In article the question of realization of process of cross-cultural communication in the modern world is discussed. A policy of multiculturalism of the states towards migrants is also considered.
The paper identifies the reasons for the lack of the gender equality officer in the Russian Federation against the background of the Nordic countries and Germany experience and conditions for the establishment of the gender equality in Europe. Using gender approach the political and cultural situation of the Russian society is analyzed and the ways to solve the problem are suggested.
In the article basing on major L. Karsavin works the development of philosophical, religious, historical attitudes of this famous scientist beginning with early period of his creation and finishing with works of the 4th decade of the 20th century are covered. Although recently the research of this very worthy culture historian and philosopher who was born in Russia, worked in European and Lithuanian universities has become more numerous, there is still shortage of systemic research of his attitudes. Meanwhile his works are topical for nowadays, as in them both significant historical events are evaluated and the future landmarks are drawn. The interest of L. Karsavin in Medieval Western Europe spiritual culture, at the same time Solovyov unity philosophy impact has determined the pecularity of his attitudes. In his early works he still remains in the frame of positivism, although he has already formulated for the sciencee of history new concepts and creates new methodology which he successfully applies in works on the culture of medieval Italy and France, later he dissociates from positivist paradigm and is justly considered the originator of anthropologic direction in history science. There are interesting insights about ambivalent meaning rendered by L. Karsavin to religious foundation are. In the narrow sense of meaning it is the collection of written sources reflecting the life of epoch of interestmiddle estate, but in the broad sense it covers all aspect of historical existence – both religious and social-economic and political; and what is more, the very its hypothetic researcher appears in this religious foundation. In other words he must wind up in the epoch he investigates, penetrate into its spirit. On the basis of little known L. Karsavin article texts his attitude to Russian revolution which the scientist experienced hardly and which essentially changed his own life is discussed.[.].
In the article basing on major L. Karsavin works the development of philosophical, religious, historical attitudes of this famous scientist beginning with early period of his creation and finishing with works of the 4th decade of the 20th century are covered. Although recently the research of this very worthy culture historian and philosopher who was born in Russia, worked in European and Lithuanian universities has become more numerous, there is still shortage of systemic research of his attitudes. Meanwhile his works are topical for nowadays, as in them both significant historical events are evaluated and the future landmarks are drawn. The interest of L. Karsavin in Medieval Western Europe spiritual culture, at the same time Solovyov unity philosophy impact has determined the pecularity of his attitudes. In his early works he still remains in the frame of positivism, although he has already formulated for the sciencee of history new concepts and creates new methodology which he successfully applies in works on the culture of medieval Italy and France, later he dissociates from positivist paradigm and is justly considered the originator of anthropologic direction in history science. There are interesting insights about ambivalent meaning rendered by L. Karsavin to religious foundation are. In the narrow sense of meaning it is the collection of written sources reflecting the life of epoch of interestmiddle estate, but in the broad sense it covers all aspect of historical existence – both religious and social-economic and political; and what is more, the very its hypothetic researcher appears in this religious foundation. In other words he must wind up in the epoch he investigates, penetrate into its spirit. On the basis of little known L. Karsavin article texts his attitude to Russian revolution which the scientist experienced hardly and which essentially changed his own life is discussed.[.].
In the article basing on major L. Karsavin works the development of philosophical, religious, historical attitudes of this famous scientist beginning with early period of his creation and finishing with works of the 4th decade of the 20th century are covered. Although recently the research of this very worthy culture historian and philosopher who was born in Russia, worked in European and Lithuanian universities has become more numerous, there is still shortage of systemic research of his attitudes. Meanwhile his works are topical for nowadays, as in them both significant historical events are evaluated and the future landmarks are drawn. The interest of L. Karsavin in Medieval Western Europe spiritual culture, at the same time Solovyov unity philosophy impact has determined the pecularity of his attitudes. In his early works he still remains in the frame of positivism, although he has already formulated for the sciencee of history new concepts and creates new methodology which he successfully applies in works on the culture of medieval Italy and France, later he dissociates from positivist paradigm and is justly considered the originator of anthropologic direction in history science. There are interesting insights about ambivalent meaning rendered by L. Karsavin to religious foundation are. In the narrow sense of meaning it is the collection of written sources reflecting the life of epoch of interestmiddle estate, but in the broad sense it covers all aspect of historical existence – both religious and social-economic and political; and what is more, the very its hypothetic researcher appears in this religious foundation. In other words he must wind up in the epoch he investigates, penetrate into its spirit. On the basis of little known L. Karsavin article texts his attitude to Russian revolution which the scientist experienced hardly and which essentially changed his own life is discussed.[.].
