
• national traditions, customs;
• socio-psychological characteristics of the interaction of ethnic groups;
• political course of the state.

About the roles of socio-psychological characteristics of the interaction of ethnic groupsit can be said that the influence of the following factors is observed:

• social professional mobility;
• social control level in the ethnic group;
• features of the lifestyle of various ethnic groups.

According to the results of an independent sociological study conducted in the period March 21-30, 2015, with the help of online survey, as significant factors affecting the increase in the number of mixed unions, marriages, respondents were allocated:

• the multinational composition of the population of Russia (49%);
• mass migrations to Russia (17%);
• openness of Russian society (13%).

Diagram 1.

Factors contributing to interethnic marriages in Russia

Among the factors affecting the change in the number of interethnic marriages in the direction of the reduction, the respondents noted the following:

• Differences in the views on family life between migrants and indigenous residents (34%);
• Unwillingness of indigenous people to marry with migrants (20%);
• Tensions in relations between immigrants and the main mass of the indigenous population (19%);
• Low social status (position) of migrants- "migrant workers" (18%).

Chart 2.

Factors contributing to a decrease in the number of interethnic marriages in Russia

Also, a significant factor that has a significant impact on the formation of attitudes towards interethnic marriages is the national composition of the family (mononational or multinational family). Within the framework of the study, respondents who have parents of different nationalities, who were more readily chose the answer option "positively" in the question of their attitude to interethnic marriages than those who grew up in a mononational family (19% and 10%, respectively).

Table 1.

The attitude of respondents to interethnic marriages, depending on the national composition of their own families

It should also be noted general trends and patterns that will help to make a more complete picture that there are interethnic marriages and ethnic-mixed families.

Despite the diversity of coexisting ethnic communities, adhered to various religions, some ethnic groups are still "closed". For ethnic communities, belonging, for example, to Islam, religious affiliation did not lose the Council of the Regulatory Role and influences the choice of spouses.

Men and women of different nationalities with unequal frequency come into interethnic marriages. In the indigenous peoples of Central Asia and the Caucasus, such marriages are more likely to conclude men. The peoples inhabiting the European part of the country, women are not less common, and sometimes much more often men come into interethnic marriages.

For example, in 1970, the number of Georgian men who joined interethnic marriages in Tbilisi 1.75 times exceeded the number of women Georgian women who married not Georgian. By 1989, this relation was reduced and amounted to 1.65.

It is also worth noting that men of indigenous nationalities from the republics of Central Asia, the Caucasus are more mobility than women, and more often find themselves in an inter-ethnic environment, therefore more often enter national-mixed marriages.

Despite the fact that during the process of urbanization and growth in the number of cities, the region of inter-ethnic contacts increased significantly (more characteristic for Soviet times) However, if the ethnic community is not heterogeneous, inter-ethnic differences in the text of life remain substantial, which leads to a decrease in the number of interethnic marriages.

The number of national-mixed marriages in various regions of Russia is directly dependent on the degree of safety in specific regions of the elements of the traditional lifestyle. And in particular, it determines how related links affect the age of entry into such a marriage.

In general, the influence of related links is moving into the background. Nevertheless, the differences between individual ethnic communities for this indicator are great. For example, in Estonians, Uzbeks, the role of the authority of related links is reduced for younger generations. In the republics of Central Asia and the Transcaucasus, the role of related links, namely the older generation, remains sustainable. (For example, see Table 13).

Table 13.

The share of parents considering the obligations of parents when marriage in various age groups (for example, Estonians and Uzbeks,%)

Also, the number of mixed marriages is depending on the direction of migration processes. At the same time, migration channels are different, one of them is marriage with a foreign partner as a representative of "Far Abroad". The trends of the emergence of interethnic marriages in Russia develops in such a way that the female population is inclined to it. Let's try after S.V. Kuludarova describe the main motifs of such a marital migration.

1) the desire to live abroad;

2) the desire for professional development abroad;

3) the desire to see the world;

4) the desire to ensure the future to their children.

The above motifs are based on the subjective desire for a particular woman through an interethnic marriage with a foreign partner to leave Russia. For example, "a marriage with a foreigner is considered as a prospect on quite legal grounds to leave the country's limits."

