Relevance of the research topic. The main form of social organization of relations between a man and a woman is marriage. Marriage is a socially sanctioned and regulated form of relationship between a man and a woman, defining their rights and responsibilities towards each other and towards their children. The value of marriage as a tightly controlled social entity in Russia is declining for various reasons. Among them are the low stability of marriages and the growing attractiveness of individual privacy, which is increasingly spreading due to the transformation of the norms of family and marriage relations, changes in the economic situation, progress in the field of household and living conditions. IN modern world people who do not marry and are deprived of the burden of responsibility for another person are not subject to social pressure and have all the opportunities and services organized by society. The modification of the social significance of the institution of marriage was, first of all, the result of a change in the system of social values, among which non-family values ​​associated with personal achievements and personal well-being began to come to the fore more often. The change in the place of marriage in the system of social-value interactions of society, especially among young people, is also associated with the liberalization of views on the nature of sexual relations before marriage, within marriage and outside marriage, and with structural changes in the axiological system in the sphere of family and marriage relations. Positions of marriage in modern society become less durable as a result of the existence of the cult of consumption in terms of sex, the eroticization of marriage, since sexual intercourse in modern society is carried out mainly for hedonistic purposes. The transitional economic situation in the country also has a destabilizing effect on the institution of marriage. Entering into a legal marriage, which still has an economic side, is inaccessible to a certain part of the population due to limited financial resources. There is a shift towards education more actual cohabitation, which is less formalized, or single life. Due to the above factors, the institution of marriage is undergoing an active modification and its adaptation to new social conditions. Even more difficult for scientific description and analysis of facts in the field of marriage are the processes occurring in multicultural regions, since serious problems of interethnic compatibility are added to the general problems of forming a new value system of family and marriage relations. The problem of interethnic relations has deep social roots and is caused by a number of social, psychological, historical, religious and confessional reasons. However, these issues require resolution, since the phenomenon of interethnic marriage as a mass process of concluding national mixed marriages quite common. Every seventh marriage concluded in Russia is interethnic, and in Soviet times this figure was even higher. Ethnically mixed families are a means of integrating society. The formation of ethnically mixed families plays an important role in the process of changing the ethnic composition of the population. The bulk of marriages, including interethnic ones, are concluded by people at a young age, which is due to the properties of the reproductive period, therefore it is especially important to trace the imprint of changes in generally accepted orientations in the field of interethnic marriage on the value systems of young people. The devaluation of previous values ​​affected young people to a greater extent than any other age group, since it is young people who primarily respond to changes occurring in society. The specificity of this social group is that it is in a state of search. The system of views of young people has not been fully formed, and therefore young people are more receptive to new values. It can be assumed that the world of values ​​of the emerging personality, which was influenced by the transformations of recent years, has become more changeable and contradictory. An increase in the number of divorces and unregistered marriages, a decrease in the birth rate, a decline in the authority of the institutions of family and marriage in general and interethnic marriage in particular are phenomena that require close attention and careful study, both in terms of developing youth and family policy, and in order to develop recommendations for optimal behavior of young people when getting married and starting a family. Taking into account the theoretical and practical significance of this problem, the research topic was determined: “The attitude of modern youth to interethnic marriages.” Object of study: modern youth. Subject of research: features of the attitude of modern youth to interethnic marriages. Purpose of the study: to conduct a theoretical and practical study of the characteristics of the attitude of modern youth to interethnic marriages. The theoretical and methodological basis of the study was the works of domestic and foreign scientists in the field of sociology, philosophy, ethnoculture, sociology of family and marriage. Theoretical analysis of the problem of the attitude of modern youth to interethnic marriages. Definition of marriage. Conceptual analysis of interethnic marriages. Identifying the attitude of young people towards family life and marriage involves, first of all, turning to the analysis of such basic working concepts as “family”, “marriage”. Analysis of the concept of “family” indicates that there are many approaches to its interpretation. So, in the “Dictionary of the Russian Language” S.I. Ozhegov, the word “family” means “an association of persons related by family or marriage.” The Philosophical Dictionary defines “family” as “a type of social community, the most important form of organization of personal life, based on marital union and family ties, that is, on numerous relationships between husband and wife, parents and children, brothers and sisters and other relatives living together and leading a common household." A.G. Kharchev, in his research, considers the family as “a small social group based on marriage or consanguinity, the members of which are connected by a common life, mutual moral responsibility and mutual assistance.” In recent years, the family is increasingly called a specific small socio-psychological group, thereby emphasizing that it is characterized by a special system of interpersonal relationships, which are more or less governed by laws, moral standards , traditions. Foreign researchers recognize the family as a social institution only if it is characterized by three main types of family relationships: marriage, parenthood and kinship; in the absence of one of the indicators, the concept of “family group” is used. We consider the family as a spiritual and moral union, consisting of parents and children and connected not only by housing and economic dependence, but also by feelings based on blood relationship. Marriage as a stable union between a man and a woman arose in clan society. The basis of the marriage relationship gives rise to rights and responsibilities. Regarding the concepts of “marriage” and “family”, it should be noted that there is a close relationship between them. It is not for nothing that in the literature of the past, and sometimes of the present, they are often used as synonyms. However, in the essence of these concepts there is not only something general, but also a lot of special and specific things. Thus, scientists have convincingly proven that marriage and family arose in different historical periods. Marriage has gone through certain stages of development - from polygamy to monogamy. The word “marriage” itself in Russian comes from the verb “to take.” The Philosophical Dictionary defines marriage as “a historically determined, sanctioned and socially regulated form of relationship between a man and a woman, establishing their rights and obligations towards each other and their children.” Monogamous marriage, the union of one man and one woman, is a later and most common form of marriage today. Modern scholars define marriage as a historically changing form of relationship between a man and a woman. A.G. Kharchev notes that the family is a more complex system of relationships than marriage, since it unites not only spouses, but also children, as well as other relatives or simply those close to the spouses and the people they need. V.A. Ryasentsev gives the following definition of marriage: “Marriage is a voluntary and equal, in principle, lifelong union of free men and women, concluded in the prescribed manner in compliance with the requirements of the law, aimed at creating a family and giving them mutual rights and obligations.” Thus, the union of a man and a woman is not yet a family, and only after the appearance of children does marriage develop into a family. A.V. Mudrik believes that “...the family is a personal environment for a person’s life and development from birth to death, the quality of which is determined by a number of parameters of a particular family.” The socio-cultural parameter depends on the educational level of family members and their participation in society. The socio-economic parameter is determined by the property characteristics and employment of family members at work and study. The technical and hygienic parameter depends on the living conditions, the equipment of the home, and the hygienic features of the family’s lifestyle. Finally, the demographic parameter is determined by the structure of the family (extended or nuclear, complete or incomplete, childless, small or large). The social essence of marriage is ultimately determined by prevailing social relations; it is also influenced by politics, law, morality, and religion. By sanctioning marriage, society takes upon itself certain obligations to protect it and imposes on people who have entered into marital relations, responsibility for the material support and upbringing of children, and, consequently, for the future of the family. Marriage is a social mechanism designed to regulate and manage those numerous human relationships that arise from the physical fact of heterosexuality. As such an institution, marriage functions in two directions:

