“There was not and is not a human being in the world that would be extra-ethnic,” said Lev Gumilyov. And before proceeding to the disclosure of the topic, let's analyze the etymology of the word "ethnos".
There are many definitions of ethnicity. One has only to start a conversation about ethnic groups, as a figure will surely appear that cannot be passed in silence: Lev Nikolaevich Gumilyov (1912-1992) with his theory of "ethnogenesis". The word "ethnos" in the Greek language had many meanings, including the one we take as a basis: "kind, breed"; in the modern sense, this is one or another historical community of people, large or small.
The last Tasmanian, while he was alive, represented an ethnic group, being the only individual. Belonging to one or another ethnic group is perceived by all people as something implied.
In mestizo forms, this is somewhat more complicated, but still remain - firstly, a sense of one's own and someone else's and, secondly, a stereotype of behavior characteristic of a particular ethnic group.
Both together are sufficient indicators to determine ethnicity, but, in addition, both reflect some kind of physical reality that exists beyond the gaze of the observer and his opinions or views. It is widely believed that "nationality" is a social form characteristic of the feudal formation, intermediate between a tribe and a nation. Therefore, we refuse to use the terms "nationality", "tribe", "nation" and introduce the term "ethnos", by which we mean all collectives of a certain type, given to us directly in sensation, like light, warmth, pain, etc. Any Of these sensations, it has a physical nature, such as photon vibrations, the movement of molecules, irritation of nerve endings, etc. But in order to reveal the content of sensations, there are natural sciences, including ethnology proposed here. Since it can be considered proven that the interaction of mankind with nature in the sphere of the geographical environment is carried out precisely through ethnic groups, the urgent task is to reveal our sense of ethnos as a phenomenon of the physical existence of the universe. For this, a rather complex construction and empirical generalization of various facts is necessary. Gumilyov L.N. Ethnos and landscape: Historical geography as ethnoscience [Text] / L.N. Gumilyov// Reports of the Geographical Society of the USSR. - 1968.- issue 3.- p. 193-202. (with a footnote - published in the order of discussion. - Editorial of the journal Izv.VGO)
Academician Yu.V. Bromley believed that “an ethnos in the narrow sense of the word” is “a historically formed set of people in a certain territory who have common, relatively stable features of culture (including language) and the psyche, as well as a consciousness of their unity and difference from other similar formations. , i.e., self-consciousness.”
The term "ethnos" was introduced into scientific circulation in Russia by a scientist who ended up in exile after the October Revolution, Sergei Mikhailovich Shirokogorov Dugin A.G. Sociology of ethnos (Structural sociology). Lecture No. 7//Center for Conservative Research. - 2009. [Electronic resource] / URL: http://konservatizm.org/konservatizm/sociology/220409204809.xhtml (accessed 21.09.2012) (1887-1939). He owns the definition of "ethnos", which has become a classic.
"ethnos" is a group of people
Speaking the same language
Recognizing their common origin
Possessing a complex of customs, a way of life, preserved and consecrated by tradition and distinguished by it from those of other groups.
This definition emphasizes the linguistic commonality (which was placed in the first place not by chance), the common origin, the presence of customs and traditions (that is, culture), as well as the ability to clearly distinguish these traditions and customs from the customs and traditions of other ethnic groups (differentiation).
A similar definition of "ethnos" (more precisely, "ethnicity" - Ethnizitat) is given by Max Weber - "ethnicity is belonging to an ethnic group united by cultural homogeneity and belief in a common origin." Shirokogorov's definition is more complete, as it emphasizes the commonality of the language.
The most important thing in the concept of an ethnos is the assertion of its basic reality at the basis of the entire structure of society. Every person has a language, culture, knowledge about the origins and customs. And this complex varies significantly from society to society. The fundamental matrix of such a complex (that is, a combination of all elements - sometimes collectively called "culture") is the ethnos.
According to A.G. Kuts, an ethnos is a stable, naturally formed community of people that opposes itself to other similar communities, which is determined by a sense of complementarity (friend or foe), and is distinguished by a peculiar stereotype of behavior. Kuts A.K. Global Ethnosociology: Textbook / A.K. Kuts. - Omsk: OmGU. - 1997. -212 p.
There is also a definition from the "Small Encyclopedia of Ethnostate Studies": "An ethnos is a stable group of people that has developed as a result of natural development based on specific stereotypes of consciousness and behavior."
Having examined in detail the definition of an ethnos, we can safely say that one of the unifying features of an ethnos is culture, i.e. certain cultural traditions of a certain people, developing from century to century and transmitted from generation to generation. It is the cultural heritage that distinguishes one ethnic group from another. Based on the foregoing, we are moving on to the definition of such concepts as "ethnoculture" and "ethnocultural education".
Ethnic identity is a sense of belonging to a given ethnic group. Its important component is the idea of the common origin of its members, i.e. joint historical practice of ancestors.
Ethnic culture includes language, folk art, customs, rituals, traditions, norms of behavior, habits passed down from generation to generation. But ethnic systems are not reduced to only one, albeit basic, element - the ethnos. There is, according to researchers (L. Gumilyov, V. Belyaev and others), an ethnic hierarchy, which can be represented in the following sequence: superethnos, ethnos, subethnos, consortia, conviction. Superethnos - an integral group of ethnic groups that arose simultaneously in the same region, as a rule, with a common origin, culture, psychology (Slavs, Turks, etc.). Sub-ethnos - a subsystem of an ethnos with specifics in religion, language, culture, history, self-consciousness and self-name (in the ethnos "Russians" - Kamchadals, Pomors, Siberians, etc.; in the ethnos "Tatars" - Kryashens, Mishars, Kazan, Kasimov, Astrakhan Tatars and etc.). Consortia - a group of people with a common historical destiny (guilds, sects, etc.). Conviction - a group with a common life, a single-character way of life and family ties (suburbs, settlements, etc.).
The concept of ethnoculture developed at the turn of the 20th-21st centuries. and has become widely used as a verbal abbreviation of the concept of "ethnic culture", without having a clear definition. Therefore, this term is found mainly in modern studies.
The problem of ethno-cultural education and upbringing was reflected in a number of studies by theoretical scientists, practical teachers T.I. Baklanova, V.G. Volkova, L.I. Vasekha, E.V. Ershova, A.S. Kargina, M.Yu. Novitskaya, S.B. Seryakova, T.Ya. Shpikalova and others. The research experience of A.B. Afanasyeva, T.F. Babynina, E.S. Babunova, E.F. Vertyakova, G.I. Guba, A.P. Eliseeva, V.B. Mandzhieva, N.A. Minulina, V.V. Modorova, A.B. Pankina, O.N. Stepanova. The developed and implemented psychological and pedagogical methods are aimed at improving the artistic education and education of students on the best traditions of folk culture.
So, for example, L.I. Vasekha believes that ethnoculture, being a complex and internally contradictory hierarchy of sacred and profane ideals, socializes people, consolidates their cumulative activities, representing a single whole.
Thus, ethnoculture forms a person not only as a skilled and intelligent being, but also as a bearer of religious, ethnic and international meaning. Problems of ethnology and ethnopedagogy: Sat. Art. and mat-lov [Text] / ed. L.I. Vasekha. //Novosibirsk: Publishing house of NGPU.- vol. 8. - 1999. - 183 p.
In the studies of E.F. Vertyakova, A.P. Eliseeva, V.B. Mandzhieva, N.A. Minulina, V.V. Modorova considers ethnic culture as the culture of a specific ethnic group, which finds its expression in a certain ethnic self-awareness of material and spiritual values, manifested in moral and ethical standards, lifestyle, clothing, housing, cuisine, social and domestic settings, etiquette, religion, language, folklore and psychological warehouse Zenkova L.G. Ethno-cultural environment as a psychological and pedagogical condition for ethno-cultural education of preschool children in a children's art school [Text] / L.G. Zenkova // Bulletin of the Tomsk Pedagogical University. - 2012. - issue. 4. - S. 195-197.
It can be stated that ethnoculture is the culture of a particular ethnic group, where local ethnic norms (material and spiritual values) are directly preserved. Personality as a subject of ethnic culture is not only its consumer, but also the bearer and creator of cultural values, which in its development determines the qualitative characteristics of the reproduction of ethnic experience.
Thus, based on modern approaches to the definition of the concept of "ethnoculture", we can conclude that it is unchanged in its manifestations, since it is based on a tradition that is not subject to various changes taking place in our society, and is a stable form with well-established values, folk wisdom.
Folk art culture of all ethnic groups living on the territory of the Tver region determines the basis and content of the ethnocultural education of young people in the cultural and leisure institutions of the region using all its components: musical folklore, folk crafts and crafts, calendar and ritual holidays, folk games, household dances and round dances for the formation of holistic ideas about the ethno-cultural characteristics of their people. The relationship of gaming, concert, theatrical activities, corresponding to the age characteristics of the development of this age group (from 14 to 29 years old), is aimed at mastering folk art culture by young people and translating it into personal experience, achieving a positive result.
Based on the definition of the concepts of "ethnos", "ethnoculture", which were given by us at the beginning of paragraph 1.1 of this study, we considered it necessary to define the concept of "ethnocultural education" fundamental for our study in cultural and leisure institutions.
In the definition of the concept of "ethno-cultural education" we follow G.I. Guba, who understands it "as an activity aimed at raising ethnic awareness, forming the foundations of national self-consciousness and positive ethnic identity through the assimilation of the value orientations of their people and ensuring the child's successful entry into the context of world culture." Tyulenasova E.R. Formation of the ethno-cultural competence of preschool children: abstract of the dissertation of Cand. teacher. Sciences [Text] / E.R. Tyulenasov: Chelyabinsk State Pedagogical University. - Chelyabinsk: 2011. No. 4841001
Also, ethnocultural education can be defined as a purposeful interaction of generations, aimed at interethnic integration and contributing to the understanding of the common and special in the traditions of a number of living peoples, as a result of which the ethnocultural orientation of the individual is formed.
Ethnocultural education is a complex social and pedagogical phenomenon. It is based on the fundamental foundations of folk pedagogy, the theory of ethnos, ethnopsychology, philosophy, cultural studies, socio-cultural activities and other frontier branches of scientific knowledge. The regional ethno-cultural educational component contained in it should be considered as a necessary structural element of the socio-cultural sphere.
Ethnocultural education can be interpreted in two ways:
Firstly, as a historically established and developing activity of an ethnos to create and develop its own culture (its own holidays, customs, rituals, original works of folk art), embodying ethnic self-consciousness, ethnic stereotypes and the character of the people;
Secondly, as the activities of various socio-cultural institutions, state and non-state structures, aimed at studying, preserving, developing traditional folk culture and broadcasting its works and values into the modern socio-cultural space.
In our study, ethnocultural education is considered in the second interpretation of this concept, which corresponds to the topic of the study. Queen G.M. Ethnocultural activity in the regions: pedagogical design and implementation [Text]: abstract of the dissertation for the degree of Doctor of Pedagogical Sciences / L.G. Koroleva: Moscow State University for the Humanities. M.A. Sholokhov. - Moscow: 2011. - 19p.
Ethnocultural education provides, first of all, the development of ethnocultural values, the interaction of different cultures in a pluralistic cultural environment, and adaptation to other cultural values. Accordingly, in ethnocultural education, taking into account ethnic and national characteristics is fundamental, while international education is focused on the formation of a personality outside of ethnic culture. Gordienko N.V. "Ethnoculture of the Greeks". Creation of conditions for the preservation and study by school students of the ethnocultural heritage of the peoples of the Republic of Adygea [Electronic resource] /sch18.adygnet.ru/dok/gordien1.docx (accessed 12/29/2012).
Ethnocultural education eliminates the contradictions between the systems and norms of education of dominant nations, on the one hand, and ethnic minorities, on the other hand, and predetermines the adaptation of ethnic groups to each other; cultivates in a person the spirit of solidarity and mutual understanding in the name of peace and the preservation of the cultural identity of different peoples.
