Special breaks for employees. Duration of special breaks for heating and rest for employees working in the open air or in closed unheated premises during the cold season? Types of breaks at work
Education as a process of influencing a person in order to convey to her the norms and rules of behavior accepted in society is always not abstract, but concrete, reflecting, first of all, the national identity of morality, customs, traditions, mores of a particular people. This fact was pointed out by K. D. Ushinsky, who wrote: “Education, if it does not want to be powerless, must be popular, must be permeated with nationality. In each country, under the general name of public education and a variety of general pedagogical forms, lies its own special characteristic concept, created by the character and history of the people.
The national originality of education is determined by the fact that each nation has its own specific way of life, which forms a personality in accordance with the characteristics of national traditions and national mentality. Features of the lifestyle of different peoples are formed under the influence of many specific factors: natural and climatic conditions, language, religion (beliefs), conditions labor activity(agriculture, hunting, fishing, cattle breeding, etc.). A person, staying in the social environment of a particular nationality, is inevitably formed in accordance with the lifestyle of this particular people, community, tribe; assimilates and shares their value orientations and, accordingly, regulates their actions, deeds, behavior.
It follows from this that the basic concepts of a way of life can be displayed in the following sequence: custom? tradition? rite? ritual.
In the educational process, folk pedagogy is guided completely certain rules, on the basis of which the methods of influence are selected, among which are display, accustoming, exercise, good wishes, prayer, spell, blessing, mockery, prohibition, coercion, censure, contempt, oath, punishment, intimidation, advice, request, reproach, etc.
The most common and effective means of education in folk pedagogy is oral folk art, which reflects the views of the people on nature, worldly wisdom, moral ideals, social aspirations and creative imagination in a highly artistic form.
Given the powerful potential of folk pedagogy in the education of the individual, modern pedagogical practice revives the national culture of the regions of Russia. The problems of studying the national identity of education and using it as a means of educating the younger generation are studied within the framework of ethnopedagogy, a branch of pedagogical science that studies the patterns and characteristics of folk, ethnic education.
In order for the richest traditions of folk pedagogy to become an effective means of educating the younger generation, it is necessary for each ethnic group to provide the right and real opportunities to create educational systems based on taking into account the national identity of education. For this you need:
The priority of the native language, the gradual movement towards the parity of languages with the indispensable preservation of a high level of study, knowledge and use of the Russian language; a high level of teaching foreign languages, and with a significant expansion of their list;
Replacing the school course of the history of the population with the history of peoples; ensuring in-depth study of the history of the native people in all schools of the republics, autonomous regions, districts and diasporas;
Restoration of art crafts, art, folk holidays, games, games; the revival of the traditional culture of education, the familiarization of teachers, students, parents, and the population with it;
A system of special measures for the enrichment of spiritual culture, the development of spirituality (this is due to a large-scale change in the content of education); for elementary school, it is necessary to publish books for reading on an ethnopedagogical basis;
Expansion of the rights of graduates of national schools in the choice of language when answering exams throughout the national region; full equalization of the rights of national languages in special, secondary and higher education; the creation of study groups with the teaching of at least some subjects in the native language in all departments and faculties of higher schools;
Strengthening national ties on the basis of reciprocity, democracy and humanism, strengthening attention to universal values, creating favorable conditions for their transformation into a national environment;
As an example of a system of national education, one can name the educational and cultural research and production center "Gzhel". This unique educational system was created taking into account the national identity of education on the basis of the region, which is the cradle and main center of Russian ceramics. The main goal of this system is complete solution problems of training highly professional personnel for the region on the basis of combining training with education, civil and professional development youth.
Formation of outlook and mental education of the personality.
One of the leading tasks of educating the basic culture of the individual is the formation of the worldview of schoolchildren. The worldview is an integral system of scientific, philosophical, socio-political, moral, aesthetic views of the world (ie, nature, society and thinking). Embodiing the achievements of world civilization, the scientific worldview equips a person with a scientific picture of the world as a systemic reflection of the most essential aspects of being and thinking, nature and society.
The actual need of adolescence is the desire for self-affirmation, the search for one's place in the world. Satisfying this need expands the adolescent's social circle, takes him beyond the limits of his individual experience, and gives impetus to the formation of ideals and attitudes in life. At the same time, adolescents are characterized by instability of judgments, views, inadequate self-esteem, and an exaggerated tendency to imitate. Under these conditions, it is important to encourage students to make an independent and reasonable assessment of phenomena.
In adolescence, schoolchildren reach physical and spiritual maturity, which determines their readiness to assimilate the scientific worldview in all its volume and completeness. The philosophical orientation of thinking, cognitive attitude to reality, the need to penetrate the system of "things and knowledge" create a solid basis for the formation of high-level fundamental methodological ideas in high school students, firm views and beliefs, providing a breadth of orientations in the world, principles of behavior and activity.
One of the most valuable neoplasms of early youth is actively involved in this - self-awareness of the individual, directly conditioned by her self-esteem and level of claims, ideals and value orientations, ideas about herself, her expectations and life plans. From certain worldview positions, professional self-determination is also carried out, which includes the organization of an active test of strength, the initial acceptance and assimilation by a person of a system of values, goals, standards, norms and standards that characterize a particular professional group, the formation of moral, psychological and labor readiness to follow one's social and civic duty.
The intellectual component of the worldview presupposes a movement from a direct sensory reflection of reality to abstract conceptual thinking. However, conceptual thinking is not the end point of scientific and educational knowledge - after this, the ascent from the abstract to the concrete begins. This is not a simple return to the original, but to the concrete at a higher stage of development, when the subject is comprehended deeply and comprehensively. When ascending from the abstract to the concrete, not just the process of summation, stringing abstractions on top of each other is improved, but a synthesis is created, which means further deepening into the essence of the phenomena of the material world in all their causal relationships and mediations.
Education of citizenship, patriotism
Education of a citizen is one of the cornerstone tasks educational institution. Solving the problem of civic education of students, the school primarily focuses its efforts on shaping the student's value attitude to the phenomena public life.
The main goal of civic education is to form citizenship as an integrative quality of the individual, which includes inner freedom and respect for state power, love for the motherland and the desire for peace, self-esteem and discipline, a harmonious manifestation of patriotic feelings and a culture of interethnic communication. The formation of citizenship as a personality trait is defined as the subjective efforts of teachers, parents, public organizations, and the objective conditions for the functioning of society - the features of the state structure, the level of legal, political, moral culture of society.
The content of civic education in school and family is the work of teachers, educators and parents on patriotic education, on the formation of a culture of interethnic communication, legal culture, education in the spirit of peace and non-violence. In the civic development of a personality, an important place is occupied by the participation of children, adolescents and youth in the activities of children public associations and organizations.
Patriotism as a quality of personality is manifested in love for one's fatherland, devotion, readiness to serve one's homeland. A manifestation of a high level of culture of interethnic communication is a sense of internationalism, which implies equality and cooperation of all peoples. It is opposed to nationalism and chauvinism. Patriotism is based on the idea of respect and love for one's Motherland, compatriots; in internationalism - respect and solidarity with other peoples and countries.
Patriotic education and the formation of a culture of interethnic communication is carried out in the process of involving students in active creative work for the benefit of the Motherland, instilling a careful attitude to the history of the fatherland, to its cultural heritage, to the customs and traditions of the people - love for the small Motherland, for their native places; education of readiness for the defense of the Motherland; studying the customs and culture of different ethnic groups.
The formation of a culture of interethnic communication is promoted by the study of foreign languages, revealing the history, culture of the countries of the studied language, traditions and customs of the peoples of these countries.
Civic education involves the formation of students' knowledge and ideas about the achievements of our country in the field of science, technology, and culture. This direction of the educational work of the school is achieved in the process of getting acquainted with the life and work of outstanding scientists, designers, writers, artists, actors.
Course work
Introduction
Chapter I. The problem of national education of younger schoolchildren in the psychological and pedagogical literature
1.1. The concept of national education of younger students
Chapter II. Experimental study of the content and methods of national education of junior schoolchildren
Conclusion
Introduction
The relevance of research.
The years of perestroika and the democratization of society contributed to the development of objective processes of awakening the self-awareness of all ethnic communities of multinational Russia. This was a consequence of the fact that in recent decades there has been a significant degradation of national traditions, and the people's world outlook that has been developing over the centuries has been largely lost.
The result of the implementation of the initially vicious idea of the possibility of the existence of culture, national only in form, but unified and ideological in content, was the violent destruction of centuries-old traditions, relations with nature, as well as labor, everyday, moral and cultural values.
At the same time, the collapse of a single geopolitical space, the elimination of ideological dogmas that formed the national policy, the tense socio-economic situation due to the transition to market economy, sharply identified the problem of interethnic relations in the country, gave rise to an alarming trend towards national intolerance and disunity.
Under the current conditions, the search for means of harmonious development of ethnic cultures and their non-conflict coexistence seems to be the most important state and socio-political task for multinational Russia.
One of the effective means of solving this problem is the education system, within which the state is able to positively and purposefully shape ethno-cultural processes in society.
Today, there is no doubt that the principle of the dialectical unity of the universal and the national should become the determining factor in the work of the general education school; the policy of national isolation, artificial self-isolation, as well as the idea of national superiority, inevitably leads to spiritual impoverishment, to serious moral losses.
The culture of the people has various forms of its preservation and expression, as well as signs of national identity (language, history, literature, music, etc.). There is also such a source of preservation as folklore, which accumulates the tastes, inclinations, and interests of the people; his ideological, moral and aesthetic, historical, philosophical, artistic and aesthetic views. Folklore reflects the ideas of the people about the goals, objectives, content and means of education.
National education is one of the important components of the problem of personality education. This problem is very multifaceted. Representatives of various sciences contributed to its solution. Thus, many issues of the theory and practice of humanistic and national education of the younger generation were considered in the works of Ya. Gogebashvili, M.E. Evsevyeva, Ya.A. Kamensky, K. Nasyri, K.D. Ushinsky. In socio-philosophical and historical terms, the problem of national education, its place and role in the theory and practice of national relations, received methodological and theoretical substantiation and development in the collective works and monographs of R.G. Abdulatipov, F.S. Babeyko, R.K. grdzelidze,
A.F. Dashdamirova, L.M. Drobizheva, I.I. Serova, who cover various theoretical and sociological aspects of this problem, consider the spectrum of the formation of national and international consciousness, beliefs and behavior, the improvement of methods and forms.
Psychological works of B.G. Ananiev. L.S. Vygotsky, P.Ya. Galperin, A.N. Leontiev, help to understand the mechanism of interaction of historical, socio-economic, ethno-cultural and spiritual-ideological factors that regulate the relations of people of different nationalities, to identify situations of communication that are typical for specific national groups in the regions.
The most important task of modern pedagogy is the multiplication of the spiritual potential of the younger generation, the formation of its intellectual, moral and aesthetic culture through a deep interest in the progressive past of its people, in national, domestic and world cultures.
In the experience of every nation, of any small people, there is something unique, obtained by one's own thought, one's own efforts, one's own national energy. Acquaintance and familiarization with the culture, traditions, customs of other nations makes a person more enriched both spiritually and emotionally.
The idea of using folk aesthetic culture in public education for the first time in Russia was touched upon by M.V. Lomonosov, later deepened by N.I. Novikov, A.N. Radishchev and the Decembrists. It seemed to anticipate the progressive views of the progressive intelligentsia of subsequent generations on the problem of education and upbringing by studying the spiritual heritage of its people.
The new theory was developed and proposed by the Russian revolutionary democrats V.G. Belinsky, A.I. Gertseny, N.A. Dobrolyubov, N.G. , sayings, folk songs, etc.)
The relevance of the problem is determined by the increased requirements for self-improvement, self-development of the personality, its aesthetic culture; the need for the greatest use of the national-special in the cultural heritage of the people, in order to master the personality of the wealth of universal culture.
Object of study: national education at school.
Subject of study: national education of junior schoolchildren.
Purpose of the study: to study the content and methodology of national education of younger students.
Research hypothesis is based on the position that national education in pedagogical practice will be most successful if:
Supplement education content modern school folk traditions of interaction, to determine the possibility of introducing national culture into the educational process of the school.
In accordance with the goal, object, hypothesis and subject of the study, the following tasks:
To reveal the essence and structure of the national education of schoolchildren;
Reveal the specifics of national education of younger schoolchildren, its content and methodological aspects;
To experimentally study the content and methods of national education of junior schoolchildren.
Chapter I. The problem of national education of younger schoolchildren in the psychological and pedagogical literature
1.1 The concept of national education of younger students
Folk culture of education is the basis of any culture. Primary school must certainly be consistently national, it is the school of the native language, a natural continuation of the "mother's school".
National education underlies such a science as ethnopedagogy.