1. Regulation of personal sexual relations.

2. Regulation of the transfer and receipt of inheritance, succession and public order, which is its more ancient and original function.

The family created in marriage itself strengthens the institution of marriage, along with the mores that regulate property relations. Other potential factors for the stability of a marriage include dignity, vanity, chivalry, duty, and religious beliefs. However, while marriages may or may not be divinely approved, they are hardly made in heaven. The human family is a distinctly human institution, an evolutionary development. Marriage is a social, not a church institution. Of course, religion should have a tangible influence on marriage, but it should not try to subject it to its exclusive management and control. Speaking about relationships at the level of social communities, it can be noted that family and family relationships are considered as an organism capable of existing and functioning even if its components (members) are located at a great distance from each other, capable of obeying the law of development, that is, the appearance of the family undergoes changes over time: the family can be rebuilt, divided, and give rise to another. Thus, drawing conclusions from the above, marriage relations can be distinguished in special group relationships that can be characterized by both the first and second types of relationships. Despite the high prevalence of interethnic marriage under certain historical and social conditions, the most detailed information the dynamics of this phenomenon began to appear with the development of a system of statistical information, in particular, during population censuses. After the 1917 revolution, the number of ethnically mixed marriages in Russia began to grow. This was facilitated not only by the separation of church and state, but also by the abolition of legal marriage bans, changing public views on ethnic mixed marriage, and mass migration. During the Great Patriotic War, interethnic marriages became widespread, and against the backdrop of a sharp decline in the total number of marriages, the share of interethnic marriages in relation to all marriages increased during this period. Powerful changes in the structure of interethnic marriages of the population of the former Soviet Union determined by a number of factors, among which the most significant are the following: 1) decrease since the end of 1988-1989. natural increase in Russians in a number of union republics; 2) the increase in migration activity of the country’s population since the late 80s; 3) carried out in the republics former USSR ethno-electoral politics. This allows us to conclude that attitudes towards mixed marriage are determined by many factors, among which the state of interethnic relations in a particular region is of no small importance, which, in turn, is an indicator of tolerant relations. In 1998, as a result of some stabilization of the situation in the country, the number of interethnic marriages fixed at a certain level. Share of mixed-ethnic marital unions in Russian Federation fluctuates from 10% to 15% in different regions, which is the highest figure in the neighboring countries. In 2000, approximately 23% of the population in Russia consisted of interethnic families. In 2004, their figure was already 37%. In Moscow there are 22% of mixed couples. And every fifth such couple is Orthodox-Muslim. According to scientists' forecasts, by 2025 the share of Russians in Moscow may decrease to 73% (currently 89%). But the share of the peoples of Transcaucasia, Central Asia and the North Caucasus will increase noticeably. In the light psychological research and according to the results of everyday observations, interethnic marriages can sometimes look like marriages that are more successful compared to monoethnic ones. However, this does not reduce the interest in issues related in one way or another to interethnic marriages, on the part of primarily those people whose lives were, to one degree or another, connected with interethnic marriages, even if, from the point of view of a number of formal criteria, life in these marriages looks outwardly quite successful. Interpersonal relations between representatives of different ethnic groups are regulated by two opposing tendencies. On the one hand, one can observe curiosity, a desire to get acquainted with an ethnic identity other than one’s own, a desire for diversity, manifested in the fact that the appearance of a person who is different from the subject seems more attractive to him. On the other hand, the effect of the protective, protective forces of the ethnos is palpable, encouraging a specific representative of the ethnos to abstain under various kinds of pretexts from interethnic marriages or, if such a marriage did take place, to ensure that children raised in an interethnic marriage remain in that or in another form of belonging to the subject’s ethnic group. There is reason to believe that with age latest trend may intensify. The influence of the protective, protective forces of an ethnos is weakened in two cases:

1) crisis phenomena within the framework of the ethnic group to which the subject belongs;

2) the crisis state of the subject himself, causing him problems in relations with representatives of his ethnic group (in this case, another ethnic group, at least for a while, may seem more attractive). Let's look at these reasons in more detail.