In recent years, the appeal to the idea of ethno-cultural education as a way to update the content of educational activities has acquired special significance. Ethnocultural education of the individual is the central problem of modern education. The deeper a person is familiar with his native culture, the easier it will be for him to understand and accept the culture of another people, and, therefore, to be more tolerant of other cultural traditions.
Ethnocultural education is a purposeful process of familiarization with folk art culture, contributing to the assimilation of traditions, customs, and the foundations of morality; development of the best features of a person, his creative potential; providing a positive emotional background for development. Therefore, one of the psychological and pedagogical conditions for ethnocultural education in cultural and leisure institutions is the organization of an integral ethnocultural educational environment. Zenkova L.G. Ethnocultural education of preschoolers in the children's art school [Text]: abstract of the dissertation of the candidate of pedagogical sciences: 13.00.01 / L.G. Zenkova: Moscow. ped. state un-t. - Moscow, 2012.
Under the ethno-cultural education of youth, we mean a system of interrelated components (motivational-target, content-procedural and organizational-methodological) necessary for an organized and purposeful process of educating young people in the spirit of love for their native culture as an integral part of the world cultural community. The development of education and upbringing with a focus on national cultural traditions is comprehended by many researchers. So, V.K. Shapovalov defines the ethno-cultural orientation of education as a measure of the orientation of goals, objectives, content, technologies of education and training for the development and socialization of the individual as a citizen of a multi-ethnic state. Shapovalov Valery Kirillovich. Ethnocultural orientation of Russian education [Text]: Dis. Dr. ped. Sciences: 13.00.01: Stavropol, 1997 311 p. RSL OD, 71:98-13/5-1
The social significance of ethnocultural education is emphasized in the studies of E.P. Belozertseva, T.I. Berezina, and A.B. Pankin believes that the education system, aimed at ethnic culture, ensures the preservation and development of ethnic constants of the central cultural theme of the ethnos. We are in solidarity with the opinion of teachers that understanding and preserving one's identity, integrity and independence, individual freedom can be achieved through understanding one's native culture. Ethnocultural education begins from the first days of a child's life and continues throughout life. It is through the native culture that multicultural education can be carried out. Ethnocultural education is closely linked with ethnocultural education. Studies related to ethno-cultural education have shown that ethno-cultural education is based on controlled knowledge of ethnic culture, the assimilation and living of traditions, customs and rituals reflected in the socio-historical experience of the people, mastering the experience of ethno-artistic activity. That is, we are talking about ethno-cultural technologies that are quite common in socio-cultural activities, which are carried out through: national-cultural and cultural-educational centers, houses of folk art, Sunday schools, studios and amateur associations that solve the problems of cultural self-determination and self-development, the preservation of ethnic and national cultures. These technologies are the basis for the revival of folk cultural traditions, folklore, arts and crafts, folk crafts and handicrafts.
At the same time, we must not forget that representatives of ethnic minorities and migrants among young people face many educational problems. They have other knowledge and values (language, religion, cultural traditions), and this prevents them from realizing themselves within the pedagogical requirements built on the cultural and educational tradition of the majority. The neglect of the cultural tradition of the youth of ethnic groups often has a negative impact on them.
That is why special attention in cultural and leisure institutions is directed to ethno-cultural technologies, which are considered by socio-cultural activities as a tool for interethnic and cultural exchange and cooperation, coordination and implementation of interethnic programs for the development of culture and leisure, mutual exchange and contacts in the socio-cultural sphere, aimed at for the approval of the cultural identity of each people, providing opportunities for a real polylogue of cultures and equal cultural dialogue between representatives of different countries and nationalities, providing opportunities for each national culture and tradition, ensuring the inclusion of a single individual in modern world, international, interethnic, general civilizational socio-cultural processes .
The education of tolerance is a factor necessary for the implementation of intercultural interaction in overcoming xenophobia among young people, since it is both a condition and a guarantee of successful interaction between representatives of different cultures. At present, there is no doubt that successful communication between ethnic groups is unthinkable without tolerance. Tolerance has become an integral part of the democratic development of society, it is in the center of attention in the activities of various state and public structures, and teachers are also involved in the education of tolerance.
The category "tolerance" in Latin ("tolerantia") means "patience" and is interpreted as tolerance for other people's opinions and beliefs. Asmolov A.G., Soldatova G.U., Shaigerova L.A. On the meanings of the concept of "tolerance" [Text] // Century of Tolerance: Scientific and Journalistic Bulletin. - Moscow: Moscow State University, 2001. - P. 8-18. In Russian in the 19th century. the verb "endure" had many lexemes. It expressed various meanings: endure, suffer, strengthen, stand without exhaustion, wait for something, allow, relax, do not rush, do not drive, etc. Despite the ambiguity, the category of "tolerance" has a contemplative connotation, a passive orientation. The basis of this definition is such a human quality as tolerance. According to the Declaration of Principles on Tolerance, proclaimed and signed by UNESCO on November 16, 1995, “tolerance” is respect, acceptance and understanding of the rich diversity of cultures of our world, our forms of self-expression and ways of manifesting human individuality. UNESCO Declaration of Principles on Tolerance [Approved by resolution 5.61 of the UNESCO General Conference of November 16, 1995]/[Electronic resource]: URL: http://un.by/f/file/Tolerance%20declaration.pdf (Accessed 12/29/2012). Tolerance can manifest itself both at the level of political forces, expressing readiness to tolerate dissent, and at the level of life of an individual, expressed in the desire to persuade with the help of arguments, and in recognizing the positions of the opposite side. In interethnic relations, tolerance is simply necessary.
Foreign experts in the field of ethnopsychology and ethnopedagogy have already made attempts to study the factors influencing tolerance (tolerance) and intolerance (intolerance) in interethnic relations, etc. In domestic science, certain aspects of tolerant education can be found in M.M. Akulich, M.T. Alieva, T.V. Bolotina, Yu.A. Krasin, G.F. Semigina and others. The problems of forming a tolerant culture are reflected in the works of M.S. Kagan, V.V. Makaeva, Z.D. Malkova, V.N. Myasishcheva, L.A. Petrovskaya, L.L. Suprunova, N.N. Yaroshenko. And although research into the problems of tolerance began to be carried out relatively recently, scientists have already made a significant contribution to the study of this problem. Particularly in this regard, one can single out works related to issues of ethnopsychology and the formation of tolerant thinking (V.V. Gritsenko, N.M. Lebedeva, V.N. Pavlenko, T.G. Stefanenko, G.U. Soldatova, etc.) . Apanasyuk L.A. Ethnocultural education in overcoming xenophobia among the youth of Russia [Electronic resource]. URL: http://www.rusnauka.com/29_NIOXXI_2012/Pedagogica/5_117083.doc.htm (accessed 12/29/2012).
The need for ethnocultural education is mentioned in a number of state documents: for example, the Law of the Russian Federation "On Education" in the tasks of education highlights the following: "introducing young people to the achievements of world and domestic culture; studying the history, traditions and customs, both of their own people and other peoples republics". Law on Education of the Russian Federation of 10.07. 1992 No. 3266-1 [President of the Russian Federation in 1992]
At present, the isolated existence of peoples and cultures is becoming impossible, since the intensification of migration and demographic processes, the increase in the number of ethnically mixed families, significantly expand the scope of interethnic interaction. People encounter a variety of cultural environments.
The integrity and future of Russia is largely associated with its multi-ethnicity. More than 150 nationalities live here, which belong to different ethnolinguistic families and groups, profess different religions, have their own original cultures, a complex and special history. And it is the system of leisure institutions that has unique opportunities to expand knowledge about other peoples and build mutual tolerance. Taking into account the multi-ethnicity of the society in which the young generation of Russia is socializing today, the need to develop new strategies and approaches in the formation of ethno-cultural competence among young people becomes obvious. To be ethno-culturally competent means to recognize the principle of pluralism, to have knowledge about other peoples and their cultures, to understand their originality and value.
One of the tasks of culture is to foster a positive attitude towards ethno-cultural differences that ensure the progress of mankind and the conditions for its self-realization of the individual. Ethno-cultural competence implies a person's readiness for mutual understanding and interaction, based on knowledge and experience gained in real life and at cultural events aimed at his successful adaptation in a multi-ethnic environment.
The formation of ethno-cultural competence involves the introduction of a young person initially into his native, and then other cultures. An important task of specialists of cultural and leisure institutions is to teach a person to comprehend social processes, analyze knowledge about ethnic cultures, find and recognize common and different in them. The process of reflection should be based on an initially positive perception of all ethnic groups and a critical attitude towards incidents and conflicts on a national basis. To do this, it is necessary for the specialist of the leisure institution to have an unbiased position in assessing the behavior of members of a multinational team, to be able to overcome his prejudices (if any).
On the one hand, one of the tasks of a leisure institution is to educate young people in positive attitudes and communication skills in a multinational and multi-confessional Russian society.
On the other hand, also of particular interest is the independent research activity of young people, aimed at collecting, studying, analyzing and using materials that reveal the characteristics of the culture, history, traditions, way of life, lifestyle, psychology of their people, as well as other peoples living in its territory. small homeland.
Thus, young people gradually in the practice of real communication discover similarities and differences with other peoples, get acquainted with different ethnic cultures, learn to live in a society where new cultural conglomerates are formed.
familiarization with the history and traditions of their own people;
acquaintance with the history and traditions of the peoples that make up the ethno-cultural environment;
Revival of traditional trades and crafts;
popularization of creativity, the study of rituals and games of peoples;
· analysis and identification of the common, particular and special in the culture, traditions and history of peoples living in a single territory.
The search for effective ways of ethnic orientation of the individual led to the definition of the essential role of the educational system in general and the system of education in school in particular. Models of ethno-cultural adaptability of a personality, its harmonization with the outside world are built on the principles of ethno-cultural influence, which is organized in a higher educational institution by developing and implementing ethno-cultural pedagogical technologies.
The content of the work is determined by ethno-pedagogical education and the use of customs and traditions of educational experience, familiarity with handicrafts and artistic, visual, oral folk art. On this ethnic platform, students are not isolated in a selected fragment of ethnic culture: ethno-pedagogical mechanisms and methods of mastering the skills and abilities of traditional culture are designed to demonstrate to them the possibilities of their use in the modern socio-cultural process. This is facilitated by:
Game principle of mastering information, appeal to theatricalization;
Conscious adherence to the principles of oral folk art: collectivity, improvisation, variability and syncretism;
Creation of a positive psychological response based on taking into account the age and individual characteristics of young people;
Regulation of ongoing activities by the laws of calendar-agricultural and family-household cyclization;
Work on the awareness and development of not only the timing of the event, but also its moral and aesthetic value and practical conditionality;
The openness of the ethnic aesthetic model, which implies reliance on modern scientific fields - cultural studies, sociology, ethnography. Zhibraeva K. Ethnocultural approach to education [Text]// No. 3 (76).- 2010
Ethnocultural education of young people is built in accordance with the gender and age characteristics of this age group and provides for the use of the totality of the educational potential of the traditions of the Russian people and other peoples living in the Tver region in the most appropriate forms, methods in various spheres of youth life, including cultural and leisure institutions.
The successful implementation of the process of ethno-cultural education of youth depends on the creation of optimal socio-pedagogical conditions associated with consistency in the educational activities of the family, school and, of course, cultural and leisure institutions; using the variety of traditional national forms of educational work; creative participation in folk holidays, and the participation of craftsmen and craftsmen in the work of groups of arts and crafts in national types of crafts and sports sections; preparation of parents for the ethno-cultural education of adolescents in the family. Bozhedonova A.P. Ethnocultural education of schoolchildren on the traditions of the Yakut rural society [Text]: Ph.D. ped. Nauk / A.P. Bozhedonova: RSL OD. - Moscow. -2006.- 172 p. 61:07-13/833
Educational tasks of ethnoculture. Bondareva N.A. Technology of ethnocultural education // School, 2001.-№5.-p.38-41.