Ethnopedagogy studies the process social interaction and social influence, during which a person is brought up, develops, assimilating social norms, values, experience; collects and systematizes folk knowledge about the upbringing and education of children, folk wisdom, reflected in religious teachings, fairy tales, legends, epics, parables, songs, riddles, proverbs and sayings, games, toys, etc., in family and community way of life, traditions , as well as philosophical and ethical, actually pedagogical thoughts and views, i.e. the entire pedagogical potential that influences the process of historical and cultural formation of personality.
Outstanding teachers of the past paid much attention to the study of the pedagogical views of the people and their pedagogical experience. Classical teachers believed that folk pedagogy enriches the science of education, serves as its support and foundation. Ya.A. Based on the generalization of the experience of home education in working families, Comenius put forward and developed the idea of a “mother school”, the purpose of which is to raise all families to the level of the best families, where education is most reasonable. When substantiating the principle of conformity to nature, the great teacher also took into account the experience of the people. Some didactic rules are given to him in the form of folk aphorisms, and in a number of cases folk aphorisms constitute some element of didactic provisions.
Ya.A. Comenius began his educational work as a collector of oral works of the Czech people, as a researcher of their traditions and customs. The first work conceived by him is the "Treasury of the Czech Language", in which he dreamed of collecting everything - honed granites of words, pearls of sayings, subtle consonances of expressions and turns of speech.
Pestalozzi in his works “How Gertrude Teaches Her Children”, “A Book for Mothers”, “Lingard and Gertrude” gives pedagogical conclusions in the form of folk pedagogy, as a result of generalizing the pedagogical experience of an uneducated peasant family; as the embodiment of his dream of a school that would meet the needs of the people. Pestalozzi all the time appeals to the people's pedagogical experience and people's views on education. He calls his father's house the school of morals. In his opinion, the folk school should draw the means of education from the very life of the people.
K.D.Ushinsky considered folk pedagogy to be one of the most important factors under the influence of which the national pedagogical science was formed. He expressed the most important and most important thing for all pedagogical science: "The people have their own special characteristic system of education ... Only public education is a living organ in the historical process of people's development." Ushinsky's tales and stories are the best example of the use of folk pedagogy in education both in the family and at school. Folk pedagogy is not a science, but the subject of the science of ethnopedagogy.
Folk pedagogy is dominated by the living experience of upbringing. Folk pedagogy, reflecting a certain level of pedagogical knowledge, a specific historical stage in the spiritual progress of mankind, serves as the basis on which pedagogical science arose and developed. But in the future - as the emergence fiction did not destroy oral creativity, and pedagogical science did not completely oust its pedagogical views from the daily life of the people. Pedagogical science and folk pedagogy entered into complex interactions with each other and mutually favored the development of each other, creating a single space that can be called pedagogical culture.
From time immemorial, the people have developed their own, original moral order, their own spiritual culture. All peoples had many customs and traditions that ennobled the life of working people. They manifested themselves in relation to nature, and in the poetry of agricultural labor, and in oral folk art, and in amazing folk crafts, and in the beauty of clothes, and in the Orthodox laws of hospitality, and in the good customs of good taste and the rules of decency.
The multifaceted life of the people, their struggle and victories are the main and main object of the historical and other humanities. Among them is ethnopedagogy, the subject of which is the folk pedagogical tradition. The study of folk art is extremely important to identify the valuable that each nation invests in world culture. Studying folk art, the ethnopedagogue often helps to revive it and further development. But since the pedagogical culture used folk art, developed it and was an inseparable part of it, the above is true for any historical and pedagogical research.
Ethnopedagogy explores the pedagogical experience of the working people, reveals the possibilities and effective ways of implementing the progressive pedagogical ideas of the people in modern science and practice, analyzes the pedagogical significance of certain phenomena of folk life and examines their compliance or inconsistency with the modern tasks of education.
Ethnopedagogy clarifies the pedagogical possibilities of old customs in modern conditions and determines the expediency of new customs that contribute to the education of a person. It makes the educational experience of many peoples the property of teachers. Comparative analysis pedagogical achievements allows you to highlight the most rational, most objective and valuable for pedagogical theory and practice. Thus, ethnopedagogy is turned towards practice, it serves it, equipping teachers with pedagogical tools, proven by centuries of educational practice.
The subject of ethnopedagogy includes the following problems: pedagogy of family life; sayings and proverbs of the peoples of the world and their meaning and the transfer of moral experience to the younger generations, riddles as a means of mental education; folk songs and their role in the aesthetic education of children and youth, home-made toys and children's creativity; children's and youth environment, its pedagogical functions; lullabies of the peoples of the world as outstanding achievements of maternal poetry, maternal school and maternal pedagogy; commonality of pedagogical cultures of different peoples and their national identity, etc.
The commonality of pedagogical cultures is explained by many factors:
a) common historical conditions for the development of different peoples;
b) the commonality of goals and interests of the peoples of all countries, their universal spiritual and moral values;
c) the commonality of the foundations of folk psychology;
d) common geographical conditions;
e) mutual influence of pedagogical traditions of different nations.
This commonality is manifested in the ideas of the people. For example, in the idea of the unity of workers. The saying "Unity is strength" sounds like an aphorism in many languages. Proverbs and sayings of different peoples, calling on workers to unite their efforts, sound differently, but have the same meaning: they show the omnipotence of united people and the doom of a person who is out of society.
The study of the problem of the commonality of pedagogical cultures convinces us that in many cases it is the commonality that best emphasizes the identity of the cultures of different peoples. Therefore, only the dialogue of cultures is constructive, because no culture, including the greatest, can be self-sufficient.
Ethnopedagogy shows that all peoples, including the disappearing ones, have a lot in their ancient original culture that can enrich the world civilization.
The ethnopedagogical review of the peoples of Russia, starting with the Chukchi and ending with the Russian Old Believers in Latvia, provides unique information about the great country - about Russia, which unites more than a hundred nations and nationalities. Being in friendly relations for centuries, they mutually enrich each other with ethnopedagogical acquisitions. And they are all great and brilliant. Peoples, united by a common goal, rise to an even higher level of culture and morality. Just as all non-Russian peoples have achieved tremendous success in their development with the support of the Russian people, so the Russian people have risen to the pinnacle of their greatness and glory with the disinterested material and spiritual help of all other peoples. The greatness of individual peoples is an inseparable harmonious part of the greatness of the common homeland of friendly peoples both in material and spiritual terms, including pedagogical.
So, ethnopedagogy studies:
1) the basic pedagogical concepts of the people (care, education, self-education, re-education, instruction, training, accustoming);
2) the child as an object and subject of education (native child, orphan, adopted child, peers, friends, other people's children, children's environment);
3) the functions of education (preparation for work, the formation of moral and volitional character traits, the development of the mind, health care, instilling love for beauty);
4) factors of education (nature, game, word, communication, tradition, business, life, art, religion, ideal example (personalities-symbols, events-symbols, ideas-symbols);
5) methods of education (persuasion, example, order, explanation, teaching and exercise, wish and blessing, spell, oath, request, advice, hint, approval, reproach, reproach, persuasion, commandment, believe, covenant, vow, repentance, repentance sermon, testament, prohibition, threat, curse, abuse, punishment, beating);
6) means of education (rhymes, rhymes, proverbs, sayings, riddles, epics, fairy tales, legends, traditions, myths, etc.);
7) organization of education (labor associations of children and youth, youth holidays, national holidays).
Within each of these topics there are a large number of questions and problems that require the teacher's close attention, the study of which will help to better understand the features of folk pedagogy and culture. For example, child care is one of the first pedagogical concepts of the people. It included feeding, swaddling, dressing, bathing, treatment, walking, etc. Many centuries ago, the people not only represented these elements separately, but also associated with them individuals: nurse, breadwinner, nanny, etc. Each person had well-defined responsibilities. If the breadwinners were from among the common people, then only the most noble boyars became breadwinners and took them only to princely families. In peasant families, grandmothers, older sisters and brothers turned out to be the best nannies.
The word as a factor of upbringing also presents boundless scope for research. Maternal language is the basis of the foundations of a developing personality. A mother who has deprived her child of her native language spiritually breaks with him, which subsequently develops in him a complex of human and ethnic inferiority. As a result of de-ethnization, a person, losing the best features and properties of his native people, does not gain anything in return. People say: "Not the mother who gave birth, but the one who raised." There is no full-fledged education outside the sphere of the spiritual culture of the native people. New historical conditions raise many new questions and require different solutions to old problems. The interaction between education and religion is difficult. This is another vast area of ethnopedagogical research.
Pedagogical science poses and solves many problems that have never been posed and could not be posed by folk pedagogy. At the same time, folk pedagogy also has discoveries that pedagogical science has not paid attention to, despite their undeniable educational value. Ethnopedagogical research could draw the attention of teachers to these findings, revive them, return them to the people's pedagogical consciousness, including parents as natural educators. Today, some ancient customs are becoming national traditions: seeing off winter, the Russian Winter festival, Sabantuy, Akatuy - a holiday of song and labor (among the Tatars and Chuvashs), a holiday of flowers (among the Mari), etc. Experience shows that the effectiveness of educational work sometimes a lot depends on the skillful use of the pedagogical traditions of the people, in which, which is very important, training and education are carried out in harmonious unity. Folk ethical and pedagogical traditions are now so forgotten that their creative revival is quite rightly perceived as a kind of innovative phenomenon. Their dialectical adaptation to new social conditions leads to pedagogical discoveries, sometimes to unexpectedly productive innovations.
The pedagogical culture of the people is that sphere of its material and spiritual culture, which is directly related to the upbringing of children. It manifests itself in lullabies and play songs, toys and children's clothes, outdoor games, children's tools, baby food and the rules of feeding children, in children's folklore, traditional children's holidays and in many other elements of folk life.
With the emergence of educational institutions and the formation of the science of education, pedagogical culture includes state system public education, including the training of teachers, and pedagogical education of the masses. The pedagogical culture reflects the evolution of the pedagogical ideas of the people from ancient times to the present. It is heterogeneous, because along with the greatest achievements of pedagogy, prejudices, prejudices, prejudices and superstitions, rooted in hoary patriarchal-tribal antiquity, have been preserved in it. Such heterogeneity is also explained by the historical conditions of the life of peoples, the unevenness of their cultural development.
In the pedagogical culture of ancient times, the monopoly role undoubtedly belonged to the mother. The very process of breastfeeding a primitive infant - much longer than that of an animal, its close physical proximity to the mother was the prototype and the beginning of the contacts of spiritual, the first pedagogical influences.
The concept of folk pedagogical culture can be fully scientific only if the interests of the whole people are taken into account in the upbringing of the younger generation and the matter is about public education.
Love for children is the most important component of the pedagogical culture of mankind, at the same time an element of pedagogical culture and a person. The pedagogical culture of an individual in the civilized world cannot be measured by love only for one's own children. Selfish love exclusively for one's children, as a product of family selfishness, was alien to popular education. The evolution of public life expands the public horizons of people, which entails an increase in the level and pedagogical culture. A high level of pedagogical culture is invariably connected with public interests, presupposes concern for the fate of all mankind, for its future. Therefore, a reasonable love for children with a high pedagogical culture is always active, requiring the participation of each and all in the upbringing and re-education of the younger generation, as well as self-education.
The high results of raising children in the people's environment is one of the most important subjects for the analysis of pedagogical science. The disclosure of the secrets of public education on the basis of ready-made results can shed light on the peculiarities of the pedagogical culture of the people and the country as a whole. The people have long known the custom of judging a person by origin and upbringing, by parents and educators. Good man- from good educators - for the people this is a common pattern, although paradoxes were also allowed: good people can turn out under adverse social and family conditions. The people paid tribute to the internal capabilities of the individual, her independence and personal responsibility for her behavior.
Folk pedagogy is inherent in education by deed, in deed, therefore, the best educators usually turned out to be people who are most capable of some kind of specific type activities: craftsmen, singers, storytellers, etc.
The people, possessing an infallible moral instinct, have always been critical of all kinds of pedagogical innovations, weeding out everything that did not correspond to their ideals. National history pedagogical thought shows that only those pedagogical ideas that were accepted and supported by the people turned out to be viable. At the same time, the high pedagogical culture of the people is an indicator of the high culture of the people as a whole, the former being of decisive importance for the latter. The most strenuous attempts to develop some specific aspects of culture usually lead only to temporary success. The development of culture can become global only if all cultural work is based on a high culture of educating the younger generation.
Folk pedagogy arose as a practice, as an art of education, it is older than pedagogical science, has always enriched it and, in turn, was enriched by it.
The primary elements of folk pedagogy were primitive pedagogical skills as the rudiments of pedagogical art ("craft"). The criteria for the activity of folk educators were common sense, empirical generalization of experience, which later served as the initial basis for pedagogical theory. At the early stages, educators from the people, not yet knowing science, gradually began to rely on folk wisdom passed down from generation to generation - the rudiments of theory. Due to the lack of writing and literacy, folk pedagogy suffered great losses, wisdom was scattered, many discoveries were made anew thousands of times. The inability to concentrate pedagogical knowledge was an obstacle to the progress of the pedagogical culture of the people.