Crisis phenomena within the ethnic group to which the subject belongs can lead to mass interethnic marriages and the formation of new ethnic groups. But this happens only in the case when the internal ability for self-regulation inherent in the ethnos is completely exhausted. At a young age, when marriages are mostly concluded, some young people may have a false, premature feeling that the positive meaning of their ethnic group has been completely exhausted. This encourages them to strive for integration into another more successful ethnic group or makes the culture of cosmopolitanism attractive to them. The first sign of the attractiveness of the culture of cosmopolitanism, which timidly declares itself, is simply the admission at the level of consciousness of its possibility for oneself. The feeling that the positive value of one’s own ethnic group has been exhausted can even be subjectively felt as simply a complete denial of the value of one’s ethnic group in the past, present and future, as a hostile attitude towards it. All this weakens the influence of the protective protective forces of the ethnic group and strengthens the motivating force of curiosity, the desire to get acquainted with an ethnic identity other than one’s own, and the desire for diversity. The feeling that the positive meaning of one’s own ethnic group has been completely exhausted can take the form of a characteristic combination with the state of falling in love. The state of falling in love is based on an unresolved internal conflict between a person’s desire for perfection and the imperfection of the image of the surrounding world that is formed during relationships with him. A constructive resolution of this conflict involves:

1) recognition of the imperfection of the surrounding world as a fact;

2) a conscious and voluntary creative attitude towards the world around us, in which a person consistently and purposefully, overcoming difficulties and gaining allies, tries to transform this world. The unresolved nature of this internal conflict (which can be seen as a stage in the development young man or girls) periodically causes the subject to be involved in a state of falling in love, in which another person is attributed positive qualities that he actually does not have. Positive qualities are not simply attributed, a passionate attitude arises towards another person, as a bearer of some perfect reality that is fundamentally different in relation to the known surrounding world, as a result, this person receives significant power over the subject of love, which he is not always able to use for the benefit of himself and for another. Denial of the positive significance of one's own ethnic group, a negative assessment of belonging to one's own ethnic group can induce states of falling in love with representatives of other ethnic groups and unrequited love. A person from another ethnic group becomes potentially desirable even before meeting her; the inability to marry her even before meeting her is perceived as a tragedy, due to which the meaning of life is lost. So, for example, in consulting practice, the author had to deal with the experience of a teenager, whose ancestors are from the Caucasus, about the fact that he is “black”, therefore no Russian girl will ever love him. As people become wiser, the false, premature feeling that the positive significance of their own ethnic group has been completely exhausted can be replaced by more sober and balanced assessments of their ethnic group and their significance in it. The protective, protective forces of an ethnos in these conditions can provoke a feeling of anxiety about the existing marriage, subjectively felt trouble, the nature of which a person often cannot understand. Psychological protection from traumatic experiences in this case can be expressed in the following phenomena:

1) a person tries to distort reality in a direction in order to reduce in his own eyes and in the eyes of those around him the positive features and significance of the ethnic group from which he came;

2) a person becomes an ardent patriot of the ethnic group of his marriage partner, while denying the problems of this ethnic group and the shortcomings associated with them;