Table No. 1
|
Human values |
outlook |
Goals of education |
|
|
Character traits for becoming as an "ideal" |
Traits of character for becoming as "anti-ideal" |
||
|
LABOR - the basis of human existence, which most fully characterizes the essence of man |
I am a hard worker and with my creative work I ensure the well-being of the family and the Motherland. |
diligence, diligence, discipline, responsibility, reliability, organization, purposefulness, perseverance, initiative, diligence, efficiency, professional pride, respect for mastery |
laziness, irresponsibility; indolence, carelessness, passivity, indecisiveness |
|
BEAUTY is a factor of well-being in the world, the result of natural conformity and reasonable spiritual activity of a person, a means of his creative development |
I am a connoisseur and creator of beauty, which I understand as the highest spiritual value and a factor of well-being in the world. |
aesthetic perception of nature and man, aesthetics of behavior, the ability to understand harmony and beauty, susceptibility to beauty in life, rejection of the ugly, admiration for beauty |
acceptance and admiration for the disharmony of the world, indifference, indifference to the ugly |
|
MAN is an absolute value, “the measure of all things”, the goal, means and result of education |
I am a worthy person engaged in my spiritual development. |
optimism, organization, self-discipline, perseverance, self-confidence, self-education, self-improvement, self-criticism, concern for mental and physical health, neatness |
pessimism, carelessness, weakness of character, confusion, stupidity, indifference, bias, slovenliness, indifference to one's health |
|
KNOWLEDGE is the result of diverse, and, above all, creative work. The knowledge of the student is the criterion of the work of the teacher |
I am an educated person striving for varied, constructive and, above all, creative mental and physical labor |
intelligence, curiosity, diligence, perseverance, initiative, self-development, originality of thinking, enthusiasm, general awareness, cognitive interest |
slow-wittedness, indecisiveness, passivity, banality of thinking, stupidity, distraction, frivolity, indifference |
|
CULTURE - the great wealth accumulated by mankind, both in the material, and especially in the spiritual life of people |
I am a cultured person, which means I know well the history of my Fatherland, the culture of the people |
delicacy, sensitivity, politeness, good breeding, generosity, tact, neatness, responsiveness, education, intelligence, goodwill, hospitality, sincerity, patience |
stinginess, greed, tactlessness, carelessness, indifference, hypocrisy malice, deceit |
|
FATHERLAND is the only Motherland, unique for each person, given to him by fate, bequeathed by his ancestors |
I am a Russian, a patriot of my Motherland, its defender, and I will try my good work to benefit the Fatherland. |
patriotism, sense of duty, activity, decency, nobility, courage, courage, modesty, love of freedom, practicality, efficiency, responsibility, democracy, pride, dignity, courage |
meanness, betrayal, cowardice, boastfulness, arrogance, vanity, servility, timidity, femininity (in boys), tyranny, carelessness, helpfulness |
|
FAMILY - the initial structural unit of society, the natural environment |
I am a family man, a successor to the progressive traditions of my ancestors, a keeper of the ethno-cultural values of my family family. |
femininity (for girls), tenderness, honesty, generosity, thriftiness, sincerity, collectivism, hospitality, goodwill, caring, diligence |
stinginess, greed, hypocrisy, cunning, selfishness, severity (in girls), aggressiveness, rudeness, slovenliness, selfishness |
|
EARTH is the common home of humanity entering a new civilization of the 21st century The land of people and wildlife |
I am an earthling, a keeper and protector of the land of people, my relatives and wildlife. |
caring, attentiveness, concern, thrift, decency, nobility, morality, spirituality |
indifference irresponsibility, carelessness, callousness, shortsightedness |
|
PEACE - peace and harmony between people, peoples, states, the main condition for the existence of the Earth and mankind |
I am a peace-loving person, striving for peace and harmony between people, peoples and states. |
peacefulness, the ability to compromise, benevolence, patience, kindness, sincerity, compassion, empathy, responsiveness, delicacy, tact, good breeding, honesty, justice |
captiousness, pettiness, viciousness, deceit, callousness, inattention, tactlessness, immorality |
Having considered all aspects of ethnocultural education, the following conclusions can be drawn: ethnocultural education is a process in which the goals, objectives, content, and technologies of education are focused on the development and socialization of the individual as a subject of an ethnic group and as a citizen of the multinational Russian state.
Figure 1 Structural and functional model of ethno-cultural education of youth in cultural and leisure institutions through national holidays
Ethnocultural education is determined by the introduction into the educational process of knowledge of native folk culture, social norms of behavior, spiritual and moral values; acquaintance with the cultural achievements of other peoples; using the experience of folk education with the aim of developing young people's interest in folk culture, fostering friendly relations with people of different nationalities.
1Ethnocultural education as a component of general primary education has ample opportunities for the formation of self-awareness of national identity, a system of positive national values, spiritual, moral, social, general cultural and intellectual development of the individual in younger schoolchildren. Taking into account the importance of this area of education, tasks, value orientations, principles of ethnocultural education of junior schoolchildren of the Republic of Bashkortostan were developed. Features of the content component "Ethno-cultural education" are its implementation on the basis of interdisciplinary integration and activity approach. As leaders, such areas of students' activity as cognitive, research, emotional and value, gaming, and practical are distinguished. These theoretical provisions formed the basis of a comprehensive thematic plan that combines the ethno-cultural and subject content of elementary school disciplines (EMC "Perspektiva") Grade 1. The developed recommendations on the introduction of the ethno-cultural component into the educational process of primary schools of the republic will help teachers in solving the problem.
ethnocultural education
spiritual and moral development of the individual
basic value orientations
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2. Gaysina R.S. The nature of native Bashkortostan (regional component of the subject "The world around"): textbook. allowance for younger students. - Ufa: Kitap, 2009. - 176 p.
3. Golovneva E.V. Theory and methodology of education: textbook. allowance. - M .: Higher. school, 2006. - 256 p.
4. Danilyuk A.Ya., Kondakov A.M., Tishkov V.A. The concept of spiritual and moral development and education of the personality of a citizen of Russia. – M.: Enlightenment, 2013. – 24 p.
5. Karpushina L.P., Sokolova P.Yu. Modeling the process of socialization of children and adolescents in an ethno-cultural educational environment // Modern problems of science and education. - 2012. - No. 1 (Electronic journal) URL: http://www.science-education.ru/95-4569 (date of access: 07/01/2011).
6. Exemplary programs for academic subjects. Elementary School. At 2 h. Part 1. - 5th ed., Revised. – M.: Enlightenment, 2011. – 400 p.
7. Federal State Educational Standard of Primary General Education / Ministry of Education and Science of the Russian Federation. – M.: Enlightenment, 2011. – 33 p.
Modern domestic education is designed to ensure the education of a harmoniously developed and spiritual and moral personality in accordance with basic national values, expressed in a conscious perception of the world around, the originality of the forms of cultural, historical and spiritual life of their region, republic, state. The assimilation by the younger generation of the cultural heritage of their ancestors, the originality and originality of its traditions and customs, forms in the child national self-consciousness, respect for the culture of other peoples, and an active civic position.
The importance of solving the problem of ethnocultural education of schoolchildren is noted in the Federal State Standard of Primary General Education: “The standard is aimed at ensuring: ... the preservation and development of cultural diversity and the linguistic heritage of the multinational people of the Russian Federation, ... mastering the spiritual values and culture of the multinational people of Russia ... ". So, in the 2nd section, regarding the personal results of mastering the main educational program of primary general education, the following requirements are presented:
1) “... the formation of the foundations of Russian civic identity, a sense of pride in the Motherland, the Russian people and the history of Russia, awareness of one's ethnic and national identity; formation of values of the multinational Russian society; the formation of humanistic and democratic value orientations;
2) the formation of a holistic, socially oriented view of the world in its organic unity and diversity of nature, peoples, cultures and religions;
3) the formation of a respectful attitude towards a different opinion, history and culture of other peoples…” [Ibid. - with. eight].
Primary school age is a period of intensive socialization, the assimilation of various moral norms. Therefore, it is at this age that it is legitimate to pay significant attention to the spiritual and moral development and education of the individual, the formation of the vector of cultural and value orientations of the younger student in accordance with the beneficial foundations of the spirituality and morality of the native fatherland, rooted in the distant past.
According to E.V. Golovneva, “the degree of effectiveness of the educational process in line with the humanistic pedagogy that is being formed today directly depends on its focus on the formation in a growing person of the individual and universal, national and universal, which are inextricably linked. Education on universal human values and national cultural traditions contributes to the realization that a person of any nationality belongs to both his ethnic group and the entire human race. “National and universal values, constituting the core of the content of education,” the author emphasizes, “contribute to the development by a growing person of his native culture, spiritual and moral values, knowledge of universal culture and lead to an independent choice of values in a multicultural, multinational society, worthy self-determination in the world of culture and creative self-realization".
The relevance of the ethno-cultural education of junior schoolchildren is also determined by the fact that in elementary school it is not supposed to teach a separate subject to get acquainted with the culture of the peoples of the territory of residence.
Purpose of the study. In connection with the foregoing, our study was aimed at identifying ways to improve the ethno-cultural education of primary school students in schools of the Republic of Bashkortostan.
The solution of the problems posed, in our opinion, is possible by introducing content on the ethno-cultural education of younger schoolchildren into the framework of educational subjects.
Introduction to the educational process of a modern elementary school of ethnocultural content is designed to solve the following tasks:
1) introducing students to the origins of their native culture, folk traditions; enrichment with practice-oriented knowledge about ethno-cultural reality, the identity of one's people, national characteristics and family traditions;
2) the formation of a humane, thinking, free person, a skilled keeper and user of the cultural heritage of his people;
3) fostering an emotionally positive attitude towards people of different ethnic groups, their way of life, work, and traditions; relations that contribute to the harmonization of interethnic communication in a multi-ethnic society;
4) the formation of skills to comply with the rules of the hostel in a multicultural space, national traditions of a healthy lifestyle;
5) development of cognitive and research competencies.
Ethnocultural education in elementary school will contribute to the formation of basic value orientations:
National culture in all the diversity of its manifestations as a process and result of the life of peoples;
Patriotism, expressed in love for one's people, land, Russia;
Respect for folk traditions, way of life, religious beliefs of ancestors;
Family as a child's social habitat, in which he has the opportunity for the first time to feel the basics of the cultural and value traditions of his people;
Labor and creativity as natural conditions of human life and activity at all times and among all peoples.
natural conformity - taking into account the natural inclinations of the child (age, psychological, physiological, sexual and other characteristics);
cultural conformity - reliance on centuries-old universal values, on the positive traditions of national cultures;
tolerance - providing conditions for the formation of tolerance and understanding of a different way of life, customs, religion, national characteristics; awareness of the need for a dialogue of cultures of different peoples;
humanism - an orientation towards the formation of a positive attitude and respect for the family, man, nature, the world around, based on such values as love, kindness, responsibility;
patriotic orientation - the formation of a feeling of love for one's small and large Motherland, the readiness to subordinate one's personal interests to their interests; identification with Russia, the peoples of Russia; pride in the achievements of their Fatherland;
personality-oriented approach - the creation of the most favorable conditions for the development and self-development of the student, the identification and active use of his individual characteristics in educational activities, for free interpersonal communication; moral encouragement of creativity, initiative.