The pedagogical culture of the people is closely connected with all spheres of people's life, it has a synthetic character.
Already in the oldest Russian chronicles in oral folk art, especially in fairy tales and proverbs, the idea is affirmed that a person is educated and taught, that the most valuable human quality is virtue, and it must be instilled, it must be taught, because the cause of many human vices is ignorance, ignorance. Virtue is the ability to act well, and only those who know exactly how to act can do well. Behavior depends on knowledge, and education is the link between knowledge and behavior.
K.D. drew attention to the pedagogical phenomena of folk life associated with nature. Ushinsky. Saratov fields, Kalmyk steppe, Vladimir swamps, Oryol-Tula hilly areas, Little Russian plains and Novorossiysk steppe, Belarusian sandy and wooded spaces, Vologda forests cannot but influence the nature of life and activity of the population of these places and, accordingly, the nature of pedagogical phenomena.
Making large excerpts from the "Introduction" by Karl Ritter, Ushinsky indulges in reflections on the role of nature in the formation of man and the whole people, on the reflection natural conditions in national character. The influence of the totality of natural conditions on people is so powerful that the destruction of these conditions can bring a person to painful homesickness. Ushinsky believed that the reasonable use of the natural wealth of the motherland "brings the energy of the peoples, who freely and completely got it to share, to an amazing degree of height." His judgments about the "singing sons of nature", Ossian poetry, born in the naked glades of the severe, foggy clouds of the Scottish high coast; the forest song of a Canadian, the song of a Negro in a rice field, the song of a Kamchadal about a bear, the fishing song of an islander are filled with faith in the spiritual powers of each, even the smallest people. According to Ushinsky, "the impression from natural life through the highest spiritual medium can be transmitted to the life of education of an individual being or an entire people." And the spiritual strength of the people is always an indicator of high pedagogical and educational opportunities.
The upbringing of the rising generation was a condition and guarantee for the forward movement of human society. It was determined economic conditions life of society, but, in turn, influencing all aspects of people's lives, turned out to be a strong factor in the very economic development of society. The great functions of education also determined the special place of folk pedagogy in the totality of various knowledge and among other types of diverse activities of the working people. It penetrates into all areas of knowledge and activity of the people without exception and ensures their unity.
The only true education is that which serves the interests of the people. Education that does not meet these requirements is anti-people and can be characterized as anti-education, because it corrupts the human personality.
Public education in the past, notes I.T. Ogorodnikov, also included certain types of training, which involved the assimilation of knowledge enshrined in the centuries-old experience of mankind, i.e. in folk pedagogy, education and training were in a single holistic process and complemented each other. With the emergence of education organized by the exploiting classes, a threat was created to public education. Home education among the working people acted as a factor in establishing the connection between education and the working and spiritual life of the people. Education in the state educational institutions acted as a means of re-education, overcoming the consequences of folk (home) education. This was especially characteristic of the monastic schools established in the 17th-18th centuries. for the "foreigners" of the Volga region. Differentiation by the ruling classes and their state of education and upbringing created a threat to the formation of an integral personality. That is why the principle of educative education, scientifically substantiated by Comenius, was of epoch-making significance in the history of education. Its great meaning was to restore the continuity of maternal (parental) education with the study of the native language at school, to ensure the unity of education and upbringing in general.
The spiritual contact of individuals bears the stamp of the continuity of generations. The spiritual treasures of the ancestors are preserved and transmitted in stories, retellings, legends, admonitions, proverbs. Ancestors speak through the mouths of their descendants, great-grandfather, ancestor speaks through the mouth of a grandfather. Thus, in strengthening the continuity of generations, the older generation participates both directly and indirectly - through their pupils, pupils of their pupils, through the spiritual treasures preserved by them. However, in the absence of writing, the farther into the depths of time the ancestors go, the weaker their voice is heard, the more difficult it is for their thoughts to reach. Here, folk pedagogy should come to the aid of truly public education at the state level, which, controlling and preserving all the best, will ensure the continuity of generations in a single process of education and upbringing.
Before the emergence of writing, pedagogical ideas were passed down from generation to generation with the help of oral folk art. Fairy tales, proverbs, sayings, riddles, legends and songs are wonderful monuments of folk pedagogy, a storehouse of pedagogical wisdom. The creative role of the masses in the development of spiritual culture is great. Researchers of the work of Pushkin, Lermontov, Turgenev, Gorky, Tchaikovsky, Glinka, and others convincingly show what influence oral folk art had on them. The basis and roots of great art are always folk.
Pedagogical culture, like culture in general, has always been nourished by folk roots. Such pedagogical requirements as the principle of conformity to nature, the principle of natural consequences, were reflected, albeit in the most primitive form, in the works of oral folk art long before they were substantiated in pedagogical science.
In the monuments of folk pedagogy, created hundreds, perhaps even thousands of years ago, the methods and methods of training and education, elementary pedagogical requirements have already been determined. They tell about accustoming children to work, children's tools, children's holidays, songs and musical instruments, about the moral code of the children's environment, the aesthetic ideals of youth, etc.
The people are the only and inexhaustible source of spiritual values. Great artists, poets, composers drew inspiration from the people, from folk art. Therefore, their creations in all eras were accessible and close to the people. For the people, the main measure of spirituality and aesthetic value has always been labor. Aesthetic education was carried out in close connection with labor education. Even more: it was mainly carried out in the labor process. Take, for example, the songs of barge haulers, weavers, loaders, etc. They spun, sang, told tales; they worked in the field, they sang in the meadow... It is no coincidence that labor themes predominate in folk epic art.
The combination of labor and aesthetic education is also manifested in the fact that the workers skillfully and subtly decorated and lovingly finished the tools of labor. These guns had to be not only comfortable, but also so beautiful as to please the eye and cheer up. Decorations of labor tools, such as, for example, harness, sledge, cart, spindle, spinning wheel, comb, grinder, etc. etc. were in the nature of a mass nationwide artistic creativity. The people sought joy in work. Of course, there was little joy in forced labor, but the aesthetics introduced into labor process, facilitated the fate of the worker, made life more full-blooded.
Just as high as the aesthetics of everyday life was the morality of the common people. Selfless love for the motherland and hatred for the oppressors is a characteristic feature of the moral character of the working person.
Folk pedagogy, undoubtedly, set the tasks of the mental development of children. How many children's fairy tales, riddles, tongue twisters in oral folk art! All of them pursued pedagogical goals, one of which was the mental development of children. If the people's education system did not show concern for the intellectual development of the younger generations, then so many brilliant scientists, inventors, artists and writers would hardly have come out of the people.
Folk pedagogy also did not bypass the issue of the physical development of children. It is known that gymnastics and many other sports were inaccessible to the people. But all kinds of outdoor games, national wrestling, horse racing and other folk sports were quite widespread. Many peoples annually held national holidays with the obligatory inclusion of sports competitions in their program. The works of oral pedagogical creativity of all peoples reflect the concern of the working people for the health of the younger generation, they glorify physical strength, tirelessness, endurance, perseverance, etc.
Among the numerous treasures of folk pedagogical wisdom, one of the main places is occupied by the idea of the perfection of the human personality, its ideal, which is a role model. This idea originally - in its most primitive form - arose in ancient times, although, of course, the "perfect man" in ideal and reality is much younger than the "reasonable man" (the first arises in the depths of the second and is part of it).
The formation of a perfect person is the leitmotif of public education. The most convincing and most striking evidence that man is “the highest, most perfect and most excellent creation” is his constant and irresistible striving for perfection. The ability for self-improvement is the highest value of human nature, the highest dignity, the whole meaning of the so-called self-realization lies precisely in this ability.
In the oral art of all peoples, heroes are characterized by many features that testify to the richness of human nature. Even if only one or two words are spoken about this or that positive character, these words turn out to be so capacious that they reflect the whole range of personality characteristics.
The ideas of each people about the perfect personality developed under the influence of historical conditions. The peculiarity of the living conditions of the people is reflected in its national ideal. So, for example, the "real horseman" of the Bashkirs, Tatars, peoples of the Caucasus and Central Asia has some differences from the Russian "good fellow" by the nature of his activity, code of decency and good manners, etc. In the main human qualities the ideals of a perfect personality are still very close to each other. All peoples appreciate intelligence, health, diligence, love for the Motherland, honesty, courage, generosity, kindness, modesty, etc. In the personal ideal of all peoples, the main thing is not nationality, but universal principles.
The upbringing of national dignity was the foundation of the moral perfection of the individual. A high sense of national dignity also implied condemnation of behavior discrediting the nation, which contributed to the upbringing of responsibility to the native people for their good name, and to other peoples - for the good name of their people.
The people constantly remembered the goals of education, which they represented as concern for the improvement of the individual. As soon as the child was born, wishes were expressed to the newborn boy: “Be, like a father, strong, strong, hardworking, plow, hold an ax in your hands and drive a horse,” and the girl - “Be like a mother, friendly, modest, zealous to work, a craftswoman to spin, weave and embroider patterns. The wise old man expressed wishes to the child: “Be big! Before I came to you before the naming ceremony, I ate butter - let your tongue be soft and tender, like butter. Before coming to you, I ate honey - let your words be sweet like honey. In the very first prayer in honor of the newborn, he was blessed to be brave, brave, happy, honor his parents, elders and old, fellow villagers, live in health and cleanliness until old age, and have many children.
The name that was given to the child, among many peoples, was a wish reduced to a single word, reduced to a possible minimum by a magic spell. The Chuvash have more than 11 thousand names - good wishes. The meaning of numerous Russian names - Lubomir, Vladimir, Svyatoslav, Lyubomud, Yaroslavna, etc. - publicly known. The names reflect many of the characteristics of a perfect personality. Naming occupies a very important place in the structure of a person's self-consciousness, in his self-identification. Naming newborns by the names of the most respected members of the family and clan expresses concern for the preservation and development of the good features of their predecessors by descendants, for the transmission from generation to generation of all the best that people have achieved both in the spiritual and moral spheres.
One person cannot absorb all the perfections necessary for the people. Therefore, in folk pedagogy, the concept of the total, cumulative perfection of members of the genus was entrenched. In general, the desire for the perfection of the family, clan, tribe was characteristic of many peoples. The Buryats, for example, strove to take wives from a good family, which was considered an honest, friendly and numerous, healthy family. Russians, Ukrainians, Maris and Chuvashs considered a good industrious family, in which such qualities as high morality, chastity, modesty, kindness were cultivated, i.e. approximately the same requirements were imposed on the whole genus as on an individual person. Thus, the perfection of the individual grew into the perfection of the family (collective), the perfection of the family - into the perfection of the tribe, and it already led to the perfection of the people as a single and great collective of fighters for the right to a decent human life.
Folk educators tried to bring the goals of education into a system. In Central Asia, the commandment about the three good human qualities is known - a good intention, a good word, a good action. Among the Chuvash people talk about "seven blessings", "seven commandments". Their implementation was an obligatory goal of the national education system.
Ideas about the essence and content of human perfections testify to the stability of folk, ethnic ideals of education, which were carried out in life not only with the help of words, but also in concrete activities. The unity of word and deed is one of the most strengths the national traditional pedagogical system, the living practice of education, which the working people considered in the aggregate of all its parts and carried out as an integral process. The approach to upbringing as a holistic process was also manifested in the use of combined measures of influence on children and complex forms of organizing their life and activities.
The thousand-year experience of folk pedagogy has crystallized the most effective means of influencing the personality. The differentiation of educational means associated with the formation of well-defined personality traits is amazing. Let us turn, for example, to riddles, proverbs, songs, fairy tales, games, holidays as a means of influencing the child's personality. The main goal of riddles is mental education, proverbs and songs are moral and aesthetic education. Fairy tales, on the other hand, are called upon to contribute to the cumulative solution of the problems of mental, moral and aesthetic education, a fairy tale is a synthetic means. Festive game culture is a kind of pedagogy in action, where all means were used in harmonious unity, in a well-coordinated system, where all elements are interconnected. The games used songs, riddles, and fairy tales. The game is the most effective practical pedagogy, a materialized fairy tale.
Riddles are designed to develop the thinking of children, to teach them to analyze objects and phenomena from the most diverse areas of the surrounding reality, to compare their properties and qualities; moreover, the presence a large number riddles about the same object (phenomenon) made it possible to give this object a comprehensive description. The use of riddles in mental education is valuable in that the totality of information about nature and human society is acquired by the child in the process of active mental activity. At the same time, riddles about good fame, lies, gossip, grief, about life and death, youth and old age certainly contain material that in one way or another encourages young people to improve their moral qualities. The highly poetic form of riddles contributes to aesthetic education. Thus, riddles are combined means of influencing consciousness, with the goal of carrying out mental education in unity with other aspects of the formation of a perfect personality.
The same should be said about proverbs and songs. The purpose of proverbs is moral education, songs - aesthetic. At the same time, proverbs call for work, the development of the mind and the strengthening of health, but this is done again under the guise of a call to fulfill a moral duty. Songs are a means of influencing feelings and consciousness, but they contain riddles and proverbs; besides this, there are also independent riddles-songs.
