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Living together in culturally plural societies poses numerous challenges for members of ethnocultural groups and for the larger society. An important goal of these societies is to achieve positive intercultural relations among all their peoples. Successful management of these relations depends on many factors including a research‐based understanding of the historical, political, economic, religious and psychological features of the groups that are in contact. The core question is 'how we shall we all live together?' In the project reported in this paper (Mutual Intercultural Relations in Plural Societies; MIRIPS), we seek to provide such research by reviewing three core psychological hypotheses of intercultural relations (multiculturalism, contact and integration) in 21 culturally plural societies. The main goal of the project is to evaluate these hypotheses across societies within the MIRIPS project in order to identify if there are some basic psychological principles that underlie intercultural relations panculturally. If there are, the eventual goal is to employ the findings to propose some policies and programmes that may improve the quality of intercultural relationship globally. An internal meta‐analysis using the MIRIPS project data showed that the empirical findings from these societies generally support the validity of the three hypotheses. Implications for the development of policies and programmes to enhance the quality of intercultural relations are discussed. [ABSTRACT FROM AUTHOR]

The Armenian diaspora is one of the largest in Russia and in the world. The Armenians living in the Krasnodar Territory are a large and active group, thus, an investigation into the problem of their acculturation is of scientific and practical importance. Based on the theory of social identity, the theory of acculturation, and the regional socio-cultural context, the study focused on the role of ethnic, regional and Russian national (civic) identities and diaspora activity in the acculturation of the Armenians in the Krasnodar Territory. The study used the scales from the MIRIPS project questionnaire (Mutual Intercultural Relations in Plural Societies). The sample consisted of 181 respondents. Using structural equation modeling, the ethnic and Russian national identities of the Armenians living in the Krasnodar Territory were revealed as factors that contributed to their integration, and regional identity-as factors that fostered assimilation. Diaspora activity was determined by both ethnic and regional identity and predicted the Armenians' attitudes towards integration and separation. Also, diaspora activity of the Armenians in the Kuban region facilitated the interconnection of ethnic and regional identities with the separation strategy. In general, the study revealed that all identities (ethnic, regional and Russian national) contribute to a certain degree to the acceptance of the host society culture by the Armenians in the Krasnodar Territory. At the same time, diaspora activity can be an effective mechanism for the adaptation of migrants or a source of problems associated with increased impenetrability of diaspora's borders, the migrants' exclusive focus on their ethnic group and their decreased desire for sociocultural integration into the host society. It is important to take this into account when shaping the regional interethnic relations policy. [ABSTRACT FROM AUTHOR]

This paper examines intergenerational differences and similarities in value preferences among three generations of the Russian ethnic minorities in two North Caucasus republics of the Russian Federation. It also compares them with value preferences of three generations of Russians in the Central Federal District around Moscow and those of indigenous North Caucasus residents. The sample included 479 grandparent–parent–adolescent triads. Data were obtained using Schwartz's Revised Portrait Values Questionnaire. Scores for Schwartz's four higher-order value types (Openness to Change, Self-Enhancement, Conservation, and Self-Transcendence) were calculated. Analyses of variance showed that intergenerational differences were strongest for Openness values. For the three other values, preferences of grandparents and parents differed less than did preferences of parents and their offspring. Repeated measures analyses of covariance, controlling for differences in age, gender, and educational attainment in the five cultural groups, showed that intergenerational differences were moderated by cultural context. Intergenerational differences were consistently widest in the Central Federal District. Generally, value preferences of contemporary adolescents, their parents, and their grandparents are drifting apart in the most "modern" part of the Russian Federation, whereas in the periphery, the generations are staying more closely together, largely regardless of people's ethnic belonging. [ABSTRACT FROM AUTHOR]

