PEDAGOGICAL SCIENCES
UDC 37.036:37.017.925
MAIN TRENDS IN ETHNOCULTURAL EDUCATION AT THE PRESENT STAGE: REGIONAL ASPECT
TENDENCIES TO ETHNO-CULTURAL EDUCATION AT THE PRESENT STAGE: REGIONAL DIMENSION
V. Yu. Arestova, L. V. Kuznetsova
V. Yu. Arestova, L. V. Kuznetsova
FGBOUVPO "Chuvash State Pedagogical University named after I.I. I. Ya. Yakovleva, Cheboksary
Annotation. The article deals with the problems and the state of ethnocultural education of various categories of students at the present stage of the socio-cultural development of Russian society, identifies ideas and principles for the effective organization of ethnocultural education in modern schools, analyzes modern technologies of ethnocultural education, including the development of ethno-theatrical projects. The results of the sociological survey "Ethnocultural development and interethnic relations in the Chuvash Republic: youth aspect (on the example of Cheboksary)" are given, the results of which actualize the problems that arise in the ethnocultural education of various categories of students.
abstract. The article considers the problems of ethno-cultural education and the state of the various categories of students at the present stage of socio-cultural development of the Russian society; reveals the ideas and principles of effective organization of ethno-cultural education in modern schools; analyzes modern technologies of ethno-cultural education, including development of ethno-theatrical projects. The article reveals the sociological survey "Ethno-cultural development and international relations in the Chuvash Republic: youth perspective (by the example of Cheboksary)", the results of which make the problems in ethno-cultural education of various categories of students actual.
Key words: ethnocultural education, ethnocultural education, pedagogical technologies.
Keywords: ethno-cultural education, ethno-cultural upbringing, pedagogical technologies.
The relevance of the problem under study. Ethnocultural education of schoolchildren is currently one of the priority areas of the educational policy of the Russian state. Thus, in the National Doctrine of Education in the Russian Federation until 2025, the main tasks of the state in the field of education are, among others, the preservation and support of the ethnic identity of the peoples of Russia, the humanistic traditions of their cultures.
Material and methods of research. The study of the main directions of ethno-cultural education was carried out on the basis of regional and all-Russian normative documents, concepts and programs of ethno-cultural orientation adopted for execution in the system of general and additional education of the Chuvash Republic. The main research methods we have identified are: theoretical (analysis of pedagogical, ethno-pedagogical, sociological literature, legal and regulatory acts in the field of education) and empirical (synthesis, sociological survey, observation, study of the results of educational activities of institutions of general and additional education).
Research results and discussion. The preservation of historically established ethno-cultural traditions, following them, the desire to transfer them to the future without losing ethnic identity, is one of the most important goals in the life of an ethnic group. In this regard, it is traditions that play the role of social mechanisms for transferring the experience of the older generation to the younger.
Modern trends in education and the socio-cultural sphere are characterized by a significant increase in the attention of the state and the public to the problem of ethno-cultural education of the younger generation.
In the conditions of the formation of modern Russia, the search for new ways in the education system, there is an active process of development of national-regional education systems, including in the Chuvash Republic,. One of the main directions is the transfer of the original culture of the Russian and Chuvash peoples to new generations on the basis of ethno-cultural education of children and adults.
The republican target program for the development of education for 2011-2020, adopted in 2008 in the Chuvash Republic, provides for “creating conditions for the formation of traditional and transversal competencies, for ensuring the growth of self-awareness and civic maturation of society by educating a tolerant, multicultural personality with an active civic position” . This document concludes that significant work has been done in the Chuvash Republic to develop ethnocultural education, which contributes to the formation of a favorable infrastructure for interethnic communication, conditions for the coexistence of different cultures, and expansion of dialogue between them. In addition, it was decided to develop a subprogram "Modernization of the system of education of children and youth in the Chuvash Republic", designed to strengthen the educational component of the Republican Target Program for the Development of Education in the Chuvash Republic for 2011-2020.
The historical continuity of generations, the development of national cultures, the upbringing of a careful attitude to the historical and cultural heritage based on the best folk traditions and folk art are considered today in society as a factor in preserving cultural identity, ethnic mentality, and national characteristics of peoples. A deep knowledge of traditions and customs by teachers is a necessary condition for the activation of pedagogical activity to involve the younger generation.
generations to the traditional culture of ethnic groups. More and more scientists, public figures, practitioners consider ethnoculture and ethnocultural education as a socio-cultural and pedagogical problem.
An urgent task of modern pedagogy is ethnocultural education, which contributes to the acquisition of sustainability, stability and integrity of society. And in this, a large role is given to folk culture, which sets the scale of value orientations for pedagogy, thanks to which the educational process is based on the principles of understanding and respect for the culture of one's people, combined with a similar attitude towards the cultures of other peoples. The result of the implementation of such education is a holistic worldview and a mastered system of value orientations among students.
Universal and national culture are organically introduced into the educational environment, the wider society on a parity basis, without exaggerating the importance of one of the cultures. These guidelines have a moral basis based on the richest historical experience of the peoples of Russia. Our people, as Patriarch Kirill noted, "on the basis of their historical experience, managed to maintain and strengthen their loyalty to the only correct course for human happiness, which is rooted in our human nature."
The Russian civilizational identity is based, according to the President of the Russian Federation V.V. Putin, on “the preservation of the Russian cultural dominant, which is carried not only by ethnic Russians, but by all carriers of such an identity, regardless of nationality. This is the cultural code that ... has been preserved, ... at the same time, it must be nourished, strengthened and protected. Education plays a huge role here.” This provision shows the relevance of the ethnocultural education of children and adults (from schoolchildren to professionally trained teachers) as the main condition for the harmonious development of the multicultural community of Russians, the formation of a culture of interethnic relations, and, in general, civic identity.
According to the Ministry of Education and Youth Policy of Chuvashia, conditions have been created in the republic for the coexistence of ethnic cultures and dialogue between them. This is confirmed by the fact that in the Chuvash Republic in 2013 there were 319 schools with Chuvash, 168 with Russian, 16 with the Tatar language of instruction, and 4 schools study the Mordovian language. In all schools with the Russian language of instruction, as well as in schools where the Tatar and Mordovian languages are studied, students in grades 1-9 study the Chuvash language as the state language, students in grades 10-11 study Chuvash literature in Russian. Students studying the Tatar and Mordovian languages have the opportunity to participate in various competitions and olympiads, including the republican olympiads in Mordovian and Tatar languages and literature, as well as in interregional olympiads in Saransk and Kazan.
Among the various competitions and festivals aimed at generating interest in the study of ethnic cultures, the following stand out in Chuvashia: the All-Russian game-competition "Chuvash Swallow - linguistics for everyone", the republican festival of national culture "Sparkle of Friendship", the republican competition "From the primer to fiction ”, Internet Olympiad in the Chuvash language and literature.
These data are evidence that the state policy in the field of interethnic relations considers the education system as the main factor in the development of interethnic tolerance in society, which is based on ethnocultural dialogue.
In the ethnocultural education of schoolchildren, an important role belongs to the educational environment. It is valuable when the student himself creates his own subject environment, where beauty and expediency, traditions and innovations are consistent, forming a comfortable basis for the formation of personality. Thus, in the Chuvash Republic, under the Ministry of Economic Development and Trade, there is a guild of artisans, which is developing a system of measures to attract craftsmen and professionals to the production of national souvenirs, clothing, and household items. As O. I. Golovaneva notes, many members of the guild teach in schools, technical schools and institutions of additional education, thereby being teachers and craftsmen.
In modern conditions, the general education school is a fundamental base in the upbringing and education of the younger generation as a school of dialogue with the past, present and future through the continuity of the cultural traditions of the peoples of multinational Russia. This idea became a reference point for the authors of the article in organizing the All-Russian Correspondence Competition of Ethnotatrical Projects “Kavak Khuppi U^alsan” (“Illumination”). The competition was held in 2011, 2012 and 2013. , . The initiative to organize and conduct it belongs to the Research Institute of Ethnopedagogy named after Academician of the Russian Academy of Education G. N. Volkov at the Chuvash State Pedagogical University named after I. I. Ya. Yakovlev. The idea was supported by the interregional public organization "Chuvash National Congress".
The objectives of the competition were:
Identification and support of talented leaders of ethnotatrical groups: teachers, teachers of preschool and additional education, teachers of children's music schools and art schools, workers of houses of culture and children's creativity;
demonstration of new approaches, ideas, content and methods of education in the system of general and additional education based on folk traditions;
Exchange of experience of leaders of ethnotatrical groups of student youth.
The competition held in 2011 made it possible to identify the teams that distinguished themselves most by the creative nature of the implementation of ethno-theatrical projects. So, the Grand Prix of the competition was awarded to the Center for Children's Theatrical Art "Sorvanets" in the village of Luchegorsk, Pozharsky District, Primorsky Territory. In the Chuvash Republic, such institutions as the Laprakasinsky rural cultural and leisure center of the Yadrinsky district, the Historical and Memorial Folk Museum of the Yanshikhovo-Norvashsky rural settlement of the Yantikovsky district, and the Yantikovskaya secondary school were distinguished. According to the results of the competition held in 2012, the Grand Prix was awarded to the People's Creative Ethnofuturistic Association "Tody Yus" of the Yakshur-Bodyinsky Information and Cultural Center (Udmurt Republic). From the Chuvash Republic, interesting projects were presented by the Trakovsky secondary school of the Krasnoarmeisky district (awarded by the jury with a diploma of a laureate of the 3rd degree), as well as the School of Arts at the Tsivilskaya secondary school No. 2 (diploma of a laureate of the 2nd degree). The list of winners of this competition in 2013 was headed by the Ethnographic Children's Theater "Khabze" of the Adyghe Republican Gymnasium in Maikop, Republic of Adygea.
In the 2014/15 academic year, on the basis of the Research Institute of Ethnopedagogy of the Chuvash State Pedagogical University named after I. I. Ya. Yakovlev, a sociological survey was conducted on
topic "Ethnocultural development and interethnic relations in the Chuvash Republic: youth aspect (on the example of the city of Cheboksary)". The survey was conducted according to the methodology “Types of ethnic identity, developed by G. U. Soldatova, S. V. Ryzhova.
The results of the survey helped to understand the problems that arise in the ethno-cultural education of various categories of students. These problems can be conditionally formulated as follows:
ethnocultural training of students as a factor in the formation of conflict-free interethnic relations;
National language and culture in the practice of developing tolerance among schoolchildren;
Ethnocultural education in the context of the implementation of the Federal State Educational Standard;
The potential of the pedagogical university in the formation of tolerance of interethnic relations among the youth of Chuvashia;
Theoretical and practical issues of the formation of a multicultural educational environment in a pedagogical university;
Psychological problems of interethnic communication among university students;
Theoretical and practical issues of educating a culture of interethnic communication among future teachers and schoolchildren.
The study revealed the following picture: to the question "How do you assess the current state of interethnic relations in the city of Cheboksary?" only 6% of respondents answered "bad" and "very bad, almost catastrophic". The vast majority (84%) rate it as good and satisfactory, 10% found it difficult to answer. The data convincingly speaks for itself, but at the same time, to the question “Have you had to listen to disrespectful statements about representatives of any nationalities in the city of Cheboksary over the past year or two?” 30% of the respondents answered in the affirmative (27% of the students of the ChSPU named after I. Ya. Yakovlev). And if the students of ChGPU them. I. Yakovleva indicated Chuvash (24%) and Ukrainians (15%) in this capacity, then other categories of respondents (schoolchildren and working youth) were named: Turkmens - 46%, Tajiks - 30%, Caucasians - 24%.
More than 90% of respondents do not experience inconvenience or negative attitude towards them in connection with their nationality.
The question about attitudes towards labor migration (the work of migrants in the city of Cheboksary) caused difficulties for the respondents. Thus, 78% of the respondents did not decide on the nature of their own attitude (positive or negative) towards labor migrants in the city of Cheboksary.
The language of communication at home, among friends and in the service sector is mainly Russian. But in this answer, it is noteworthy that 40% of the respondents communicate in the Chuvash language at home, and only 23% in the circle of friends. At the same time, 3% of respondents speak Tatar at home and 2% among friends. These figures indicate that for representatives of the Chuvash nation, the native language is somewhat losing its importance for communicating with friends (for Tatars, the native language is of great importance as a language of communication with friends).
The sociological survey questionnaire "Ethnocultural development and interethnic relations in the Chuvash Republic" contained questions, the answers to which testified to a positive, negative, indifferent and exaggerated attitude towards oneself and other nations.
The respondents' opinions on these issues are presented below.
Positive attitude towards oneself and others (agree):
- “loves his people, but respects the language and culture of other peoples” - 78% of respondents;
“ready to deal with a representative of any nation, despite national differences” - 66% of respondents;
- "always finds an opportunity to peacefully negotiate in an interethnic dispute" - 61% of respondents.
Negative attitude towards self and others (disagree):
- "often feel ashamed for people of their nationality" - 62% of respondents;
- "it is difficult to get along with people of one's nationality" - 84% of respondents;
- “believes that interaction with people of other nationalities is often a source of trouble” - 67% of respondents;
- "experiences tension when he hears someone else's speech around him" - 57% of respondents;
“often feels inferior because of their nationality” -85% of respondents;
- “believes that people of other nationalities should be limited in their right to reside on their national territory” - 65% of respondents;
- "gets annoyed at close contact with people of other nationalities" - 81% of respondents;
- "does not respect his people" - 89% of respondents.
Exaggerated attitude towards their nation (agree):
- “believes that any means are good for protecting the interests of their people” - 20% of respondents;
- "often feels the superiority of his people over others" - 18% of respondents;
- “considers it strictly necessary to preserve the purity of the nation” - 43% of respondents;
- “believes that its people have the right to solve their problems at the expense of other peoples” - 12% of respondents;
- “considers its people more gifted and developed in comparison with other peoples” - 12% of respondents;
- "considers it necessary to 'purify' the culture of his people from the influence of other cultures" - 19% of respondents;
- “considers that on his land all the rights to use natural and social resources should belong only to his people” - 19% (more than half of the respondents do not agree with this statement).
Indifferent attitude towards oneself and others (I agree):
- “does not give preference to any national culture, including his own” - 33% of respondents;
“is indifferent to their nationality” - 12% of respondents;
“never took interethnic problems seriously” - 27% of respondents;
- "Believes that its people are no better and no worse than other peoples" - 73% of respondents.