In the described genres of oral folk art, the unity of content and form, purpose and means is seen: in riddles, the smart is the goal, the beautiful is the means, in proverbs morality is the goal, the beautiful and smart is the means, in the songs the beautiful is the goal, the smart is the means. Fairy tales, as mentioned above, are designed to bring into the system the pedagogical roles of riddles, proverbs and songs, of which there are many in fairy tales.
It is noteworthy that the people took care not only to determine the functions of individual genres of oral creativity, but also distributed them among individual age groups in accordance with the specific tasks of education and self-education. For example, children willingly use riddles and songs in their environment, although new riddles to children and adolescents are mainly communicated to adults, who themselves almost never resort to riddles in their environment, proverbs are most common among older people and are communicated to children and young people for the purpose of educational influence, the latter rarely resort to them in their midst; songs are most common precisely among young people, the elderly almost never sing, and the individual performance of songs by a small child and teenager is unusually rare. Fairy tales not popular among adults, but they are very fond of children and teenagers. One of the combined means of influence in a given age period is of predominant importance. This by no means excludes their joint and parallel application. The variety of poetic forms and content of songs, fairy tales, riddles and proverbs indicates that folk pedagogy, defining the features of a perfect personality, simultaneously showed concern for the realization of the ideal of a perfect person. It is clear that such a purposeful system of education could not take shape without the presence of an element of consciousness in the pedagogical creativity of the masses.
A differentiated approach to the techniques, methods and forms of education ensured the concreteness and purposefulness of the work on the formation of the traits of perfection. The education program sometimes turned out to be distributed over years, months, and even days of the week and was closely connected with annual work cycles.
The improvement of a person was presented by the people quite concretely and definitely: it was not only about the synthetic image of a perfect person, but also about the formation of specific personality traits. The most important place in the formation of these qualities was assigned to labor. In the oral art of many peoples, ideas about the unlimited possibilities for improving a person in labor are widespread.
The main and decisive factor that unites combined measures of influence on children, complex forms of organizing their activities into a single whole is nature. The initial impetus for the awakening in man of the idea of perfection, which later developed into a conscious desire for self-improvement, was the idea of the harmonious perfection of nature.
The life of a child in harmony with nature helps to strengthen his health, has a beneficial effect on mental development. Nature and life are recognized by the people as the best educators. They develop in peasant children the habit and love for work, since the latter see a constantly working father and mother and often help them themselves, and free labor, as K.D. dignity. In the bosom of nature, the child is encouraged to devote himself for a long time and inseparably to the observation of some one phenomenon, one impression. As a result, concentration and depth of thought are brought up in him. Nature enriches the child's mind with important knowledge and interesting information, and through this contributes to a broader and more comprehensive growth of the intellectual powers of children. The aesthetic role of nature is indisputable. The people, drawing their inspiration from the contemplation of her beauties, poetized her in their songs, fairy tales, epics. So, nature contributes to the formation of all aspects of a person's personality, and, under the condition of conscious pedagogical activity of adults, is a powerful pedagogical factor.
The program of educating a perfect person is multifaceted and extensive. There are various means of its implementation. Let's consider them in more detail.
1.3 Methodological aspects of national education of younger students
Consider the means of national education. These include proverbs, riddles, songs and fairy tales.
Proverbs satisfied many spiritual needs of the working people: cognitive-intellectual (educational), production, aesthetic, moral, etc.
Proverbs are not antiquity, not the past, but the living voice of the people: the people retain in their memory only what they need today and will need tomorrow. When a proverb talks about the past, it is evaluated from the point of view of the present and the future - it is condemned or approved, depending on the extent to which the past reflected in the aphorism corresponds to the people's ideals, expectations and aspirations.
The proverb is created by all the people, therefore it expresses the collective opinion of the people. It contains the people's assessment of life, the observations of the people's mind. A successful aphorism, created by an individual mind, does not become a popular proverb if it does not express the opinion of the majority. In any case, a parallel simultaneous existence of a nationwide version and an individual author's version is possible.
Folk proverbs have a form favorable for memorization, which enhances their significance as ethnopedagogical means.
Proverbs are firmly embedded in memory. Their memorization is facilitated by a play on words, various consonances, rhymes, rhythm, sometimes very skillful. In this case, poetry acts as a form of preservation and dissemination of wisdom, the experience of cognitive activity that models education and its result - behavior.
The ultimate goal of proverbs has always been education, since ancient times they have acted as pedagogical means. On the one hand, they contain a pedagogical idea, on the other hand, they have an educational impact, carry out educational functions: they tell about the means, methods of educational influence that correspond to the ideas of the people, give characterological assessments of the personality - positive and negative, which, in one way or another, determine the goals of personality formation. , contain a call for education, self-education and re-education, condemn adults who neglect their sacred duties - pedagogical, etc.
There is a lot of practical material in proverbs: everyday advice, wishes in work, greetings, etc.
The most common form of proverbs is admonition. From a pedagogical point of view, teachings of three categories are interesting: teachings that instruct children and youth in good morals, including the rules of good manners; teachings that call adults to decent behavior, and, finally, instructions of a special kind, containing pedagogical advice, ascertaining the results of education, which is a kind of generalization of pedagogical experience. They contain a huge educational and upbringing material on the issues of upbringing.
The proverbs reflected pedagogical ideas concerning the birth of children, their place in the life of the people, the goals, means and methods of education, encouragement and punishment, the content of education, labor and moral education, heredity and inheritance by children of the behavioral traits of parents, influence environment and public opinion etc. etc. The expression in proverbs of public opinion about education for folk pedagogy is of fundamental importance, because, as K.D. Ushinsky believed, where there is no public opinion about education, there is no public education either.
A proverb is the public opinion of the people crystallized over the centuries, their moral assessment of all occasions. And the pedagogical thoughts of the people bear the stamp of the people's morality.
Riddles are clever, highly poetic, many carry a moral idea. Accordingly, they have an impact on mental, aesthetic and moral education. In ancient times, they probably performed all these functions more or less equally. But later, mental education became the dominant principle in them.
Riddles are designed to develop the thinking of children, to teach them to analyze objects and phenomena from various areas of the surrounding reality; moreover, the presence of a large number of riddles about the same phenomenon made it possible to give a comprehensive description of the object (phenomenon). But the significance of riddles in mental education is far from being exhausted by the development of thinking; they also enrich the mind with information about nature and knowledge from the most diverse areas of human life. The use of riddles in mental education is valuable in that the totality of information about nature and human society is acquired by the child in the process of active mental activity.
The information about a person contained in riddles is varied. There is a certain system here: there are many riddles about a person as a whole, there are riddles about a child, then riddles about individual human organs follow, then about parts and organs of the human body: about the brain, eyes, teeth, hair, tongue, fingers, heart and etc. - as parts of the whole (for example: “Grandfather has a small hut, the threshold is overgrown with moss, a portage window without a plug, wind blowers without shutters, the roof is covered with feather grass”), and separately (for example, about hair: “There is no tree in a dense forest suitable for hook"). Thus, riddles aim the child's thinking both at analysis and at synthesis, which taught children not to lose sight of the whole when guessing its parts.
Riddles are combined means of influencing consciousness, with the aim of implementing mental education in unity with all other aspects of personality formation. This unity was achieved due to the close connection in the riddles of the smart (wise thoughts, numerous information about the important and necessary), and the beautiful (perfect artistic forms of riddles, poetization of human life and natural phenomena, etc.). In this case, the mind is regarded by the people as an end, and the beautiful - as a means. It is thanks to the beauty in riddles that thoughts about health, morality, and labor become so expressive.
Ethnopedagogical miniatures - proverbs and riddles - played a huge role in the life of the people. Their significance has not yet been exhausted to this day.
The songs reflect the age-old expectations, aspirations and innermost dreams of the people. Their role in upbringing is enormous, perhaps incomparable with anything. The songs are unique in their musical and poetic design of the idea - ethical, aesthetic, pedagogical. Beauty and goodness in the song act in unity. Good fellows, sung by the people, are not only kind, but also beautiful. Folk songs have absorbed the highest national values, focused only on good, on the happiness of man.
Songs are a more complex form of folk poetry than riddles and proverbs. The main purpose of the songs is to instill a love for the beautiful, to develop aesthetic views and tastes. The song creativity of the youth was stimulated and encouraged by the elderly in every possible way. “She has not yet become a girl, she does not have her own song,” said the old Chuvash. Understanding the beautiful in word and melody, according to popular belief, implies a creative attitude towards it: in the process of performing a song, improvement of the text and melody was allowed.
The song is characterized by high poeticization of all aspects of folk life, including the upbringing of the younger generation. The pedagogical value of the song is that beautiful singing was taught, and it, in turn, taught beauty and kindness. The song accompanied all the events of folk life - work, holidays, games, funerals, etc. The whole life of people passed in the song, which best expressed the ethical and aesthetic essence of the individual. A complete song cycle is a person's life from birth to death. Songs are sung to a baby in a cradle who has not yet learned to understand, an old man in a coffin who has already ceased to feel and understand. Scientists have proven the beneficial role of gentle songs in the mental development of a child in the womb. Lullabies not only put the baby to sleep, but also caress him, soothe, bring joy. The Italians have wake-up songs - so that the baby wakes up in a good mood and meets the coming day in joy.
Songs are sung and listened to by everyone. This cannot be said about any other genre, except for the song: proverbs, fairy tales, riddles become clear, starting from a certain age, one or another of them is used mainly in a certain period of life. Of course, songs also have their “favorite age”: girls of fifteen or twenty years old sing as many songs as they have not sung before this age and will not sing until the end of their lives.
There is definitely a pedagogical idea in the songs, it determines the educational and educational function of the songs.
Fairy tales, being works of art and literature, were at the same time for the working people an area of theoretical generalizations in many branches of knowledge. They are a treasury of folk pedagogy; moreover, many fairy tales are pedagogical works, i.e. they contain pedagogical ideas.
Leading Russian educators have always had a high opinion of the educational and upbringing significance of folk tales and pointed out the need for their wide use in pedagogical work.
Fairy tales are an important educational tool, worked out and tested by the people over the centuries. Life, folk practice of education convincingly proved the pedagogical value of fairy tales. Children and a fairy tale are inseparable, they are created for each other, and therefore acquaintance with the fairy tales of one's own people must necessarily be included in the course of education and upbringing of each child.
The educational role of fairy tales is great. There is an assertion that the pedagogical significance of fairy tales lies in the emotional and aesthetic plane, but not cognitive. One cannot agree with this. The very opposition of cognitive activity to emotion is fundamentally wrong: the emotional sphere and cognitive activity are inseparable, without emotion, as you know, knowledge of the truth is impossible.
Fairy tales, depending on the topic and content, make listeners think, suggest reflections. Often the child concludes: “It doesn’t happen like that in life.” The question involuntarily arises: “What happens in life?” Already the conversation of the narrator with the child, containing the answer to this question, has a cognitive value. But fairy tales contain cognitive material directly. It should be noted that the cognitive significance of fairy tales extends, in particular, to individual details of folk customs and traditions, and even to household trifles.
Most characteristics folk tales, optimism, the fascination of the plot, imagery and fun, and, finally, didacticism.
The main factors of folk pedagogy, respectively, and folk education, are nature, game, word, deed, communication, tradition, life, art, religion, ideal example (ideas-symbols, personalities-symbols, events-symbols).
Nature is one of the most important factors of folk pedagogy, it is not only a habitat, but also a native side, the Motherland. The nature of the motherland has an inexplicable power over man. Natural conformity in folk pedagogy is generated by the naturalness of folk education. Therefore, it is quite legitimate to talk about ecology as a universal concern of mankind - the ecology of the surrounding nature, the ecology of culture, the ecology of man, the ecology of ethnic formations. And the smallest ones too. Russians talk about the nature of man, about the natural mind, and there is a lot of sense in this, moreover, this is consistent with the democratic, humanistic features of folk pedagogy - with the naturalness of folk education.
The whole traditional way of life is determined by native nature. Its destruction is tantamount to the destruction of the ethnosphere, and therefore of the ethnos itself. Nature has a huge influence on the formation of personality and man.
Nature is a great, powerful factor in national education. Nothing irreplaceable, the factor is multilateral, multifaceted.
Of the phenomena directly and directly related to education, play is closest to nature. The game is the greatest miracle of the miracles invented by man in accordance with nature. The importance of games in the upbringing of children is great. Word, melody and action are closely connected in them. An important role of children's games is in the development of dexterity, intelligence and agility in children, in addition, games are also an artistic and dramatic phenomenon. Through games, the child was taught respect for the existing order of things, folk customs, and he was accustomed to the rules of behavior. Games for children are serious activities, a kind of lessons that prepare them for work, for adulthood. The game that precedes social activity, as it were, is its general rehearsal, sometimes merges with labor holidays and enters, as an integral element, into the final part of labor, and even into the very process of labor. Thus, games prepare for labor activity, and labor ends with games, fun, general fun. Children begin to play very early, long before the Word comes into their lives: with sunbeam, with my own fingers, with my mother's hair, etc. Thanks to such games, the child learns and knows himself step by step.
