The article deals with the history, traditions and way of life of sub-ethnic group of the Finno-Ugric tribes –the Eastern Maris, who are considered the "last pagans of Europe". Using specific ethnographic material, scientific and popular-scientific works, the authors showed the unique culture of the Eastern Maris sub-ethnos, pagan beliefs, preserved to date and reflecting people’s social existence, beauty of the traditions and essential national characteristics. The authors draw a conclusion that the Eastern Maris present an independent sub-ethnos tending to self-reproduction. Being amidst the powerful Slavic and Turkic civilizations, the Eastern Marian sub ethnos managed to maintain its national self-identity with some borrowings from neighboring cultures.

The author researches the problem of manuscript Sufi literature, which has almost dropped off scientists' radar. This article is based on the personal author's materials, where she has found out and settled manuscript evidences of Sufi people, which hadn't been documented before. The author defines the problem of the ethnic and confessional cultures' interconnection in the context of the embedded stereotypes. These stereotypes motivated the Sufi people to move towards to extremely unfavorable for a south person Siberian and North conditions. Analyzing the works of such poets as Ikany, Huvaydo, Amdamy, some fairytales and dastans (recorded by V.V. Radulov), the author explores mythological synopsis as the basis of branched system of mythological plots in the Sufi Siberian Tatar literature on the ground of dhikr. The author analyzes the inner worldview transformation of Sufi Ikany, who came to the Siberian bogs and forests from Arabian sands to prove perishable nature of all the material in front of the spirit.

This study examines the problem of characterizing the political communications system in Britain as a socio-political phenomenon. In the XX-XXI centuries, the intense growth of knowledge has shaped the socio-cultural and political activity of the population. Political communication becomes a separate area from human activity. In modern conditions, political communication is a set of processes, the source of which should be power. There are many processes in species diversity. Political communications in modern conditions have acquired the status of a social institution. The article attempts to present the institutional status of the phenomenon of political communication as a structure of three main components. First, the state as a governing body, represented by three powers: legislative, executive, and judicial. Secondly, society, which acts as the recipient of the initiatives of state power, or which has a positive attitude towards state policy or, negative and opposes, or has an attitude of waiting to see what happens. At the same time, there are groups in society that tend to actively intervene in politics. The third element of the political communication system is the media.

The civilization process of social development as of the period of XX-XXI centuries caused the comprehensive development of man in the cultural and political science fields. The intensive growth of humanitarian, natural science and technical and technological knowledge has shaped the sociocultural and political activity of the population. In these conditions, political communication as a simplified version of “power-society” relationship is transformed into a separate area of human activity, which has a serious impact on personal identity. In modern conditions, political communication is not just a process aimed at transmitting any information. This is a multitude of processes where power should be considered as the source. There is a variety of processes represented in species diversity. Political communications in modern conditions have acquired the status of a social institution with its structure, internal systemic links and links with scientific knowledge, which play an important role in determining the vector of development of society.