The data obtained indicate that the state of interethnic relations in the Chuvash Republic is mostly characterized by tolerance and mutual respect. Characteristically, more than half of the respondents do not agree with the statement that on their land all the rights to use natural and social resources should belong only to their people (only 19% agree with this statement). The choice of this answer confirms the thesis about the conflict-free, tolerant, friendly nature of the Chuvash people (67% of the total number of respondents participated in the survey). It should be noted that the results of the sociological survey we conducted became the basis for expanding the problem field of the study of ethnocultural education, in particular, the continuity of this process at all levels of education requires scientific development.
Summary. The ideology of education and culture in the modern world should be based on unshakable universal human values, formed on the basis of folk traditions of good neighborliness, on basic knowledge and ideas about the diversity of cultures. The moral values developed and tested by the generations of the peoples of Russia should serve as spiritual and moral guidelines for the development of the “historical state” inherited from our ancestors, the “state-civilization” - Russia, in which the integration of various ethnic groups and confessions is organically taking place.
LITERATURE
1. Arestova V. Yu. Method of projects in the organization of etiotheatrical activities of children and adults // Fundamental research. - 2012. - No. 9, part 4. - S. 838-841.
2. Arestova V. Yu. Organization of a competition of ethno-theatrical projects: from the experience of the Research Institute of Ethnopedagogy // Integration of ethno-pedagogical processes in the educational space: problems and prospects: VII International Volkov Readings: Sat. scientific works. - Sterlitamak: Sterlitamak branch of BashGU, 2013. - S. 17-20.
3. Vladimir Putin. Russia: national question [Electronic resource] // Nezavisimaya gazeta. - Access mode: http://www.ng.ru/politics/2012-01-23/1_national.html.
4. Golovaneva O. I., Kuznetsova L. V. Pedagogical conditions for the continuity of technological pre-profile training and profile education of schoolchildren (on the example of the elective course "Design of national clothes"). - Cheboksary: Chuvash. state ped. un-t, 2007. - 182 p.
5. State program of the Chuvash Republic "Development of education" for 2012-2020 [Electronic resource]. - Access mode: http://docs.cntd.ru/document/473610747.
6. State program of the Chuvash Republic "Culture of Chuvashia" for 2012-2020 [Electronic resource]. - Access mode: http://gov.cap.ru/SiteMap.aspx?gov_id=12&id=1081454.
7. Kuznetsova L. V. Ethnic phenomenon of children's handicraft // Pedagogical creativity in education: Sat. scientific Art. - Cheboksary, 2014. - S. 15-19.
8. National doctrine of education in the Russian Federation [Electronic resource]. - Access mode: http://www.rg.ru/2000/10/11/doktrina-dok.html.
9. Report on the activities of the Ministry of Education and Youth Policy of the Chuvash Republic for 2010-2013 [Electronic resource]. - Access mode: http://gov.cap.ru/default.aspx?gov_id=13.
10. Patriarch and youth: conversation without diplomacy. - M. : Danilov Monastery, 2013. - 208 p.
11. Subprogram "Modernization of the system of education of children and youth in the Chuvash Republic" of the Republican target program for the development of education in the Chuvash Republic for 2011-2020 [Electronic resource]. - Access mode: http://gov.cap.ru/SiteMap.aspx?gov_id=13&id=475517.
12. Psychodiagnostics of personality tolerance / ed. G. U. Soldatova, L. A. Shaigerova. -M. : Meaning, 2008. - 172 p.
Additional education" href="/text/category/dopolnitelmznoe_obrazovanie/" rel="bookmark"> additional education for children
The collection presents theoretical questions on ethnocultural education and methodological recommendations based on the experience of some institutions of additional education for children in the Kaluga region.
This manual is intended for specialists of additional education.
Introduction.
In modern pedagogy, the problem of ethno-cultural education has developed into an independent scientific problem, requiring serious attention. This problem becomes an independent direction of pedagogical science. The specificity of ethno-cultural education has its own boundaries: they are open from mono-ethnic to multi-ethnic ethno-cultural education. The problems of ethno-cultural education presupposes the comprehension of mono-ethnic depth and multi-ethnic breadth, issues of intercultural interaction.
Approaches to solving the problem of ethno-cultural education in the pedagogical culture of Russia have several opposite paths: ethno-philological - through the development of ethno-language and, in general, through the improvement of language competence; ethno-artistic - through deepening attention to folk art culture in the process of education; ethnopedagogical - through ethnopedagogization of the educational process; regional studies - through local history with varying degrees of depth and breadth of its ethno-cultural issues in education, culturological - through the knowledge of ethnoculture as part of civilizational culture; ethnoculturological - through the knowledge of ethnoculture in its systemic integrity. These opposite paths became active (the first two) and emerged in the culture of Russia at about the same time - from the last third of the 20th century - and at the turn of the century they entered pedagogical theory and practice. It is in the interaction of these counter flows that ethnocultural education should develop.
At present, there is an acute need for the revival of the Russian national idea, culture, the study of the history of Russia, one's native land in order to educate the moral personality of a citizen. Of particular importance for the revival of Russian culture is the return to the traditional system of morality, formed by folklore and Orthodoxy, the historical and cultural heritage of the native land. Legends about native places, Orthodox parables, traditions and rituals, song folklore, ancient crafts of Russian culture and specifically the Kaluga province provide rich food for thought, are valuable material for conducting additional classes in the UODOD of the Kaluga region.
This collection presents theoretical questions on ethnocultural education and methodological recommendations based on the experience of some institutions of additional education for children in the Kaluga region.
The purpose of this publication is to summarize and disseminate the experience of ethnocultural education in institutions of additional education for children in the Kaluga region.
ChapterI. Ethnocultural education: an introduction to the concept, problems, ways to solve them.
Senior lecturer of the department
Pedagogy KSU them.
Features of ethnocultural education. The ethno-cultural orientation of education and upbringing is one of the topical directions of modern educational policy. The study of native culture should begin with the assimilation of the native language. Language should be considered as a single spiritual and cultural space of national existence.
The degree of development of the problem. The methodological and theoretical foundations of ethno-cultural education were developed at the philosophical-historical, historical-pedagogical levels. Consideration of philosophical and historical provisions that theoretically substantiate the categories of "ethnos", "nation", "behavioral models of the ethnos", "ethnic picture of the world", "ethnic self-consciousness", "ethnic psychology", "traditions" is revealed in the works of F. Barth, . Various concepts of modern researchers considering the importance of studying the cultural and pedagogical heritage of an ethnic group, the dialogue of cultures are presented in the works,. The study of traditions from the standpoint of semantic and functional purpose in the fields of culture and social life, in real practice and science was carried out, etc. Work was carried out especially fruitfully to study this problem in ethnographic studies, etc. The methodological significance of studying culture as a socio-historical phenomenon, a specific way of life in the unity and diversity of historically developed forms, material and spiritual values is disclosed in the works of E. Tylor, A. Toynbee, O. Spengler and others. The issues of the relationship between the formation and development of civilization and culture, culture and education are raised in the works of E. Shils and others.
The problem of the relationship between culture and education as a disclosure of the essential forces of a person, a change in the worldview, a change in the person himself and the world he perceives is reflected in a culturally appropriate approach to education in research, etc. Consideration of personality development in the aspect of the educational paradigm based on the theory of the formation of a value system presented in works. The essence of ethnoculture, its functions, development trends, conditions for revival and preservation in modern conditions have been developed in research, etc.
The views of prominent teachers and public figures on the interpretation of the role and importance of the principle of nationality in public education are summarized in the works of -Rosinsky, and others. The place and educational significance of the ideas of folk pedagogy were considered in the works, and others.
Consideration of the psychological foundations of the formation of the ethnocultural personality of preschool children and the rationale for the ethnocultural connotation of preschool education is presented in the following main areas:
- the relationship of personality and culture of childhood (F. Aries, E. Erickson, M. Mead, etc.);
- psychological features of the development of socio-cultural experience by children, features of the child's personal development in the development of ethnic culture (, etc.);
- the role of social attitudes in the formation of an ethno-cultural personality, its functions, conditions for involvement, the relationship of social and ethnic attitudes (, G. Allport, etc.);
- the formation and development of ethnopsychological mechanisms, patterns, personality traits, national identity of activity (, R. Redfield, etc.);
- ethno-cultural approach in the selection of content, forms, methods, conditions, building an ethno-cultural environment; the role and place of the teacher in the organization of pedagogical activity in a multicultural multiethnic environment (, etc.);
Let us single out the main provisions on which ethnocultural education can be based:
● the need to include in the education system a national (national-regional and school) component based on the ideas of a polylogue of cultures, multilingualism, modern value orientations of the individual and society, which, if implemented, allow representatives of different ethnic communities to live and develop their culture;
● substantiation of the special content of ethno-cultural education, in which the components that provide the individual with the opportunity to self-identify as a representative of a particular ethnic culture and tradition, to enter into an equal dialogue with the existing foreign cultural environment, to be included in modern world general civilizational processes should be most fully represented - to join the most universal knowledge covering global changes in the life of the world community and methods of international cooperation, including human rights and international law, economics, ecology and the history of world civilizations, foreign languages and formal languages of modern means of communication;
● determination of the variability of the ethno-cultural component of education, which can be implemented in the form of basic and additional classes, in classroom and extracurricular activities, subject and integrated courses, using the whole variety of modern pedagogical technologies;
● recognition of the need to develop curricula and programs in the subjects of ethnocultural education as a promising direction for achieving real diversity and variability in the content of preschool, school, additional and post-school education.
Developed and implemented in educational practice developing models ethnocultural education: subject-thematic, value, institutional, design. These models increase the potential and developmental orientation of education and upbringing. Experience has been accumulated in the implementation of author's concepts and experimental programs: the concept and program of multicultural education, implemented in the Center for National Cultures created on the basis of UVK No. 000 (); models of education based on the values and ideals of national culture, developed at the Moscow State University of Culture and Art () and at the Primary School - Kindergarten No. 000 (); an experimental model of ethnology in kindergarten, created at MIOO (), programs "Ethics", "Lithuanian language", "Geography of Lithuania", "History of Lithuania at school No. 000; an integrated art history course at school No. 000 with a Georgian component; the course "History of the Jewish people", integrated into the basic course of history (UVK No. 000); course "Russian Literature" for students in grades 5-11 of school No. 000; author's programs for the study of folk subjects and folk cuisine (UVK No. 000, schools No. 000, 1247, 1331, 858, 624, 1148, 1186, etc.). The program of the educational area "Art" widely includes topics on folk cultures and art: Russian folklore, folk music and folk traditions in Russian art (educational institutions with a Russian component of education);
● programs are being implemented additional ethno-cultural education on the basis of schools with an ethno-cultural component and national-cultural centers: folklore, choreographic, choral, music studios and ensembles, museum and local history work, ethnographic expeditions;
● the formation of a system cultural and linguistic adaptation for children of forced migrants who do not speak Russian well. One of the main directions of modernization of education is the study of the Russian language under the program "Russian as a foreign language" in general educational institutions with a contingent of students who do not speak Russian or have a poor command of Russian.
● the first experience of scientific and methodological, organizational, psychological and information support of cultural and linguistic adaptation of children who do not speak or have poor command of the Russian language
● created scientific and methodological base development of ethnocultural education. Original textbooks have appeared, focused on the introduction of an ethno-cultural component into the teaching of various subjects of the humanities cycle: the textbook "Ethnology" for grades 10-11 (editor - prof.), the program and a set of four textbooks of the Moscow Art Theater for grades 5-9 (author - prof. and prof.), textbook on history and social science for secondary school "Mosaic of Cultures" (authors V. Shapoval, I. Ukolova, O. Strelova, etc.). In the series "Instructive and methodological support of the content of education in Moscow" of the Moscow Committee of Education, publications of collections "Ethno-cultural (national) education in Moscow" have begun. In 2000, the Moscow Institute of Open Education began work on the creation of special programs for teaching children who do not speak Russian or have little knowledge of the Russian language. Programs for children 6-7 years old (author) and Programs for children 8-12 years old (author and) were published. For scientific and methodological support of the implementation of the ethno-cultural component of education, the Center for International Educational Programs was opened at the Moscow Institute of Open Education. The problems of ethnocultural education, the prospects for its development are constantly discussed at interdepartmental scientific and practical seminars organized by the Department of Education, the Center for Interethnic Education "Ethnosphere", the Committee for Public and Interregional Relations of the Government of Moscow;
● started the formation youth clubs of interethnic communication"Ethnosphere" system. A project of UNESCO associated schools is being implemented, in which educational institutions with an ethno-cultural component of education actively participate.
Today, an urgent need is to increase the role of ethnocultural education, tolerance and correctness of intercultural communication as factors in achieving civil harmony and interethnic peace, the transition to a qualitatively new level of ethnocultural education. The urgency of this task is determined new, rapidly changing socio-cultural and ethno-contact situation in Russia. In many respects, this situation differs significantly from the situation in the first half of the 1900s and, obviously, will change rapidly and further;
· an increasingly significant role in ethnic self-determination and intercultural relations of the confessional component: religious values and symbols, spiritual heritage and traditions;
· a tendency to politicize ethnic and confessional differences. Given the significant political differentiation of the Moscow society, this creates the possibility of exploiting ethnic and religious differences;
· active and often negative impact on the formation of ethnic identity, the atmosphere of intercultural and interethnic relations in the Moscow media;
All this requires a certain renewal of the content, directions and forms of organization of ethno-cultural education.