The game is a surprisingly diverse and rich field of activity for children. Together with the game, art, beautiful, comes into the life of children. The game is associated with song, dance, dance, fairy tale, riddles, tongue twisters, recitatives, draws and other types of folk art as means of folk pedagogy. Games are life lessons, they teach the child to communicate with other people. The game is the materialization of a fairy tale-dream, myths-desires, fantasies-dreams, it is a dramatization of memories of the beginning life path humanity.
educational value folk games it is difficult to overestimate, which is why the teacher must be able to use them in the educational process. When organizing and choosing games, many factors must be taken into account:
1. The age of the players. For children (toddlers), the simplest games should be taken, gradually complicating them by introducing new elements and more complex rules. It is necessary to start with games with song and poetic accompaniment, round dances, in which the participation of the educator is mandatory. It is still very difficult for children to control their movements and therefore the example of an adult is necessary for them.
2. Place for games. Games can be played in the hall, room, spacious corridor, outdoors. If they are held indoors, then it must first be ventilated and carefully cleaned.
3. The number of participants in the game. It is not necessary to play games with the whole group or class at once, especially if the room is small. You can separate the kids: boys and girls, strong and weak, playing and judges, etc. Participation in the game should be interesting for every child.
4. Availability of inventory for games. Many games require equipment: balls, jump ropes, flags, etc. It must be prepared in advance and in sufficient quantities.
The word is the greatest of human spiritual treasures. In everyday communication with the mother, the child learns the language, which is called maternal. The mother word is divine. Here is what Fazil Iskander writes about language: “Language is the greatest, mystical phenomenon of human existence. I don’t even know if there can be any reliable explanation for his appearance. The language was given to people so that, having understood each other, they could live together. There is no other way in relations between peoples than the search for mutual understanding. Any other path is the path of violence, destruction, contempt for man.” One could also add: contempt for the people ... And there is no violence more unbearable than violence against the national language.
In folk pedagogy, the native word stands at an unattainable height. Accordingly, of course, and verbal means of education and upbringing. Take for example ditties, jokes, tongue twisters, recitatives, songs, riddles, proverbs, sayings, sentences, prayers, edifications, fables, parables. And especially fairy tales...
Spirituality is associated primarily with the word, language, speech. The power of the word is incredible in human life. Therefore, they say about the word: you can kill them, you can resurrect them. Repentance, repentance, confession, sermon, spell, oath, blessing, testament - these are words, but they contain the highest manifestations of the human spirit. Repentance is the level of self-awareness, spirituality, conscience, morality. Repentance is a shock, a catharsis.
Verbal forms of influence on feelings, consciousness, human behavior are diverse in folk pedagogy. Verbal methods of influencing a person are numerous and varied: exhortation, persuasion, clarification, order, request, assignment, belief, accustoming, instruction, edification, wish, advice, hint, approval, gratitude, condemnation, reproach, reproach, vow, prohibition, well-wishes , covenant, commandment, sermon, confession ....
The power of a benevolent word in folk pedagogy is boundless, but most of all - the native word, native speech, native language. It is in the issue of national languages that the most acute problem has matured today. The total discrimination of national languages has led to the spiritual and moral degradation of many peoples. The first and main condition for the revival of the traditional culture of education is the unconditional removal of all restrictions on native languages. World, regional, official, state languages should never be studied at the expense of native languages.
Labor in folk pedagogy occupies a special place. Idle talk and efficiency mutually exclude each other. Children are constantly instilled with the idea of the need to say little, do a lot. In the traditional culture of education, there is an idea of the inherent value of selfless labor, which is very important in the conditions of a predatory market, when it is proposed not to do a single step for free. Not everything is for sale and not everything is bought. Free labor can be useful knowledge, skills, skills acquired in the activity, and certain personal qualities, moral properties. The people appreciate the unity of word and deed. Boasting is rejected. Active people do not trust words that are not supported by deeds. They judge by the visible result. People see unfulfilled laws, decrees. And the result - collapse, chaos. Nothing else is visible - and it's sad. It is very important for the people to know the deeds of the rulers, to see the results of their cares, otherwise there will be doubts about the moral essence of their words and intentions.
Diverse things that are useful for children, families, neighbors, fellow villagers, people in general, the people - this is what folk pedagogy relies on. Both spirituality and morality are associated with devotion to the cause. This idea is instilled in children both directly and under the influence of public opinion and labor traditions.
Communication, as it were, sums up the action of all previous factors - nature, games, words and deeds, and transfers this sum to the next group of factors - traditions, life, art, religion, an ideal example. Communication among the people is incredibly rich and varied.
Communication is the highest spiritual wealth in relations between people. In the memories of grown-up children - not gifts and gifts, not sweets and money to buy them, but smart words, affectionate treatment, meetings, conversations, discussions, hiking, traveling, joint visits to beautiful and interesting places, i.e. varied content communication.
In the specifics of communication, the national character is manifested.
Traditions, as it were, organize the connection of generations, they keep the spiritual and moral life of peoples. The succession of seniors and juniors is based precisely on traditions. The more diverse the traditions, the spiritually richer the people. Nothing unites people like tradition. Achieving agreement between tradition and modernity is increasingly becoming a burning problem of science. Tradition contributes to the restoration of the now lost heritage, such restoration can be salutary for mankind.
The degree of culture of people and peoples can be measured by how actively they oppose the process of the disappearance of valuable folk traditions, how directed they are looking for ways to preserve and revive the lost treasures. Only the revival of traditions can stop the destructive process of spiritual losses, deformations, and degradation.
Art as a factor in education testifies to the general aspiration of the people to the beautiful. The role of folk art in education is more significant than one can imagine. Unfortunately, in school education, art has never occupied and is unlikely to take the place it is assigned to in folk pedagogy.
Folk art opposes mass culture, formalistic tricks that lead people away from the truth of life. The anti-folk culture that is being planted in the country can only be eliminated by folk art.
The people have songs-symbols that characterize the national image.
Art - from verbal creativity to the most insignificant household trifles - enriching people's life, penetrating all the pores of people's existence, contributes to the strengthening of folk traditions, the approval of folk teachers and is thus invaluable in educating the younger generations. It, like work, can be called a cementing factor in education in folk pedagogy.
In the process of raising and educating children, folk pedagogy has always given great importance the use of various types of art: popular prints, various types of painted toys (Dymkovo, Khokhloma, Gzhel); painted household items used in everyday life (spoons, wooden and earthenware, Zhostovo trays, carved spinning wheels, etc.). A large place was occupied by embroidery with various types of thread, beads and glass beads, weaving, knitting, weaving, etc.
Religion is a pivotal factor in the formation of a person's spirituality. The spirituality of a person is determined, of course, not only by religion. A religious fanatic, like a militant extremist atheist, causes rejection, anxiety, even anxiety in the soul. An atheist who recognizes freedom of conscience, who understands universal moral values, can be as spiritual as any believer. There are no extremes, no mutually exclusive alternatives. Life is complex, democracy in any area, especially in the field of education, is unthinkable without pluralism of opinions, views and beliefs.
Belief in God cannot and should not become a fashion, because the main component of this sphere is love for a person. By itself, apart from the whole complex of interpersonal relationships, faith in God cannot be saving in the spiritual life of people. Harmonious interaction of all aspects of spiritual life is important.
Religion is also close to such a summing up, a kind of final factor in education, as an example-ideal, an example-symbol.
In the example-ideal as a factor in public education, the pansophic nature of folk pedagogy is manifested to the maximum.
An example of nature is in its humanized perception in relation to children, perhaps even in naive manifestations of anthropomorphism.
Folk pedagogy is strong precisely because of the context, the harmonious interaction of the components of education. Everything in it is interconnected, all the factors of public education do not exist separately, in isolation from one another. For example, nature is poeticized by the word. She enters everyday life, games, and holidays as a necessary component, she revives traditions, she is also an example to follow, her ideal image lives in the ethnic consciousness of the people, captured in the works of folk art.
Let's move on to an experimental study of the possibilities of organizing the national education of younger schoolchildren.
Chapter II. Experimental study of the content and methods of national education of junior schoolchildren
The purpose of this stage: to study the possibilities of organizing national education in primary school.
Research Base
The research work was carried out at school No. 50 in grades 4 "A" and 4 "B" (50 students). The work was carried out in the form of lessons, class hours and entertainment.
Research progress
Primary school age is the optimal period for the most active learning of social behavior, the art of understanding and accepting folk customs, rituals, and traditions.
In developing the program of national education, we relied on theoretical and experimental developments of the problem of the educational value of the means of folk pedagogy. (G. N. Volkova, D. I. Latyshina, V. N. Nikolaeva, M. Yu. Novitskaya and others), took into account how the education of a younger student is carried out on the basis of folk pedagogy in the family and school.
Before starting the development of this program, we studied the real state of the use of folk traditions of schoolchildren in grades I-IV.
As a result of using various research methods, material was obtained that characterizes the levels of familiarization of younger students with the means of folk pedagogy in the family and school. It was analyzed according to a number of parameters: the study of verbal writing, acquaintance with the family life of Russian peasants, the means of folk pedagogy, Russian folk holidays and participation in them, art in folk life and its educational value, and others.
The identified and characterized levels of familiarizing children with the means of folk pedagogy (low - 18%, medium - 60%, high - 22%) made it possible to determine the directions and forms of work with younger students.
In the process of analyzing the lesson plans of primary school teachers and music teachers, it turned out that this school pays great attention to the moral and aesthetic education of children. But, speaking about the knowledge of children in the field of folk art, in the process of talking with the children it turned out that they went through Russian folk tales, songs, etc., but did not give any importance to their national origin. To find out their knowledge in the field of Russian folk art, a stating experiment was conducted, in which it turned out that children know Russian folk songs that they learned in music lessons, they can name two or three Russian fairy tales, but they do not see the difference between Russian folk instruments and instruments of other peoples, confuse author's fairy tales, songs with folk ones, and cannot name Russian names, dishes, games, etc.
A program was developed to introduce lessons on national education into the educational process. The program is designed so that the classes do not interfere with the learning process and do not tire the children, so there is one lesson and one event on a specific topic for each quarter. And most importantly, they should not be held as lessons; children should have a rest in such classes.
The work on familiarizing younger students with folk traditions in the family and school includes theoretical aspect and practical training, is carried out in direct and indirect ways: communication of the necessary theoretical knowledge in accordance with age capabilities; asking children what folk traditions they know from their family, organizing work with the family, organizing the practice of using folk pedagogy in extracurricular activities. As a direction of work on introducing children to folk traditions, we single out the following: revealing the knowledge of students of folk traditions, the ability to use them in modern life, identifying family traditions, rituals, creative work of younger schoolchildren using the means of folk pedagogy, the educational value of folk pedagogy. According to these areas, the tasks of introducing children to folk art are highlighted.
In the fourth grade, the third quarter is dedicated to the Maslenitsa holiday. Therefore, I conducted a lesson on Russian folk instruments, a class hour "Maslenitsa" and, of course, the Maslenitsa holiday itself. During the classes, the children got acquainted with Russian folk songs, games, learned to play folk instruments. In such activities, speech, memory, thinking, musical abilities develop, which contributes to intellectual and creative development.
Lesson-holiday "Shrovetide"
1. To acquaint students with the Shrovetide holiday, its customs and rituals.
To acquaint students with the technology of making yeast and yeast-free dough for pancakes. Learn to cook pancakes.
2. To develop students' creative imagination, skills and abilities in creating a decorative image using the “application” technique.
3. To cultivate respect for the way of life, life, customs of our ancestors, to strive to preserve the valuable that is still left of the unfairly forgotten.
Awaken an emotional attitude to life. Cultivate independence, accuracy in work.
Visual aids:
Items of artistic folk crafts (Pavlovian scarves, Khokhloma dishes, nesting dolls, Dymkovo toys etc.).
Posters "Merry Fair", children's drawings depicting the farewell to Maslenitsa, recipes for pancakes; articles, illustrations about Maslenitsa, scenery of the village.
Equipment and accessories:
Dishes and products for baking pancakes and tea drinking.
Whatman sheets for creating sketches of Pavlovian scarves.
Colored paper, scissors, artel glue.
Pavlovsk shawls on the shoulders for all students, Russian folk costumes for dancers, Maslenitsa costume.
Aprons, kerchiefs for cooks.
Tape recorder with recordings of folk music.
The course of the lesson-holiday
1. Organizational moment.
Message about the topic and purpose of the lesson.
2. New material.
Introductory speech of the teacher: If you ask any passer-by what “Maslenitsa” is, everyone will probably answer - these are pancakes. So it is, but not only. This is a fun, mischievous, fabulous and very ancient holiday. This is a whole week of festivities, games, tasty plentiful treats.