3) a person becomes an increasingly ardent and uncritical patriot of the ethnic group from which he came, trying to integrate his other spouse and his children into his ethnic group as much as possible. These three forms of psychological defense are associated with excessive generalizations and distortions of significant information; they make it difficult to form an objective picture of the world. Psychological protection is also apparently associated with the phenomenon that in interethnic marriages sometimes more attention is paid to everyday culture than in monoethnic families. For representatives of interethnic families, it is much more important to look like a prosperous family to themselves and others than for members of monoethnic families. However, this may be associated with an underlying feeling of suffering, and is carried out at the expense of the depth of communication, to the detriment of this depth. The initiators of testing ethnic groups for strength through interethnic marriages are people who, due to their high sensitivity (and for this reason low endurance), feel crisis phenomena within their ethnic group more acutely than others. These are more often women than men. Willingness for interethnic marriages is a special case of shocking behavior, when an individual commits absurd, illogical, canon-rejecting actions from the point of view of the community, being in this case a kind of holy fool - a person who, through jokes and absurdities, “slaps in the face of public taste,” tries to expose the imperfections of the community where he lives. If an ethnic group is able to react (in the sense of changing) to this kind of behavior of its individual members, this indicates that it has the resources to overcome crisis phenomena. If not, the ethnic group continues to collapse, and shocking behavior and interethnic marriages become more and more frequent in it. If we talk about the crisis state of a subject, which causes him problems in relations with representatives of his own ethnic group, prompting him to perceive marriage with representatives of another ethnic group as more attractive, then on a mass scale it can be provoked by the crisis state of society itself. As the crisis develops, more and more situations become sources of long-term psychological trauma, most often of low intensity, which leads to a large number neuroses and neurotic states, destructive attitudes manifested in communication. If the problems associated with this are not resolved, it will become increasingly difficult for representatives of such an ethnic group to communicate with each other and carry out joint activities, which will encourage them to go beyond the boundaries of their own ethnic group, in particular into interethnic marriages. In this case, the stabilizing significance of another ethnic group will lie in its pronounced psychotherapeutic function. But as this psychotherapeutic function produces its effect, the once traumatized person will increasingly acquire the essential characteristics of authentic being. At some stage, in the form of internal experiences, the protective forces of the ethnos will reassert themselves, which can destabilize the marriage and lead to the related phenomena described above. What could be the basis for the positive ethnic identity of children from interethnic marriages? - The best features of the ethnic identity of one ethnic group are strengthened by the missing features of the identity of another ethnic group. This answer is especially applicable to the situation when a new ethnic group is formed from two or more ethnic groups. This means that individually, both ethnic groups in the process of history turned out to be increasingly incapacitated, but, having united, they create a new capable ethnic group, which has its own historical task and its own prospects in the changed economic, social and natural conditions. A person from an interethnic marriage strengthens the ethnic group that he chooses as a system-forming one with the culture of another ethnic group. The choice of an ethnic group as a system-forming one depends on which ethnic group seems more capable to the subject. Naturally, as the subject develops, views on this issue may change. Increasing the degree of awareness and arbitrariness of people's behavior in relation to the reality associated with interethnic marriages contributes to a feeling of well-being at the subjective level and a positive emotional climate in the family. Interethnic marriage should be considered as an element in the process of rapprochement between two ethnic groups. This process can last for quite a long time (centuries) and depends on the intensity of contacts between ethnic groups. If contact is rare, an incident is created which, over time, acquires historical significance that contributes to international relations. Thus, the formation of interethnic marriage as a form of interethnic interaction is historical in nature. The development of interethnic marriage rates shows: in a stable society, the number of mixed marriages is increasing, which allows us to talk about interethnic marriage rates as an indicator of the well-being of society and the presence of tolerant relations between peoples. The dynamics of interethnic marriages in Europe and the world are associated with the development of globalization processes, that is, it can be assumed that the development of interethnic marriages is also an indicator of the information development of society.

Interethnic marriages in modern society are a natural social phenomenon that leads to the exchange of cultural values ​​between representatives of different nations.

Interethnic marriages are inevitable due to communication between representatives of different nations. Thanks to them, the spouses mutually enrich themselves through the exchange of information about the cultural values ​​and traditions of ethnic groups.

Interethnic marriages are an indicator of the stability of society.

The more interethnic marriages in a society, the more stable the state is due to tolerant relations between ethnic groups. In a multinational state, interethnic marriages are a guaranteed protection against conflicts between peoples. Children from such marriages are more tolerant and tolerant of representatives of other nations.

Only nationalists and fascists of all stripes oppose interethnic marriages.

Interethnic marriages and sexual relations between representatives of different races were officially prohibited in Germany during the Third Reich, in South Africa during apartheid, and in almost all US states until 1967. Children in such families were given a marginal status, which was usually expressed in offensive nicknames. For example, in India they were called “chandala” (untouchables).

Children from interethnic marriages are more beautiful and talented than children from monoethnic marriages, because the reduction of ancestors is excluded.

In many societies, intermarriages took place due to territorial, social or ideological restrictions. This led to a reduction of ancestors - that is, a decrease in the number of common ancestors among spouses. For example, in children from marriage cousins and the sisters will have six great-grandparents instead of the usual eight. Such marriages led to severe mental and physical degeneration of the offspring. Interethnic marriages exclude the reduction of ancestors and the growth of hereditary diseases.

Thanks to interethnic marriages, young people can change their lifestyle, place of residence and citizenship.

More and more young people want to marry foreigners, sometimes being acquaintances simply by correspondence. Such a marriage helps to improve your financial situation, increase your social status, become closely acquainted with another culture, completely change your lifestyle and start with a “clean slate”.

Modern psychologists are convinced that the nationality of partners does not affect the success of their marriage.

Most modern psychologists consider talk about the problems of interethnic marriages to be more hypocrisy than a fair point of view. They draw attention to the fact that the well-being of any family depends only on its members. Problems of misunderstanding, conflicts with relatives, different religions and worldviews occur in both same-ethnic and interethnic marriages. And the success of a particular union ultimately depends only on the ability to hear each other, the willingness to work on relationships, make compromises, and mutual respect.

Children from interethnic marriages, as a rule, are bilingual, which increases their competitiveness in modern society

Bilingualism (bilingualism) naturally develops in a child if his parents speak different languages. At the same time, the second language is acquired no less deeply than the first, and is perceived not as something memorized and foreign, but as native speech. Fluent knowledge of a second language gives children from ethnically mixed families an additional working tool, the opportunity to earn money and lead a more interesting lifestyle. Combined with the ability to behave appropriately in different cultures, this significantly increases their chances of succeeding in the era of globalization.

An interethnic union is also an opportunity to significantly diversify your diet.

As a rule, representatives of different nationalities have different eating habits. If people don't get along very well with each other and don't know how to negotiate, then this can become a real problem. But in a harmonious pair National food can lead to the formation of a varied menu, replacing boring dishes with new options from the partner’s diet. Spouses can learn a lot from each other and even come up with their own dishes that will combine traditional products from two different national cuisines.

Suggest your fact

Interethnic marriages are evil

As world practice shows, in most interethnic marriages, spouses face insoluble problems and difficulties due to different views on life, faith, and the role of wife and husband in the family.