Main problems:
· the current system of schools/classes with an ethno-cultural component of education covers a small part of educational institutions in Russia and, thus, does not meet the growing complexity of the multicultural and ethno-contact situation, the needs of a systemic response to negative, potentially conflicting trends in interethnic, intercultural relations;
· mass school does not yet have the proper impact on the socialization of schoolchildren in the field of intercultural relations. The formation of ethnic self-awareness and intercultural communication skills is mostly spontaneous, under the strong influence of the "street" - in line with negative ethnic stereotypes and primitive images of other cultures that are spreading in everyday life. The function of socialization in the sphere of interethnic, intercultural relations is often assumed by informal youth communities, often associating ethnic identity with cultural and racial prejudices, violence and intolerance towards the other;
Creation of a Moscow-wide system of adaptation and integration of migrants is of urgent importance, including teaching the children of migrants the Russian language with a view to their subsequent inclusion in the educational process on a common basis, propaedeutic training of migrant children in the content of primary education, social adaptation (lessons of social integration), and cultural adaptation – acquaintance with the history, geography and culture of Russia and Moscow, the realities of Russian (Moscow) life, psychological support for migrant children throughout the entire learning process. There is no well-established exchange of information on the education of children of forced migrants between interested persons and organizations;
· the problem of certification, control and methodological support of the introduction and teaching of ethno-cultural and ethno-confessional courses has not been solved. The content of such courses is developed by educational institutions (having state status) independently and in some cases is determined by programs and teaching aids published in other countries and not having a Russian certificate. This makes it difficult to determine uniform state requirements for programs of teaching national languages and literature within the framework of the ethno-cultural component, and allows for the possibility of its arbitrary orientation to the educational standards of other states;
· the system of examination of foreign programs and textbooks used in ethno-cultural education has not been established;
· in the absence of a state standard for ethnocultural education and due to the lack of development of its directions and forms, there are difficulties in quantitative and qualitative assessments of the level of ethnocultural education in state educational institutions, the compliance of these institutions with the stated goals and objectives. The requirements to be met by the programs of teaching national languages, as well as the required number of study hours for their study, have not been defined. The level of requirements for the study of history, literature and other subjects within the framework of the ethno-cultural component has not been defined either;
● in the context of emerging problems, it requires a significant expansion and updating of the normative and methodological base of ethnocultural education. This concerns the organization of the educational process within the framework of the ethno-cultural component, the content, level and volume of programs that give the right to open an appropriate educational institution. It is also necessary to develop a normative document that defines and regulates the work of individual classes, associations with an ethno-cultural component of education;
● no city-wide system of training and retraining of personnel working in the field of ethno-cultural education, as well as their attestation, has been established. Without this, however, it is impossible to achieve an increase in the effectiveness of ethnocultural education, which is determined primarily by the preparedness of the teacher for the spiritual and moral development of the child's personality and dialogue with students, the individualization of the learning process, and the constant solution of educational problems. This requires not only subject, but also special educational, socio-psychological competence of teachers and administrators of the relevant educational institutions.
Principles, features and guidelines for the development of ethno-cultural education
The content of ethno-cultural education orients the upbringing and development of the child's personality towards the formation of the so-called basic socio-cultural identities, which, as a rule, are lifelong and set the disposition, self-perception of a person in the world. The basic ones include civil (national) affiliation, confessional, civilizational affiliation. In the mass consciousness, the totality of basic identities usually forms an integral image of the native country, the Motherland, which is included in the image of the rest of the world. A particularly important role in the formation of this image and the harmonization of its components is played by fluency in the state language of the country. The concept of 1994 defines three types of cultural communities, different in their scope and nature of identity, to which the content of the component of ethno-cultural education focuses. On the ethnic community to which the child belongs by origin, preserving its language, cultural heritage, customs and traditions of their ancestors. The subjects of ethnocultural education (especially in terms of determining its goals and objectives) are state as a representative of society as a whole, regional authorities as representatives of the regional community, certain groups of citizens striving to preserve their ethno-cultural and linguistic identity.
The peculiarity of ethnocultural education lies in the fact that it allows - within the limits established by law - free worldview self-determination, receiving education in accordance with their worldview, the choice of parents as the legal representatives of the child. This gives ethno-cultural education as a whole a fundamental ideological ambiguity and cultural pluralism.
The value of the potential of ideological and cultural diversity inherent in the content of ethno-cultural education, the need for its preservation and harmonious development express the ideological and legal principles of the development of this educational area.
Worldview principles:
● formation as standards and results of humanitarian education of understanding the fundamental significance of the diversity of world cultures as a universal value, respect for other opinions, the ability to find and implement a reasonable compromise and a way to resolve conflict as a condition for the existence of every person and human communities in the modern world;
● respect for the cultural heritage of Russia and Moscow as the capital of the Russian state, a center of Russian history and culture, a city with centuries-old traditions of interethnic, interconfessional and intercultural communication;
●unification of various options for ethnocultural education around the principles and priorities of maintaining the unity of the federal cultural, educational and spiritual space, consolidating the peoples of Russia and into a single all-Russian nation, forming, in combination with ethnic self-awareness, all-Russian self-awareness, ensuring high-quality education for children studying in the languages of the peoples of Russia:
●recognition of the priority importance of civil unity, civil solidarity, knowledge of the Russian language as factors of interethnic integration of Muscovites into a single metropolitan society in relation to the values and attitudes of mono-ethnic development: ethnocentrism, ethnic isolation and corporatism:
Regulatory principles:
Recognition for persons belonging to ethno-cultural minorities the right to preserve and develop their culture and to preserve elements of identity: religion, language, traditions and cultural heritage. In expanded form, this principle is enshrined in the Document of the Copenhagen Meeting of the Conference on the Human Dimension of the CSCE in 1990; the Paris Charter for a New Europe of 1990; the Declaration on the Rights of Persons Belonging to National or Ethnic, Religious and Linguistic Minorities, adopted in 1992 at the 48th session of the UN on Human Rights; the 1995 Framework Convention for the Protection of National Minorities of the Council of Europe; Convention on Ensuring the Rights of Persons Belonging to National Minorities of 1994, signed by the CIS member states.
The regulation on an educational school with an ethno-cultural (national) component of education in Moscow in 1997 recognizes “the right of institutions of national (ethno-cultural) education to develop educational activities and develop an educational program on the ideological, spiritual and moral foundations and in their appropriate forms”, as well as the right of the highest self-government body of the school to determine “ethno-confessional subjects for the study of religions recognized as culture-forming in the respective national communities and shaping the way of life of the family, people, state, and also to determine the scope of the study of these subjects”;
provision cultural conformity of education- compliance of the content of education with the cultural heritage and historical memory of the people, society, country, national traditions and spiritual and moral values, including knowledge about the religious traditions of a given culture, while observing the principle of voluntariness in the choice of culturally and religiously oriented subjects. The legal rights of citizens to free ideological self-determination, the choice of education in accordance with their ideological, cultural and religious values. At the same time, knowledge by representatives of ethnic and religious minorities of the national culture of their country of residence. This principle is enshrined in the Constitution of the Russian Federation, which obliges citizens to “take care of the preservation of historical and cultural heritage”, the Law of the Russian Federation “On National-Cultural Autonomy” (1996), the Law of the Russian Federation “On Freedom, Conscience and Religious Associations” ( 1997). The last law recognizes "the special role of Orthodoxy in the history of Russia, in the formation and development of its spirituality and culture" and singles out "Christianity, Islam, Buddhism, Judaism and other religions" as an integral part of Russia's historical heritage. The above-mentioned "Regulations on an educational school with an ethno-cultural (national) component of education in Moscow" links the cultural conformity of education with the preservation of national identity, the development of the national (native) language and national culture, the implementation of the national and cultural rights of citizens of the Russian Federation, "referring themselves to certain ethnic communities”;
· secular nature of education in state and municipal educational institutions enshrined in the Law of the Russian Federation "On Education" (1992). The Law of the Russian Federation “On Freedom of Conscience and on Religious Associations” (1997) allows religious organizations to teach children about religion “outside the framework of the educational program”. According to the “Regulations on an educational school with an ethno-cultural (national) component of education in Moscow”, “the secular nature of the state system and educational programs implemented at the school are ensured by the organizational and legal independence of the state educational institution from religious and atheistic organizations, the accountability of the school principal to the Founder in the supreme body of self-government in schools, the control of the methodological services of the Founder over the development of education standards and the teaching of ethno-confessional religious studies and other worldview training courses, the teaching of religious disciplines is optional, at the request of citizens.
The ethno-cultural component of education today has a wide social, intercultural, international and educational significance. It connects educational, cultural, social civic and personal beginnings, provides a connection between socialization, socio-psychological adaptation, socio-cultural integration with the need for a sense of cultural roots, psychologically strong ties, the desire for knowledge and development of the world - with the need for cultural identification with a certain ethnic, religious community with the cultural and historical heritage of the group, the regional community, the country as a whole. Ethnocultural education can play an important role in ensuring the harmonious development of the individual and its socio-pedagogical support. Meeting the needs of citizens in preserving their ethnic identity, in-depth study of their native language, familiarization with the traditional religious worldview, state educational institutions with an ethno-cultural component should be combined with the implementation of the state order, associated with the need for a harmonious inclusion of the wealth of the cultural and spiritual heritage of the people in the state, national and regional socio-cultural context, ensuring the required level of proficiency in the Russian language in which education and upbringing are conducted in these institutions, creating conditions for equal access of citizens to education, improving its quality and the effectiveness of the state education system.
A wide and specific socio-cultural and educational format gives ethno-cultural education the character of a special educational system.
Its features are determined by:
● complex nature of functioning and development the ethno-cultural component of education is the possibility and necessity of extending it to the entire socio-cultural space that forms the personality: school, family, school and non-school environment, ethno-contextual situation, social institutions, mass media, etc.;
● multidisciplinary pedagogical support ethnocultural component. Its quality and effectiveness are ensured by preschool pedagogy, school pedagogy, vocational education pedagogy, social pedagogy (out-of-school system of social employment of children and adults), comparative pedagogy (comparison of the functioning and development of the corresponding educational systems in different countries), special methods of teaching Russian and native languages, literature, history and other subjects, as well as methods of interaction between students, both with other students and with teachers, the connections of pedagogical science with ethnology, psychology, cultural studies, psychology and other sciences;
● as a basic target – harmonization of student personality development in the unity of spiritual, moral, socio-cultural, psychological conditions and components of such development: the preservation of the native language, the wealth of ethno-cultural and spiritual heritage on the one hand, inclusion in civil, state integrity through complete mastery of the Russian language, knowledge of the history of Russia and the Russian state, the legal foundations of the Russian Federation, respect for the right of the modern individual to cultural identity;
● from the point of view of the functioning of the ethno-cultural component of education - maintaining a positive relationship between the harmonization of personality development and its socialization and integration into society. In fulfilling this task, the ethno-cultural component of education implements the following functions:
- sociocultural identification,
- educational-supporting and educational-developing,
- spiritual, moral and aesthetic education,
– social adaptation and integration – adapting to a changing environment and maintaining the necessary level of solidarity,
- socio-cultural communication - interaction for the purpose of transferring or exchanging information.
Has specific features and implementation actually educational and educational functions of the ethno-cultural component of education:
● in the field of didactics – unity of learning and communication educational process and cultural co-creation, striving for self-affirmation, a positive image of "one's own" culture with intercultural cooperation;
● in the field of educational content - knowledge of Russian, native, foreign languages, national and Russian literature, Russian and regional cultural and religious heritage, diversity and unity of the modern world, world religions, the structure of Russian society and the state (courses of civics, Russian studies and local history), interethnic and intercultural relations in the courses of history, Russian literature, geography, fine arts and MHK, physical culture, geography, the basics of comparative grammar, elements of scientific ethnology, ethnopsychology and cultural studies; education of values and feelings patriotism, civic solidarity, tolerance, responsiveness, openness, benevolent or neutral attitude towards ethno-cultural characteristics; formation skills engage in intercultural dialogue, evaluate cultural information, do not emphasize ethnic and racial differences in interpersonal relations, correctly determine the balance of one's own, group, ethno-cultural and national interests, develop skills introspection, self-correction of behavior and compliance with accepted etiquette feeds, functional social literacy, sustainable self-identification of a person in an intercultural environment; integration of acquired knowledge, skills and abilities in the form of intercultural and civil competencies: effective understanding communication, critical thinking, conflict resolution, sociocultural and ethnocultural research, social and cultural design;
● in the field of organization of educational work - respect for the personality of the student, while educating students in the spirit of friendship, cooperation and cultural mutual enrichment, creating an atmosphere of trust between teachers and students, forming a personal principle through a group, and a group - through a personal one, relying on internal activity, experience, the zone of proximal development of the student;
● in the field of organization of school space and the way of life of the school - the creation permanent cultural an environment that stimulates the development of a common culture, mastering the Russian language and various types of culturally appropriate activities, positive intercultural contexts (interethnic, interfaith, interregional, international), learning through school experience, transferring the experience of intercultural communication from an educational situation to a real one.
Features of the ethno-cultural component of education should also be considered in connection with the global changes in the nature of education that have taken place in recent decades. Should be considered priority areas for updating educational activities, which are recognized as educational landmarks in UNESCO documents and are among the priority tasks for the modernization of Moscow education:
● matching education perspective needs of modern society, which requires an increase in the role of the developmental beginning of education, the modern quality of training in the communicative sphere (including in the field of the Russian language), purposeful preparation of students for inclusion in a rapidly changing sociocultural reality, systemic pedagogical support for the student's personality, the formation of modern civil and intercultural competencies. In this regard, a new quality of realization of the potential and functions of the ethno-cultural component of education is also required. It is necessary to move from elementary forms of satisfying the ethnocultural needs of certain groups of citizens (in-depth study of the native language, native literature, folk traditions, etc.) to the creation of a comprehensive systems of socialization of cultural adaptation, integration and cultural self-determination of children from different ethnic groups; systems with a different range of educational services containing an ethno-cultural component: for children of migrants who do not speak Russian well, for institutions of preschool, school, additional and higher education, for retraining courses for educational and administrative personnel;
● continuity of modern education as a qualitatively new condition for its renewal. The ethno-cultural component of education also acquires the quality multilevel, multifunctional process, which captures both the stages of preschool, school and additional education, as well as the stages of training teachers, educating young people and organizing their leisure time, improving the skills of employees of general educational institutions, as well as teachers working with children of forced migrants, training and retraining of civil servants, workers and culture , police and passport and visa services, media representatives;
● compliance with the goals of educational institutions public and individual expectations. These expectations today are no longer reduced to the reproduction of social experience and the existing system of social relations and social roles, they are guided by innovative changes in the existing culture, social, professional and educational environment. The ability and willingness to adequately perceive new social situations, quickly and constructively change one's private, temporary identities becomes a value. Educational institutions with an ethno-cultural component of education face a serious problem of ensuring balance between supportive and innovative types of education, reproduction of cultural heritage as an indispensable condition for the full development of the individual, its preparation for mastering the situation of rapid social change;
● compliance of the educational process and its pedagogical conditions, including the competence of the teaching staff, with the needs and requirements of the student's personality. In the field of ethnocultural education, this means compliance tasks of the respective educational institution status and competence of the teaching staff: learning style and communication; organizational mechanisms of school life; real status of educational subjects; teachers' expectations from students; images of the school, psychological, cultural, linguistic competence of teachers - the specifics of this educational system, its principles, functions and tasks. It must be remembered that the effective content of ethnocultural education is reflected not in the textbook, but in the image and position of the teacher, his ability for intercultural dialogue with the class and individual students, for the conscious implementation of the general educational strategy by the teaching staff. The school cannot instill in students a sense of tolerance, responsiveness, openness, skills of cultural identification of the individual, if these personal positions and attitudes are alien or indifferent to the teacher himself;
● compliance with the state of the student team, its educational and extracurricular activities self-disclosure opportunities, self-realization of the student. In ethnocultural education, this landmark is realized in understanding by high school students of the goals and purpose of this educational institution, their involvement in situations of social and intercultural interactions: in the activities of youth clubs, in the organization of holidays that support the traditions of the school, national cultural community, local community, city, participation in socially oriented projects and leisure activities;
● direct inclusion of the content of education and the entire educational process in the formation of the social experience of students, the accumulation of social experience through learning and learning through the acquisition of experience. With regard to ethnocultural education, this means representation and effective the inclusion of its various directions and forms in the processes of socio-cultural adaptation, socialization, identification and integration of students.