Dagestan is the most multiethnic and multilingual republic within the Russian Federation. From the viewpoint of interethnic relations, Dagestan is a unique research platform: the model of ethnopsychological compatibility of numerous peoples has been implemented here for centuries. It is essential for researchers to understand which factors contribute to and which hinder the establishment of effective interethnic communication in modern Dagestan. This empirical study was conducted in the context of the acculturation theory introduced by the Canadian cross-cultural psychologist John Berry. This article presents the results of researching the impact of perceived security, friendly intercultural contacts, preference for supporting a multicultural ideology, ethnic tolerance, and mutual integration attitude on the psychological well-being of both individual ethnic groups and Dagestani population as a whole. In the course of the study, the authors suggested that the higher the perceived security among ethnic groups in Dagestan, the greater the tendency towards maintaining a multicultural ideology, tolerance, and the preference for an integration strategy, and the lower the preference for a separation strategy (multiculturalism hypothesis). In addition, the authors hypothesized that the higher the intensity of friendly intercultural contacts between representatives of various ethnic groups in Dagestan, the higher their level of tolerance, preference for an integration strategy and the lower their preference for a separation strategy (contact hypothesis). The authors also suggested that the higher the preference for the integration strategy by representatives of various Dagestani ethnic groups, the higher their self-esteem and life satisfaction (integration hypothesis). The sample included Avars, Dargins, Russians and representatives of other ethnic groups: Kumyks, Lezgins, Laks, Tabasarans, Nogais, etc. (total number of respondents N = 438). The data were analyzed both for the total sample and for a sample of specific ethnic groups using a Structural Equation Modeling (SEM) approach. MIRIPS questionnaire scales were used. The results demonstrated the contribution of perceived security to a preference for a multicultural ideology, tolerance, and mutual integration in the total sample. The results also demonstrated that the intensity of friendly intercultural contacts has no significant effect on tolerance or mutual integration in Dagestan. However, the preference for mutual integration contributes to life satisfaction and self-esteem among the inhabitants of Dagestan, which confirms the integration hypothesis. A separation preference was positively associated with perceived security, life satisfaction and negatively with friendly intercultural contacts among representatives of certain ethnic groups of Dagestan. The results obtained demonstrate the importance of solving the problem of perceived security for building effective intercultural relations in Dagestan. The formation of a national policy in matters of preserving the cultural identity of various ethnic groups must be adequate, since, as the study has shown, separation strategy only leads to life satisfaction, and integration strategy is associated with both life satisfaction and self-esteem of the inhabitants of Dagestan. [ABSTRACT FROM AUTHOR]

The study focuses on the relationship between intercultural friendships, social identities, and well-being of ethnic Russians in three different contexts of the North and South Caucasus. We revealed the positive relations of intercultural friendships with the host society identity in all contexts and with the well-being of Russict ans in the culturally diverse contexts. Ethnic identity is positively related to the self-esteem of Russians in two more inclusive contexts, and, negatively associated with their life satisfaction in the least inclusive context. The ethnic and host society identities mediated the relationship between intercultural friendships and psychological well-being only in the most inclusive context. [ABSTRACT FROM AUTHOR]

This article examines relationships between social identities and acculturation strategies of Russians (the ethnic minority) in the Republic of North Ossetia–Alania (RNO-A). The sample included 109 grandparent–parent–adolescent triads from ethnically Russian families (N = 327). We assessed acculturation strategies, ethnic and national identities (identification with the Russian Federation), republican identity (with the RNO-A), regional identity (with North Caucasus), and religious identity. EFA combined five identities in two factors, labeled Russian ethnocultural identity (comprising ethnic, national, and religious identities) and North-Caucasian regional identity (comprising identities involving the republic and region). The means of the identity factors remained remarkably stable across generations, with a somewhat stronger Russian ethnocultural identity. A structural equation model revealed that Russian ethnocultural identity was a negative predictor of assimilation (the least preferred acculturation strategy), whereas North-Caucasian regional identity was a positive predictor of integration (the most preferred strategy) in all generations. We concluded that Russian ethnocultural identity is important for maintaining the heritage culture whereas North-Caucasian regional identity promotes participation of ethnic Russians in the multicultural North-Ossetian society. [ABSTRACT FROM AUTHOR]

This article offers an examination of the situation of young people in the Northern Caucasus, focusing particularly on the children of Chechens and Ingush, and looking at their religious environment with particular emphasis on Islamic education. It shows a variety of sources from which this education is received, such as school, family, mosques, Islamic Institutes (often attached to mosques) and television. The article analyses the role of Islamic education in socialisation of young people within the context of the complex situation in the region, the impact of armed conflicts, politically extremist versions of Islam, and reforms proposed by the Russian federal government. The analysis is based on pupils' essays, interviews, focus groups involving school teachers and expert opinions. [ABSTRACT FROM PUBLISHER]