According to legend, Maslenitsa was born in the North, her father was Frost. Once, in the most severe and sad time of the year, a man noticed her hiding behind huge snowdrifts and called to help people, warm and cheer them up. And Maslenitsa came, but not as a fragile girl that was hiding in the forest, but as a healthy, vigorous woman, with rosy cheeks, insidious eyes. She made a man forget about winter, warmed up the cold blood in his veins, grabbed his hands and started dancing with him until he fainted.
“Here is a ruddy and fat goddess for you,
Gluttony and drinking and fights of all the heroine,
It wanders around cities, villages, villages ... "
This holiday has been celebrated since pagan times, in honor of the god of fertility Veles. With the advent of Christianity, it was adopted by the Orthodox Church under the name "cheese week" or "meat week". And from the 16th century it began to be called Shrovetide.
This is the last week before Lent. It is forbidden to eat meat during Meat Week. But at the same time they eat a lot, tasty, and the main dish is pancakes.
“Pancake is a symbol of the sun, red days, good harvests, good marriages and healthy children,” A. Kuprin wrote.
The main part of the lesson. A role-playing game in which the Host, Maslenitsa and students of the class take part.
Maslenitsa enters.
Presenter: Hello Maslenitsa, the holiday of seeing off the cold winter, the holiday of meeting the clear spring! Have you been here for a long time?
Maslenitsa: Hello, good people, and I came to you for seven days.
Presenter: Our dear Maslenitsa came to us for a short time. We thought for seven weeks, it turned out for seven days.
Students: And we know what these days are called.
Monday - Meeting.
On this day, in the villages, a big Maslyona doll was made of straw, dressed up in women's clothes and taken to the old high mountain, "so that Maslyona could see where spring would come from." This was accompanied by games, songs, mummers. People wondered, joked, had fun. The youth built snowy mountains, made swings, and set tables in the houses. The first pancakes were given to the poor - to commemorate the dead.
Tuesday - "Games".
In the morning, the guys invited the girls to ride from the mountains. They went to visit each other, and by seniority, young to older, looked after the brides.
Wednesday - "Gourmet".
On this day, mothers-in-law treated their sons-in-law. Many humorous sayings have been preserved on this subject: “The son-in-law will come - where can I get sour cream”, “There is no devil in the house, invite the son-in-law”.
"Broad Thursday".
Everyone went to the party. We rode in troikas, had fisticuffs, sang songs, drank beer.
Friday - "Teschiny gatherings."
On this day, sons-in-law treated their mother-in-laws with pancakes. And in the evening, the son-in-law himself had to invite the mother-in-law to visit.
Saturday - "Zolovkina gatherings."
The young daughter-in-law invited her relatives to visit, and the boys and girls built snowy cities with fortresses and towers, and then merrily and with jokes won them back from each other.
“Forgiveness Sunday” or “Conspiracy”.
The last day of Shrovetide. Straw butter was burned, the ashes were scattered over the fields to give strength to the new crop. They overate on pancakes, “a pancake is not a wedge, the belly will not split,” the people laughed. It was the last day that alcohol was allowed. In the evening, with low bows and kisses, people asked each other for forgiveness for old grievances and insults. There was a cleansing from everything sinful. Maslenitsa ended, the next morning Great Lent began.
Maslenitsa: What good fellows you are! Then meet me with satiety and contentment. The richer you celebrate Maslenitsa, the richer the year will be.
Presenter: We meet you in a round dance. (Children dance Russian folk dance).
The teacher's story about the celebration of Maslenitsa in the city:
a). They traded goods, sweets, handicrafts, including Pavlovian scarves.
Let's imagine how this miracle was created by folk craftsmen. Here we have two "artels of artists" who, in front of our eyes, will not only make sketches of scarves, but will also try to praise "their product."
b). They built ice mountains.
in). They rode on sleds.
G). There were entertainments: booths, balcony barkers, "parsleys", leaders from swings, carousels, scooters.
e). Round dances, games, treats and, of course, baked pancakes.
A person who found himself on the festive square for some time remained in surprise and confusion, and then, imperceptibly for himself, found himself involved in a festive, fair whirlpool. And, of course, dances were danced at Maslenitsa.
The girls are dancing the Sudarushka dance.
A group of girls goes to bake pancakes, the other begins to make sketches of Pavlovsk scarves using the “application” technique from colored paper on whatman paper.
Presenter: Guys, let's ask Shrovetide for treats?
Students:
Teen, teen, give me a blink
Pancake - fun.
Shrovetide, don't be stingy
Share Blink.
Pancake week:
Baking pancakes is hard work.
I will dissolve the sauerkraut on the bottom,
I'll put sauerkraut on a pole,
My sauerkraut will be full,
Full-full, even with the edges!
For pancakes, you need to know a lot of secrets. Put the dough on snowy water, in the yard, when the month rises, and say:
You are a month, golden horns,
Look out the window, blow on the dough.
Presenter: We were waiting for you, Maslenitsa, we were preparing.
Student: Previously, pancakes were baked from yeast dough. Flour was taken very different: buckwheat, barley, wheat, millet and even peas. Today we use wheat flour.
Maslenitsa: And if I really want buckwheat pancakes, they are considered the most delicious. Where do you get such flour?
Student: Very simple. Buckwheat grind on a coffee grinder, here's flour for you! Pancakes made from such flour are tasty, lush, have a very pleasant, slightly sour taste.
Shrovetide: I know this saying: “The first pancake is lumpy, the second is acquaintances, the third is relatives, and the fourth is for me.”
Do you have a lumpy first pancake?
Students: So that neither the first nor the second pancake is a “lump”, you need to remember the basic rules and techniques for kneading the dough. In addition to yeast, sour milk, soda and egg whites can be used as baking powder in the dough. (Girls tell the features of making yeast dough).
Of course, it is best to bake pancakes in a Russian oven, heating it with small, dry birch firewood. Uniform heat, like an invisible magician, dot the dough with numerous holes, blushes it, makes it especially attractive. And what a spirit is in the kitchen when pancakes are being baked! And there is no patience to wait for the first pancake.
Presenter: Modern housewives successfully bake pancakes on gas and electric stoves. Like ours, for example. Girls, show me how you bake pancakes?
The girls come out of the kitchen with a frying pan, a pot of dough and, pouring the dough into the pan, they say:
Students: We bake early pancakes, the recipe is simple.
For 1 kg of flour 0.5 l - milk; 0.5 l of water; 4 eggs; 50g sugar; 10g soda. (Tell the way of preparation).
On a bald man I'll drop a drop of oil,
I'll slap on the bald dough,
I’ll bald, and I’ll bring it up again.
Ready pancakes are stacked in a pile, lubricating each with butter.
The teacher reads out an excerpt from the story of A.P. Chekhov “On Frailty” the moment of eating pancakes. What pancakes Podtykin ate, how he ate, what he ate with, what he drank with, and with what appetite.
Girls, what do you like to eat pancakes with? (girls answer).
Students:
Maslenitsa-krivosheyka, we will meet you well:
With pancakes, with loaves, with dumplings, with cheese,
Butter, kalach and with a baked egg.
Maslenitsa: Spring is the beginning of agricultural work. People cultivate the land, sow seeds. Do you know proverbs about work?
Labor feeds a person, but laziness ...
I'm making time, but having fun ...
(Girls dance "Quadrille").
3. Analysis of the completed sketches of Pavlovian scarves in the applique technique.
Each group of girls, having finished making scarves, shows and praises their product.
Come on, come on
Look at our goods
Here hangs a colored scarf,
All in patterns, painted.
Buy, buy
And dress up your sweetheart,
Give us more money
But do not underestimate the price ... Come on, come,
And bring others
Uncle Demyan's
Trade without cheating.
Even though I'm not pretty
And the goods brought well.
Look, don't blink
Don't open your mouth...
Pancake week:
Well done! A good meeting was prepared for me.
I walked with you, now I sat in the sleigh.
I sang and danced, I was painfully tired,
The fun is over - and now for the business,
And say goodbye to me, treat yourself to pancakes.
They saw off Shrove Tuesday - they met spring,
The guest stayed, said goodbye to the winter,
Drops from the roof, rooks flew in,
Sparrows chirp, they call spring.
Girls come out with pancakes:
Have you been eating pancakes for a long time? Do you want pancakes?
Yes, what is Maslenitsa without hot and ruddy pancakes ...
Eat, eat, don’t fall into melancholy, don’t be offended by us ...
Fritters, pancakes for grandfather and grandmother,
For small children, a dozen for a hryvnia.
4. Final stage.
a). Table setting. Tasting of cooked pancakes. Tea drinking.
b). The final word of the teacher on the revival of good traditions.
Maslenitsa is widely celebrated, and although now Maslenitsa is a working week, agree how good it is to bake pancakes, gather friends, relatives, eat delicious food and forgive those who offended us, and repent to those whom we offended, as in the good old days.
The following test was taken after class:
1. what heroes folk tale you know?
3. What Russian folk instruments do you know and can also play?
4. name a few Russian folk songs
5. name 1-2 Russian folk games
6. Do you know Russian folk holidays? Name them.
7. write one Russian proverb or saying
8. name the dishes of Russian folk cuisine
9. name Russian folk names (two female, two male)
10. name a few Russian signs
11. Name the elements of the Russian folk costume: a) women b) men.
The following results were obtained:
52% of students in grade 4 “A” answered all questions correctly, the rest had difficulty with questions 9, 10.
49% of students in grade 4 "B" answered correctly to all questions of the test, the rest had errors in 4, 9, 11 questions.
The guys answered the test questions perfectly, although there were small errors. It is impossible not to notice that 11 questions caused difficulty for both classes. If we analyze the answers, then the mistakes were that the names were not called native Russian, but names that are used to be considered Russian. Such as: Anna, Mikhail, Daria, Ivan, etc., although they are taken from other countries. In the next lessons, you need to pay attention to this issue, for example, give a task to children: find information about Russian names or characterize your own name. Although the topic class hour"What's in my name" is held in the first classes, it is better to pay attention to it again.
The next day, a conversation was held on the topic “Russian names”, while the homework was to find material about your name. The conversation was successful, information was given about the meaning of the names of all the children in the class, and attention was also paid to where the names of other countries came from in Russia.
If we consider the errors on the fourth question (call the Russian folk names), then the mistake was that the songs were called: “Katyusha” and “In the field of a birch”. The correct option, of course, was the second, since "Katyusha" is an author's song. The problem is that this song is famous, and everyone knows it, but rarely pay attention to the author.
It can be noted that after the classes, the children learned a lot about Russian culture. The test questions were answered quickly and few mistakes were made. And most importantly, the children really liked the classes, especially the holiday itself, they took a great part in it: they themselves played characters, played skits, songs, and also baked pancakes.
Thus, the hypothesis that national education in pedagogical practice will be most successful if:
To form a mindset for students to master the traditions of national culture;
Develop a methodology for national education in elementary school, taking into account its psychological-age and regional-ethnic characteristics;
To supplement the content of the education of a modern school with folk traditions of interaction, to determine the possibility of introducing national culture into the educational process of the school, was confirmed.
Conclusion
Upbringing and education in a democratic society cannot function effectively, they cannot even simply exist outside of folk pedagogy, without ethnopedagogy. Folk pedagogy is the pedagogy of national development, rise, revival, at the same time it is the pedagogy of ethnic self-education, creating the personality of a patriot, a son of the people with a highly developed sense of national pride and human dignity.
Ethnopedagogy, which studies and studies folk pedagogy as a system of public education, is the pedagogy of national salvation. Unforgettable is the tragedy of the deported peoples, accompanied by discrimination, persecution and even a categorical ban on the use of their native language in places of expulsion. In such unbearably difficult conditions, folk pedagogy operated almost illegally in families connected by family ties. And at present, folk pedagogy continues to be the most important, constructive, most creative spiritual force in the life of nations. The powerful force of harmonization of interethnic relations is concentrated in folk pedagogy. The most reliable acquaintance with any of the peoples is awareness of the education system of this people. Folk pedagogy is developing with the participation of all segments of the population, of the entire people. She relies on the creative independence of each and every one. To participate in the enrichment of ethnopedagogy, self-education, self-education, and active participation in mutual education are extremely important. Of great importance for the study, development, research and application of the traditional culture of education is the ethnopedagogical analysis of everyday information, as well as works of literature, painting, cinema, music, etc.
The core of ethnopedagogy, its soul is love... Love for children, work, culture, people, Motherland... Enriched with knowledge of folk pedagogy, the teacher will be able to better understand his students and their families, to become a true educator of the young.
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LECTURE 1
Target lectures - students' understanding of the essence of the methodology and features of the methodology of national education.
Lecture plan:
2. "Education", "ethnos", "nation", "people" as methodological
3. Features of the methodology of national education.
4. The essence of the concept of "mentality".
5. Characteristics of the concept of "national idea".
Mastering the methodological foundations of national education involves initially understanding such concepts as "methodology", "methodology of science", "methodology of education", "methodology of national education".