The specified guidelines are systemic, continuity, multi-level and multifunctional activities of institutions with an ethno-cultural component of education, a combination of supportive and innovative education, compliance with the tasks of educational institutions of the state and competencies of teaching and student teams, the inclusion of ethno-cultural education in creating favorable conditions for adaptation and integration into the public life of the society of representatives different ethnic groups and, above all, recent migrants, represent the most important foundations for development - improve quality, accessibility and effectiveness of ethnocultural education in Russia.
To the main goals school activities include:
● preservation of national identity;
● development of the national (native) language and national culture; realization of the national and cultural rights of citizens of the Russian Federation who identify themselves with certain ethnic communities;
Special goals and objectives include:
● development of the child's personality based on the harmonious inclusion of the wealth of the national cultural heritage in the all-Russian socio-cultural context;
● creation of conditions that ensure the use of ethnic culture for the effective development of a creative personality in all areas of its future activities;
● satisfaction of ethno-cultural needs in the field of education;
● providing every student with the opportunity to study their native language, literature, history, national and cultural traditions;
● formation of civic feelings, education of love for the motherland and family, respect for the spiritual and cultural heritage, improvement of interethnic relations.
From the point of view of satisfying the ethno-cultural needs of citizens - ensuring the study of the national language, culture, traditions of the people - these goals and objectives remain important as an area of activity for schools with an ethno-cultural component of education. At the same time, the requirements that life makes today for ethnocultural education are the strengthening of interethnic peace, linguistic and sociocultural integration, the inclusion of the Russian language in the space and in the Moscow community of migrants from foreign countries arriving for permanent and temporary residence in the capital, the need to form a nationwide Russian self-awareness, - go beyond the cultural and linguistic requests of representatives individual ethnic groups. Today, these requirements can no longer be satisfied by simply increasing the number of schools with an ethno-cultural component of education. In order to meet modern requirements, fully and adequately respond to the needs of the city, ethnocultural education must take a new step in its development. It is necessary to purposefully increase its role as a mechanism for personal development, intercultural communication, learning, along with the native, the Russian language, at the level of mass education institutions, Moscow education as a social sector. Today, this is already one of the systemic tasks of the development of the Moscow society and the renewal of the capital's education. It must be solved by the efforts of the entire educational system, the structures of the city authorities together with the public of the city, non-governmental, non-profit organizations. This is in line with the guidelines of the city target program, for example, in Moscow - “Multinational Moscow: the formation of civic solidarity, a culture of peace and harmony” and the tasks of its educational subprogram:
● improving the educational level and special knowledge of civil servants of city governments in the field of interethnic relations;
● improvement of conditions for the development of national educational needs of Muscovites - representatives of various nationalities;
● increasing the level of international education of students;
● Improving the efficiency of work with representatives of young people of various nationalities staying in Moscow for permanent and temporary residence in terms of their adaptation to the norms of the social culture of the Moscow metropolis at the level of prefectures of administrative districts.
The main goal of the current stage of development of ethnocultural education in the city state education system is to bring its content and directions in line with the requirements of modern life, the features of the new social and ethnocontact situation in the capital, the need to strengthen the unity of Moscow society through the development of interethnic integration based on the Russian language, spiritual and moral foundations of Russian society, all-Russian identity, Moscow traditions of intercultural communication, interethnic and interfaith harmony.
To achieve this goal, it is necessary to perform the following main tasks:
● increasing the level of tolerance in the youth environment, international education of students in institutions of pre-school, school and post-school education by expanding general cultural, ethno-cultural and religious knowledge, familiarizing with the values of Russian and world culture, developing skills and abilities of intercultural communication, forming students of civic and intercultural competence, excluding ethnocentrism, chauvinism and xenophobia;
● fostering citizenship and patriotism in relation to Russia and Moscow as one's civic homeland, awareness of one's belonging to Russian society and the multinational Moscow society, associated rights, duties, feelings of civic solidarity and responsibility;
● improvement of conditions for meeting the ethno-cultural needs of citizens, including the right to study the native language, development of linguistic abilities, optional teaching of religion and religious education, through the creation of state educational institutions with an ethno-cultural component of education, support for experimental and innovative activities in education, its variability and diversity, development of interregional and interethnic contacts in conditions of ensuring unity federal and Moscow cultural and educational space, general accessibility of education, ensuring equal opportunities for education for all categories of Moscow residents;
● integration into the Moscow education system and the Moscow society of young people from various ethnic and ethno-confessional groups, children of migrants who do not speak or have a poor command of Russian, by teaching the Russian language to children of recent migrants at the same time gaining knowledge about Russian culture, the foundations of the state system, Russian history and the accepted ethics of behavior;
● raising the level of education, civil and intercultural competences, special legal knowledge of educators and employees of city authorities.
Taking into account these goals and objectives and in the context of the main guidelines for the modernization of Moscow education (providing state guarantees for the availability of quality education, creating conditions for improving the quality of general education, increasing the efficiency of staffing the education system), the following areas for the development of ethnocultural education are becoming a priority:
· formation of multilevels and multifunctional educational environment providing the necessary level and consistency of international education of youth, intercultural communication and preservation of ethno-cultural heritage, knowledge of the Russian language.
In addition to school and preschool institutions with an ethno-cultural component of education, this environment should include a network of schools for the adaptation and integration of migrant children who do not speak Russian well enough; independent institutions or structural subdivisions of existing educational institutions (centers, specialized and senior schools, evening schools, etc.) that implement special development programs for studying the cultural heritage of Russia, Moscow and the world, multicultural activities in the fields of art, business, sports, tourism etc. for students of general education schools and vocational education institutions, as well as for interested groups of adults; youth clubs of intercultural, interethnic communication; a network of new tourist routes in Moscow and its immediate environs, with an educational intercultural and interfaith orientation; a system for holding citywide, district, district, ethno-cultural and interethnic events, days of interethnic solidarity with an educational focus, with the participation of national-cultural associations and compatriots, religious organizations and associations of citizens;
· updating the content of ethno-cultural education, including: development of a basic level of requirements and expected end results of studying the Russian and native languages, history and literature within the framework of the ethno-cultural component; development; approbation and experimental verification of textbooks and educational and didactic materials that have an intercultural and Moscow history orientation, develop intercultural communication skills and are oriented to different groups of students according to the degree of their knowledge of the Russian language and adaptation to Moscow life; study, approbation and verification of various scientific and pedagogical approaches to the content of education that have a developmental focus and are able to perform adaptive and socially integrative functions (competence-based, cultural, reflective and creative, etc.); formation of a Moscow-wide system of expertise and selection of relevant programs, teaching aids and materials; mass development of social and cultural project activities related to the revival of cultural heritage, the study of the Russian language and other languages, the expansion of intercultural, interethnic, international relations; development of a regional (Moscow) component of general education, which increases the level of civic and intercultural competence;
· raising the level of ethno-cultural knowledge, psychological and legal training of teaching staff, working in the field of ethnocultural education, adaptation and integration of foreign cultural groups of migrants, increasing civil, legal and intercultural competence city officials in resolving issues related to the ethno-cultural situation, the perception of cultural differences, ethnic and ethno-confessional characteristics of behavior.
Conditions for the implementation of the concept
In 1994, the leading condition for the implementation of the concept was defined as the consistent development in the metropolitan education system of various potentials that ensure the formation, functioning and development of a subsystem of educational institutions with an ethno-cultural component of education:
· human resource development- deployment of work on the training, retraining and advanced training of teaching staff involved in this work, as well as the establishment of a system of communication and dissemination of pedagogical experience;
· development of material and technical potential- a qualitative change in the system of providing new types of educational institutions with premises, training and auxiliary areas, equipment;
· development of financial and economic potential- ensuring sustainable budgetary financing of a new type of public educational institutions within the limits of the basic curriculum, as well as the creation of new models of mixed financing in the future.
AT Kaluga region In recent years, there has been a successful support and development of various projects aimed at preserving ethno-cultural traditions.
The head of the group of companies "Berendeevo Kingdom" Dmitry Kovalenko presented the project of the future museum-estate. According to the idea of its developers, the main mission of creating such a complex is to combine the resources of our region and business structures for the integrated development of the territories of the Kaluga region. The main development tool was the construction of socially oriented economy-class housing in the traditional Russian style.
The future City of Masters will unite the existing Berendeyevo Kingdom complexes and several future residential settlements created in the tradition of popularizing the unique handicraft skills of the peoples of the world and the territory of the Kaluga region. Here it is also planned to create a non-profit association, which will include local and international organizations, in particular from cities and regions - sister cities of our region, promoting folk crafts, creating and developing handicraft infrastructure, and supporting handicrafts.
The organization that will unite all these projects will carry out 5 types of activities: construction, agriculture, ethno-cultural, scientific and educational and social and recreational.
In the village of Petrovo, Borovsky district, a tourist center "Ethnomir" was created. The cultural and educational tourist center ETNOMIR is a unique project that will allow everyone to get acquainted with the life, traditions and culture of the peoples of the world. Only in ETNOMIR can everyone become a resident of any ethnic courtyard, experiencing the full diversity of culture and enriching themselves with new knowledge about the life and traditions of the people.
In order to show the diversity of the world, the creators decided to show each country, each nation through an authentically recreated ethnic courtyard, on which ethnic buildings are harmoniously placed, designed to be a home-hotel, craft workshops, museums, traditional cuisine restaurants, souvenir shops and other buildings that convey color traditional life. In such an ethno-court there lives a keeper of traditions, who will be able to most reliably acquaint with the wisdom of his people, transmitted through everyday life and holidays, through crafts and household items and labor, through folklore, folk songs and legends, through health procedures and traditions of folk cuisine.
The main principle of ETHNOMIR is the general equality of cultures. Regardless of the level of economic development of the country or its international status.
Recently Metropolitan of Kaluga and Borovsk Clement turned to the mayor Nikolai Lyubimov with a proposal to open an ethno-cultural kindergarten in Kaluga.
In a preschool educational institution, emphasis will be placed on studying the foundations of Orthodox culture, acquaintance with the history, traditions and customs of the Russian people. If the project succeeds, it will be supervised by the Kaluga Eparchy.
Ethnocultural education in modern times
Lobashev Valery Danilovich,
Department of Economic Theory and Management,
Talykh Alexey Alexandrovich,
Candidate of Pedagogical Sciences, Associate Professor,
department of technological education.
Petrozavodsk State University.
Culture ultimately determines the status of a person's social being. The ethnos is the material carrier of cultural traditions and norms. The article highlights certain issues of the formation of the ethno-cultural readiness of the individual for practical activities.
Keywords:ethnopedagogy, value orientations, educational paradigms, ethnocultural experience.
In the end, culture determines the status of social life of a person.Ethnos is a material carrier of cultural traditions and rules. The article highlights particular issue of the formation of ethical and cultural readiness of a person for practical activity.
keywords:ethical pedagogics, value orientations, educational paradigms, ethical and cultural experiences.
A breakthrough to post-non-classical culture as a large-scale socio-historical action can be carried out only and exclusively by means of education, through the creation of a new educational environment capable of providing the formation of the foundations of a new cultural, educational and socio-pedagogical thinking (V.G. Vorontsova). Culture, understood as a set of norms, values, ideals (including in the field of education, which further emphasizes the importance of the principle of its priority), ultimately determines the course of history, thereby acquiring the status of human social being. Russian education is a complex conglomeration of the values of the era of enlightenment, mass pedagogy of an industrial society, resurgent ethno-cultural traditions, etc. In the course of the theoretical rethinking of the current situation in education, which began in the 1990s, various options for conceptualizing a new type of education arise.
Social life, an integral factor of which is the interaction of education and culture (as part and whole), creates, develops and defends (in some cases strictly normatively definite and administratively rigid) boundary conditions and norms of its substantial definiteness that are quite stable in time. Like many social norms, educational paradigms are sensitive to revolutionary ideas. Practice shows the enormous value of the accumulated experience of teaching past generations, and the difficulty of perception by the pedagogical community of a sharp change in the hierarchy of values of knowledge acquired earlier.
The question of the correlation and interdependence of ethnopedagogy and culture becomes fundamental. In Russia, the ethnos, which characterizes, first of all, the stable features of culture in a certain territory for a stable population of people, is a mesofactor. In the conditions of our country, even numerous ethnic groups that have their own statehood (autonomous republics) could not but experience the influence of other ethnic groups and reproduce in their life their characteristic properties and characteristics. The historical reality of the country of the Soviets: Karelia was a vivid example of a degenerate autonomy in the Soviet period. In particular, the rather active influence of the Russian language has led to a significant decline in the importance of the language of the indigenous peoples of the European North as a means of communication.
Ethnos is a material carrier of certain cultural traditions and norms and a return to ethnicity. A qualitative reassessment of the role and importance of individual national cultures and the influence of these processes on the self-consciousness of peoples is a general pattern for the content of modern ethno-cultural education. This section of education is closely connected with the ideas of reproduction of various forms of historically established types of ethno-cultural activities. It is important to reveal the role of the ethnic function of culture in substantiating the content of ethno-cultural educational technologies. Practice shows that the development of professional skills is interconnected with ethno-confessional and professional features of life.
Creative cultural identity is especially characteristic of such a class of ethno-cultural technologies as forms and methods of teaching arts and crafts. The implementation of the content of the technological modules of ethnocultural education requires the development and simultaneous introduction into the educational process of the following components that form the modern ethnocultural educational space: disciplines of an ethnological profile, the inclusion of a regional component of ethnocultural education, small teams and folk art, a person - a carrier of ethnocultural heritage, etc. .
Individual manifestations of ethnicity are diverse: a position enriched with knowledge and understanding of a foreign culture, loss of identity, transition to marginals. Each person looks at the world through the prism of national culture. Man and culture are among the most difficult phenomena to adequately define. And in any situation, the ethnic self-consciousness of the individual is not a direct reflection of the self-consciousness of the people.
In traditional pedagogy, external determinism is the initial principle, however, in an expanded sense, education is a process that is decisively determined from within. In communication with the world, a person enters into an infinite number of relationships, and in cognition he is driven by his value orientation. Development is based on changes, rebirths, "improvements" of the mental values of individuals as subjects of the educational process. Value orientations are a complex formation of social individual stimuli of activity, accumulating in themselves the personal and social aspects of professional self-determination, i.e. correlation by the personality of emerging goals with their ideals, ideas about values - with their capabilities, assessment and understanding of the meaning - with their capabilities and readiness.