In modern society, the institution of family is experiencing a crisis. The difference in customs, traditions and way of life in an interethnic marriage adds to the spouses, in addition to the usual difficulties, many new specific problems due to their belonging to different cultures. The more the spouses are separated from each other culturally, linguistically, ideologically, the more difficult it is for them to find mutual language.

Family members of spouses show rejection, resistance and hostility towards a partner of a different nationality.

In interethnic families, problems inevitably arise related to both ideological and everyday issues. This is especially evident in relations with relatives of the wife (or husband) of a different nationality. Even in an ordinary family, the relationship between mother-in-law and son-in-law, mother-in-law and daughter-in-law is often complicated by many conflicts. In an interethnic marriage, this can lead to the complete rejection of one of the spouses from his family and relatives, to serious worries and conflicts.

In interethnic marriages, the problem of determining the ethnic identity of both the spouses themselves and their children inevitably arises.

As a rule, each spouse rarely manages to preserve his national identity; he has to completely adopt the habits, customs and traditions of the other. Children born in interethnic marriages are not accepted by their parents' national communities as full members and, as a result, turn into ethnic outsiders.

If an interethnic marriage involves moving and changing citizenship, enormous difficulties arise with the law.

The legislation of Russia and many other countries does not clearly reflect the rights of spouses and children born in marriage with foreign citizens. This leads to numerous problems both in the marriage itself and in the case of divorce, adoption of a child, or establishment of child custody. The law, as a rule, takes the side of the citizen of his country. In addition, the laws of these countries may be completely different from Russian ones.

Children in interethnic marriages are often born sick and weak due to parental incompatibility at the genetic level.

Research from various research centers indicates that parents who belong to ethnic groups that are distant from each other are highly likely to give birth to children with congenital genetic abnormalities. Scientists explain this fact by the fact that children from interethnic marriages develop a biologically weaker set of genes due to the difference between the genotypes of their parents.

Until recently, there was an opinion that children born in mixed marriages have better health and develop much faster than their peers born from parents of the same nationality

This myth has not been supported by any scientific research. In America, children were examined in villages for white and black settlers, where mixed marriages were especially common. The results showed that children in such families were 1.5 times behind in development and were much more likely to suffer from hereditary diseases than their peers in monoracial families. On the contrary, peoples who have historically been less assimilated are healthier and more developed. To illustrate, we should take the Japanese, who, due to cultural traditions and geographical location, mixed very little with other peoples. Today it is one of the healthiest nations with the longest life expectancy. In addition, the Japanese have virtually no cases of cancer. Moreover, after mixed marriages in 3-4 generations, the disease is observed with the same frequency as in other peoples. And one more thing: people scrupulously care about the purity of the heredity of dogs and horses, but they completely forget themselves. Isn't it a paradox?

You can read about the unnaturalness of interethnic marriages in the ancient Slavic Vedas. They directly indicate that people with different colors skins have a specific energon Blood structure, Blood group, psychomatrix, etc.

According to the Vedic chronicles, people of different nationalities have an excellent energy-genetic structure of the blood, the state of which depends on the energy received from space and on the integrity of the genetic core. The human genetic apparatus is responsible for the Ancestral memory and physiology, and the energon structure of the Blood is responsible for the Spirit and Soul. When mixing different blood, there is a sharp decrease in the protective forces of the organism that inherits mixed blood. The immune system stops working normally and does not effectively protect the body from infections and diseases. In addition to physiological problems in the mind, concepts and value guidelines such as conscience, devotion, and love are confused in the human soul. Children from mixed marriages cannot establish close, trusting relationships with their parents, based on the same nature of nature, and leave their father’s home early. As a rule, when looking for a partner, they are afraid of representatives of their original nationalities and conceive offspring with the same mestizos as them, which makes their children even more vulnerable. All this ultimately leads to the destruction of the Family, both in the ordinary understanding of the family and in the sense of hereditary information transmitted through centuries.

Representatives of the Russian Orthodox Church believe that interethnic marriage is adultery in the spiritual sense.

Throughout history, church thought has demanded that spouses adhere to unity in matters of faith. According to Orthodox clergy, the Lord God, when leading the people to the Promised Land, warned people against entering into mixed alliances: “Do not enter into kinship with them: do not give your daughter for his son, and do not take his daughter for your son, for they They will turn your sons away from Me to serve other gods, and then the wrath of the Lord will be kindled against you, and He will quickly destroy you” (Deut. 7:3-4). From a pastoral perspective, interethnic marriages distort the Orthodox orientation of families. Even between Orthodox and non-Orthodox Christians there are serious differences in views on Christian unity, on the foundations of Christian life (on sin, society, state, etc.), on the fundamental foundations of the Church. The Word of God calls mixed marriages “a great evil, a sin before God” (Neh. 13:27), “an iniquity that exceeds the head, and a guilt that rises to the heavens” (1 Ezra 9:6). A family is doomed to destruction if one of the spouses believes in the Triune God of love, while the other fears some lonely ruler who does not allow him to meet him. What strength of union can we talk about when the head of the family has the right, on the basis of his faith, to take mistresses and call them new wives or concubines? How can a husband wearing a cross on his chest live peacefully with his wife who believes that Christ was not crucified?