Methodology from the Greek language means “the path of research or knowledge; theory, doctrine. At present, methodology is understood as: 1) a system of principles and methods for organizing and constructing theoretical and practical activities, as well as the doctrine of this system; 2) the doctrine of the scientific method of cognition; 3) a set of methods used in any science. Methodology of science is a section of science of science that studies the structure of scientific knowledge, the means and methods of scientific knowledge, ways of substantiating and developing knowledge. A systematic solution of methodological problems is given in a methodological concept, which is created on the basis of certain epistemological principles.
The methodology of pedagogy is the doctrine of pedagogical knowledge and the process of obtaining it, i.e. pedagogical knowledge. It includes: 1) the doctrine of the structure and functions of pedagogical knowledge; 2) initial key, fundamental, philosophical theories, concepts, hypotheses that have methodological meaning; 3) the doctrine of the methods of pedagogical knowledge.
Realizing the essence of these positions, we can say that the methodology is a set of those ideas, provisions, theories, principles that allow scientifically correct development of the theory and practice of any science.
As Ph.D., prof. Khmel N.D., “in pedagogy, they quite clearly distinguish between methodological knowledge proper and general theoretical knowledge that performs a methodological function. The system of methodological knowledge includes: the subject of pedagogy, categories of pedagogy, the place of pedagogy in the system of scientific knowledge, the relationship of pedagogy with other sciences, the system of pedagogical sciences, general and specific tasks of pedagogical disciplines, the conceptual and terminological system of pedagogy "(1.13).
These theories perform the function of methodological foundations for national education as well. But the features of this process are also reflected in a number of other concepts. These include such concepts as "education", "ethnos", "nation", "nationality", "national idea", "mentality of the people" and others.
Thus, the development of methodological foundations must begin with a clear assimilation of the conceptual apparatus. One of the basic terms is the concept of "education".
Many centuries ago, people thought about what education is and when it arose. Even in ancient times, the greatest Greek philosopher Aristotle considered education as a process of continuity of the nation's culture, i.e. as the transfer of moral positions, skills and abilities from the older generation to the younger.
LN Tolstoy argued that education is the impact of one person on another in order to force the educated to learn certain moral habits. Neuner G. writes that education is the assimilation of socially significant social experience. At present, the interpretation of Liimets H.J. has become popular: education is a purposeful management of the process of personality development. For most of the 20th century, education was understood as the influence of adults, primarily teachers, on the younger generation. Thus, the child was considered as an object of activity and in fact was not considered as a person.
Scientific literature suggests that education should be considered at three levels. The first is socio-philosophical, according to which education is the process of transferring the experience of the older generation to the younger in order to prepare it for life. The second is general pedagogical, interpreting upbringing as a process of personality formation in educational and educational institutions specially organized by the state. And, finally, in a narrowly pedagogical sense, education is understood as the formation of personality qualities (moral, aesthetic, and other education).
An attempt to combine all three positions can be traced in the interpretation of V.S. Kukushkin, who claims that education is both a complex process of mastering the spiritual and socio-historical heritage of the nation, and a type of pedagogical activity, and the great art of improving human nature, and a branch of science - pedagogy. But everyone agrees that education is a process.
As for the question of the origin of education, there are also three points of view here - biological, theological and dialectical. Supporters of the biological point of view believe that education arose with the advent of man and is associated with the desire to procreate and the imitation of children by adults. Supporters of the theological point of view believe that education arose with the advent of the first beliefs and the need to pass them on to the younger generation. Proponents of the dialectical point of view believe that education arose with the advent of the first tools of labor. Teaching children to use them marked the beginning of education.
National education is an organic part of a single process of personality formation. Under the national education of student youth is understood the joint activity of the teacher and students, aimed at shaping the personality of a graduate of a higher school - a citizen and patriot of the Republic of Kazakhstan, based on national and universal values.
General theoretical knowledge that performs a methodological function in relation to pedagogy includes the leading provisions of the philosophical and psychological theory of personality, the theory of activity, and the theory of knowledge. As well as the foundations of value theory, management theory and systems theory. Briefly revealing their essence, we can say the following.
Personality theory gives basic knowledge about her. Since a personality is formed in the process of education, it is necessary to clearly know its essential characteristics - worldview, thinking, memory, attention, motives, needs, temperament, orientation, personality structure, etc. Archival is the position of the educator in relation to the educated - knowledge of his characteristics, abilities, respect for him as a person. A long-term survey of students on the issue of the shortcomings of the educational process shows that at all times the main drawback of the school is a disrespectful attitude towards students. This situation needs to be changed, and this will be facilitated by the currently promoted student-centered learning. Educators, teachers have to seriously engage in self-assessment of their moral positions and master the theory of personality.
The theory of activity provides knowledge and skills for organizing various types of activities of students. It introduces the basics of organization, planning, correction, analysis of activities, its classification, and most importantly, it teaches that a person is formed, first of all, in the course of his vigorous activity.
The theory of knowledge makes it possible to realize the essence of the cognitive process, the interaction in its course of the educator and the educated, theoretically and practically skillfully organize the cognitive activity of the younger generation.
The theory of values is of great importance for the entire educational process, as it gives an idea of the totality of moral values that are important at the present time, focuses on the significance of universal and national values. This theory shows that the priority in education is the formation of an attitude towards each person as an individual, to oneself, to work, to the Motherland, to the team, to nature, to beauty ( fine arts, music, theater, etc.).
Management theory gives purposefulness to the entire educational process, placing it on scientific basis. Knowledge of the leading provisions of this theory can significantly increase the effectiveness of the educational process.
Systems theory provides knowledge about the educational system as a whole, as a set of its mandatory components, their hierarchy, interdependence, interdependence. The presence of a system allows you to achieve the most effective educational results.
The listed theories perform the function of methodological foundations for national education as well. But the process of national education has its own characteristics, which are reflected in the methodology. First of all, it is necessary to define the leading concepts. These include such as "ethnos", "nation", "nationality", "national idea", "mentality of the people" and others.
The next methodological concept is “ethnos”. This word comes from the Greek language, it means “people” and is interpreted as a historically established social grouping of people - a tribe, a nationality, a nation.
The next basic concept is "nation". The philosophical dictionary says that the nation originates from the Latin word - the people. This is a historically established form of a community of people, which is replacing the nationality. The nation is characterized, first of all, by the commonality of the material conditions of life; territory and economic life; common language, well-known features of the national character, manifested in the national identity of its culture. Ozhegov S.I. in his dictionary of the Russian language gives two interpretations of this concept: 1) a historically established community of people that arose on the basis of a common language, territory, economic life and mental warehouse, manifested in a common culture; 2) country, state (2, 350).
Increasingly, political scientists are defining nation as "co-citizenship." In this case, only socio-economic parameters are taken into account. It seems to us that the position of N. Berdyaev is positive, who states: “The main goal of Kazakhstani ethnopolitics is the formation of a single people of Kazakhstan in the country as a political and cultural community of citizens of different ethnicity. Such an understanding of the people of Kazakhstan as a qualitatively new form of self-identification is fundamentally different from the Stalinist definition of a nation, the well-known features of which actually characterize not a nation, but an ethnos or ethnonation” (3, 19).
Modern political scientists believe that all classes of society and various social groups, regardless of their economic, cultural, social and other differences, are connected by a sense of national identity with their nation. The development of national culture contributes to national identity, which is reflected, first of all, in oral folk art, applied art, music, poetry, monuments of material culture, etc.
Speaking about the culture of the Kazakh people as a state-forming nation, we note the importance of awareness by all citizens of the need to develop it. From the point of view of the national education of the younger generation, those moral values that are embedded in the cultural heritage of the Kazakhs are relevant. Historically, many of the moral norms of the Kazakh people were reflected in the work of akyns and zhyrau (performers of epic tales). They were considered prophetic poets, foreseeing the future. Philosophers-zhyrau touched upon the most important aspects of the life of the people, changes in society and nature; praised the khans and batyrs for their deeds. A great place in their work is occupied by reflections on happiness, on family values. Akyns - poets-improvisers - reflected in their work the main moral values which are respected in the Kazakh steppe.
The most important positions in the field of education of the Kazakh people are revealed in the works of Abu Nasr al-Farabi and Abai. It is necessary to familiarize the younger generation with their work. As G.G. Barlybayeva rightly notes, both al-Farabi and Abay urge people to develop in their souls all the most sublime and noble: courage, generosity, abstinence, friendliness and other similar qualities that not only ennoble their owner, but also beneficially influence others when interacting with him. Both al-Farabi and Abai have a benevolent attitude towards a person whom they grant the right to actively interact with the outside world. Associations of people, thinkers believe, are included in world harmony through active familiarization with the intelligible world, and people are represented by them as individuals acting in accordance with the phenomena of the mind. The philosophy of both al-Farabi and Abay is viable precisely because it gives an answer to the question about the meaning of human life, without reducing it to other questions” (4, 20).
The next important category of national education is mentality. Gershunsky B.S., a leading specialist in the field of philosophy of education, most fully and, in our opinion, most accurately reveals the concept of "mentality". From the point of view of psychology, the category "mentality" is most often interpreted as purely psychological (or socio-psychological). So, in relatively early English-language dictionaries and publications 20-30 years ago, “mentality” (from the French mentality, which in English corresponds to mentality, and in German mentalitat) defined as "a quality of mind that characterizes an individual or a class of individuals", "a faculty or power of the mind", "attitudes, moods, contents of the mind", "way of thinking, direction or character of thinking", "the sum of mental abilities or capabilities other than physical" .
As you can see, the above definitions are based on psychological concepts “mind”, “way of thinking”, “character of thinking”, “thinking abilities”, reflecting, first of all, the qualities that characterize the specifics of the mental activity of an individual or collective subject, reflexively reacting to certain realities of the surrounding world.
In later publications, the content of the concept of "mentality" is significantly expanded. Thus, in the recently published "Dictionary of Foreign Words" "mentality" is interpreted as "mentality; attitude; worldview; psychology".
Of course, it is wrong to identify mentality with the whole science of psychology, but it is characteristic that in the modern sense, the concept of "mentality" increasingly includes elements of a worldview nature that reflect the conscious attitude of a person or groups of people of varying degrees of community to natural and social phenomena.
Very indicative in this regard is a detailed article by I.G. Dubov "The Phenomenon of Mentality: Psychological Analysis", published in 1993 in the journal "Psychology Issues". Based on the analysis of the definitions contained in the works of both Russian and foreign scientists, the author gives the following definitions:
"mentality- this is a certain integral characteristic of people living in a particular culture, which allows us to describe the originality of these people's vision of the world around us and explain the specifics of their response to it”;
in philosophical and cultural literature mentality understand as a set of ideas, views, feelings of community of people of a certain era, geographical area and social environment, a special psychological structure of society that affects historical and social processes”;
"mentality, Being a mental phenomenon, it is not at all identical to social consciousness, but characterizes only the specifics of this consciousness relative to the social consciousness of other groups of people, and, as a rule, we are talking about such large groups as an ethnic group, a nation, or at least a social stratum" ;
"in the very general view mentality can probably be defined as a certain specificity of the mental life of people representing a given culture (subculture) that is characteristic of a particular culture (subculture), determined by the economic and political conditions of life in the historical aspect”;
"content mentality, as follows from the very etymology of the word, lies in the cognitive sphere and is determined, first of all, by the knowledge possessed by the community under study. Together with beliefs, knowledge constitutes ideas about the surrounding world, which are the basis of the mentality, setting, together with the dominant needs and archetypes of the collective unconscious, a hierarchy of values that characterizes this community.
Synthesizing the most significant features of mentality, I.G. Dubov gives the following psychological characteristics of this concept:
“The mentality as a specificity of the psychological life of people is revealed through a system of views, assessments, norms and mindsets based on the knowledge and beliefs available in a given society and setting, together with the dominant needs and archetypes of the collective unconscious, a hierarchy of values, and hence the beliefs characteristic of representatives of this community , ideals, inclinations, interests and other social attitudes that distinguish this community from others.
Similar definitions with certain terminological nuances are given in many psychological publications. This allows you to significantly expand the list of keywords and categories related to the psychological characteristics of the mentality. These keywords and phrases include: “perceptual and cognitive standards”; "social norms"; "relation to the world"; "views on the world"; "assessment of the surrounding reality"; "stereotypes of consciousness"; "social stereotypes"; "motivational sphere"; "dominant motives"; "beliefs"; "ideals"; "inclinations"; "interests"; "social attitudes"; "stereotypes of behavior"; "decision-making stereotypes"; "behavioral alternatives"; "traditions"; "customs"; "ethnic stereotype"; "national character"; "superpersonal consciousness"; "folk spirit", etc.