An interesting approach to the activity-content bases of cultural values is a phenomenological axiology, referring to them the values of knowledge, aesthetic values, values of social mores and moral values in the aesthetic sense. Complementing them are vital (life) values that characterize the utilitarian side of real life (the values of life-preservation [ensuring and security of the existence of the individual] the value of utility, as well as the value of pleasure). In this position, the categories and functions of conditions, obligation and influence are very thinly veiled, and, at the same time, a measure of the “obviousness” of the presence of the near and far environment of the individual. Elements and processes of transformation of an individual into a person in this situation (variant of the existence of homo sapiens) are not marked by a close relationship with the presence and constructive influence of the elements (real and ideal) of society. The values of this level manifest themselves as categories of an ideal sense, manifesting themselves outside the criteria of direct practical activity - this is a kind of "second derivative from the realization of the goals of life creation."
Not only efficiency, but the very possibility of accumulation, transformation and reproduction in the family of generations of the material, practical, cognitive, spiritual and moral experience of mankind are directly dependent on the level of pedagogical education. The modern educational paradigm reinforces the activity approach with a personal one. The basic principle of innovative education is preparation for creativity. The new quality of specialist training is marked by the integration of personal indicators and professional readiness. However, the didactic and methodological support is focused by the modern paradigm almost exclusively on ZUNs. The personal-professional-moral component is completely absent, also, for the most part, some intellectual potential remains in oblivion, which together form the indicators of creative activity.
As is known, the combination of the rationalism of logic and the irrationalism of creativity constitutes the principle of transcendence (transcendence, inaccessibility) of complete cognition. Creativity is individual, and if its goal is not aimed at third-party results, then the most diverse images of knowledge can be created for internal consumption. The introduction by a learning individual into the world around him and the world that simultaneously exists, functions and mutually determines its manifestation of the types of culture of personal meaning and the construction of its own, unique structure of these elements-manifestations is the essence of self-education. The learning process, which implies, by definition, the permanent improvement of a holistic, unique-individual picture of the world created-constructed by a person, requires the subject of education to rigidly - due to the need to ensure the competitiveness of the vital competencies acquired on the basis of this model - reflection of the meaning of the content of education provided for assimilation by the pedagogical system .
A necessary tool for creativity is the ability to emotionally experience the pleasure of perceiving the beauty of a materialized idea. The active, creative beginning, predetermining disclosure and self-presentation of the personality, is most manifested in the activity of developing the existing forms of culture, the corresponding ways of relating to reality, the attitudes and norms associated with them. The main criteria for detecting activity are purposefulness, creativity, and the ability to reproduce. The purpose of the educational process of a vocational school is to achieve the level of learning specified by the educational standard. The professionalism acquired by graduates of educational institutions is a special creativity, but creativity, to a certain extent, is capable of being mass, i.e. achieved by certain means of learning and following the basic principles of the formation of technological culture. These primarily include: orientation and a pronounced orientation towards the activation of a personal position, the intensification of educational and professional activities, self-determination of the individual, compliance with basic social requirements, etc.
The main functional and structural unit of cultural creativity are heuristics; their features are: universal, aimed at facilitating the subject's understanding of the problem situation, heuristics, being a universal prototype of the algorithm for solving the problem, do not have a single, monotonous solution function (!). Practice shows that any solution to a truly creative problem goes beyond logic, comprehension comes later, substantiating the accepted solution with evidence. The measure of self-determination of the individual in this action is determined by the ability of society to develop initiative in a person.
In a modern, dynamically developing world, the mobility of labor functions is necessary. In the process of learning, the change in personality traits is tracked in retrospect, while in self-learning, these two goals - learning and self-improvement - are achieved by parallel-simultaneous development-movement, i.e. both goals of cognitive activity are achieved. The effectiveness of preparation for creative activity, which specifically involves self-actualization of the individual, is determined by the fulfillment (degree of implementation) of a number of conditions:
1. Appointment of the amount of knowledge feasible for students, and the formation of confidence in its feasibility;
2. Formation of confidence in the need to assimilate a specific amount of the agreed knowledge to ensure the success of the development of creative activity;
3. Education of a culture of creative work, containing at its core the desire and ability to independently acquire and reflect knowledge;
4. Orientation to the main profession, specialty through the integration of professional training;
5. Continuity in time of preparation for creative activity;
6. Accounting for the possibility of constructing an individual route for the development of the student (variability of the training program).
Modern pedagogy distinguishes the following educational paradigms and didactic units. Paradigms: religious-dogmatic; information and reproductive; authoritarian-forming; personality-oriented. They correspond to the main didactic units: norms of behavior, teachings, instructions; objectively oriented knowledge, skills; means of forming ZUNs; creative design and technological activity. Among the methods of organizing educational and cognitive creative activity are: the method of specific situations, the method of incident, brainstorming, immersion, enlarged didactic units, focal objects (garlands of associations), the method of synectics (connection of heterogeneous elements), the method of control questions ARIZ and TRIZ, the crushing method (decomposition), union method, etc. The following principles are applied: nesting dolls, the inversion method, the conversion of harm to benefit, empathy (spirituality), “start from the end”, adaptation technique, the principle of a conflict situation, etc.
In the developing paradigm of education, creative activity is the main didactic unit. A relatively new type of activity for students in connection with the introduction of the educational field Technology has become a project activity. A characteristic feature of creative activity for students is the presence (creation) of personal novelty as a result of activity.
The creation of a product (service) from an idea to its implementation develops visual-figurative memory, abstract-logical thinking. Particularly significant are the development of manual abilities (manual dexterity) and, in general, the kinesthetic apparatus of the student, the connections of the first and second signal systems are strengthened.
In the process of performing creative projects, students carry out professional tests, get acquainted with the techniques belonging to various professions, and prepare for adequate professional self-determination. Teaching creative project activities is a part of technological education, which involves mastering the appropriate level of technological culture, in these circumstances, is closely related to the culture of creativity, the culture of communication, the culture of the ethnic group.
The period of early youth deserves special attention, in which the highest sensitivity to the formation of professional self-awareness is observed. Therefore, the content of design and technology education in grades 8-9 should be focused on providing students with the opportunity to test their abilities in various types of professions and transformative activities, to test self-expression in certain technological processes. Later, in grades 10-11, students go through (carry out) the stage of project-professional specialization. Subsequent education at a university does not form, but only corrects the current position of the individual.
In the process of performing creative projects from the teacher in a number of criteria and main components readiness requires possession of a complex of design knowledge, endowment with a sense of beauty, aesthetic taste, adherence to general cultural ideals. The teacher must have accidental (persistent, active, energetically expressed) abilities that develop as professional skills and are aimed at counteracting the dangers of activity, with special attention being paid to the development of a sense of danger and safe psychomotor skills. In addition, the teacher must take into account the fact that, as you know, skills are associated with the development of the operational and practical sphere of the individual. Independent overcoming of the contradiction between the resources of the “I” (intellectual and personal stereotypes) and the conditions and requirements of the task situation ultimately acts as a creative discovery of the principle of solving the problem and, at the same time, as the personal and intellectual development of the student, expressed in the creative self-development of the personality and the reorganization of thinking. One of the conditions for increasing the effectiveness of preparing students of the faculties of technology and entrepreneurship of universities for teaching schoolchildren in creative project activities is to involve them in this activity.
Modern ethno-cultural education is closely connected with the ideas of reproduction of various forms of historically established types of ethno-cultural activities. A return to ethnicity, a certain reassessment of the role and significance of individual national cultures and an accentuation of the influence of these processes on the self-consciousness of peoples is a general pattern for the content of ethnocultural education. Actively presenting itself, the ethnos, being the material carrier of certain cultural traditions and norms, acts as an essential goal-orienting factor in the socialization of the younger generations.
People who speak different languages and speak only one language are separated by a deep linguo-ethnic barrier, the ethnos adds height to this division to a decisive extent. All of its content actively protests against the merger, acquisition and synomization of concepts. Aware of himself as self-sufficient, a person erects a kind of barrier of inviolable freedom. This barrier, primarily due to the different levels of training of individuals, is characteristic of both educational and social, household and professional-industrial communication.
In this pedagogical situation, the mechanisms of ethno-cultural connotation are activated, which, reflecting the tendencies of agreement and lamination of national differences, reveal the ethno-cultural features of the modern educational paradigm as a social phenomenon that manifests elements of tolerance in the construction of various structures of the educational process. The development of education presupposes the improvement of ethno-connotated educational institutions that activate and reveal the most important aspects of the life of Russia's cultural minorities. The institute of education must protect a comprehensive view of the originality and uniqueness of the problems of the development of connate education systems.
Ethnos is actually becoming one of the most important social structures of society. It plays the role of a kind of information filter, emotionally coloring and value-limiting relatively small personal informational possibilities; ethnos stabilizes the social significance of the individual in its self-esteem and position on the hierarchical ladder of social recognition. In the content and technologies of educational activities, the principles of variability, competitiveness, and integration acquire a priority role, which provide the teaching staff of higher and secondary educational institutions with the opportunity to choose and design various options and routes for professional training of specialists according to any model of training, including author's ones.
Ethno-cultural and folk-pedagogical experience can be considered as a huge educational potential of the culturological direction of professional education. Together, ethnocultural education forms a specialist in the humanities. Ethnopedagogical training is a part of a holistic pedagogical process that combines the content, means and methods of education aimed at the formation of an ethnopedagogical culture. Being a kind of applied element of ethnopedagogy, it helps to accumulate and systematize interdisciplinary connections, performs the functions of an extraordinary backbone factor in the implementation of the leading functions of educational programs. The content-target, technological and personal components of this process are singled out. In the structure of ethnopedagogical readiness, the main criterion is considered - motivational and value; it characterizes the presence and stability of motives for choosing a profession and understanding the role of an individual (student) in a multi-ethnic region. For the successful implementation of the selected direction of education, modernity requires from a trained teacher:
- linguistic competence - literate vocabulary, knowledge of phonetics, a diverse thesaurus and vocabulary "explanatory" stock;
- sociolinguistic competence - knowledge of the characteristics of the ethnos of the audience, possession of contact (the ability to establish) with small groups, etc.;
- subject competence (professional orientation, preliminary awareness, emotional and informational pre-training before contact with the audience, general cultural, general scientific training, mastery of the subject, orientation of the presentation of the material);
- discursive competence (situational competence, dynamic response in discussion);
- psychological competence (which includes tolerance, empathy, reflexivity, susceptibility to various manifestations of the respondent);
- cognitive competence (providing the external and internal level of communication), etc.
At present, in ethnocultural education, there is a certain shift towards a non-numerical paradigm of formalization of knowledge, which in turn requires strict adherence to the principle of equality of the level of formalization of the assessment and the object under study (in particular, the level of learning under consideration). The pedagogical situation implies a clear definition of "assessment units" in the interpretation and description of pedagogical phenomena, the development, testing and approval of the equality of opinions on the accepted "comparison units", the choice of forms of pedagogical measurements that are acceptable and adequate to the object. This achieves relative normalization and resolution of the problem of substantiating the criteria for the truth of scientific and pedagogical knowledge on the problem under consideration.
It is extremely important in the aspect of ethnocultural education to conduct qualimetry, focused not only on the certification of the student from the standpoint of training a specialist, but also on assisting in career guidance, rehabilitation of physical and mental health, in the development of spiritual and moral positions and orientations, as well as assessing the quality of educational programs , quality of models of specialists and social norms of quality, quality of scientific and pedagogical potential, quality of material, technical and experimental base, etc.
The implementation of the content of the technological modules of ethnocultural education requires the development and simultaneous introduction of ethnological disciplines into the educational process. The role of the ethnic function of culture in substantiating the content of ethno-cultural educational technologies is specific in its purposefulness. The question of the correlation and interdependence of ethnopedagogy and culture becomes fundamental.
The ethnicity of an individual becomes the basis of self-realization only on the condition of understanding, finding one's own place in the context of universal culture, the prospect of world civilization, putting into practice the acquired knowledge, skills, and abilities. Outside the processes of self-affirmation, supported by personality-oriented learning technologies, an ethnos that closes in on itself quickly reveals a tendency to self-destruction, because the principle of determinism, which underlies the development of an individual, nation, people, is violated.
In general, the formation of ethnocultural readiness for practical activities should be considered, first of all, from the standpoint of the integrity of the individual, without forgetting the motives and mental processes: the process of training specialists connects the internal self-promotion of a person to a new status and the totality of the requirements of professional standards for self-expression of the individual in one way or another. type of labor. As part of the criterion of perfection of achieved readiness, the degree of success in fulfilling real learning tasks is fixed. The criteria of ethnocultural readiness themselves can be defined as qualitative indicators of ethnocultural training, and the levels of ethnocultural readiness as quantitative characteristics of the latter. The internal state of the student, which determines the basis of readiness, is characterized by positions: the presence of knowledge, skills and abilities, the need and readiness for activity and communication, which have an ethno-cultural orientation. The following criteria of ethnocultural readiness for practical activities are distinguished: motivational-value - characterized by the presence of motives for mastering and using ethnocultural knowledge, self-assessment of one's ethnocultural affiliation, understanding the role and function of the bearer of ethnoculture; cognitive - the availability of knowledge about the features of the acquired specialty in the conditions of the region, operating with the conceptual apparatus of ethnoculture; emotional-volitional - expresses the emotional factor of the individual, a positive attitude towards representatives of other nationalities, spiritual universal values, self-control and self-government; activity-creative - characterizes the ability to highlight the problems of ethnic culture at a fairly high conceptual level, reflects a creative approach to the activities performed.
Modern conditions of the development of the Russian state exclude the strict orientation of the educational processes of the younger generation. Giftedness, creative abilities are never typical, they carry a pronounced beginning of individuality. The specificity of the development of creative inclinations is in the inseparability of the objective and subjective, individual principles in the development and use of professional skills and techniques.
Literature
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2. Gershunsky B.S. Educational and pedagogical prognostics: theory, methodology, practice / B.S. Gershunsky. - M.: Nauka, - 2003. - 703p
3. Lobashev V.D. Ethno-cultural component in the creative and technological training of students of a pedagogical university / V.D. Lobashev //Innovations in education.- 2008.- №6.- P.17-23.
4. Tropin V.F. Designing a system of ethno-modeling of folk musical instruments based on the national-regional component in the professional and technological training of students of a pedagogical university / Tropin V.F. Monograph. - Petrozavodsk: Verso, 2006.- 98s.