Relevance of the research topic . The main form of social organization of relations between a man and a woman is marriage. Marriage is a socially sanctioned and regulated form of relationship between a man and a woman, defining their rights and responsibilities towards each other and towards their children. The value of marriage as a tightly controlled social entity in Russia is declining for various reasons. Among them are the low stability of marriages and the growing attractiveness of individual private life, which is increasingly spreading due to the transformation of the norms of family and marriage relations, changes in the economic situation, and progress in the sphere of household and living conditions. In the modern world, people who do not marry and are deprived of the burden of responsibility for another person are not subject to social pressure and have all the opportunities and services organized by society. The modification of the social significance of the institution of marriage was, first of all, the result of a change in the system of social values, among which non-family values ​​associated with personal achievements and personal well-being began to come to the fore more often. The change in the place of marriage in the system of social-value interactions of society, especially among young people, is also associated with the liberalization of views on the nature of sexual relations before marriage, within marriage and outside marriage, and with structural changes in the axiological system in the sphere of family and marriage relations. The position of marriage in modern society is becoming less strong as a result of the existence of the cult of consumption in terms of sex, the eroticization of marriage, since sexual intercourse in modern society is carried out mainly for hedonistic purposes. The transitional economic situation in the country also has a destabilizing effect on the institution of marriage. Entering into a legal marriage, which still has an economic side, is inaccessible to a certain part of the population due to limited financial resources. There is a bias towards the formation of more de facto cohabitations, which are less formalized, or single life. Due to the listed factors, the institution of marriage is being actively modified and adapted to new social conditions. Even more difficult for scientific description and analysis of facts in the field of marriage are the processes occurring in multicultural regions, since serious problems of interethnic compatibility are added to the general problems of forming a new value system of family and marriage relations. The problem of interethnic relations has deep social roots and is caused by a number of social, psychological, historical, religious and confessional reasons. However, these issues require resolution, since the phenomenon of interethnic marriage as a mass process of concluding nationally mixed marriages is quite common. Every seventh marriage concluded in Russia is interethnic, and in Soviet times this figure was even higher. Ethnically mixed families are a means of integrating society. The formation of ethnically mixed families plays an important role in the process of changing the ethnic composition of the population. The bulk of marriages, including interethnic ones, are concluded by people at a young age, which is due to the properties of the reproductive period, therefore it is especially important to trace the imprint of changes in generally accepted orientations in the field of interethnic marriage on the value systems of young people. The devaluation of previous values ​​affected young people to a greater extent than any other age group, since it is young people who primarily respond to changes occurring in society. The specificity of this social group is that it is in a state of search. The system of views of young people has not been fully formed, and therefore young people are more receptive to new values. It can be assumed that the world of values ​​of the emerging personality, which was influenced by the transformations of recent years, has become more changeable and contradictory. An increase in the number of divorces and unregistered marriages, a decrease in the birth rate, a decline in the authority of the institutions of family and marriage in general and interethnic marriage in particular are phenomena that require close attention and careful study, both in terms of developing youth and family policy, and in order to develop recommendations for optimal behavior of young people when getting married and starting a family. Taking into account the theoretical and practical significance of this problem, the research topic was determined: “The attitude of modern youth to interethnic marriages.” Object of study: modern youth. Subject of research: features of the attitude of modern youth to interethnic marriages. Purpose of the study: to conduct a theoretical and practical study of the characteristics of the attitude of modern youth to interethnic marriages. The theoretical and methodological basis of the study was the works of domestic and foreign scientists in the field of sociology, philosophy, ethnoculture, sociology of family and marriage. Theoretical analysis of the problem of the attitude of modern youth to interethnic marriages .Definition of marriage. Conceptual analysis of interethnic marriages . Identifying the attitude of young people to family life and marriage involves, first of all, turning to the analysis of such basic working concepts as “family” and “marriage”. Analysis of the concept of “family” indicates that there are many approaches to its interpretation. So, in the “Dictionary of the Russian Language” S.I. Ozhegov, the word “family” means “an association of persons related by family or marriage.” The Philosophical Dictionary defines “family” as “a type of social community, the most important form of organization of personal life, based on marital union and family ties, that is, on numerous relationships between husband and wife, parents and children, brothers and sisters and other relatives living together and leading a common household." A.G. Kharchev, in his research, considers the family as “a small social group based on marriage or consanguinity, the members of which are connected by a common life, mutual moral responsibility and mutual assistance.” In recent years, the family is increasingly called a specific small socio-psychological group, thereby emphasizing that it is characterized by a special system of interpersonal relationships, which are more or less governed by laws, moral norms, and traditions. Foreign researchers recognize the family as a social institution only if it is characterized by three main types of family relationships: marriage, parenthood and kinship; in the absence of one of the indicators, the concept of “family group” is used. We consider the family as a spiritual and moral union, consisting of parents and children and connected not only by housing and economic dependence, but also by feelings based on blood relationship. Marriage as a stable union between a man and a woman arose in clan society. The basis of the marriage relationship gives rise to rights and responsibilities. Regarding the concepts of “marriage” and “family”, it should be noted that there is a close relationship between them. It is not for nothing that in the literature of the past, and sometimes of the present, they are often used as synonyms. However, in the essence of these concepts there is not only something general, but also a lot of special and specific things. Thus, scientists have convincingly proven that marriage and family arose in different historical periods. Marriage has gone through certain stages of development - from polygamy to monogamy. The word “marriage” itself in Russian comes from the verb “to take.” The Philosophical Dictionary defines marriage as “a historically determined, sanctioned and socially regulated form of relationship between a man and a woman, establishing their rights and obligations towards each other and their children.” Monogamous marriage, the union of one man and one woman, is a later and most common form of marriage today. Modern scholars define marriage as a historically changing form of relationship between a man and a woman. A.G. Kharchev notes that the family is a more complex system of relationships than marriage, since it unites not only spouses, but also children, as well as other relatives or simply those close to the spouses and the people they need. V.A. Ryasentsev gives the following definition of marriage: “Marriage is a voluntary and equal, in principle, lifelong union of free men and women, concluded in the prescribed manner in compliance with the requirements of the law, aimed at creating a family and giving them mutual rights and obligations.” Thus, the union of a man and a woman is not yet a family, and only after the appearance of children does marriage develop into a family. A.V. Mudrik believes that “...the family is a personal environment for a person’s life and development from birth to death, the quality of which is determined by a number of parameters of a particular family.” The socio-cultural parameter depends on the educational level of family members and their participation in society. The socio-economic parameter is determined by the property characteristics and employment of family members at work and study. The technical and hygienic parameter depends on the living conditions, the equipment of the home, and the hygienic features of the family’s lifestyle. Finally, the demographic parameter is determined by the structure of the family (extended or nuclear, complete or incomplete, childless, small or large). The social essence of marriage is ultimately determined by prevailing social relations; it is also influenced by politics, law, morality, and religion. By sanctioning marriage, society takes upon itself certain obligations to protect it and imposes on people who have entered into a marriage relationship responsibility for the material support and upbringing of children, and, consequently, for the future of the family. Marriage is a social mechanism designed to regulate and manage those numerous human relationships that arise from the physical fact of heterosexuality. As such an institution, marriage functions in two ways.