The value of the designated motifs may be due to:

• first, with qualitatively better and socially guaranteed by the provision, environmental condition, the likelihood of obtaining, which significantly increases abroad;
• secondly, with a certain degree of difficulty of applying and implementing own professional knowledge in Russia or the reluctance in general, to work in Russia;
• third, with the persecution of the goal of a tourist and cognitive nature;
• fourth, with the responsibility of women for the life of children.

It is also possible to distinguish the factors that have a direct impact on the formation of the presented motives:

1) Socio-legal factors providing a marriage with a foreigner to legitimately migrate outside Russia.

2) Socio-professional factors associated with the desire to realize their employment abroad.

3) Socio-ideological factors disclosed in the motivation to expand the horizons of the world.

4) Socio-biological factors based on the female, maternal instinct about the care of offspring.

Thus, the migration through an intersective marriage with a foreign partner has quite diverse motives. In this regard, we need to turn to the statistical and sociological measurement of marital migration. The statistical dimension is due to the counting of the number of moving abroad through a marriage, which can be implemented by the registry office registering marriages with foreigners and embassies issuing visas in connection with a marriage with a citizen of this state. The sociological dimension is associated with the analysis of the causes of marriage, the dynamics of marriages with representatives of various states, as well as various stages of migration (actually migration, adaptation to new conditions, identification).

Thus, interethnic marriage and migration processes, as noted earlier, are interdepending. Interethnic marriages affect the directions of migration processes.

Nevertheless, talking about any specific directions, trends in interethnic marriage today in Russia do not have to reduce the level of representativeness of the data from official sources (for example, population censuses). Let us turn to the analysis of the data of the All-Russian Census of 2002.

The overall assessment of the proportionality of interethnic marriage to the total population can be obtained as a result of some assumptions. Suppose that households include married couples (and no more than one), although in fact it is not so, and that there are no options in which the spouses form two different households. Ethnically mixed households from this aggregate are as a whole in the country of 16.2%, and in urban areas, 16.7%, in rural 14.7%. The share of ethnically mixed marriage pairs can conditionally be considered the same.

As a result, it turns out that about 20% of Russians live in households ethnically mixed, or as lonely members of households. Taking into account the above proportions of both categories, the share of Russians living in ethnically mixed households is 11.8% of the total number of Russians in the country. Remembering all the assumptions and conventions of the calculations, it can be assumed that this indicator to some extent reflects the level of the inter-ethnic marriage of the Russians. Note that the resulting indicator is lower than the country calculated on direct data regarding the entire population. This difference can be explained by the fact that the high proportion of inter-ethnic marriages form numerous Ukrainians, Belarusians, Germans, etc.

The overall picture of inter-ethnic marriage in the country is as follows. Of the 23 of the largest nationalities (more than 400 thousand people), 11 names should be attributed to the category with a significant proportion of inter-ethnic marriages, for 5 nationalities, the level of inter-ethnic marriage is characterized below the country, and for 7 nationalities - the level of inter-ethnic marriage is low.

The following can be noted:

North Caucasian nationalities have the prevalence of inter-ethnic marriages is not fully related to the number. In this case, the value of such a factor as the compactness of the residence of the ethnic group (whether the ethnic has its own territory, for example, a republic or other autonomy). Chechens in this group are the most numerous, but have the lowest indicator of inter-ethnic marriage (4.1%). The remaining Caucasian groups are distributed as follows: Lezgins (9.5%), Dargins (8.0%), Avars (7.8%), Kabardians (6.7%), Ingush (6.1%).

To draw conclusions about how much the level of inter-ethnic marriage has changed compared to the former census, without additional research, prematurely. At the present stage, it is possible to use aggregated data for a very approximate assessment. To do this, we need to take the amount of the correspondence of 2002 by the number of persons of a certain nationality living in ethnically mixed households, and single members of the households of the same nationality (this was mentioned above) and compare this amount with the 1989 census data on the total number of people of the same nationalities living in ethnically mixed families, and families consisting of one person. Such a comparison conditionally shows that, for example, in Belarusians the level of interethnic marriage has been preserved at the highest level and remained almost unchanged - 86% (we recall that this and subsequent numbers should be reduced to not take into account the share of single households). In other nationalities, which, according to the last census,, like Belarusians, participated in ethnic mixture more active in ethnic mixture, the indicators were even more increased: Karelia - was in 1989. 68%, it became in 2002. 71%, Jews - 55 and 69 , 3%, Mordva - 54 and 57.6%. At the same time, among nationalities, there are few prone to mix, the indicators seem to be even more declined: Tuvintsy - was in 1989 12%, it became 11%, Ingush - 14 and 10.2%, Chechens - 10 and 6.9 %.