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A characteristic feature of the modern world is not only an intensive dialogue of cultures, but also the interpenetration of cultures, which can be described by such concepts as diffusion, convergence, integration, rapprochement, assimilation, creative interaction, etc. The dynamic processes indicated by these concepts contribute to the formation of a single world community, in At the same time, they are accompanied by other, opposite processes aimed at defining cultural identity, emphasizing the uniqueness of cultures, establishing cultural autonomy - and this is a distinctive feature of the modern cultural situation.
Term « cultural pluralism» denotes the principles of cultural diversity, according to which any point of view and way of interpreting the world have the right to exist as equivalent in their desire to know the world and adapt to it. In other words, we are talking about a global community in which individual cultural regions, which differ in many respects from each other, can live a single economic life, use common modern equipment and technologies, possess approximately the same amount of knowledge, provided with free access to electronic banks. information, address global issues. And although these processes mainly concern only economically developed countries, they nevertheless lead to the realization that the formation of a new world order, which contributes to the combination of the unity of the world in the diversity of its components, is becoming a priority in the development of modern civilization. Moreover, this diversity is manifested very widely: not so much in the establishment of national identity or sometimes in deliberate cosmopolitanism, but in life styles consciously chosen by a person, inherent either in private life or in the sphere of voluntary associations. All these tendencies of cultural diversity, otherwise called cultural pluralism, we propose to consider as the formation of a universal quality inherent in modern culture.
The development of intercultural competence, a new civil and political outlook, which considers the infrastructure of culture as part of the infrastructure support for development as a whole, is a necessary condition for creating the necessary legislative framework based on taking into account such realities as cultural diversity and intercultural dialogue.
At the end of the 20th century, the theory of the "clash of civilizations" arises, which says that civilizations and cultures are subject to constant clashes and conflicts, which cannot be avoided. The theory immediately evokes a response in the cultural and scientific community of different countries, counter-proposals about the development of human civilization appear. Ideas are expressed that it is possible to move not along the path of opposition and clash of cultures, but along the path of seeking mutual understanding between them.
The international community has recognized that the diversity of cultures is the driving force behind the development of the state, is a means leading to a more fulfilling intellectual, emotional, moral and spiritual life of people.
That is why the promotion of cultural diversity is considered one of the most important priorities of UNESCO in the field of culture.
Article 1 of the UNESCO Universal Declaration on Cultural Diversity (2001) states: “As a source of exchange, innovation and creativity, cultural diversity is as essential to humanity as biodiversity is to wildlife. In this sense, it is the common heritage of mankind and must be recognized and secured in the interests of present and future generations.”
UNESCO's constitution sets out two objectives for the organization: "to ensure to Member States the preservation of the identity of their culture" and "to promote the free flow of ideas by word and image". Therefore, UNESCO strives to create an international climate based on the equality of all cultures, the protection of cultural heritage, respect for cultural rights and the promotion of intercultural dialogue.
In 1972, the Convention for the Protection of the World Cultural and Natural Heritage was signed. Currently, more than 190 countries of the world are its participants. Each state party to this convention undertakes to ensure the identification, protection, preservation and transmission to future generations of the cultural and natural heritage that is located on its territory.
As an element of the Convention, the World Heritage List was drawn up in 1972, in which more than 900 monuments of culture and nature are currently inscribed. In 2001, UNESCO unanimously adopts the Universal Declaration on Cultural Diversity, which is the first international legal instrument dedicated to cultural diversity. The Declaration elevates diversity to the rank of "common heritage of mankind" and defines its protection as an ethical prerogative inseparable from human dignity.
The preservation and development of cultural diversity is the main and ultimate goal of the UNESCO Culture Sector Program in the following main areas, the protection of world heritage, the protection of movable and intangible heritage, the promotion of intercultural and interreligious dialogue, the support of the cultural industry, the protection of copyright, the development of cultural tourism and the support of the museum activities.
Another important goal of states is to ensure free access of people to cultural life, ensuring freedom of expression, freedom to distribute their works, freedom to adhere to their cultural traditions, and also to receive all existing information about them. Everyone has the right to a quality education, regardless of their culture, gender or race.
Considering all of the above, it can be concluded that a policy based on respect and guarantee of cultural rights in the context of cultural diversity can be socially effective, strengthening sustainable development only if its goal is broad cultural inclusion. This inclusiveness should be a key policy component for culture as a process that responds to the diversity of cultural needs of all citizens by means of promoting active, creative participation in culture and the rejection of cultural isolation. In this regard, it seems appropriate to refer to the concept of the so-called "common culture", which is based on the principles of freedom and cooperation in a constantly changing cultural environment. A prerequisite for a common human culture should be the ability to conduct intercultural dialogue at all levels in the form of "an open and mutually respectful exchange of views between individuals, groups of different ethnic, cultural, religious and linguistic origins, and cultural heritage based on mutual understanding and respect."
Thus, it should be remembered that each person is a representative of an ethnic group - an individual who is able to make his own unique contribution to the creative community. But do not forget that a person is a piece of a nation, a particle of the world community, which today must unite in order to prevent interracial and intercultural conflicts. That is why states should make efforts to preserve cultural diversity. We must remember that the loss of even one language, one tradition or an entire culture is an irreparable loss for history.
An integral feature of the modern industrialized world has become the multicultural space of human life. Inevitably, in this regard, the specific refraction of this problem in the field of education. The educational policy of the third millennium around the world is called upon to develop in the context of multiculturalism.
In world pedagogy, the phenomenon of multiculturalism has become the subject of special studies since the 1960s of the XX century, and since the 80s, the process of establishing theories and models of multicultural education has already been actively developing abroad.
One of the theoretical and methodological foundations of multicultural education was the ideas of humanistic psychology about recognizing the uniqueness and uniqueness of the mental organization of each individual person, faith in the positive creativity of a person, his social orientation, which acts as a prerequisite and condition for coexistence and survival of a person (A. Maslow K . Rogers).
As one of the first approaches to this problem, the concepts multi-ethnic education(Boos-Nünnig, Zandfuchs). The main idea is the orientation towards the culture of the settlers, the ideas of free choice and the transcendental perception of man by man. The purpose of multicultural education is the creation, approval and development of harmony in relations between members of different ethnic groups; studying the traditions of the native culture, the process of processing these traditions within the framework of the new culture; providing assistance and support to representatives of contacting cultures, fostering mutual openness, interest and tolerance.
Bicultural education(Ftenakis and others). The idea is the formation of a "bilingual-bicultural" identity; constant comparison of two cultures. The goal is to assimilate the values and norms of behavior formed in the family at the emotional and cognitive level; developing the ability to identify and critically reflect on the values of each culture, as well as to form their own cultural identity.
Concept "dialogue of cultures"(Bibler, Rosenzweig, Buber, Levinas, Matyukhina, Shafrikova, Menskaya, Vedenina, Dmitriev, Kruger-Potratz, Thomas). Ideas of openness, dialogue of cultures, cultural pluralism. The goal is familiarization with various cultures, the formation of a planetary consciousness that allows close interaction with representatives of various countries and peoples and integration into the global and pan-European cultural and educational space.
activity concept (Tarasov, Sorokin, Pommerin, Homann, Zandfuks, Zimmer). The idea is the recognition of the individual differences of each person, the idea of "re-formulating" an alien culture in terms of one's linguocultural experience. The goal is education in the spirit of peace, resolution of intercultural conflicts.
The concept of multi-perspective education (H. Göpfert, W. Schmidt). The idea is to overcome the monocultural orientation, the idea of reorienting the learning process from event history to social history. The goal is to develop the ability for intercultural communication, to form an idea of the versatile cultural exchange processes taking place in the world and the multi-level structure of each culture.
Concept anti-racist education(Mullard, Carrington Cole, Thrawn). The idea is the theory of the structure of society, the ideas of equality and justice. The goal is to form an active position in relation to inequality, to develop the ability to critically perceive stereotypes related to other people and their cultures.
Concept " cultural differences"(Gaitanides, Bordeaux, Memmi, Taylor, Hackl). Ideas - about differences in the cultural appearance of a person and their influence on the emotional sphere of a person. The goal is to develop tolerance towards a foreign way of life, respect for foreign cultures, a different way of thinking, developing the ability to differentiate within a foreign culture, integrating elements of other cultures into one's own system of thinking.
Social learning concept(Essinger, Graf, Schmitt). The idea is the psychological prerequisites for multicultural education, the theory of social education. The goal is to develop empathy, solidarity, and the ability to resolve conflicts.
All concepts can be conditionally combined under the name “multiculturalism”, which is applied primarily to the traditional socio-pedagogical problem of resolving racial and ethnic conflicts. We can talk about different levels of functioning of the concept of “multiculturalism”: as a designation of the very fact of cultural diversity, polyethnicity of a certain society; multiculturalism as an ideology or methodology that is put in the basis of social (including educational) policy; multiculturalism as a state policy. The main idea of all concepts (concepts of a culture of peace, pedagogy and psychology of nonviolence, ethnopedagogy, multicultural education, and others) is the development of a tolerant attitude towards cultures other than one's own, and familiarization with world humanistic values (human rights, freedoms, pluralism, democracy).
The historical roots of multicultural education are the civil rights movement of oppressed groups in the United States, which were later joined by movements for the rights of women and other disadvantaged groups (people with birth defects, the elderly, sexual minorities).
In the US and Canada, multicultural education is inseparable from the problem of convergence of ethnic groups. In the US and Canada, nations were formed from immigrants. Upbringing proved to be a powerful tool for creating a nation on a multi-ethnic basis.
The problem of multicultural education has touched all the major countries of the Asia-Pacific region and Africa. However, the state of multicultural education, the attitude towards it in individual countries is different. Often we can only talk about individual issues related to the problem of multicultural education. One of them is the language of instruction.
In many developing countries in Africa and Asia, there is bilingual education: in the local language and the language of the former metropolis (English, French, Portuguese). Education in local languages allows you to join the culture of certain tribes and nationalities inhabiting the country. Education in the language of the metropolis actually turns out to be a means of consolidating the national culture. In general, in Asia and Africa, multicultural education remains outside of public attention. Only in some countries is it the subject of serious consideration at the level of pedagogy and official policy. Examples of such countries include Japan, Malaysia and South Africa.
Since the early 1960s Western Europe is experiencing a large influx of immigrants from Asia, Africa, Eastern Europe. This process, to varying degrees, covered the large and small countries of Western Europe. As a result of mass immigration in Western Europe, many students have appeared who are culturally and racially different from their European peers.
Objectively, the multicultural education of immigrants in Western Europe is necessary. Multi-million groups of immigrants are concerned about entering European culture and at the same time preserving their own cultural community. Multicultural education is at the center of attention of European educators. Teachers see in multicultural education a way out of the crisis in interethnic relations. Multicultural education has several promising areas:
Addressed to all students, including ethnic minorities and ethnic majorities;
Aimed at changing the content and methods of education, as a result of which multiculturalism becomes a fundamental pedagogical principle; reflects a mobile cultural environment, including migrant and dominant ones;
Focused on mutual understanding and cultural exchange, overcoming the barriers of cultural alienation;
Provides training in the social sciences, history and natural sciences, which makes it possible to emphasize the universal nature of scientific knowledge.
Multicultural education in the post-Soviet space. After the collapse of the USSR, the collapse of the strategy of creating a "historical community - the Soviet people", the new states that emerged in the post-Soviet space are faced with the growing problem of pedagogical solutions for multiculturalism.
In the scientific and pedagogical community of the countries of the post-Soviet space, there is an active discussion devoted to the search for ways to humanize and humanize education, to determine the most important characteristics of a new socio-cultural type of personality, which should be formed in the educational process with a combination of general cultural development and the utmost preservation of national and regional cultural traditions. The aspects in which the problems of multicultural education are studied are extremely diverse. In the works of E.V. Bondarevskaya, V.P. Borisenkov, V.S. Gershunsky, O.V. Gukalenko, Yu.S. Davydov, A.N. Dzhurinsky, Z.A. Malkova, M.N. Kuzmin, L.L. the transfer of social experience, as a sphere of pedagogical values, as part of the teacher's pedagogical culture, as a new information environment, as a paradigm of education in the 21st century, etc. The conceptual foundations of multicultural education are being developed (Arakelyan O. V., Dzhurinsky A. P., Dmitriev, G. D., Ershov V. A., Makaev V. V., Malkova Z. A., Suprunova L. L.). Folk-pedagogical ideas of educating peoples are reflected in the work of A. Dukhnovich, G. Skovoroda, V.A. Sukhomlinsky, G.N. Volkova, A.M. Bogush, M.I. Stelmakhovich, A. Izmailov, Sh. Gashimov, M.A. Khairuddinov, L.I. Redkina and others.
Thus, in the vast majority of regions of the world, new trends emerged that recognized the value of cultural diversity; special programs of multicultural education, training of immigrants, ethnic and racial minorities are being developed.
Episodic pedagogical projects with information about small ethnic groups and their culture are being replaced by conceptual educational programs directed against racism and other national prejudices. They make attempts to take into account the worldview of other cultures, offer educational material on the history, culture, literature of the dominant culture. In many countries of the world, the installations of polyculturalism are included in the programs of teacher education.
The main areas in line with which multicultural education is developing in the leading countries of the world are: pedagogical support for representatives of ethnic minorities; bilingual education; multicultural education, accompanied by measures against ethnocentrism.
All of these directions are reflected in the special curricula and special education for children from minorities, as well as the education appeal to all children of the multi-ethnic school class.
Pedagogical support for minority children is carried out in several types of pedagogical work: linguistic support: teaching in the language of the majority and teaching the language of a small group; socio-communicative support: familiarization (especially with immigrant children) with the norms of behavior adopted in the host country; specific teaching of academic subjects; for example, the teaching of a minority language contributes to the academic achievement of children who speak it, which makes it possible to mitigate difficulties in studying social sciences, history, and natural sciences, since children from minorities often do not know the appropriate terminology in the dominant language; work with parents; immigrant parents are included in the process of improving the academic results of their children and will bear the main responsibility for introducing children to the environment.
Bilingual education (teaching in the minority's mother tongue and the dominant language) is seen as an important tool for the academic success of ethnic minority children. There are a number of programs based on the concept of bilingual education. One of them, for example, provides for the transitional use of the mother tongue of minorities as a mode of instruction (especially in the first year) to the support of bilingual education in higher grades. Thanks to bilingualism, communication between ethnic groups is being established, additional linguistic knowledge is acquired as one of the guarantees of social mobility. Bilingual education is an important way of forming a person who is the bearer of a national culture in a multi-ethnic state.