The content component "Ethno-cultural education", developed for first grade students of schools in the Republic of Bashkortostan, provides for familiarization with the occupations of their ancestors, home decoration, traditional folk clothing, household utensils, national food, family traditions, arts and crafts, oral folk art, ritual holidays, folk games. Taking into account the fact that representatives of different nationalities study in the schools of the republic, the educational process should be based on an understanding of the close unity and interpenetration of the cultures of the peoples living on its territory, adherence to the ethics of interethnic communication, respect for the culture of the Bashkir people, which is the indigenous ethnic group of the republic.
The content of ethno-cultural education implies ample opportunities for interdisciplinary integration, thanks to which it becomes possible to show the culture of the peoples of Bashkortostan in all its diversity with the involvement of scientific knowledge, works of literature, music, and painting. The introduction of ethno-cultural content should be carried out in the classes of all subjects of elementary school: the Russian language, the Bashkir language, literary reading, mathematics, the world around, music, fine arts, technology, physical education.
The implementation of the content of ethnocultural education is carried out on the basis of a personal-activity approach. It is recommended to select pedagogical means corresponding to the emotional and effective characteristics of the age characteristics of younger students, taking into account the subject-object orientation of their cognitive activity. It is supposed to use pedagogical technologies of developing education, as well as project, game, information, communication, health-saving technologies.
The main activities of students are cognitive, research, emotional and value, gaming, practical. The condition for the successful implementation of ethno-cultural content is a variety of methods and techniques that contribute to the development of students' creative abilities, putting them in the position of active participants: modeling, observation, didactic games, dramatizations, writing riddles and fairy tales, quizzes, using techniques for creating problem situations, situations of understanding behavior and relations between people of different nationalities and religions, analysis of specific life situations, making crafts and toys, competitions for reciting poems by poets of Bashkortostan, drawing competitions, creative projects, presentations, making thematic albums, stands and exhibitions, research assignments.
The leading forms of organization of activities are classes in the classroom, matinees, excursions, walks, correspondence trips, visits to museums and exhibitions, participation in urban and rural folk holidays. Collective, group and individual work of students is provided. In general, for classes on the study of ethnocultural heritage, it is characteristic to create an emotionally positive atmosphere, confidential dialogic communication between the teacher and students, between the students themselves.
The family is a kind of accumulator and translator of ethnic traditions, norms, values that ensure the continuity of education. This is the first and most significant social cell for the child, in which he begins to realize his ethnicity. Hence, one of the indispensable conditions for the effectiveness of ethno-cultural education of schoolchildren is the cooperation of the school with parents - involving them in collecting material to replenish the developing environment and expositions of the mini-museum on the ethno-culture of the region, holding consultations on the topics of ethno-cultural education in the family, involving them in organizing and participating in events, conducted by the teacher with the students of the class, homework for schoolchildren to work together with older family members.
Taking into account the integrative nature of ethnocultural education as a whole, a variant of systematic and systematic inclusion of ethnocultural material in the fabric of the corresponding topics of all disciplines of elementary school can be implemented (table).
A comprehensive thematic plan that combines the ethno-cultural and subject content of elementary school disciplines (EMC "Perspektiva"), Grade 1
|
Primary school subjects |
Topics of federal textbooks (lessons) on primary school subjects in the 1st grade |
|
|
My native land |
The world |
What is the environment |
|
Valuable advice from ancestors |
The world |
The book is a mentor and friend We are a family of peoples of Russia |
|
Literary reading |
Proverbs and sayings of different nations. The moral meaning of the proverb |
|
|
The occupations of the ancestors |
Technology |
Man, nature, technology. Professions Plants in human life. Growing plants. Pets |
|
Ancestral dwellings |
Technology |
Such different houses. "We are building a house." "House of branches" |
|
How did you dress in ancient times? |
art |
Ornament of the peoples of Russia. The colors of nature in the dress of a Russian beauty. Folk costume |
|
Technology |
Clothing. Textile |
|
|
What did they eat from? |
Technology |
Dishes. Project "Tea Service", "Teapot" |
|
What did our distant ancestors like to eat? |
The world |
About bread and porridge, about tea and coffee. We are a family of peoples of Russia |
|
The world |
My family is part of my people |
|
|
Grandma's tales |
Literary reading |
Comparison of fairy tale characters. In the footsteps of family reading. Tales of different nations. Comparison of Russian fairy tales with the fairy tales of the peoples of Russia |
|
Magic kurai |
Musical instruments. Every nation has its own musical instrument |
|
|
Merry old holidays |
Christmas has come, the celebration begins. Native custom of antiquity |
|
|
And now let's play! |
Physical education |
Outdoor games |
|
Generalization, results |
Integrated general lesson |
|
The implementation of the ethno-cultural component can be carried out as an independent module due to the time allocated for the content formed by the participants in the educational process from the hours of the relevant disciplines. The most acceptable option for the introduction of the module on ethno-cultural education is the end of the academic year.
The teacher has the right to independently distribute hours, select specific content, methods and forms depending on the interests and wishes of students and the ethno-cultural characteristics of their region, the ability to concretize and detail the proposed topics, change their sequence.
The main provisions of the developed positions on the ethnocultural education of younger schoolchildren are reflected in the author's publications; Approbation of the materials was carried out by students of the Faculty of Pedagogy and Psychology of the Siberian Branch of the Bashkir State University during teaching practice in the schools of Sterlitamak.
Based on the significance of the problem raised, the analysis of theoretical provisions and existing experience, recommendations have been developed for the introduction of the ethno-cultural component in the educational process of elementary school:
Designing the educational process, taking into account the specifics of the national-cultural, historical, natural and other conditions of their region;
Determining the direction of the educational vector as introducing the primary school student to the values of the culture of his people and the peoples living in the region, the development of the individual as a subject of a multi-ethnic educational environment, on the one hand, identifying himself and the culture of his ethnic group, on the other hand, respecting and accepting the culture of other peoples;
Creation of a single ethno-cultural space, including information-cognitive, emotional-value and experimental-activity components;
In accordance with the content, the inclusion in the educational programs of the disciplines of elementary school of material on the ethnoculture of the peoples of their region;
Selection of methods and forms that optimally correspond to the peculiarities of the culture of the peoples of their region; effective use of the ethno-cultural resources of one's region in the ethno-cultural education of schoolchildren;
Ethnocultural competence of the teacher, which implies the ability to implement the organizational and pedagogical conditions of ethnocultural education of younger students.
Conclusion
Summarizing the above, we note that the focus of the educational process in elementary school on the formation of students' self-awareness of national identity, a system of positive national values will contribute to the integrated development of the individual - his spiritual, moral, social, general cultural and general intellectual qualities that meet the requirements of modern society.
Reviewers:
Kanbekova R.V., Doctor of Pediatric Sciences, Professor of the Department of Theory and Methods of Primary Education, BashGU, Sterlitamak;
Fatykhova A.L., Doctor of Pedagogical Sciences, Professor of the Department of Theory and Methods of Primary Education of the Northern Branch of the Bashkir State University, Sterlitamak.
Bibliographic link
Gaysina R.S., Golovneva E.V., Grebennikova D.A. ETHNOCULTURAL EDUCATION OF JUNIOR SCHOOL CHILDREN // Fundamental Research. - 2015. - No. 2-22. - S. 4987-4991;URL: http://fundamental-research.ru/ru/article/view?id=38145 (date of access: 02/01/2020). We bring to your attention the journals published by the publishing house "Academy of Natural History" Tymoshenko Larisa Grigorievna 2013
UDC 008:39; 008:351.858
L. G. Timoshenko
ETHNOCULTURAL EDUCATION OF CHILDREN IN CONDITIONS OF MODERN SOCIETY
The article is the result of a theoretical understanding of the problems of ethno-cultural education. The issues of filling the content of ethno-cultural education and its educational impact on the younger generation are considered.
Key words: ethno-cultural education, folk pedagogy, traditional Russian culture, educational policy of the state.
An analysis of the history of the emergence and development of ethno-cultural upbringing and education in Russia indicates that special attention has been and is being paid to its solution at all times. It should also be noted that the policy pursued by the state in the field of education determined its basic principles, among which are the humanistic nature of education, the priority of universal values, the free development of the individual, the education of citizenship and love for the Motherland. The National Doctrine of Education of the Russian Federation defines the goals of education and training, ways to achieve them, as well as the expected results of the development of the education system for the period up to 2025. This document, based on modern ideas about the nature of ethnicity and objective trends in its development today, helps to determine the priorities of the national educational policy of the Russian Federation. National education in this document is considered as a holistic process that creates the prerequisites for a comprehensive and multifaceted educational impact on a person, ensuring the formation, development and education of the younger generation of qualities that make it possible to live and work in new socio-economic conditions. The key focus is to, based on modern ideas about the nature and essence of ethnicity and objective trends in its development today, to determine the goals, principles and priorities of the national educational policy of the Russian Federation.
Based on this, it can be assumed that ethnocultural education and upbringing, designed to preserve the national tradition and implement the principle of protecting and developing national cultures, provide for the possibility of introducing content related to national culture and history into the educational process.
At different times, many researchers addressed the problem of ethnocultural education. For example, T. A. Kostyukova and T. V. Poshtareva considered ethnocultural education as a help
schoolchildren in mastering the culture of their people and in interaction with representatives of other nationalities. The works of A. S. Kargin and S. M. Malinovskaya highlight the possibility of using emotional attractiveness, accessibility and universality of the means of national culture in ethno-cultural education as the basis of a person’s spiritual and moral education due to its inherent ability to form the basic value characteristics of a person.
Based on the fact that ethnocultural education is aimed at preserving and reviving the national culture and traditions of its people through the educational process, traditional Russian culture can be taken as an example. The concept of the existence of the Russian people, being formed over the centuries in extreme conditions, has developed the idea of human solidarity, a unique material and spiritual culture. In the course of centuries of educational practice, the Russian people have developed their own system of education. Folk pedagogy sought to teach children to feel the beauty of objects surrounding a person, to see and distinguish between the beautiful and the ugly, the sublime and the low, the tragic and the comic in the behavior of people and heroes of works of oral art, and at the same time experience feelings of pleasure, pleasure or displeasure. The Russian people created and preserved rich verbal, musical, choreographic and arts and crafts. His genres were intuitively based on taking into account the physical and mental characteristics of children of different age groups (infants, children, adolescents) and contributed to the instillation of behavioral skills in the children's team, as well as introducing each new generation to the national tradition. Consider the educational and educational opportunities of traditional Russian culture.
Based on the analysis presented in the table, it can be concluded that the reasonable use of the pedagogical and cultural-historical potential of traditional Russian culture in ethnocultural education due to
Table 1
Pedagogical possibilities of traditional Russian culture in the formation of personal qualities
students
Means of traditional Russian culture Content Formed qualities
Children's folklore (pestushki, nursery rhymes, jokes, rhymes, proverbs and sayings) Genres are intuitively based on taking into account the physical and mental characteristics of children of different age groups (infants, children, adolescents) Instilled a love for their native language
Epics Epic songs about the glorious heroic past of the Russian people. The images of heroes were perceived as a model of civic behavior They brought up a sense of patriotism and love for the Motherland
Fairy tales In fairy tales, moral principles, norms and aesthetic ideals were expressed very clearly. They summarized people's everyday experience, promoted goodness, justice, and truth. They helped to believe in the power of goodness, which wins not by itself, but by overcoming difficulties and fighting evil.
Folk songs This is a complex of vocal, technical and performing techniques that have developed on the basis of local singing traditions under the influence of everyday singing. They instilled a love for native melodies, contributed to the growth of the musical culture of children.
Folk choreography In Russian dances, an emotional impression of the surrounding world, about the relationship of people was transmitted. It was a means of education, physical development, a way of transferring artistic experience from generation to generation.
Riddles Folk riddles - a poetic game of questions and answers Developed ingenuity, ingenuity, mental abilities
Folk games Games were a kind of impromptu children's theater, included running, jumping, throwing objects. They developed quick wit, observation, dexterity, endurance, plasticity.