The figures reduced, with all their inaccuracies and conventions, again lead us to the conclusion that the process of interethnic marriage cannot be characterized by the presence of any prospects and trends. In Russia, there is no single tendency and the process of ethnic mixing, as in the past decades, is not dominated by anything everywhere.

Ethnic marriages and ethically mixed married couples are an object of research for both family sociology and demographics and ethnosociology. Knowledge obtained as a result of research may have interdisciplinary status. The relevance and necessity of studying this problem is due to a number of reasons, namely:

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Sousokolov A. A. National-mixed marriages and families in the USSR // Institute of Ethnography. NN Miklukho-Maclay Academy of Sciences of the USSR. - 1990. P. 98

Sociological study conducted in the framework of the graduation work. The sample amounted to 1049 respondents - students of Moscow universities, aged 18 to 30 years.

According to the study.

According to the study.

According to the study.

Aleksakhina N. A. Dynamics of inter-ethnic interaction in the Russian Federation. [Electronic resource]. Systems. Requirements: Adobe Acrobat Reader. URL: http://rss.archives.ceu.hu/archive/00001001/01/1.pdf (date of handling: 03/20/15).

Susokolov A. A. National-mixed marriages and families in the USSR // Insmmmm Emography them. NN Miklukho-Maclay Academy of Sciences of the USSR. - 1990. P. 98

The creation of a family is one of the most important moments in a person's life. Everyone wish to create a healthy and strong cell of society. As a rule, men and women prefer to marry someone from their country, one nationality and religion. The community of culture, language, traditions and the proximity of relatives facilitate the process of mutual understanding. However, in the modern world without borders, interethnic marriages are becoming increasingly frequent.

Causes of interethnic marriages

Many have friends from other countries, the world spider web has erased all possible borders. And love is such a thing from which no one is insured. Today it is possible to get acquainted with a foreigner or a foreigner without leaving home. Need:

• device with access to the network;
• account on a dating site, in social network;
• a wish.

In addition to the "sensual" causes of interethnic marriages, allocate:

1. Economic. As a result of globalization processes, the number of travelers is growing, and with it the percentage of interethnic marriages. According to the UN statistics of approximately half (49.6%), 200 million international migrants in 2005 amounted to women. International marriage is the possibility of secured life for them.
2. Psychological. Experts argue that there are interethnic marriages, the reasons for which are originally related to the family relationship. Children go in advance to their parents. An example - the father constantly says "Oh, these Americans, they don't have everything humanly" and the like. The girl on the subconscious level originates the countering mechanism. It is likely that she will grow and marry the American to prove his father to his wrong.
3. Social. A man from an economically undeveloped country, but reached high social status, marries a woman from a developed country, but not reached high status. Or vice versa. Thus, they equalize their positions.
4. Political. Strategic marriages of kings, heads of state.

Interethnic marriages - Psychology

The psychological features of interethnic marriages differ from those inherent in monofamic families. A number of factors affect the psychological climate in such a family:

• traditions;
• mentality;
• religion;
• language;
• dettle of relatives.

Psychologists believe that in an interethnic marriage it is important to decide in which volume each of the spouses is ready to join in a new culture. They allocate four types of integration, the second and third are the most successful for harmonious:

• owning of own culture and full ignoring of the traditions of the spouse;
• rejection of its culture, complete integration into a new one;
• partial integration, adoption of specific cultural aspects;
• failure from yours, and from the culture of the spouse.

Interracial marriages - genetics

Children from interracial marriages are less susceptible. For example, a gene responsible for the hereditary disease "Sickle-shaped cell anemia" is a recessive gene (suppressed by the dominant) in Africans. If African gives birth to Europeans, then their child will not have this disease. The same goes for other hereditary defects. Diseases from interracial marriages "die out." Scientists believe that for strong offspring interracial marriages - a good option.

Another thing is appearance. It is not always the mixing of races leads to an excellent result. However, one of the most beautiful people appear in mixed marriages. Famous descendants of interracial marriages this example:

1. Canadian singer Shanaya Tweene is born from the Union of Canadane and Indian Aboriginal.
2. Beyonce, father of African descent, mother - Creolek (in her family were, French, Indians and African Americans).
3. Mariah Carey, Mother - Ireland, Father - Afrovnesel origin.