“Marry a foreigner,” the advertisements beckon to us. Almost every woman at least once followed the link and leafed through the catalog of overseas grooms. There are plenty of options, and everyone seems to want to create a good family. Friends talk about positive examples, newspapers scare us with negative ones. Is it possible to say that interethnic marriages are a recipe for personal happiness?

Many people married citizens of other countries and are quite happy. However, interethnic marriages in Russia are often condemned. Especially men. Their position is understandable - after all, women are leaving who could be included in their unofficial harem. The notorious demographic indicators allow many men to have parallel relationships with more than one woman. In addition, it is no secret that young and beautiful women who can even be candidates for wives, and not just mistresses.

In fact, you don't have to be beautiful. Foreigners often make proposals to the brightest girls that are not at all the kind that spectacular ladies would like to hear. And to whom do foreigners propose marriage most often? Ladies who are characterized by emphasized femininity and caring. And it is not true that they are only looking for servants - life in developed countries is as easy as possible, so they do not put it at the forefront. I need a friend and ally who will always listen and support. Many of them are simply tired of the selfish behavior of their compatriots, who are ready to break off relations at the slightest inconvenience.

Are there clear “contraindications” to entering into interethnic marriages? There is only one thing - conservatism and reluctance to change habitual behavior. Moreover, this is not always related to age; there are examples when women after 60 married peers and were cloudlessly happy.

Are children an obstacle? For many men, yes, but there are still many good candidates for whom your children from a previous marriage will not be a hindrance. Usually these are men belonging to the middle class, who do not have children of their own or have adult offspring. Even women with two children receive letters. But it is clear that the requirements for men will have to be reduced. You may need to come to terms with a larger age difference.

Most often, interethnic marriages are concluded between people aged 12-15 years; 10 years or less is very rare. So, if you have found a young man, consider yourself very lucky. Although, after all, overseas grooms under 30 years old are very unreliable. Also, you should not give hope to men more than 15-17 years older than you. Such marriages are most often doomed, and you will feel like a liar and be tormented by guilt when you want to leave him. After all, the years go by, and young people are drawn to their peers.

You should be mentally prepared for the fact that professionally you will have to start all over again. Many professions that require more talent than skill, such as hairdressing, are only available abroad after special training and certification. Easier for business women who know foreign languages: Business skills are relevant everywhere. Lawyers will have to completely retrain themselves. If you are not ready to sacrifice your established career for the sake of your personal life, then it is better to look for a sweetheart in your home country.

A separate conversation - interracial from a developed state. Is it worth joining? If you like people of a different race, feel free to get married. But try not to have children until you receive permanent documents. Because in Russia you will not have a peaceful life with a child of a different race. So interracial marriage is for extreme sports fans, although it can also turn out happily.

So that the acquaintance develops and turns into serious relationship, you should treat the search no differently than work. Study foreign languages ​​and do not be lazy to answer all incoming letters. Relationships often develop in couples where the man took the initiative, but there are exceptions. So, if they don’t write enough, write yourself. Don't give up, try - and everything will turn out better than you think.

If good interethnic relations at the level of friendship are still at least somehow possible for the majority, then interethnic relations at the level of marriage are a rather difficult test for weak believers, which not everyone can pass with dignity.

The phrase is often heard: “Parents are against our wedding.” The reason is the bride (groom) of another nation. Reasons - everything else: from another city, age difference, not beautiful, not rich, parents are not ministers, no dowry in the form of apartments or cars, cannot pay a good price, higher education no, another religion, etc. Although reasons can become additional reasons.