Rites, ceremonies and rituals The presence of children and young people at wedding ceremonies, ceremonies for receiving and seeing off guests, burial rituals, collective meals, etc. has always been a common occurrence Formed traditions of behavior at the table and in public places
Russian folk costume An original element of the material culture of the people, conveying the most characteristic traditional elements of cut, ornamentation, the use of materials and decorations characteristic of Russian clothing in the past in various regions of Russia Developed an aesthetic taste, a desire to create beauty around him from a very early age
Folk crafts and handicrafts The traditional types of arts and crafts in Russia were painting, embroidery, lace weaving, pattern weaving, artistic processing of wood, metals, clay, stone, etc. They brought up an exalted attitude to human labor activity
Russian architecture Most fully reflects the complex fate of the nation, its existence in historical time, including the Russian national character Formed artistic taste, a sense of symmetry, the beauty of the line, the aesthetic qualities of the individual
Folk musical instruments Made by craftsmen from simple natural materials: wood, clay, animal horns, reeds, reeds Developed an ear for music and a sense of rhythm
complex impact on the emotional and sensory sphere of students through oral folk art, arts and crafts, various genres of musical folklore, holidays and rituals of the Russian people, folk games, Russian folk costume will allow to form a value attitude to Russian culture and history, interest in artistic and creative activities and develop the artistic and creative abilities of students.
The Siberian Folklore Center of Tomsk is a unique institution of additional education for children, where the entire teaching staff, step by step, implements the concept of ethno-cultural education of the younger generation:
The study of the ethnic, cultural, historical identity of the Russian people and especially folk art culture;
Study of cultural monuments reflecting the spiritual heritage of Russia;
The study of calendar and ritual folklore holidays;
Study of the material culture of the Russian people (folk costume and applied art);
Disclosure of the potential of the individual;
Joint artistic and creative activities of students and teachers and professional orientation of pupils of the Siberian Folklore Center.
Within the framework of ethno-cultural education, they try to instill in pupils an interest in the cultures of other peoples in order to establish a dialogue of cultures based on common humanistic life values. The method of introducing children is based on the principles of folk pedagogy, and
folklore works are presented in their ethnographic authenticity, regional specifics. The age capabilities of children are necessarily taken into account, in the classroom an atmosphere of co-creation of children and adults is created. The study of traditional Russian culture is carried out through an integrated approach to the perception of folklore, singing, folk choreography, playing musical instruments, theatricalization.
Modern methods of education through traditional Russian culture, used by teachers of this educational institution, are based on the principles of folk pedagogy, take into account the realities of today and include:
Taking into account the traditional sequence of actions in teaching children the basics of folklore;
The constant inclusion of elements of creativity, variation in activities with children, their playing and independent activities;
Education through audio and video recordings;
Adoption of elements of tradition by children from each other;
Flexible application of learning methods of works: from simple to complex and vice versa.
One of the effective methods of ethnocultural education used in the Center for Siberian Folklore is the project method, which allows realizing the content of traditional Russian culture through the experience of experimentation, critical and creative understanding of the surrounding reality, the need for students to be creative, express themselves, assert themselves in the world by introducing new things into it. . This pedagogical technology is focused not only on the integration of factual knowledge, but also on their application and acquisition of new ones, which means the formation of students' cognitive motivation. The project method provides teachers with great opportunities for organizing the creative activity of students and opens up significant prospects for improving the quality of upbringing and education.
As creative projects, they use both decorative and applied works (gifts, souvenirs, soft toys, panels, etc.), as well as musical and creative (songs, choreographic performances) and literary (poetry, prose, etc.). The implementation of creative projects increases interest in classes, develops sustainable motives for cognitive activity.
Project activities are introduced at the lessons of arts and crafts when studying traditional crafts of Russia (folk clay toys, Gorodets wood painting, ritual doll, basket weaving, etc.), as well as in individual
al forms of work with children (project of solo dance, song, musical instrumental performance) and in mass forms of work (festivals, competitions, concerts, exhibitions).
The implementation of project activities in the educational process, through the implementation of creative projects of an ethnocultural orientation, allows students to have the opportunity to believe in their strengths and abilities, gain experience by taking part in various types of creative activities and thus develop cognitive skills, creative thinking, aesthetic taste, ability navigate independently in the information space. In the process of implementing ethnocultural projects, students are introduced to the peculiarities of the life and life of our ancestors, their worldviews, literary and musical folklore, holidays and rituals of the folk calendar, they are given an idea of labor, clothing and crafts in their historical development. As a result, ethnocultural education is formed under the combined influence of:
Project activities;
Russian folk traditions;
Works of material and spiritual culture of the Russian people;
Educational and educational activities;
Individual and mass forms of work.
The expected result of ethnocultural education is that students:
Through the knowledge of one's traditional culture, a sense of national self-consciousness and a tolerant attitude towards the culture of other peoples are brought up;
Increased theoretical knowledge and practical skills in the subjects of the artistic and aesthetic cycle;
An interest in artistic and creative activity and a need for ethno-cultural reflection are being formed;
A need for self-improvement and self-realization is formed;
A value attitude to the history and culture of their people is being formed.
Thus, taking into account the properties of traditional Russian culture (traditionality, oral, variability), as well as a modern understanding of the essence of folk traditions, which include the way of life, attitude to the environment and its natural resources, ritual and holiday traditions, memory of ancestors, respect for elders, the preservation of family relics, spiritual and moral ideals make it possible to successfully use them in the content of the ethno-cultural education of the younger generation.
Bibliography
1. The concept of the national educational policy of the Russian Federation // Russian education. 2007. No. 1. S. 49-59.
2. Kostyukova T. A. Regional component of the content of education: traditions and prospects // Regional component of the content of education in a rural school / ed. V. M. Belousova, E. E. Sartakova, N. A. Shumilova. Tomsk, 2000. V. 1. S. 5-124.
3. Poshtareva T. V. Education based on national traditions // Primary school plus before and after. 2008. No. 10. S. 9-11.
4. Malinovskaya S. M. Features of the educational process at school in a multicultural space // Vestn. Tomsk State ped. University (Tomsk State Pedagogical University Bulletin). 2009. Issue. 7. S. 84-87.
5. Kargin A. S. Pragmatics of folklore: collection of articles, reports, essays. M.: State. rep. center of Russian folklore, 2008. 384 p.
6. Volkov G. N. Ethnopedagogics. M.: Academy, 1999. 168 p.
7. Abakumova N. N., Malkova I. Yu. Competence approach in education: organization and diagnostics. Tomsk: Tom. state un-t, 2007. 368 p.
Timoshenko L. G., Candidate of Pedagogical Sciences, Associate Professor of the Department.
Tomsk State Pedagogical University.
st. Kyiv, 60, Tomsk, Russia, 634061.
Email: [email protected]
The material was received by the editors on November 9, 2012.
L. G. Timoshenko
ETHNO CULTURAL EDUCATION IN THE CONTECT OF THE MODERN SOCIETY
The article is the result of theoretical evaluation of the problems of ethno-cultural education. The questions of the maintenance of ethno-cultural formation and its influence on the new generation are mentioned.
Key words: ethno-cultural education, national pedagogies, traditional Russian culture, national policy of the state.
Tomsk State Pedagogical University.
Ul. Kievskaya, 60, Tomsk, Russia, 634061.
480 rub. | 150 UAH | $7.5 ", MOUSEOFF, FGCOLOR, "#FFFFCC",BGCOLOR, "#393939");" onMouseOut="return nd();"> Thesis - 480 rubles, shipping 10 minutes 24 hours a day, seven days a week and holidays
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Borisova Uliana Semyonovna Ethnocultural education: historical and sociological analysis: 22.00.06 Borisova, Ulyana Semyonovna Ethnocultural education: historical and sociological analysis (Based on the materials of the Republic of Sakha (Yakutia)) : dis. ... Dr. sociol. Sciences: 22.00.06 St. Petersburg, 2006 318 p. RSL OD, 71:07-22/1
Introduction
Chapter I Historical and theoretical foundations of ethnocultural education in Russia
1.1. The history of the formation of national education 19
1.2. Theoretical foundations of national (ethno-cultural) education..40
1.3. The concept of modern ethno-cultural education 74
Head P. Theoretical and methodological approaches to the study of education
2.1. The interdisciplinary nature of education research in the social sciences 94
2.2. Methodological approaches in the sociology of education 120
23. The main directions of research on the education of ethnic minorities
in foreign countries 138
Chapter III Social and political factors of transformations of ethno-cultural education
3.1. Change in ethnopolitical positions and transformation of education. L 65
3.2. The phenomenon of multiculturalism and ethnocultural education 200
3.3. The influence of globalization processes on education and culture 210
Chapter IV. Ethnocultural education in the Republic of Sakha (Yakutia)
4.1. Historical and socio-pedagogical aspects of education in Yakutia 233
4.2. The main trends in the development of ethno-cultural education in the Republic of Sakha 250
4.3. Peculiarities of ethno-cultural upbringing and education of children of indigenous peoples of the North 266
Conclusion 282
Literature 284
Introduction to work
The relevance of the study is due to the active change in the socio-political situation in the country, the revival of the ethnic self-consciousness of the peoples of Russia, special attention to the problems of indigenous peoples and minorities around the world, which manifested itself most noticeably at the end of the 20th century.
The Russian Federation unites 88 regions - subjects of the federation. Of these, 32 are national administrative entities that have a multi-ethnic composition of the population. The diversity of the ethno-cultural image of the Russian society, the complex processes of self-identification of peoples had an impact on the education system.
The processes of formation of the national school in the early 1990s. The basic principles of regulation and development of the system of national (ethno-cultural) education are reflected in the main legislative acts of the country. The Law of the Russian Federation "On the Languages of the Peoples of the RSFSR" (1991) introduced the concept of linguistic sovereignty, the Law of the Russian Federation "On Education" (1992) provided an opportunity to build an educational system taking into account the national and cultural characteristics of the regions. The Basic Law of the Russian Federation - the Constitution (1993) fixed the multi-ethnic model of our society. The National Doctrine of Education of the Russian Federation (2000) defined as one of the main tasks of the state in the field of education "the preservation and support of the ethnic and national-cultural identity of the peoples of Russia, the humanistic traditions of their cultures."
The process of "ethnicization" of education began to actively unfold in the country. The problem of national education has not only gone beyond the bounds of theoretical analysis, beyond the bounds of philosophy, cultural studies, ethnopsychology, it has entered the sphere of "big politics", "internal and interstate relations", since it contains a contradiction between the universal universal mission of education and its equally an integral function of the mechanism for the transfer of ethno-cultural heritage and the preservation of ethnic identity.
The concept of "national education" in the scientific literature before 1917. implied two components - the national school as Russian and the national school as foreign. In the Soviet period, it began to unambiguously denote the education of the non-Russian population of the country. In the Law of the Russian Federation “On Education”, the traditional for our country concept of “national school” is replaced by the term “school with Russian as a non-native language”. Today, along with the term “national education”, others are used in the literature: “ethno-culturally oriented”, “ethno-regional”, “ethno-culturally connoted”, “national-regional”, “ethno-oriented”, “ethno-national”, “bilingual”, “with an ethno-cultural component " and etc.
The history of education in the Soviet period testifies to the absence of a unified concept of national education against the backdrop of a common party-state ideology. And today, despite a sufficient number of separate author's ideas and directions, a single concept of ethnocultural education has not been developed, there is a multidimensionality and debatability in its understanding, and there is no clearly defined terminology.
It should be noted that in the scientific and pedagogical literature of foreign countries with a multi-ethnic composition of the population, the term "education of ethnic (national or linguistic) minorities" is used.
In the study, we use the term "ethno-cultural education", as it seems to us the most modern, tolerant and consonant with the new scientific and ethno-political trends that are reflected in the scientific literature and enshrined in legislative documents. Currently, the term "national" is used to refer to the concepts of "state" or "federal".