Interethnic marriages - Orthodoxy

The Orthodox Church negatively refers to interethnic marriages. They are the threat of Orthodox faith. Often interethnic marriages are interreligious marriages. Back in the 7th century, at the next Council in Constantinople, the attitude of the Orthodox Church was announced to this issue. Interreligious marriages were prohibited. Modern priests have not changed this point of view. In their opinion, an interground marriage eradicates Orthodoxy. A woman who married a man of other religion is difficult to instill with the Orthodox faith.

Interethnic marriages in modern society - a spread phenomenon. Mixed marriage has its pros and cons. Marriage with a person from another country has several advantages:

• immersion in other traditions, expansion of cultural borders;
• destruction of racial and ethnic;
• the ability to learn a foreign language in a natural environment;
• such marriages teach tolerance and understanding, which makes them more durable;
• it is proved that children born from representatives of different peoples (races, nations) are healthier and talented.

Along with these advantages there are problems of interethnic marriages:

• change of "mentality" and legal space;
• separation with relatives;
• often, parents and husband and wives are opposed to such marriage due to conservative views;
• the loss of the traditions of their country and the obligation to follow new traditions;
• communicative difficulties;
• disputes regarding the education of children;
• the inability to remove the child from the country in the event of a divorce.

Films about interracial marriages

The topic of "non-format" relationships filmmakers love. The film about interracial marriage is both drama, and sometimes comedy. Bright paintings, reflecting an interethnic marriage:

1. "Laving" American director Jeff Nichols. The tragic fate of Richard and Mildred Having, sentenced to imprisonment for interracial marriage.
2. "Sionar" - American melodrama Joshua Logan, published in 1957. American military, condemning interethnic marriages, falls in love with the Japanese dancer.
3. "Mad Wedding" - sparkling French comedy from Philip de Schovron on the features of interracial and intercultural interaction inside the family.

Interracial marriages celebrities

Celebrity - also people, and are also affected by the processes of globalization. And love. The most famous interethnic marriages:

Question: I have a question about inter-ethnic marriages. Young people in our republic often make marriages with people of other nationalities. Older people condemn such unions, believing that there are often a loss of national identity and native language in such marriages. What Islam speaks about such marriages?

Answer:Assalyamalaykumvarakhmatullahivabarakatuh! One of the keys to a successful marriage is compatibility (Cafahat), when young people come to each other for religiosity, social status, level of education, including nationality and culture. Sharia emphasizes that without the presence of such compatibility it will be difficult to maintain sustainable and harmonious relationships in marriage.

Of course, there may be a situation where young people from different nations (it is clear that in this case we are talking about Muslims) have serious intentions and firmly decided to create a family. In this case, they can make marriage with the consent of their relatives, but they have to understand the possible difficulties of such a marriage from the very beginning and be prepared to compromise on their cultures, lifestyle, etc. In particular, women must take into account the following things before receiving offers from men of other nationalities:

1. A young man must strictly follow religion and enjoy a good temper.

2. It should be ready to put up with some differences that may arise due to the difference of cultures, the girl should also be ready for such a difference.

3. If the young man is a leaving from another country, his goal should not be just a receipt of citizenship or some other benefits from such a marriage.

If it happens that young people marry the girls of another nationality, and girls also have to look for the grooms among men of another nationality; In this case, we advise them to parents and guardians not to reject such proposals at once (from men of other nations), but to consider it from a positive side. Perhaps such a marriage will also be successful, and this will be a means of protection against dismay and various sins. In Hadith, it is warned about the undesirability of the deviation of the marriage supply, if there is no serious foundation in the refusal:

عن أبي هريرة قال : قال رسول الله صلى الله عليه و سلم إذا خطب إليكم من ترضون دينه وخلقه فزوجوه إلا تفعلوا تكن فتنة في الأرض وفساد عريض

"If a person, whose religion and the temper, will be happy with your daughter, do not reject this proposal, so that troubles and immorality do not spread on Earth," Tirmisi, Hadith 1084, transferred Abu Khrayra).

In this Hadith, it is indicated that the main reason for the abandonment of a marriage proposal may be the lack of religiousness of a young man and a bad character. It is not necessary to reject the proposal only because of other nationality and culture. As a result, it may happen that girls will be for a long time to remain unmarried, and troubles and different sins, social and moral degeneration and the like will spread on Earth.