In a multicultural community, the processes of upbringing take place during the interethnic and intercultural interaction of large and small ethnic groups. These processes do not exclude, along with the development of a national culture, enrichment through the upbringing and education of both dominant and minor cultures. Such tendencies involve the conjugation through the education of cultural and ethnic values of all participants in interethnic and intercultural dialogue, the creation of a common intercultural space within which each person acquires a social and ethnic status, determines belonging to one or another language and subculture.
E.K. Suslova writes: “Friendliness, respect for people of different nationalities are not inherited, in each generation they must be brought up again and again, and the earlier the formation of these qualities begins, the more stable they will become.”
Recognition and acceptance of the differences of ethnic groups can be considered the norm of intercultural interaction at the present stage of human development. At the same time, this is also the norm of behavior for a modern multiculturally educated person. Under multicultural (international) education is understood the development of a person's ability to respectfully perceive the ethnic diversity and cultural identity of various human groups. The lack of proper attention to the multicultural education of the individual leads to the manifestation of socio-cultural intolerance and hostility towards people of a different ethnicity around him. Researcher L. Borovikov notes that “in the absence of due attention to solving the problems of multicultural education in multiethnic conditions, quite acute crisis situations such as “ethnic egocentrism” can arise - a tendency to judge other cultures only by their own nationally oriented standards.”
Multicultural education is based on multicultural education, which includes knowledge about the following elements of the culture of peoples:
1. Material culture:
The main type of settlements, dwellings, basic household items;
Clothing (national costume), jewelry;
National dishes;
Vehicles;
Tools;
Labor, taking into account its specifics.
2. Spiritual culture:
Folk customs, rituals, holidays;
Language, folk art (tales, proverbs and sayings, children's games, music);
Art (songs, dances, works of art and arts and crafts, literature).
3. Normative culture:
General human moral qualities;
Rules of communication between people within an ethnic group and outside it.
It should be borne in mind that the basis of the reported knowledge about the customs, cultural values, stereotypical norms of behavior of other peoples should be a full mastery of the ethnic characteristics of their culture - only a person who deeply respects and understands the identity of his people will be able to understand and accept the specifics of the cultural values of other ethnic groups.
In our opinion, the following sequence is appropriate in multicultural education:
National education, understood as instilling love and respect for one's people, pride in their cultural and historical achievements;
Familiarization of children with people of the closest national environment, the formation of a benevolent attitude towards peers and adults of neighboring nationalities on the basis of familiarization with the customs and traditions of neighboring peoples;
Communication of knowledge about the ethnic identity of distant peoples and the formation of an emotionally positive attitude towards the national diversity of the planet.
Thus, the process of multicultural socialization of children begins with the entry into the culture of their people, with the process of forming ethnic identity.
The largest psychologist J. Piaget, one of the first to trace the dynamics of the development of ethnic identity in ontogeny, identified three stages of its formation:
1. At the age of 6-7 years, the child acquires the first knowledge (fragmentary, non-systematic) about his ethnicity.
2. At the age of 8-9, the child develops national feelings and there is a clear identification with members of his ethnic group.
3. At the age of 10-11, ethnic identity is formed in full: the child is aware of the ethnic identity not only of his own people, but also of others.
Many authors note that today a sense of national belonging is born in our children long before they crossed the threshold of school. “Children become sensitive to the national factor” - this is the position of the well-known researcher of international (multicultural) education of children E.K. Suslova substantiates the relevance of the formation of the ethics of interethnic communication already in preschool children.
The content of the concept of "ethics of interethnic communication" includes: sympathy, friendliness and respect for peers and adults of different nationalities, understanding and acceptance of ethnic identity, customs and traditions of different peoples, their functional significance; manifestation of an interested attitude to life, culture of representatives of other ethnic groups; reflection of an emotionally positive attitude towards them in their own behavior in direct and indirect communication.
Multicultural education of children should be carried out in three directions:
Information saturation (communication of knowledge about the traditions, customs of different peoples, the specifics of their culture and values, etc.);
Emotional impact (in the process of implementing the first direction - information saturation - it is important to evoke a response in the soul of the child, to “stir up” his feelings);
Behavioral norms (the knowledge gained by the child about the norms of relations between peoples, the rules of etiquette, must necessarily be fixed in his own behavior).
The current educational situation in Kazakhstan requires not only fundamentally new models for describing culture, but also the introduction of innovative paradigms into the practice of education. In this regard, the problem of multicultural education today becomes more than relevant.
At present, in the era of globalization, when the separate existence of different peoples and cultures becomes impossible, when there is a question of combining the national values of East and West, when the goals and objectives of education are being rethought, and we understand that the current content of education does not sufficiently satisfy the needs society, new paradigms of education arise and are widely discussed, and such concepts as multicultural education, cultural approach, sociocultural competence and others are increasingly used. What does "multicultural education" mean?
The ideas of multicultural education originated in America in the mid-1960s and were called "multi-ethnic education." However, a decade later, some researchers began to use the term “multicultural education” in their works, which has become firmly established in scientific circulation. The first definition of the term "multicultural education" was given in the "International Dictionary of Pedagogy" in 1977 as "education, including the organization and content of the pedagogical process, in which two or more cultures are represented, differing in linguistic, ethnic, national or racial characteristics" . To date, there are several theoretical and methodological areas: the formation of a culture of interethnic communication, the education of tolerance, the study of the ethno-pedagogical aspect in multicultural education and, accordingly, several approaches to the interpretation of this concept. Multicultural education is:
A way to counter racism, prejudice, xenophobia, prejudice, ethnocentrism, hatred based on cultural differences (Dmitriev G.D.);
An alternative to international education, meaning "an integrative-pluralistic process with three main sources: Russian, national and universal" (Dzhurinsky A.N.);
Preparation for life in a multi-ethnic society: mastering the culture of one's people, the formation of ideas about the diversity of cultures and the education of ethno-tolerance (Palatkina G.V.);
Formation of a person capable of active and effective life in a multinational and multicultural environment, with a developed sense of understanding and respect for other cultures, the ability to live in peace and harmony with people of different nationalities (Makaev V.V., Malkova Z.A., Suprunov L. L.).
The multicultural nature of education includes the following components: education of citizenship and readiness for active participation in the life of society, promotion of the continuous development of society, democracy; understanding, preservation, assimilation of local, international and historical cultures in the context of cultural pluralism; education in children of the ability to protect and increase the social values that form the basis of a democratic society; development and improvement of education at all levels, including the training of teachers and their advanced training.
The implementation of the reform of multicultural education provides for the solution of the following strategic tasks that implement the idea of integrating this type of education into a single educational multicultural space at the global local level:
Updating the content of education, focusing on the values of civil society, the ideas of information pedagogy and multicultural education;
Pedagogical means of improving the quality of education, which involves the transition to international standards of education through an increase in the methodological level of teaching and research work, the assimilation by teachers of educational institutions of advanced achievements in the relevant areas of pedagogy.
This means that one of the important means of education is the creation of a system of purposeful interaction of all institutions of society and the school in a multicultural educational space.
Based on the above characteristics of a multicultural educational space, it should be recognized that for modern educational systems, the content of multicultural education, any institution of education, must meet such criteria as:
Reflection in the educational material of humanistic ideas;
Characterization of unique ethnic, national, original features in the cultures of the peoples of a certain state and the world;
Disclosure in the cultures of the peoples of the common elements of traditions that allow you to live in peace, harmony, tolerance, harmony;
Introducing students to world culture, revealing the process of globalization, the interdependence of countries and peoples in modern conditions;
Humanism, which expresses unconditional faith in the good principles inherent in the nature of the child;
Democracy, based on the recognition of equal rights and obligations of adults and children, granting the latter freedom of life in the family, school, and social environment;
Tolerance, tolerance of a different kind of views, mores, habits, to the characteristics of various peoples, nations, religions;
Competence, i.e. the need to develop special abilities of teachers and students to acquire knowledge, to educate an intellectual personality capable of solving creative problems in a multicultural society;
The basic basis for the content of multicultural education, which is intended to be a cultural approach.
The problem of multicultural education is not only relevant, but also reflects the reality, has a tendency to develop. That is why the development of the content characteristics of this pedagogical phenomenon is of particular importance today, which provides for the substantiation of the functions of a multicultural educational space, the development of psychological and pedagogical foundations for advanced training and professional retraining of teachers.
Kazakhstan, being a multinational country, on the territory of which about 130 nationalities peacefully exist, could not but respond to the new direction of pedagogical thought. In the 90s of the last century, new concepts of education were developed, including the concept of ethnocultural education, which provides a detailed definition of a multicultural personality. According to this concept, “a multicultural personality is an individual with a developed linguistic consciousness. Knowledge of the native and state languages, the study of a foreign language broaden the horizons of the individual, contribute to its multifaceted development, contribute to the formation of an attitude towards tolerance and a three-dimensional vision of the world. This definition is the best way to give us an idea of what the new generation should be like. Considering the current situation, when most children from early childhood learn two languages (as a rule, native and state), know the customs and traditions of at least two peoples, there is no question of fostering tolerance in Kazakhstan. Multilingual individuals, that is, people who speak two or more languages, freely switch from one language to another, who know and respect the culture of the people whose language they speak, cannot be intolerant or hate each other. Therefore, multicultural education in Kazakhstan has slightly different priorities than the education of respect and tolerance for each other.
Thus, the conditions in modern Kazakhstan are ideal for educating a multicultural personality, the goal of which is to increase the level of one's own culture as a whole: the culture of communication, the culture of speech, the culture of mental work.
Purpose liberal education is to provide conditions for the free self-determination of each person in the space of worldviews, for the adoption of their own values in the form of life goals. The values of humanitarian education are deeply connected with personal self-actualization in culture and in life, which involves a search for a person in the profession, culture and life of his place, and in this he must be helped by education.
Given that globalization is an objective and irreversible phenomenon, modern education should not remain aloof from world processes, because in the modern world it has become an important factor in the strategic development of society and the intellectual potential of the nation. The intensive development and introduction of new, predominantly Western, educational programs leaves an imprint on the domestic system of education and science. Forms of education unknown until today have become the norm, and their copying is a tribute to fashion. In the new socio-political conditions, the globalization of education is taking place. There is a competition of educational systems dictated by the world powers. The development of world education at the present stage has clearly identified three new trends: the globalization of educational processes, the introduction of innovative technologies in the organization of the educational process and the management of education as an integral mechanism.
Due to its many aspects, globalization can be characterized both positively and negatively. In the context of negative aspects, globalization implies the expansion of Western values, Western culture, Western way of life, provides few opportunities for preserving national experience and effective adaptation of the national educational system to international conditions, and imposes a foreign model of education. This can lead to the erosion of cultural identity, which is closely related to education. Marginalization and erosion of national culture are becoming dangerous for statehood.
In the context of globalization, an important priority for education is its ethnocultural peculiarity. Unfortunately, it must be stated that in the context of globalization, this feature is not given due attention. We must not forget that from the perspective of state policy and national ideology, education is a means of forming national self-consciousness, the realization of cultural and linguistic interests. Ethnocultural education performs the function of reviving, preserving and developing the national culture, helps to identify the national and cultural needs of a person, and also ensures the interchange and mutual enrichment of cultures. Every nation has national characteristics, they must be taken into account when modernizing education, and if you ignore this component, then the very essence of the nation is distorted.
In this context, the education system should be built on those fundamental values, ideas and priorities that have developed on our land over its thousand-year history, rely on the common cultural heritage of the Turkic ethnic groups, on the spiritual and moral traditions of the Kazakh people, on the values accumulated by world civilization.
The Kazakh people, being the heir to the steppe civilization that has developed for thousands of years, has a huge spiritual and ideological wealth, which turned out to be unclaimed for a long time. Like any system of education, it has deep roots in the history of the people, it initially expresses the moral spirit of the Kazakhs. The peculiarity of the ethno-cultural heritage is that it has deep roots, does not fade away, and under appropriate conditions can turn into a real spiritual force.
Currently, there are intensive processes aimed at the revival of the ethno-cultural status. They are based on both specific reasons associated with Soviet reality and global patterns inherent in the modern world, in particular the phenomenon of ethnic revival.
Ethnocultural traditions are not an additional component, part of the education system. They permeate it all, therefore, they imply changes in the entire educational sphere: we are talking about creating a national education system that combines the world level of science, technology and culture with ethno-cultural heritage.
The development of the ethnic principle in the content of education by each people poses specific problems, the essence of which is the search for a new ethno-cultural status. This is not about preserving the "happy primitiveness", conservation for the descendants of a kind of national culture, traditional types of economy. The question is how to harmoniously combine the natural process of modernization of economic and cultural life, education reforms with traditions that have not exhausted their capabilities and play an important role in preserving national values.
Education ensures the integrity and continuity of the cultural tradition, its development and enrichment. To perform this function, it should not be alienated from the national soil, primarily from the native language, which lays the foundations of national identity. Language is one of the indisputable assets of the nation that satisfies national and cultural needs. The language expresses the special virtues of the nation, its innermost properties and the "unique genius" that creates its unique difference from other nations. Comprehension of the national language has a significant impact on the personality, integrating it into the complex spiritual world of the ethnic group, the way of thinking and feeling.
The national system of upbringing and education is not limited to teaching in the native language. A school where teaching is conducted in the Kazakh language is not yet a Kazakh national school, in the same way, a school with Russian as the language of instruction is not a Russian school. There can be a national school only when the most important questions of life are studied on the basis of the rich spiritual experience of the people, socio-economic, moral, environmental, aesthetic and other ethnic values.
Appeal to ethno-cultural traditions actualizes the importance of historical education. The awakening of national self-consciousness increases the natural interest in one's past, revives historical memory.
The foundation of ethnocultural education is a two-pronged process, the unity national and world civilization. Figuratively speaking, along with knowledge of the Russian language, the second language of an educated person should be the language of science and technology. Patriotism and authority of the people is based not only on respect and preservation of traditional culture, but on achievements in science, technology and business. Active participation in effective forms of productive activity develops mental abilities, will and character. Not only by restoring temples and taking care of national languages, but also by mastering the intricacies of computer science and robotics, one can preserve national dignity and feel confident in the world community.
The state policy in the field of education should be aimed at fostering the national spirit and patriotism among students. It is well known that this activity is organically connected with state language. Strengthening the national principles of education should be closely related to ensuring the unconditional priority of the native language and culture. This policy is implemented in many states. The language issue and ethno-cultural education are in dialectical unity. As the great son of the Kazakh people Akhmet Baitursynov said: “Sozi zhogalgan zhurttyn ozі de zhogalady” (A people that has lost its language is lost itself). Is it possible to imagine a Japanese, German or Uzbek who does not know his native language?