In the analytical collection “Russian Education in 2001”, prepared for the meeting of the State Council of the Russian Federation, it is noted that “A characteristic feature is the insufficient development of the content of the national-regional component of education. Little attention is paid to the issues of ethno-cultural education and, in general, the national school.”1 Today, about 9,000 national schools operate in the public education system. Of particular relevance is the ethnocultural upbringing and education of the indigenous peoples of the North of Russia.
The relevance of the problem lies not only in the national scale of the problem, its specificity in the new conditions, but also in the fact that the peoples of Russia are highly interested in preserving their culture, language, spirituality through the transformation of the education system. It is important to understand the place and significance of ethnocultural education in the Russian educational space.
The degree of scientific development of the topic. In general, the author's research is based on classical and modern works in the field of sociology of education. The main theoretical provisions of the sociology of education are laid down in the works of the classics (Dewey J., Weber M., Durkheim E., Manheim K., Sorokin P.A., Bourdieu P., Boudon R., Parsons T., Popkevitz) and domestic researchers ( Zborovsky G. E., Dobrenkov V. I., Nechaev V. Ya., Osipov A. M., T., Petrova T. E., Saganenko G. I., Sobkin V. C., Smirnova E. E., Sheregi F. E. ) and etc.
At the turn of the 19th-20th centuries, the problem of national education was considered in the works of Gessen S.I., Ilminsky N.I., Kapterev P.F., Kovalevsky P.I., Rozanov V.V., Soroka-Rosinsky V.N., Stoyunin V. Ya., Tsarevsky A.A., Ushinsky K.D., Fichte I.G., Yarosh K.N. and etc.
In the Soviet period of history, the ideas of national education in the scientific literature did not receive proper development and analysis, which did not allow a sufficient study of the educational situation in the national regions of Russia.
The reality of ethnicity. Mater. V Intl. scientific-pract. conf. - SPb., 2003. p.7. At the turn of the XX-XXI centuries, the problems of revival, development of national (ethnocultural) education were reflected in pedagogical theory and practice: Boguslavsky M.V., Belenchuk L.N., Belogurov A.Yu., Volkov G.N., Gershunsky B. S., Donskaya T.K., Zhirkov E.P., Ravkin Z.I., Rudneva T.I., Kuzmin M.N., Matis V.I., Mukhametzyanova F.G., Pankin A.P. , Pryanikova V.G., Skovorodkina I.Z., Shapovalov V.K., Yalalov F.G. and etc.
Of particular interest in the sociology of education are works on the regionalization of the Russian education system, which highlighted the problematic features and opportunities for specific development: Gavrilyuk V.V., Vershlovskogo S.G., Zykov V.V., Sobkina B.C., Naidenova L.I., Lonshakova N.A., Subetto A.I. and others.
In the context of the study, of particular interest are works in the field of socio-cultural anthropology, ethnopsychology and ethnosociology: Anderson B., Bart F., Boronoev A.O., Bromley Yu.V., Gellner E., Guboglo M.N., Drobizheva L. .M., Kuropyatnik A.I., Kuropyatnik M.S., Malakhova B.C., M.Yu. Martynova, N. M. Lebedeva, G. U. Soldatova, N. G. Skvortsova, V. A. Tishkova, P. I. Smirnova, T. G. Stefanenko, Yu. . and etc.
The tendency to include educational activities in the cultural context, its correlation with the cultural values of society is expressed in the works of Mid M., Kuszhanova A.Zh., Lyuriya N.A., Bulkin A.P., Gaisina G.I., Dmitriev G.D. , Krylova N.B., Ferapontova G.A. and etc.
The study of various aspects of the education of ethnic (national) minorities is reflected in the works: Akom A.A., Barroso J.; Benn M., Goldstein T., Gamoran A., Martynova M.Yu., Lubart M.K., Steven Heineman, Sanya Todorich-Bebich, Fried K., Peña P., Garcia M.L.; Siguan M., McKee W.F., Djider Z., Murat F., Robin J., Easterbrook M., Gentleman A., Orr A.J., Kingston P., Peshkov B.M. researchers: Abramova M.A., Bragina D.G., Vinokurova U.A., Gabysheva F.V., Danilova D.A., Robbek V.A., Okhlopkova V.E., Kornilova A.G., Neustroeva N.D., Mordovskoy A.V., Petrova A.I., Portnyagina I.S. and etc.
An analysis of domestic sources on the sociology of education shows that ethnocultural education was practically not the subject of sociological research, traditionally it acted as a pedagogical psychological or cultural problem.
The relevance and social acuteness of the topic, its insufficient theoretical development determined the purpose of the study: a historical and sociological analysis of ethnocultural education.
The following research tasks are set in the dissertation:
1. To analyze the main theoretical and methodological approaches in the social sciences to the study of a complex and multifaceted phenomenon of education.
2. Summarize the historical-theoretical and socio-pedagogical foundations of the national education of Russia in order to highlight the main stages of development and the key moments of its transformations.
3. To identify the main directions of research on ethnic problems of education in the foreign sociology of education in order to present the experience of studying education as an ethnocultural phenomenon.
4. Carry out a comparative analysis of the educational systems of multi-ethnic countries where education reform processes are taking place, taking into account linguistic, multicultural and globalization aspects in order to be able to apply foreign experience in Russian conditions.
5. To formulate the conceptual principles of the functioning and development of ethno-cultural education in order to substantiate it as an organic part of the state educational space of Russia.
6. To develop the conceptual and terminological apparatus of the study, including the concepts of "ethno-cultural education", "ethno-cultural school". 7. To analyze the features of the functioning and development of ethno-cultural education in the Republic of Sakha (Yakutia).
8. Construct a typology of ethnocultural schools in modern Russia
The object of the study is ethnocultural education as an ethnosociocultural phenomenon.
The subject of the study is the totality of historical, theoretical and sociocultural characteristics of ethnocultural education, the features of its development in the Republic of Sakha (Yakutia) as part of the unified educational space of Russia.
The theoretical and methodological basis of the study are:
ideas about the relationship between universal and national in education: Gershunsky B.S., Gessen S.I., Ilminsky N.I., Kapterev P.F., Komensky Ya.A., Rozanov V.V., Soroka-Rosinsky V.N., Stoyunin V. Ya., Tsarevsky A. A., Ushinsky K. D., Fichte I. G., Yarosh K. N.;
Theoretical positions on the influence of society, its individual subsystems on education: E. Durkheim, K. Manheim;
General theoretical provisions of the sociology of education: Weber M., Durkheim E Bourdieu P., Budon., Manheim K., Parsons T., Sorokin P.A.;
Theories of cultural globalization: Berger P., Beck W., Gunners W., Waters
M., Sztompka P.;
Conceptual positions of researchers of the phenomena of ethnicity, identity and multiculturalism in socio-cultural anthropology, ethnopsychology and ethnosociology: Anderson B., Bart F., Boronoev A.O., Bromley Yu.V., Gellner E., Drobizheva L.M., Kuropyatnik A.I., Kuropyatnik M.S., Malakhov B.C., M.Yu. Martynova, G. U. Soldatova, N. G. Skvortsov, V. A. Tishkov, P. I. Smirnov, T. G. Stefanenko, Yu.
Pedagogical concepts and study of the practice of national education: Boguslavsky M.V., Belenchuk L.N., Belogurov A.Yu., Gershunsky B.S., Donskaya T.K., Zhirkov E.P., Ravkin Z.I., Rudneva T.I., Kuzmin M.N., Matis V.I., Mukhametzyanova F.G., Pankin A.P., Skovorodkina I.Z., Shapovalov V.K. and etc.
Concepts of ethnopedagogics and ethnic socialization: Vinokurova U.A., Volkov G.N., Danilov D.A., Mordovskaya A.V., Portnyagin I.S., Mudrik A.V., Kornilova A.G., Stefanenko T .G., Yakovleva A.N.;
Analytical conclusions of various scientists on the organization of education of ethnic minorities in foreign countries: Martynova M.Yu., Peshkova V.M., Lyubart M.K., Steven Heineman, Sanya Todorich-Bebich; on the problem of positive discrimination in order to eliminate ethnic inequalities in education - Easterbrook M., Gentleman A.; on the relationship between educational opportunities and ethnicity, cultural capital - Orr A.J.; Gamoran A., Benn M., Kingston R.;
study of ethnic differences in educational achievements, educational behavior of national minorities, including migrants - McMillian M., Campbell L.A., Byrnes J.P., Schmid C.L., Beattie I.R., Tyson K., Grantham T.C., Ford D.Y.; Cheng S. and Starke B.; McMamara Horvat E., Lewis K.S.; Recano Vaqlverde J., Roig Vila M.; Ji-Yeon O. Jo, Van Hook J.; MacCulloch D. and DR - Indigenous rights and education research - Fried K., Peña P., Garcia M.L.; bilingual education - Siguan M., McKee WF, Goldstein T., Barroso J.; influence of the gender factor and religion on the education of ethnic minorities - Akom A.A., Djider Z., Murat F., Robin J.
Information base: legislative acts of the Russian Federation on the problems of education; official documents of state and regional educational authorities, materials of the State Statistics Committee of the Russian Federation and the Republic of Sakha, annual reports of the Ministry of Education of the Republic of Sakha (Yakutia) for 2000 - 2005. Comparative analysis used materials from other studies.
The empirical basis of the dissertation was the results of research conducted under the guidance and with the participation of the author in 1997-2005, carried out under grants from the Department for Higher Education and Science under the Government of the Republic of Sakha (2001), the Public Academy "Step into the Future" (2000, 2002, 2003); grant of the Russian Humanitarian Foundation "Paradigm of civil formation and self-determination of youth in the educational and educational space of the circumpolar belt" (2003), under the program of the Ministry of Education of the Russian Federation "Federal-regional policy in science and education" (2003) and the Republic of Sakha (2005).
1) Social portrait of a teacher in the Republic of Sakha (1997,
zoned cluster sampling; a sample of 1275 teachers;
section "Revival of the national school, its goals and objectives");
2) Actual problems of the development of education in the Republic of Sakha (2000; regional nested sample; 1092 teachers; section "Issues of the implementation of the main ideas of the National School Concept");
3) On the prospects for the development of Yakutia (2001; sections "Characteristics of interethnic relations in the republic", "Socio-economic situation of indigenous peoples: ways out of the crisis", "Some issues of morality, spirituality, education and health of the nation"; 59 people; experts People: deputies of the State Assembly of the Republic of Sakha (Yakutia) Il Tumen, representatives of the creative intelligentsia, science and education, leaders of parties, movements and public organizations, journalists, civil servants, senior officials of the Republic of Sakha;
4) Trends in the development of the higher education system of the Republic of Sakha (Yakutia)" (2001; expert survey - 66 people; section "Education in the countryside: level and quality");
5) The quality of education at the Yakutsk State University (2002; 640 students of 3-5 courses and 480 parents of students, random nested sample; section "The impact of the quality of school education on continuing education at a university");
6) Problems of accessibility and quality of education (2003; Yakutsk; 600
people, quota sample by sex, age and nationality; section "Introduction of the USE and GIFO: the problem of educational mobility of graduates of rural schools");
7) The changing world and youth (2003; Yakutsk; 400 people, quota sample by sex, age and nationality; section "Intercultural communication and assessment of interethnic interactions");
8) Teacher of the Republic of Sakha (2005; regional nested sample; 496 teachers; section "Ethnic identity of teachers");
nine). Ethnic self-consciousness of schoolchildren and students - Sakha (2005; random nested sample; 300 high school students of Yakutsk and 300 students of the Yakutsk State University).