And Allah knows better.

The study of interethnic marriages is one of the most important areas in sociology, because such marriages are a channel of changes in the ethno-demographic structure of Russian society.

The study of interethnic marriages as one of the varieties of marriage was very popular a few years ago, during the existence of the USSR, when all republics and nationalities were included in its composition. The increase in the number of interethnic marriages during this period was interpreted as an indicator of the development of friendly interethnic relations, as well as as one of the characteristics of ethnic adaptation. In this time period, a high degree of source representative was also observed, because the graph<национальность> Included in marriage acts record formulars (now this graph is filled at the request of the marriage). This circumstance made it possible to receive information on the national composition of marriage couples in all regions of the country. Most actively during this period, interethnic marriages were investigated in the Union Republics (Kazakhstan, Turkmenistan, Ukraine, Moldova, Kyrgyzstan, Uzbekistan, etc.). However, in modern conditions, interest in the issues of interethnic marriages has noticeably fell. Today's few scientific studies are represented by the study of interethnic marriages in the autonomous republics as part of Russia (Bashkortostan, Yakutia, Khanty-Mansiysk JSC, etc.). Meanwhile, studying and analyzing the dynamics, the nature of the development of interethnic marriages in society can not only be deeply understood the social essence of interethnic relationships between nations, but also to have a scientific substantiation in resolving interethnic conflicts, in the formation of new local subcultures, in the study of the interaction of ethnic and social processes . This is especially true of Russia, in which a large and diverse number of nationalities live closely to each other, which in the daily life process interacts quite closely.

The social nature of interethnic marriages is laid in the national affiliation of spouses to one or another ethnicity as a historically established sustainable set of people who have common features and features of culture (language, folk art, customs, rites, traditions, norms of behavior, habits, etc.) and Psychological warehouse. Ethnic properties (language, culture, consciousness) are formed only in relevant conditions - territorial, natural, socio-economic, legal. In the scientific literature there is quite a lot of signs of the ethnos, but the mainstream can be called the following: language, culture, territory, generality of origin. The difference and specificity of traditional, national cultures based on ethnic features and the lifestyle of the nations to which spouses include, manifests itself in an interethnic marriage quite actively and is expressed at the level of everyday cooperation. Ethnic self-consciousness acts as an important component of the relationship between spouses in the process of their joint activity, because it has formed in the social community of their origin and is a joint historical practice of its members. Ethnic self-consciousness is not reduced only to the understanding of the ethnic (national) belonging to the spouse. It also manifests itself in the awareness of the individual of his actions, feelings, motives of behavior, etc. Ethnic self-consciousness arises in the process of long-term living together people and a strong impact on its formation provides a social environment, an idea of \u200b\u200bgeneral origin, common historical destinies, etc. Thanks to him, in many respects, the decision on marriage with a person of another nationality is associated with a large personal responsibility, and in principle, it cannot be accepted without sufficient moral and psychological grounds. Thus, it can be said that interethnic marriages are the marriage unions, the conclusion of which is associated with overcoming certain prejudices and requires greater subjective interference from its participants (spouses).

Russians are the largest ethnicity, significantly superior in numbers the rest of the people of Russia. Special calculations conducted on the materials of the regulations and censuses showed that among the Russian frequency of interethnic marriages significantly exceeded the number of such marriages in most other peoples, in which intraetic marriages were stronger than interethnic.

Interethnic marriages are more common in the midst of the urban population. According to statistics, in Moscow, the number of interethnic marriages between Russians and other nationalities (Ukrainians, Belarusians, Armenians, Tatars, Georgians, Azerbaijanis, etc.) in 1980 amounted to 16.82%, and in 1994-1995 the percentage of prisoners of interethnic Marriages increased to 22.09%. Basically, this is due to the migration of the population. The trend of interethnic marriages is such that partners of other nationalities are becoming the result of the marriage selection of Russian brides.