This is an indicator of the lack of fear of God, the ignorance of these parents. They simply became proud and followed the lead of Satan, observing pagan customs, while condemning the laws of the Creator! The danger of such pride, such non-acceptance of a person of another nation into one’s family, is that it can lead a person out of Islam altogether, making a kafir out of a Muslim.

If someone prohibits what the Almighty has made free, then he equates himself to Allah himself, since this person takes on the function of God! Prohibiting what Allah has permitted is minor shirk! Allah says in the Quran (meaning): “ Those who suffered loss were those who killed their children out of stupidity, without any knowledge, and forbade what Allah had endowed them with, making a slander against Allah. They went astray and did not follow the straight path "(sura 6, verse 140); " O believers! Do not forbid the blessings that Allah has made lawful for you, and do not transgress the boundaries of what is permitted (do not sin) "(Surah al-Maida, verse 87).

Parents largely care about what relatives, neighbors, and acquaintances will say. They are afraid of gossip, ridicule. While true Muslims should fear only the Almighty and follow His laws. " Whoever achieves the pleasure of Allah by causing the indignation of people, Allah will deliver him from people; and whoever achieves the pleasure of people by angering Allah, they will not deliver anything from Allah "(at-Tirmidhi and Abu Naim in al-Hilya").

Parents selfishly and prudently marry off their daughters against their will; their sons marry the one they themselves chose for them. And then they wonder why there is no warmth and love in this marriage, why their son begins to “walk”, becomes joyless and spends more time anywhere, but not with his wife; happily chooses a job in another city, leaving his wife to guard his house. And the whole point of a relationship comes down to the birth of children and material support. And that's the best case scenario. At worst - endless scandals, assault, addiction to alcohol, lack of desire to do anything for the family, marrying a second woman as a way to drown out one’s unhappiness, divorce.

« If a man whose religion and character pleases you is wooed to your daughter, do not reject this offer, so that unrest and immorality do not spread on earth. "(at-Tirmidhi). This hadith clearly states that the main reason for refusing a marriage proposal may be the young man's lack of religiosity and bad character. True Muslims have never suffered from ancient prejudices that run counter to Islam. It is clearly clear to them that marriages between Muslims of different nations are the sunnah of the Prophet Muhammad (peace and blessings be upon him) and barakah from the Almighty. As you know, the Prophet Muhammad himself (peace and blessings be upon him) showed the permissibility of mixed marriages: he himself was married to a Jewish woman, Safiya.

Prophet Muhammad (peace and blessings be upon him) said: “ Everything worldly is just things, matter. And the best creature in it (worldly life) is a pious woman ».

A good wife is half of iman (faith). After all, it is said in the hadith: “ To the one to whom the Almighty gave a pious woman as a wife, he helped him to stand on his feet and completed half of the (entire) religion assigned to him. Let him preserve the second part of it, trying himself, and fear Allah ».

Another hadith says: “ He who is given four things in this worldly life is given the blessings of this life and eternal life. And this is a grateful heart, a tongue that remembers Allah, a body that patiently endures troubles and adversity, and a devoted wife who will not deceive him either in regard to honor or in regard to his property ».

As you can see, the Prophet advises choosing a spouse based on her religiosity and good character, and not on her nationality or anything else. And even if a Muslim liked a girl of a different religion, this is also not an obstacle. There are no hopeless situations in Islam. On the contrary, there is a great opportunity to invite her to study Islam, show her the beauty of religion, show her the true path. Perhaps, due to the fact that the girl has feelings for this guy, she will listen to his every word and eventually understand that Islam is the true path. The Messenger of Allah (peace and blessings be upon him) said: “ If Allah guides one person through you, then it is better for you than this world and everything in it. " So don't miss this opportunity!

Of course, it cannot be said that mixed marriages are suitable for absolutely everyone. Before making a final decision, you need to weigh everything soberly, turn off your heart and turn on your mind: are you two capable of making compromises, how much respect do you have in general for each other’s nation, are you ready to study and respect the customs, traditions, cuisine of another nation, study the language of your fiance’s nation, and perhaps also the language of the country of his residence, do you both have sufficient patience, fortitude, flexibility of character, is the climate of the country to which you are moving suitable for you (if you are from different countries) and much more. And, of course, the most important thing, whether it is a marriage within one nation or a mixed marriage, these are the same spiritual and moral values.

The Almighty says in the Quran (meaning): “ Bad women are for bad men, and bad men are for bad women, and good women are for good men, and good men- For good women. They are not involved in what they (the slanderers) say. They are destined for forgiveness and a generous lot "(Surah 24, verse 26).

According to statistics, the number of interethnic marriages is growing from year to year. For example, in Moscow the share of mixed marriages is more than 50%. Such marriages are not only popular, but also the strongest and most durable; they teach people to respect and treat representatives of other nations with equal respect, teach tolerance, contribute to improving relations between nations and countries, and social cooperation.

So, let's summarize:

Nationalism (pride, arrogance) is the first sin in the Universe committed by Iblis, for which he will burn forever in Hell;

Nationalism is a sign of an infidel, it can lead a person out of Islam, it leads a person to Hell;

The Almighty and his prophet Muhammad (peace and blessings be upon him) do not like nationalism and nationalists;

We are all of one nation - Muslims, and before God we are all equal, except in fear of God;

True love for the Almighty and his Messenger should be expressed not in words, but in deeds.

In conclusion, I would like to wish that our society becomes more religious, more God-fearing and, as a result, happy!

Veronica Chernomorskaya