Methodological approaches and research methods. Historical, systemic, sociocultural, comparative and interdisciplinary approaches were used as the main ones. The primary information collection methods were: analysis of legislative and regulatory documents on education issues; comparative analysis of statistical data characterizing the functioning of education; standardized questionnaire; method of expert assessments. Statistical processing of primary sociological information was carried out using the SPSS software package using correlation and factor analysis.
Scientific novelty of the research:
1. For the first time in the sociology of education, the topic of ethno-cultural education is declared as a significant social and educational problem, which is considered as an area for the realization of human rights and the opportunities of peoples.
2. An interdisciplinary approach to the study of ethnocultural education has been implemented, implemented at the intersection of history, pedagogy, ethnopsychology, philosophy, sociology and sociocultural anthropology. 3. Chronologically, five periods of development in the history of national education in Russia have been identified: 1870-1917; 1917-1938; 1938-1980; mid 80s - early 90s of the XX century; since 1992 Until now.
4. The concepts of "ethno-cultural education" and "ethno-cultural school" have been introduced and refined into the conceptual and terminological apparatus of the sociology of education.
5. Conceptual principles of functioning and development of ethnocultural education are formulated.
6. A typology of modern ethno-cultural schools in Russia is proposed.
7. A comparative analysis of the educational systems of countries where the processes of reforming the education of national minorities are taking place has been carried out.
8. The main directions of research into ethnic problems of education in the foreign sociology of education have been identified.
9. Materials of empirical sociological research concerning the problems of the functioning of ethno-cultural education have been put into circulation.
10. Trends and features of ethno-cultural education in the Republic of Sakha (Yakutia) are analyzed.
Theoretical significance of the research: the dissertation makes a certain contribution to the national sociology of education to understand the essence and development of ethnocultural education as an organic component of the formation of a multiethnic state, contributes to further research in the field of ethnocultural education of a theoretical and applied nature. Ethnocultural education is presented for the first time in the field of sociology of education as a complex social, pedagogical and cultural phenomenon associated with the transformations of the national consciousness and identification of the peoples of Russia.
Practical significance: the results of the study can be used for the methodological substantiation of target programs for the development of ethnocultural education, in the development of management concepts for the sphere of ethnocultural education in the regions of Russia. The research materials enrich the content of the academic disciplines "sociology of education", "history of education", etc.
The main provisions for defense:
I. National education in Russia developed unevenly, each period of its development had its own specifics and social significance, which were determined by historical, political and socio-economic factors in the development of society. The stages of development of public education in Russia are associated with the ideas of national education, the elimination of illiteracy, transformation towards democratization and, finally, attention to ethno-cultural education.
II. Ethno-cultural education is an organic component of the general state education of Russia as a multi-ethnic country, a multidimensional historical-political, socio-cultural and pedagogical-organizational phenomenon, the basis of which is the creative development of ethno-cultural values (language and literature, history and culture, spiritual heritage).
III. The main conceptual principles of ethnocultural education are based on three interdependent components:
1. The federal component includes the general principles of state educational and national policy; ensures the implementation of the norms of the state standard, a single level of quality of education and the integrity of the educational space; integration of the individual into a single social and spiritual space of Russia and world culture.
2. The regional component ensures the inclusion of regional cultural traditions in the content of education; creates conditions for the real implementation of education and upbringing in the native language; preservation and transmission of the historical and cultural heritage of peoples; the traditional worldview of the people remains the core of the philosophy of ethnocultural education;
3. The school component takes into account priorities, specifics and local conditions, includes in its content subjects that study a specific ethnic culture; the ethnic socialization of students is organized in an organized manner, as well as the education of parents as active and interested subjects of the educational process.
IV. The ethnocultural school is the most common form of ethnocultural education. An ethno-cultural school is an open educational and upbringing system capable of adapting to the modern external environment while maintaining essential characteristics, part of the spiritual world of the people and society.
V. The typology of modern ethno-cultural schools in Russia can be represented as follows:
1) schools of the peoples of Russia in the regions of compact residence in the national administrative territories: Buryats, Tatars, Kalmyks, Tuvans, Yakuts, etc.;
2) schools of those numerous peoples who have statehood outside of Russia: Ukrainians, Belarusians, Kazakhs, Germans, etc.
3) schools with an ethno-cultural component in a different ethnic environment, for example, in megacities;
4) schools of the indigenous peoples of the North, preserving the traditional way of life, management and crafts.
VI. The functioning of ethno-cultural schools is determined by geographical, socio-demographic, economic, political, pedagogical-organizational and socio-cultural conditions of the environment. When organizing ethno-cultural schools, the presence of social needs on the part of the population should be taken into account; taking into account the language needs of society and the family, the desire of children to learn, the choice of the language of instruction at school, trained teaching staff, etc.
VII. Ethnic socialization is one of the most effective tools for introducing an individual to ethnic experience, in which priority belongs to the assimilation of the mentality of the people, its philosophical, spiritual and moral heritage, and the formation of a positive ethnic self-consciousness. Ethnic socialization should be carried out taking into account the ethno-psychological characteristics and ethno-pedagogical traditions of the family, society and a particular people. VIII. The need for a more accurate and detailed account of ethno-cultural specifics is especially related to the fact that today the indigenous peoples of the North are balancing between preserving traditions, a way of life in general and accepting the values of modern societies. Therefore, ethnocultural education (restoration of nomadic schools in a new form) for the indigenous peoples of the North is one of the factors in the real preservation of the language, way of life and unique, traditional cultures. IX. In the context of globalization processes, the role of ethno-cultural education is growing as the only common worldview of the peoples, focused on the transfer and preservation of ethnic and cultural-historical values, so as not to dissolve in the "global surrogate of culture". X. Ethno-cultural education has enormous potential for today's students to want to designate their civic identity as Russians, while maintaining their belonging to one or more cultures, depending on their origin and place of residence. XI. A modern ethno-cultural school can be built according to the multicultural model, which is characterized by tolerance, cultural pluralism, equal rights, duties and opportunities, freedom
choosing their cultural identities, preparing for life in a multi-ethnic society. The ethnocultural school contributes to the understanding and development of polymental, multilingual and multicultural competencies.
XII. Ethnocultural education is one of the interdisciplinary problems and therefore falls within the scope of interests of various branches of humanitarian knowledge - pedagogy, psychology, philosophy, sociology, social and cultural anthropology, ethnology and other humanitarian disciplines. Ethno-cultural demands and needs for education are one of the least developed problems that carry an unequal ethnic load, significance and severity of manifestation.
Reliability of the main provisions and conclusions of the dissertation. The conclusions formulated in the work are based on the theoretical and methodological foundations of the sociology of education, which have become classic. The empirical material used and the analytical conclusions of various authors following from it are international and are mutually supported by various studies. The complex use of various approaches and methods of theoretical and empirical research provides a basis for correlating the results and obtaining consistent conclusions. The experience of the dissertation student as a researcher of the problems of ethnocultural education as part of research teams allows us to evaluate the results in a comparative context.
Testing and implementation of research results. The main provisions and results were discussed in discussions, at meetings with employees of the education system of the republic, during 2000-2003. were presented for discussion by the Department of Sociology of YSU, are used in conducting sociological research, in teaching courses "Sociology" and "Sociology of Education" at the Yakut State University.
Various aspects of the study were reported at 17 scientific and practical conferences: republican (1999-2006); all-Russian (St. Petersburg, 1997; Tver, Penza, Chita 2002; Moscow, 2005) and international (Penza, Nakhodka, 2002; Penza, 2004; Tyumen, 2005; Ulan-Ude, 2006).
Separate results of the dissertation were presented at the republican courses for the training and retraining of teachers in Yakutsk (1997-2000), at the XI Republican Congress of Teachers (2005).
The dissertation was discussed at a joint meeting of the Department of Theory and History of Sociology and the Department of Sectoral and Applied Sociology of the Faculty of Sociology of St. Petersburg State University and was recommended for defense.
Theoretical foundations of national (ethno-cultural) education
Laying the scientific foundations of pedagogy in the 17th century, the Czech scientist and Renaissance humanist philosopher YALZhomensky was the first in history to substantiate the principle that the objectively existing natural equality of people and the equal need of each individual for mental and moral development is the key to the success of all mankind, paid great attention to pedagogy interaction of cultures. In his main work, The Great Didactics, J. Komeisky especially insisted on a serious, in-depth study of the native language, seeing in it a solid foundation on which the universal method of teaching is based among all peoples. He proposed to learn a new language precisely on the basis of and with the help of his native language. Ya.A.Komensky believed that national and universal principles should be organically combined in training and education. This idea was reflected in the content of education at all levels of the pedagogical model developed by him (the mother school - the school of the native language - the Latin school a-Academy).
Significant contribution to the development of the theoretical problems of the national school in Russia at the turn of the XIX-XX centuries. introduced by N.I. Ilminsky. P.F. Kapterev, P.I., Kovalevsky, Gessen S.V., Rozanov V.V., Soroka-Rosinsky V.N., Stoyunin V.Ya., Tsarevsky A.L., Ushinsky K.D., Fichte I.G., Yarosh K, N. and etc.
The system of education of "foreigners" with the help of Orthodox missionary schools was developed by Professor N.I. Ilminsky. He defined a set of conditions for the functioning of the national school:
Availability of the state regulatory and legal framework;
Formation of the content of education, taking into account the characteristics of developed children;
Preparation and publication of special manuals for teaching children;
Availability of a special system for training teachers.
The system of N.I. Ilminsky assumed enlightenment with the help of Orthodox missionary schools, in which the initial education was to be conducted for all foreign localities in the native language with the simultaneous study of Russian and the subsequent translation of education into Russian. He emphasized that “the necessary and most effective tool both for the initial awakening of mental activity and the education of foreigners, and for planting in them a deep religious feeling and morality” is the native language, which penetrates strongly and deeply into the soul. I must say that the foreign schools he created were quite successful.
The holistic concept of the priority of the universal over the national-special in the content of the educational ideal was developed by P.F. Kapterev. He proceeded from the idea of a single human nature: “... universal and national are inextricably linked, live and act in every nation. The foundations of upbringing and education are universal, while nationality gives additional features to the educational ideal, more private, but no less important. 25 P.F. Kapters defined national education as “corresponding to the character of the nation, its needs, the characteristics of the mental and physical make-up, and the main aspirations.”6 He also pointed out the need to take into account the traditions of folk pedagogy, since “every even the least cultured people not only has children, but also educates them according to his views and convictions in the way he considers it necessary to educate them”27.
The most important result of the national educational ideal, he believed, was that education should educate “a person and a citizen, not only a member of a well-known nation, but also humanity. Education should give a person such tastes, inclinations, such training that he does not feel like a stranger in any cultural society. Every educated person should be a citizen of the entire cultural world.” Kapterev P.F. also recognized that even serious contradictions can often arise between national and state schools /
As far back as the beginning of the 20th century, the famous scientist and teacher S.I. Gessep noted that the paradoxical confusion of points of view on the problem of national education is explained not by terminological ambiguity, but by the complexity and versatility of the philosophical problem hidden here - namely, the problem of ethnos. In his opinion, the task of national education, i.e., the creation and strengthening of the nation, is "involving the whole people in the educational process", attracting all sections of the people to culture and, in particular, "to education as its highest manifestation"31.
SI. Hessen noted that each new generation is included in the historical life of its people and masters the spiritual heritage that was created by many previous generations. However, the preservation of one legend (the past) is not enough for the full development of the people, this requires the active development of culture, associated with cultural innovation. “Only by multiplying the cultural heritage of the ancestors, can it be preserved, because the deeds of the ancestors live not in our passive memory, but in our creative efforts and achievements ... In this sense, we say that tradition, as the past preserved in the present, is possible only as an exalted over time building".
Methodological approaches in the sociology of education
The sociology of education is one of the leading and recognized branches of sociology. Its institutionalization began in the middle of the 19th century; by now it has both a serious theoretical basis and a huge amount of empirical data. This area of sociological knowledge traditionally studies the processes taking place directly in the education system itself (for example, transformations, socialization), as well as those social phenomena in which education acts as an important component or some kind of determinant.