In the context of globalization and westernization, the elements of ethno-cultural education must permeate all parts of the educational system. In fact, ethnocultural education is organically linked to issues of national security. For the strengthening of a sovereign state is unthinkable without a self-sufficient level of the national spirit, which is also carried out through education. Therefore, the upbringing of the national spirit of the people is the main task of our state educational policy.
Of course, an important aspect of education is the harmonious unity between national experience and modern global trends. If we want to preserve our ethno-cultural identity, then, while accepting the processes of globalization as an objective reality, we must at the same time preserve the best of the national experience and resolve the issue of the relationship between world trends and the characteristics of the national education system.
In general, both education and upbringing are a way of building the cultural world of a person, and each person is the bearer of his own cultural world, which has no boundaries, like the Universe, and is similar and unlike the cultural worlds of other people. The cultural world of a given person is character, mores, customs, habits; consciousness and self-knowledge; knowledge; skills, skills; intellect and feelings - in short, an integral system of concepts and ideas about oneself in this world.
The most advanced people have always realized that the future of mankind, of the nation depends entirely on the education and upbringing of the rising generation. So, among the Kazakhs, all the subjects taught had an educational and cognitive value. The duration of study was basically 4 years, from 9 to 13 years.
There was a mosque in every village. The above 4 years were distributed in this way.
Similar information.
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The article is written on the basis of the author's personal experience in developing and introducing into the practice of higher professional education the theoretical and scientific and methodological foundations of ethno-cultural education of students, as well as federal state educational standards for the specialty "Folk Art" and the direction of higher education "Folk Art Culture". A significant contribution to the development and updating of the content of ethno-cultural education of students was made by the research of the scientific school “Theory, History and Methods of Teaching Folk Art Culture”, the founder of which is the author of the article, Doctor of Pedagogy, Professor T.I. Baklanova. For further studies of ethnocultural education, the author of the article developed a conceptual and terminological system, the key concepts in which are "ethnocultural education" and "ethnoartistic education". The article gives refined versions of the definitions of these concepts, reveals the features of Russian ethno-cultural education and its significance in modern Russian educational and cultural policy, touches upon the problems of preparing students of modern universities to preserve the cultural diversity and cultural heritage of Russia.
Russian culture
folk culture
ethno-artistic education
ethnocultural education
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3. Baklanova T.I. Problems of staffing the program for the development of folk art // Folk art. Prospects for development and forms of social organization: a collection of scientific papers. - M.: Research Institute of Culture, 1990. - S. 168–183.
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5. Baklanova T.I. The system of professional training of personnel in folk art culture as a national treasure of Russia // Bulletin of the Moscow State University of Culture and Arts. - 2007. - No. 3. - S. 187–192.
6. Baklanova T.I. Specialty "Folk art" and direction "Folk art culture" // Bulletin of the Moscow State University of Culture and Arts. Issue. 3. -M.: MGUKI, 2005. - S. 21–26.
7. Baklanova T.I. Formation and development of the system of ethno-art education in Russia // The First International Congress of Traditional Art Culture: Fundamental Studies of Folk Art. - Khanty-Mansiysk, 2014. - S. 40–44.
8. Baklanova T.I. Ethno-cultural component of the content of education of undergraduates studying in the direction of "Social and cultural activity" // Actual problems of the development of modern science and education: a collection of scientific papers based on the materials of the International Scientific and Practical Conference April 30, 2015: in 5 parts. - M.: AR-Consult, 2015. - S. 20–23.
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The formation and development of ethno-cultural education of students in Russian universities began with the introduction of the specialty "Folk Art" in the "Classifier of areas and specialties of higher professional education", approved by the State Committee of the Russian Federation for Higher Education on 05.06.1994 (Order No. 180). The "List of areas (specialties) of higher professional education", approved by the Order of the Ministry of Education and Science of Russia dated January 12, 2005, included the direction 07.13.00 "Folk Art Culture" for the preparation of bachelors and masters of folk art culture.
Between 1994 and 2010 Several Federal State Educational Standards (FSES) were approved for the specialty "Folk Art" and the direction "Folk Art Culture". Their main developer was the author of this article as the chairman of the Educational and Methodological Council for Folk Art Culture of the UMO RF universities for education in the field of folk art culture, socio-cultural activities and information resources. When developing the first GEF, the results of our research on the problems of restructuring personnel training in the late 1980s and early 1990s were taken into account. .
In March 2015, the Ministry of Education and Science of the Russian Federation approved the new Federal State Educational Standard for Higher Education (FSES HE) in the field of study 51.03.02 "Folk Art Culture" (undergraduate level). It retains many of the provisions of previous standards, continuity with them is visible. According to this Federal State Educational Standard, the area of professional activity of graduates who have mastered the undergraduate program includes the implementation of state cultural policy, the organization of folk art, the study, preservation and transmission of the values of folk art, as well as the diverse artistic heritage of the peoples of Russia, the implementation of interethnic and international cultural cooperation. Among the objects of professional activity of graduates who have mastered the undergraduate program, this Federal State Educational Standard names ethnocultural and sociocultural communities, various types of amateur groups, educational organizations that study and teach the theory and history of folk art, etc.
To train personnel for such activities in the curricula, which has been carried out since the mid-1990s. their professional education, such general professional disciplines as "Theory and History of Folk Art Culture", "Pedagogy of Folk Art", etc. were introduced. history of Russia, ethnography, ethnolinguistics, mythology, ethnopsychology, folk games, oral folk art, folk song art, folk musical instruments, folk dances, folk arts and crafts, folk theater, folk holidays, as well as the methodology and methods of researching folk art culture , methods of teaching special disciplines, etc.
For each ethno-cultural discipline, programs were published at the Moscow State University of Culture and Arts, in 2000 the first university textbook on folk art culture appeared. For graduate students and applicants, the author's course "Folk Artistic Culture" was developed. It examined the essence, structure, functions of folk art culture, its role and place in the traditional folk festive ritual and family household culture, features of pedagogical and research activities in the field of folk art culture.
The development of the practice of ethnocultural education of students in Russian universities was accompanied by scientific research. The first dissertations on ethno-cultural education were completed in the framework of the scientific school "Theory, History and Methods of Teaching Folk Art Culture" (the founder of the scientific school T.I. Baklanova) and defended in the mid-1990s - early 2000s. .
At present, the research of our scientific school continues, contributing, firstly, to updating the content of the ethnocultural education of students studying in the direction of higher education "Folk Artistic Culture", and secondly, to the development and implementation of ethnocultural components of the content of education of students studying in other directions, including "Socio-cultural activity" and "Pedagogical education".
For the further development of such research, it is necessary to update the conceptual and terminological system of ethnocultural education. Let us consider some components of such a system, developed by us taking into account modern definitions of the concepts of "education", "culture", "cultural heritage", etc. The key concepts in this system are "ethno-cultural education" and "ethno-artistic education".
Concepts "ethnocultural education" and ethno-artistic education" were first introduced into scientific circulation in the 1990s. by the author of this article, and then became widespread in the works of other authors, began to be used in the development of scientific foundations for training personnel, in studies of not only ethno-cultural, but also socio-cultural activities, which, in our opinion, can be defined as the activities of socio-cultural institutions for organization and pedagogical management of leisure activities of various groups of the population in the field of culture.
The concepts under consideration were preceded by the concepts of “people education” (K.D. Ushinsky, L.N. Tolstoy and others), “folk pedagogy” (G.S. Vinogradov), “ethnopedagogy” (G.N. Volkov), “Russian national school” (I.F. Goncharov).
Our definition of the concept of "ethno-cultural education" is correlated with the concept "education" in the Federal Law of the Russian Federation of December 29, 2012 No. 273-FZ “On Education in the Russian Federation”, as well as with the concepts of “culture” and “cultural heritage” in the “Fundamentals of State Cultural Policy”, approved by Decree of the President of the Russian Federation of December 24. 2014 No. 808. Ethnocultural education, in our opinion, is a purposeful process of education and training on the material and means of ethnic (i.e. folk) culture, which is a socially significant good and is carried out in the interests of the individual, family, society and the state, and it is also a set of acquired ethnocultural knowledge, skills, values, experience of ethnocultural activities and ethnocultural competencies of a certain volume and complexity for the purpose of intellectual, spiritual, moral, creative, physical and (or) professional development of a person, meeting his educational needs and interests in sphere of popular culture.
Ethno-art education, from our point of view, is one of the types of ethno-cultural education, the content of which is folk art culture, i.e. a set of works of folk art, traditional forms and methods of their creation, reproduction, existence, preservation, distribution and transmission from generation to generation.
Term "ethnos"(from Greek. ethnos) used in these definitions in the meaning of "people". Judging by scientific sources, in ancient Greece it was originally used in several meanings: as one of the types of human communities (clan, tribe, crowd, Greek policy, people) or to designate a swarm, flock or herd. Only by the 5th c. BC. the term "ethnos" began to mean only "people". The term "ethnos" was introduced into Russian science by S.M. Shirokogorov in the book "Ethnos. Study of the basic principles of change in ethnic and ethnographic phenomena "(1923). Then various definitions of the concept of "ethnos" were proposed by S.A. Arutyunov, Yu.V. Bromley, L.N. Gumilyov, V.I. Kozlov, N.N. Cheboksarov and others. However, this concept still does not have a generally accepted scientific definition, discussions about it continue. Therefore, the use of the word “ethnos” in pedagogy in the meaning of “people” (following the ancient Greeks) and, accordingly, the interpretation of ethnocultural education as education in the field of folk culture (the culture of one or several peoples) is quite acceptable.
The content of ethno-cultural education in the sphere of culture of a particular people has its own characteristics. Consider the features of Russian ethnocultural education. As noted in the Fundamentals of State Cultural Policy, "the key, unifying role in the historical consciousness of the multinational Russian people belongs to the Russian language, the great Russian culture." Therefore, one of the most important factors in enhancing the unifying role of Russian culture in modern Russian society should be the development of Russian ethno-cultural education in the context of the cultural diversity of Russia and the entire modern world.
Based on the definition of the concept "culture" in "Fundamentals of State Cultural Policy" Russian culture in modern conditions can be defined as a set of formal and informal institutions, phenomena and factors affecting the preservation, production, transmission and dissemination of the spiritual and moral values of the Russian people (Motherland, native nature, people, Russian home, family, etc.).
The main components of Russian culture are:
- festive and ritual culture (first of all, folk calendar holidays, Russian traditions of their celebrations using various types and genres of folk art, festive folk costumes, folk cuisine, etc.);
- family and everyday culture (including children's games and toys, Russian wedding traditions, etc.);
- art culture.
In Russian artistic culture, four main cultural and historical layers can be distinguished - folklore, church, classical and modern. In the practice of ethnocultural education, attention is often focused only on the folklore layer of Russian culture. At the same time, in our opinion, each of the above layers must be fully reflected in the content of such education, while giving priority to outstanding monuments of artistic culture as an important part of the national cultural heritage.
concept "cultural heritage" defined in the "Fundamentals of State Cultural Policy" as a set of objects, phenomena and works of historical and cultural value. Russian cultural heritage- this is the richest treasury of the world, universal scale. Suffice it to mention the monuments of Russian culture, included in the Code of Monuments of Cultural Heritage of UNESCO. These are the Moscow Kremlin and Red Square, the architectural ensemble of the Kizhi Pogost - the greatest monument of Russian folk wooden architecture, the historical monuments of Novgorod and its environs, the white-stone churches of the ancient Russian cities of Vladimir and Suzdal, the architectural ensemble of the Trinity-Sergius Lavra, the Church of the Ascension in Kolomenskoye (city . Moscow), etc. All of them should be adequately reflected in the content of Russian ethno-cultural education in the context of the ethno-cultural diversity of modern Russia.
Ethnocultural diversity has always been a part of human history. The UNESCO documents note that the world consisted and consists not of a simple set of different cultures, but of their flow, which changes its course all the time, forming new merging currents and whirlpools.
The preservation of cultural heritage and ethno-cultural diversity in the context of globalization is one of the most important tasks for Russia and the entire international community. International activities and a number of UNESCO documents are aimed at its solution, including the “Recommendations for the Preservation of Folklore” (1989), the “Living Treasures of Humanity” program, which provides support for folk craftsmen - carriers of genuine folk traditions, the projects “Atlas of languages of the peoples of the world”, "World Collection of Traditional Music", proclamation of "Masterpieces of the Oral and Intangible Heritage of Humanity". Acquaintance with the ethno-cultural projects and programs of UNESCO, with the cultural heritage of the Russian people, which has received world recognition, is one of the priority tasks of Russian ethno-cultural education.
Russian ethnocultural education- a part of Russian ethno-cultural education, the content of which is Russian culture, and Russian ethno-artistic education is a part of Russian ethno-cultural education, the content of which is Russian artistic culture.
Russian ethnocultural education in modern Russian society is designed to solve three major tasks:
- preservation of the ethno-cultural identity of the Russian people;
- increasing the key, unifying role of Russian culture in the historical consciousness of all the peoples of Russia;
- promotion of values and masterpieces of Russian culture in the modern global cultural and educational space.
Several scientific articles, dissertations and other scientific works are devoted to the problems of Russian ethnocultural education. However, many aspects of such education, including the principles of content selection, pedagogical technologies, performance criteria, etc., have not been sufficiently developed and scientifically substantiated to date. Given that Russian ethnocultural (including ethnoartistic) education can be implemented in two versions - as as part of a multicultural educational process, based on the dialogue of ethnic cultures, in the context of the ethnocultural diversity of modern Russia, it is important to develop and test variable models of such education in various regions of the Russian Federation.
Further development of ethnocultural education of students will contribute to the preservation of the traditional cultures of the peoples of Russia for the purpose of patriotic and spiritual and moral education of the citizens of our country, the preservation of the ethnocultural diversity of the Russian Federation and the development of intercultural communications.
Reviewers:
Sergeeva V.P., Doctor of Pedagogical Sciences, Professor, Professor of the All-Institute Department of Theory and History of Pedagogy, IPPO SBEE HE "Moscow City Pedagogical University", Moscow;
Tkalich S.K., Doctor of Pediatric Sciences, Professor, Professor of the Design Department of the Institute of Arts and Creative Technologies, SBEI HE Moscow State University for the Humanities. M.A. Sholokhov, Moscow.
Bibliographic link
Baklanova T.I. THEORETICAL FOUNDATIONS AND PRACTICE OF THE DEVELOPMENT OF STUDENTS' ETHNOCULTURAL EDUCATION // Modern problems of science and education. - 2015. - No. 5.;URL: http://science-education.ru/ru/article/view?id=21588 (date of access: 02/01/2020). We bring to your attention the journals published by the publishing house "Academy of Natural History"