Along with the above interethnic marriages in the conditions of socicultural transformations, when<открытые> The borders expanded the social space for interaction between nations and for a separate individual, new opportunities were opened by freedom of selection of life strategies in various fields of activity (including in the field of marriage), there was an emergence and distribution in the Company of a new form of interethnic marriages - marriages with a foreign partner, In which the interpersonal relationship between a man and a woman of various national cultural communities overlook the territorial limits of Russia and manifest themselves internationally. The relationship between a man and a woman through the boundaries is not one today, as it was before, but quite mass. Interethnic marriages with a foreign partner - a relatively new social phenomenon in Russian society, which is developing quite actively, and the number of such marriages according to the archive of the Moscow Palace of Wedding (the only one in Moscow, which carries out marriages with foreign citizens) for the period from 1993 to 2002 increased by 37%. In the conditions of sociocultural transformations, the manifestation of an interethnic marriage in society has become permitted and safe for its members. A characteristic feature of the marriage choice today is that it has become possible to independently choose the marriage partner of another nationality outside of Russia and enter into marriage with him. In Russian society, there are no public or stateless, nor legal or moral obstacles for this. The conclusion of such interethnic marriage unions is only a personal decision and desire of two people, men and women, register their relationship. Individuals participate in the world without borders, and opportunities for interpersonal interaction between the floors in modern conditions of transformation are much more than before. Members of an interethnic marriage carry their own, personal responsibility for their choice, for their marital life. There is no restrictions on freedom of activity today in society.

Interethnic marriages with a foreign partner are a more complex social and interpersonal weave. It is more expedient to reveal this feature, based on the following interpretation of this marriage:<Межнациональный брак представляет собой форму межличностных взаимоотношений мужчины и женщины, граждански принадлежавших к разным национальным общностям, исторически сложившимся в границах двух разных территориально-государственных образований, и накладывает определенную совокупность обязанностей и предписаний на супругов с учетом этнической принадлежности, основанной на общности культуры, религии и традиций той социальной группы, с которой каждый из супругов себя осознает с момента рождения и обладает ее идентичностью, которая впоследствии служит социальной базой для действия в браке>. In this regard, interground marriage can be considered as one of the varieties of exogamia, which involves the choice of a marriage partner from a foreign group, literally<брак вне группы>. Exogamia is used not only in relation to the kinship, tribe or clan system, fixing the rules in society, which describe the circle of people (relatives), with which the individual cannot conclude marriage. It is also more widely when a class, nation, territorial group, age category, etc. can be as a foreign group. Exogamia can be considered as a method for reducing existing contradictions, since it is unlikely that one group will take negative actions against another group, which includes its own representatives. Thus, it can be assumed that interethnic marriages to a certain extent contribute to strengthening relations between peoples, in establishing social cooperation, etc.

The difference in the territorial-government integrity to which the marriage partners own, makes such an interground marriage in a complex phenomenon, in which the lifestyle of two individuals applies to two societies: the Russian and society of the country of the spouse. This circumstance is characterized by the presence of two main points. Firstly, from the point of view of legal norms, an integrated margin becomes more complicated by the peculiarities of crossing the border, citizenship, residence permit. The constant compliance with legal instructions limits, in many respects, the actions of the spouses and places their marital life into a fairly narrow framework of legislative compliance. Secondly, taking into account the socio-personality characteristics, the dependence on the place of origin of the person is most expressed, which manifests itself in many aspects of its individual vital activity within the framework of the marital and affects its psychological, cultural and moral features as a person who has formed in a social environment of a particular state. Of course, the differences of the values \u200b\u200bacquired in the process of socialization and assimilated by the Individual, norms, installations, representations, samples of the behavior inherent in the country of origin of the country, which then find their reflection in the relationship between spouses in the interethnic Warm Union. Marriages in such marriages are associated with great difference in psychological and vital standards. The territorial-state difference is most significantly manifested in the choice of spouses of the place of residence: one of them necessarily leaves the country whose citizenship has and realizes belonging to it associated with a certain set of rights. Subsequently, this affects the process of adapting to a new social environment, in the adaptation to the changed conditions of life. Among the types of social adaptation, psychological (mastering the norms and values \u200b\u200bof the new social community, the establishment of social relationships, friendly and neighboring relations, the degree of emotional satisfaction, internal and external calm, remoteness from home, relatives, friends), professional (opportunity to get a job, Career growth), in some cases natural (climatic conditions, the influence of the climate on well-being, for the overall health of the body).