Osipov A.M. undertook an analysis of the evolution of the subject area of the sociology of education. He identified the following approaches with strong theoretical traditions that impact education research and practice: moralistic, institutional, functionalism, and conflict theories. L
For the sociology of education, it is education that represents that special social phenomenon7 which, in its entirety, is not the subject of study by any other science. The sociological approach to education is closely related to the above approaches - pedagogical, philosophical, economic, psychological, demographic, etc.
The lines of demarcation between them in some cases turn out to be very blurred. Today, the domestic sociology of education is actively developing. This can be judged by the number of new publications,364
An analysis of the social orientation carried out by various scientific schools allowed Kurbatova JUL to identify five research approaches in the sociology of education: instrumental-functional, subject-value, socio-cultural, socio-psychological, socio-prognostic.265
The sociology of education works in different approaches and at different levels of cognition of its phenomena. Speaking about approaches (as a special methodological scheme of research), it should be noted that the sociology of education uses almost the entire range of them.
Systems approach
Representatives of the systemic approach define education as “a relatively independent system, the function of which is the systematic training and education of members of society, focused on mastering certain knowledge (primarily scientific), ideological and moral values, skills, habits, norms of behavior, the content of which, ultimately, , is determined by the socio-economic and political structure of a given society and the level of its material and technical development "" .
When analyzing the education of A.M. Osipov notes that it exists in society both as an institution and as a system. Education is a relatively independent subsystem of the life of society, which has
a complex collection of interconnected internal structures (saturated with social relations).267
As for the term "system", it is used in the phrase "educational system" in its usual meaning, i.e. as "a set of elements that are in relationships and connections with each other, forming a certain integrity, unity." Chapter II of the Law of the Russian Federation “On Education” is called “Education System.” Article 8 notes that the education system in the Russian Federation is a set of interacting: successive educational programs and state educational standards of various levels and directions;
Networks of educational institutions that implement them, regardless of their organizational and legal forms, types and types;
Educational authorities and their subordinate institutions and organizations.
Therefore, using the term "education" in the future, we will understand by it both the process of training and education, and the result of this process. The systems approach characterizes education as such, as a certain autonomous structural and integral unity, since education within its framework is considered as a self-sufficient phenomenon. He draws attention to the structure, structure of education in connection with the functions performed by it (and its subsystems). Thus, a systematic approach is more typical for pedagogy, since it is most often implemented in the course of analytical, research, management and reform activities in the field of education.
Activity approach
Of particular interest in the field of sociology of education is the correlation of education and human activity, since it is in activity (general social and professional) that all the “traces” of education, its effectiveness, and its transformative power are manifested and fixed. Education is inextricably linked with the life of the individual at all stages of its formation and development.
The activity approach to education was applied by V. L. Dmitrienko. ON THE. Lyurya: “..., education is an organized activity of people aimed at mastering the accumulated values of culture with the aim of reproducing a personality that is adequate to the social nature of a given society”270.
The active approach to education is also implemented by T.E. Petrov, who emphasizes that education in the structure of human activity involves the consideration of three interrelated problems. This is, firstly, an analysis of education as a subject of all-human experience with the autonomy inherent in the subject, self-worth, the ability to develop and self-develop, regulate and self-regulate. Secondly, it is the study of human experience (activity) through the prism of the educational level achieved by society as a whole, individual social groups and communities, and individuals. Thirdly, it is a way of learning, consisting of the unity of “learning”, education of the mind (intellectual development), education of feelings (moral education) and “education of an act” (formation of activity skills).
The Phenomenon of Multiculturalism and Ethnocultural Education
The influence of multiculturalism in the education system has been most pronounced in the United States, where some progress has been made in this area. Yes, with
In the early 1960s, interest in minority languages gradually began to revive. In 1963, the first Spanish-language school appeared in Florida, primarily for the sharply increased number of refugees from Cuba. In 1967, the Bilingual Education Act was passed, according to which state authorities received the right to allocate funds for educational programs in minority languages. In a number of states, schools created conditions for the study of national cultures and languages, supported the preservation of traditions and local cultures, highlighted their contribution to the history of the development and formation of the United States, to the creation of American culture.
Many educational institutions in the United States began to introduce programs for the study of the historical and cultural heritage of major racial and ethnic groups. In the 1980s, there were 250 special courses on the study of the historical and cultural heritage of black Americans in colleges and universities in the United States. Numerous programs have been developed to study the cultural history of Hispanic Americans, Indians, Asian, Arab, European ethnic groups. Similar programs have appeared in the upper grades of many secondary schools. In a number of higher educational institutions, special centers, faculties or departments for the study of ethnic culture were created. Such programs, initially met with hostility, have become in recent years an integral part of the learning process.
Federal funding for such programs began with the passage of the Ethnic Heritage Studies Act by the US Congress in 1972, aimed at "creating the necessary conditions for students to study their ethnic and cultural heritage, and the contributions of various ethnic groups to the creation of the American nation." It was planned to allocate federal appropriations for the organization of faculties for the study of ethnic heritage in higher educational institutions, the introduction of appropriate courses and programs in secondary educational institutions. 168
Multiculturalism in education is based on the principle of cultural pluralism, on the recognition of the equivalence and equality of all ethnic and social groups that make up a given society, on the inadmissibility of discrimination of people on the basis of national or religious affiliation, gender or age. Thus, multiculturalism, which is especially important, sees not only ethnic, but also religious, social, age and gender heterogeneity of the community.
The well-known Brazilian educator Paolo Frara in his book "Education Policy: Culture, Power, Liberation" called multicultural education "liberating education", because it encourages students to be interested in the culture of their classmates and the cultural context of their lives, to be an active social reconstructor (transformer) of human relations, to get rid of from cultural illiteracy, from stereotypes, prejudices-469
At the end of the last century, in the process of globalization of society, much attention began to be paid to the problem of tolerance. In the definition contained in the Declaration of Principles of Tolerance, approved in 1995 by the UNESCO General Conference, tolerance is proposed to be considered as:
Respect, acceptance and correct understanding of the rich diversity of cultures of our world, forms of self-expression and manifestation of human individuality;
Rejection of dogmatism, absolutization of truth and approval of the norms established in international legal acts in the field of human rights.
In the field of education, where the ideological attitudes of society play a significant role, tolerance acts as a social and educational imperative. Multiculturalism does not just mean tolerance for
To another, multiculturalism means assistance, providing cultural minorities with additional opportunities in comparison with the dominant culture in society.
Currently, they are beginning to actively discuss the idea of multicultural education as one of the important components of public education and upbringing. Multicultural education in its pure form does not exist in the Russian school. His ideas are more philosophical than pedagogical aspects and require reflection both in their content and in the search for forms of their implementation.
The purpose of multicultural education is to promote the creation in Russia of a democratic state, which is characterized by tolerance, cultural pluralism, equal rights, duties and opportunities for all citizens, the freedom of a person to choose their cultural identities. Although some researchers believe that “over the past decade and a half, Russia has managed, at the very least, to build the top floor of democracy (relatively speaking, within the “Garden Ring”)”472.
The principles of multiculturalism have a direct impact on the content of education (on the ability of educational systems to reflect and express universal and ethno-cultural values in their interconnection); its forms (the ability to conform to traditional cultural patterns and create new ones); methods and means (the ability of education to use cultural norms and correlate its content and forms with general and particular cultural tasks).
Historical and socio-pedagogical aspects of education in Yakutia
1632 is considered the date of entry of Yakutia into Russia. On December 6, 1714, Peter 1 issued a decree on the spread of Christianization of the non-Russian Siberian population. The missionaries sent to Yakutia for this purpose created field churches, chapels and prayer houses, in which there were parochial schools, where three to five children studied.
In the history of the formation and development of the school education system in Yakutia, 5 periods are distinguished until 1917:
The first period (1735 - 1738) was marked by the opening of the first schools in Yakutia. The first school in Yakutia was opened in 1735 and was called the garrison school. Also in 1735, a lower theological school was opened at the Yakut Spassky Monastery, preparing the children of the local clergy for missionary work.
The second period (1739 - 1767) is characterized by the fact that in 1739 a navigation school was opened as a secondary specialized educational institution that trained technical personnel for expeditions capable of performing maritime service. The students recruited in it studied grammar, arithmetic, trigonometry, geodesy, astronomy, artillery and navigation, and graduates were determined to serve on the coast of the Sea of Okhotsk.
The third period (1768 - 1803) is especially distinguished by the fact that for the first time in the history of Yakutia, schools were opened to teach Yakut children "Russian literacy and language." This question was raised by Vitus Joanassen Bering.
The fourth period (1804 - 1857) - the opening of the first primary schools in Yakutia. Measures are being taken to implement the "Regulations on the organization of educational institutions" of 1804: elementary schools called Cossack schools are being opened.
Fifth period (7858 - 1916) - the opening of the first secondary school in Yakutia. In 1858, in order to strengthen the training of missionary workers, a theological seminary was transferred to Yakutsk from the Sith Island in the Pacific Ocean. It was the first secondary school in the city of Yakutsk.536
In the second half of the 19th and early 20th centuries, a real school, a teacher's seminary, a medical assistant's school, a women's gymnasium, a theological seminary, and a women's diocesan school functioned in Yakutsk. Since the 1870s education penetrates the uluses and villages, almost all Yakut uluses open elementary schools.
In 1754, a significant event took place, tragic in its essence, but subsequently having a huge impact on the socio-cultural development of the peoples and the formation of the education system in Yakutia. Since the 18th century, Yakutia has become a place of exile, "a prison without keys and bars." The tsarist government sent participants in palace coups, schismatics, sectarians, participants in peasant uprisings of the 17th-18th centuries almost to certain death. From the exiled settlers one could learn the history of many riots, heresies, social cataclysms, crimes that took place in the central part of Russia. The link becomes permanent with its division into two main types: work and settlement (two categories of exiles: exiled settlers and exile convicts).
V.F. Afanasiev, assessing the cultural, educational and pedagogical activities of the exiled Decembrists in Yakutia, wrote that they were the first teachers and educators of the Yakut people. In the 19th century, the Decembrists of AL served their exile here. Bestuzhev-Marliisky, Mmuraviev-Apostol, Narodnaya Volya and Populists, writers 1111, Chernyshevsky and V.GLSorolenko, later Social Democrats and Bolsheviks.
The desire of the Yakuts for enlightenment was actively supported by political exiles. Despite the attempts of the Governor-General of Eastern Siberia to stop the pedagogical and educational activities of political people, they continued and laid the foundation for secular education. It is characteristic that the Yakuts gave their children to study with them. The richest people from the local nobility, the toyons, quickly appreciated the significance of the appearance of educated political officers in their uluses. This is explained by the fact that the political exiles not only taught better than in official schools, but treated their students more humanely. And although the "state criminals" were under vigilant control and they were forbidden to teach, so as not to spread thoughts harmful to the state among the local population, nevertheless, many were illegally engaged in pedagogical activities.
Having arrived in Vilyuisk in 1828, M. Muravyov-Apostol sought to bring all possible benefits to the population among whom he had to live. “Hoping sooner or later to leave unattractive Vilyuisk,” the exile himself wrote, “I decided to take advantage of my stay in this wilderness to bring him some benefit.” Soon he organized a private school where he taught the children of local residents the Russian language and arithmetic. He himself compiled the program, textbooks and teaching aids, which gave him great pleasure, communicated with ordinary people. “I looked at the natives,” he later wrote, “not only as representatives of an inferior race that could serve as an object of observation and study, I got used to them. The Yakut region has become a second home for me, and the Yakuts - I fell in love with them.
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 significance 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 negotiate peacefully 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;
- "considers 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.
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