To understand the depth of transformations in all spheres of society generated by migration, new terminology is needed. The notion of "postmigrant societies" implies that the distinction between local and migrant population loses its relevance in certain social spheres. According to the familiar epistemological framework, societies are presented as consisting of "local population" on the one hand, and "migrant population" on the other. This understanding, however, is becoming obsolete. First, it does not reflect the fact that the phenomenon of spatial mobility is embedded in the social structure. A significant part of the so-called local population is itself included in migration processes. People who are considered to be part of the "autochthonous population" are in fact migrants themselves due to different circumstances (contract work, long-term stay in another country due to studies, involvement in joint business projects, participation in international scientific teams, availability of real estate abroad, etc.). At the same time, those people who are regarded as "migrants" by common sense can be well integrated into the social institutions of their new homeland. Second, the traditional epistemological framework does not reflect contemporary demographic trends. It is unable to capture two points: (a) population rotation within the framework of circular/pendulum migration; (b) qualitative change in the urban population of industrialized countries.
This research is based on the materials of the fifth wave of the cross-national sociological project "European Values Study". The conceptual framework consists in the theory of a complex threat, describing the key components of the perceived threat that lead to prejudice between social groups. The subject of this research is the peculiarities of the perception of migration by native population as a potential threat to the security of the accepting society. Special attention is paid to the description of current migration situation in Europe. The article reviews the realistic and symbolic threats of migration through the prism of public opinion of the native population. It is stated that the European countries significantly differ depending on perception of migration threats by the native population. The author notes that population of the countries with developed economy mostly do not feel competition with the migrants on the job market. A conclusion is made that in the conditions of Russia's unstable national economy and pressure of sanctions, the migrants seem to Russians as a serious threat on the job market. It is evident that in the European countries the migrants are largely perceived as a source of criminality. The research determines the factors affecting rejection of migrants in modern Russia. The author offers the typology of European countries based on peculiarities of perception of migration threats by the native population.
In: Vestnik Volgogradskogo Gosudarstvennogo Universiteta: naučno-teoretičeskij žurnal = Science journal of Volgograd State University. Serija 4, Istorija, regionovedenie, meždunarodnye otnošenija = History. Area studies. International relations, Band 22, Heft 3, S. 150-160
Nowadays Islam takes the stage of recovery associated with the peculiar issues associated with the Muslim society. These characteristics are expressed in the spread of ideas of Islamic fundamentalism and its supporters' confrontation with the rest of the world. This process has affected the Russian Muslims as well, the trend developed after the collapse of the Soviet Union when the post soviet muslims began to realize themselves as part of one of the Muslim Ummah, coming into conflict with the secular law of the Russian Federation. After the Soviet Union's disintegration, the radical Islamic ideas have begun to appear in Russia, in the conditions of the growth of nationalism these thoughts found a fertile ground. One of these ideas was associated with the construction of Sharia state in the Muslim autonomous republics of the Russian Federation and their subsequent withdrawal from Russian's membership. The situation for the Russian state in the Muslim republics aggravated the war in Chechnya. Through Chechnya mercenaries from Arab countries started to penetrate to the Russian territory, they also brought the money for the destabilization of the internal situation in Russia. Nevertheless, separatism did not find the mass support in neighboring regions such as Dagestan, Kabardino-Balkaria, Karachay-Cherkessia and Ingushetia. It is evidently that international Jihad ideas were supported financially from abroad. The issue of funding is a key part of the development of Islamic fundamentalism in Russia, the international Islamic funds and organizations gave huge financial assistance to them. At the present moment Russian authorities lead a fruitful and a successful fight against terrorism. In the future, after the completion of the antiterrorist operation in the Middle East hundreds of terrorists may return to Russia with huge experience that can threaten the security of the Russian state.