Ethnic marriages apply to most states of the world to all continents. For example, in Moscow for the period 1998-2002, marriage with representatives of 88 countries of the world were concluded, among which the United States, Afghanistan, Syria, Germany, Turkey, Yugoslavia, United Kingdom, Israel, Bangladesh, and T .. . With citizens of all five continents - Europe, Asia, America, Africa, Australia registered marriages. However, according to general statistical data, the number of interethnic marriages is obviously observed towards Asian partners, namely from the countries of South-West Asia (Afghanistan, Syria, Turkey, Israel, Lebanon, Jordan, Iraq); The second place is occupied by marriage with Europeans, and with a sufficient predominance and relative stability of marriage partners from Western European countries (Germany, United Kingdom, France, the Netherlands, Switzerland); Third place represent marriages with Americans (USA, Canada, Peru, Cuba). The African and Australian continents are less in demand, although the number of marriages with representatives of African states consisted of an average of 6 times more often than with Australians. The territorial-state length of interethnic marriages does not have clear boundaries, and depends on the specific marriage activity of individual individuals and their personal freedom of choice.

Continuing to disclose the complex social nature of interethnic marriages with a foreign partner, one should consider ethnicity as the main component of the identity of the individual identity. In an interethnic marriage, she plays a very important role, because he is a union of men and women belonging to different ethnic groups. Depending on the personal and individual features of the spouses, on the degree of their identification with its own ethnic group and manifestations of learned norms, values, customs, traditions in everyday matrimonial life, occurs in a certain degree of refraction of the original, established and formed in the process of the formation of the personality of the National and Cultural Identity. In the course of marital relations, the following options for transformation of ethnic features are possible: either the full acquisition by one of the spouses of the cultural characteristics of the partner and the loss of its own historical inheritance; or partial recognition by both spouses of certain ethnic features of each other and their joint association on the basis of two different cultures; Either the formation and formation of its own local subculture, which combines the best performance of their ethnic communities in itself on the basis of mutual consistency in the new modifications. Thus, an interground marriage changes the national-cultural start of spouses under the influence of objective and subjective factors, and puts them in the conditions for solving the problem of ethnic identification through individual concessions and specific socially-conditioned actions to ensure the functioning of marriage relations.

The issue of national-cultural identity in an interethnic marriage is still complicated by the fact that Russia has remained closed for a long time, isolated from the outside world by the state. This circumstance is characterized in modern conditions, the lack of a fairly complete, comprehensive and clear idea of \u200b\u200bforeign citizens about Russian society, about Russian culture as a whole. Information exchange for national, cultural, historical achievements and proceeds is not at least adequate and does not allow to correctly assess and interpret the positive or negative aspects of these phenomena. For representatives of foreign communities, there is no understanding of Russian as a nation, or it is interpreted with some negative meaning. In Russian reality, on the contrary, there is an active acquaintance with foreign culture, sometimes even enshrined in Russian consciousness. This, for example, refers to foreign holidays as an element of the cultural and historical development of society, which are noted in the Russian environment and are supported by members of Russian society. Overcoming the barrier of information insufficiency, the dissemination of knowledge of traditional Russian culture, the advantages of the Russian community as a really existing set of individuals will reduce, at least some, ethnic discrepancies and misunderstanding of spouses in the interethnic wedding union.

Another, equally important component of the social nature of interethnic marriages is religion. Differences in belief, in religious consciousness and installations are laid in marital relations, and their manifestations depend on the degree of religious spouses, the internal state of the faith of each of them, as far as it is important for them. The religious factor is in some situations the dominant indicator, which may even prevent marriage. For example, in<Своде законов Российской империи> Directly indicated that<лицам православного и римско-католического исповеданий запрещалось вступать в брак с нехристианами> . Considering religion as satisfying the spiritual needs of the person, following religious traditions, it is necessary to take into account the spouses in the marriage alliance and perceive the partner faith, his religious feelings are serious, because religious beliefs are quite strong, the inner perception of the world by a person, which is practically not subject to change.

Interethnic marriages are complex unions of extocient marriage preferences characterized by ambiguous, individual interpersonal interactions of partners in the everyday world of married relations. Therefore, of course, the study of the social nature of interethnic marriages will make it possible to add existing knowledge on the problems of interethnic marriage, to deeper in the ethnic cooperation of peoples across the borders, to identify the socio-psychological patterns of the marriage choice of Russian partners of another nationality; Interpret the general signs of the marriage state of Russian nationality in the conditions of socio-cultural transformations.

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