One of the objects of analysis in the study of the psycholinguistic features of the mentality is language. It fixes the relationship between the phenomena of reality reflected by consciousness and the estimated characteristics of these phenomena. Of particular note are the differences in the values different cultures ah, the same worldview concept is filled (for example, “freedom”, “democracy”, “entrepreneurship”, “market relations”, “lifestyle”, “human rights”, “parliamentarism”, “interethnic relations”, “ethnos” and many others). In essence, these differences reflect the specifics of the social meanings that representatives of different cultures invest in certain concepts. Therefore, multifaceted research devoted to verbal communication as a means of rapprochement and mutual understanding of people, as well as fairly successful attempts to introduce a course of verbal communication into university education programs deserve all support. different countries peace.
It should also be borne in mind that the problems of mentality cognition cannot be considered in isolation from the still insufficiently studied problems. unconscious and intuitive in human behavior. These questions give the problem under consideration a special complexity and objectively orient suprasystemic, interdisciplinary approach to its study.
For all its undoubted importance, psychological interpretation cannot be considered sufficient for a holistic characterization of the exceptionally capacious and multifaceted concept of "mentality". It is extremely important to explore the origins of this concept, referring to the historical, cultural, philosophical and socio-political issues.
In terms of social history essential for understanding the essence of mentality are the works of historians belonging to the world-famous Annales School.
The founders of the Annales School, which proclaimed a new approach to understanding the role and significance of historical science, were Lucien Febvre and Marc Blok, the greatest French historians of our century. The Annales school arose at the turn of the 1920s and 1930s, and its scientific positions were established in the period after the end of the Second World War. The "new historical science", developed in line with the methodology of the Annales School, has long ceased to be a phenomenon characteristic only of the French national historical tradition. Today it is the most influential trend in world historiography. One of the most important aspects of this direction is history of mentalities.
A detailed analysis of the methodological foundations of the "New Historical Science" as a whole and the key concept of "mentality", which creates the prerequisites for identifying the true driving forces of human history, is given in the works of many authors. However, we consider it expedient and possible to cite some of the most characteristic excerpts from the book of the famous historian A.Ya. Gurevich.
“The history of mentalities,” writes A. Ya. Gurevich, “that is, mindsets spilled in a certain social environment, implicit attitudes of thought and value orientations, automatisms and skills of consciousness, its fluid and at the same time very stable extra-personal aspects, opposes itself to the traditional history of ideologies ... The history of mentalities reveals a different, as it were, "hidden" plan of social consciousness, sometimes not clearly expressed and not formulated explicitly. The researcher of mentalities does not deal with philosophical, religious, or political beliefs or doctrines as such; he is not concerned with theories, but with the soil in which theories, in particular, grow. In the center of his attention is the image of the world, which is embedded by culture in the consciousness of the people of a given society and is transformed by them spontaneously, for the most part beyond the control of their “daytime consciousness”... a different plane of reality, rooted so deeply and firmly that when one ideology replaces another, this hidden layer of images and ideas can remain unchanged or change only partially, retaining its basic parameters.
As we see, from the point of view of the historian, keywords, which determine the essence of the category "mentality", are: "mentality", "implicit attitudes of thought", "value orientations", "automatisms and skills of consciousness", "external aspects of consciousness", "fluidity" and at the same time "stability", " spontaneity”, “worldview”, “image of the world” (5).
According to G.G. Barlybayeva, the philosophical understanding of the world, man, his place and role in life is a feature of Kazakh philosophical thought. In this she continues the tradition of Eastern philosophy. If in Western philosophy more attention is paid to the construction of a philosophical system, to the creation of teachings about the world, about the world space, to the study of the problems of logic, epistemology, to the creation of teachings about society, about the state, then in Eastern philosophy, first of all, a person, his soul, psychology. Ethical issues - the problems of happiness, goodness, duty, human conscience, purpose, meaning and purpose of his being - constitute the core of Kazakh philosophical thought of the 18-19th centuries (6, 9).
In Kazakhstan, as in a multinational republic, it is necessary to implement both the ethno-cultural and civil concepts of the nation, because the interpretation of the national idea as the methodological basis of national education depends on the position on this issue. In this regard, we agree with the position of Doctor of Philosophy A.N. Nysanbaev and R. Kadyrzhanov, who substantiate the need, need and interests of Kazakhstani society in strengthening the civil national identity as follows:
“Firstly, the inclusion of the idea of a civil nation in the national idea of Kazakhstan contributes to the internal security and stability of society. The formation of a civil nation as an inter-ethnic community of people will help smooth out contradictions and conflicts of interests and values of ethnic groups, overcome dividing lines, borders and distances between them.
Secondly, the formation of a civil nation in Kazakhstan will have the most positive impact on the identity of all Kazakhstanis, regardless of their ethnicity, with their native country - the Republic of Kazakhstan. A single nation will become a real embodiment of the slogan "Kazakhstan is our common home." Kazakhstani patriotism, high morale will become real attributes of a civil nation, that is, they will not be good wishes and dreams, but a real social and political force.
Thirdly, an important result of the formation of a civil nation in Kazakhstan should be a mature civil society. The civil nation and civil society are closely linked, mutually presuppose each other and cannot exist without each other. In social terms, this is due to the fact that both the civil nation and civil society are based on horizontal ties, and not on vertical ties in society” (7, 18-19).
The next important concept that makes up the methodology of national education is the “national idea”. There are two approaches to this issue. The first approach prioritizes the titular nation. According to its supporters, special position Kazakhs among all the nations inhabiting Kazakhstan should determine the priority of the Kazakh national idea. The second approach is civil. He suggests that the national idea should reflect the interests of all ethnic groups in Kazakhstan. The main problem of confrontation between the two approaches is the language issue. The issue of developing a national idea is very complex and always causes controversy and opposition. However, there is unity on many fronts. The absolute majority of citizens of the republic understands that the construction of a single nation should be based on the culture of the leading, state-forming nation. Moreover, the Kazakh nation has generally recognized ethnic and historical roots. As Doctor of Philological Sciences, prof. Nysanbev A.N., “the national idea should follow from the entire logic of national history and culture and be based on universal values and the Constitution of the country. It defines the contours of the future. Summarizing historical experience, revealing the trends of historical development, the idea leads beyond the limits of this experience, projects what is due, what we all strive for, what we passionately desire” (8, 29). And further - “Kazakhstan's folk idea is designed to promote internal unity, stability and stability of society, cohesion and mutual understanding, thereby strengthening independent statehood. It should contribute to the resolution of contradictions between the interests of various ethnic groups, confessions, social strata in order to form a socio-economic, political, and most importantly, spiritual and moral integrity that makes up the Kazakh people” (8, 30).
Significant influence on the essence of the national idea is influenced by modern problems of globalization. There are two types of globalization. The first is Americanization, the negative nature of which has become obvious to everyone in recent decades. The second, which is often called “another globalization”, is the use of scientific and technological achievements for all peoples of the world in order to overcome modern challenges to humanity. Globalization forms a new world, common views on the key problems of our time, but this unity should contribute to the development of national cultures, and not the development of one cosmopolitanism.
This will make it possible to create a powerful state, which, in turn, should be the guarantor of the realization of the national idea in life.
The institution of the state is a means of preserving cultural identity, spiritual culture, i.e. full-fledged cultural development, especially for peoples who received the opportunity to build a separate state not so long ago. The importance of the spiritual component of cultural development is increasingly recognized by the nation, i.e. Kazakh in recent times. In world cultural studies and philosophy, an active search is being made for a way out of the spiritual crisis, the presence of which is now (especially in Western civilization) recognized by most researchers of the phenomenon of culture.
The national idea is a set of orientations, values and ideals of a worldview nature aimed at consolidating the peoples of Kazakhstan, sustainable socio-economic development of society, strengthening the security and independence of the state ... It is obvious that it is impossible to just come up with it. The components of the national idea are contained in the depths of national self-consciousness, reflecting the picture of national existence. The national idea finds its expression in various forms of national culture: philosophy, history, science, literature, music, painting, dance, plastic arts, language, and so on.
The national idea "is a system-forming beginning of the consolidation and integration of Kazakhstani society, the formation of an adequate level of national identity of the country's citizens, the spiritual foundation for the rise of public consciousness and culture, the basis for sustainable progressive socio-economic development of Kazakhstan in the context of expanding globalization" (7, 4-5).
Thus, in modern Kazakhstani society, there are different positions on the need to develop and realize the national idea by the citizens of the republic. Some believe that it is simply not necessary in view of the peculiarities of market relations, while others believe that it is harmful, because initiates the emergence of nationalism, but the majority of the population is in favor of the fact that Kazakhstanis need a national idea.
The national idea can serve as the basis of the national ideology.
According to a number of Kazakhstani scientists, “the idea of Shakarim's “conscientious mind” can become the key idea of the national ideology. This is, as it were, the core, the living soul of the entire national worldview, which includes an integral system of ideas:
priority of spiritual values;
humanism;
patriotism;
Democracy
· tolerance;
a combination of liberal values and values of traditional culture;
· development of Kazakh national culture and state language;
· focus on the latest Western technologies, combined with the high Kazakh spirit;
· the formation of the middle class as a guarantor of the stability of the state, the transition to an innovative type of development;
judicial protection of the rights and freedoms of man and citizen” (8, 50-51).
It may be possible to argue with some positions of this point of view, but, of course, they deserve the closest attention.
Serious consideration requires very significant, in our opinion, proposals formulated by Kazakh philosophers to the content of the national idea, which “should reflect the aspiration of the whole society:
· to ensure the socio-economic development of the country for the benefit of all its citizens, regardless of their ethnic and confessional affiliation;
· to create a country - safe, dynamically developing, democratic, with a high level of social standards and living conditions;
· for the construction of a Eurasian multinational state - an active and authoritative participant in regional processes.
The presented directions can only be the main vectors of the Kazakh people's aspirations for the future. In this sense, speaking about the content of the Kazakh national idea, it is important not to limit ourselves to fixing the current ideas of the population of our country about their well-being. It is more important to determine through what vital imperatives this well-being can be achieved. It seems that such imperatives of all Kazakhstanis can be:
· creative work;
Prosperity and worthy life;
peace and harmony;
the continuity of traditions.
These life imperatives should be all-encompassing, penetrating all levels of self-organization of the Kazakh people: state level, public level, personal level; at all these levels, their universal ideals of civilizational coexistence of Kazakhstanis should be formed. How do you imagine such civilizational ideals can be:
· democratic and strong State;
a just and prosperous Society;
a free and respected Personality” (9, 69-70).
These positions should be consistent with the five principles formulated by the President of Kazakhstan N.A. Nazarbayev, which underlie the national idea of Kazakhstan: actual and legal equality of all ethnic groups of the republic; the Kazakh people is a state-forming ethnic group, therefore it is responsible to other ethnic groups, and other ethnic groups should be sympathetic to the self-expression of the Kazakh nation; religious identity and tolerance of peoples; education of Kazakhstani patriotism; development of small and medium-sized businesses, the formation of the Kazakh middle class.
Considering the methodological foundations of education, it is impossible to ignore the problem of the national mentality. Mentality is the quintessence of culture.
According to M. Shaikemelev, “we don’t have our own traditions of studying the national idea, mentality and attitude of the Kazakhs, except for the cycle of works by Ch.Ch. Valikhanov and Abai’s “Words of Edification”…. And further: our task is an attempt to form a certain methodological framework for theoretical studies of the national mentality, its relationship with the ideas of Western-style liberal democracy in the context of the problem of a national idea” (10, 374).
Perhaps there really are no such studies, but we can talk about the presence of the Kazakh mentality, about its characteristics.
Thus, the problem of national education has clearly formulated methodological foundations. First of all, it is necessary to refer to them the leading concepts that were covered in this lecture - ethnos, nation, people, the mentality of the people, the national idea.
Questions for self-control
1. What is the modern interpretation of the concept of "nation"?
2. What does the term "ethnos" mean?
3. What is meant by the scientific category "methodology"?
4. How is the concept of "methodology of science" interpreted?
5. What is the mentality of the nation?
6. Why is national culture the methodological basis of national education?
7. Who were zhyrau?
8. What is the peculiarity of Kazakh philosophical thought?
9. What is the importance for Kazakhstan of the idea of a civil nation?
10. What is the purpose of the national idea?
References:
1. Pedagogy: textbook. - Almaty, 2005. - 364 p.
2. S.I. Ozhegov. Dictionary of the Russian language. - M., "Russian language", 1983, p.815.
3. Berdyaev N. The fate of Russia. - M., 1990. - p.19.
4. Barlybaeva G.G. Al-Farabi and Abai: problems of succession. - Bulletin of the Ministry of Education and Science of the Republic of Kazakhstan, National Academy of Sciences of the Republic of Kazakhstan. Societies series. Sciences, No. 4, 2000. - p.19-22.
5. Gershunsky B.S. Philosophy of education. - M.: Flinta, 1998. - 428s.
6. Barlybaeva G.G. Philosophical and ethical meaning of the views of Kazakh akyns and zhyrau. - Bulletin of the Ministry of Education and Science of the Republic of Kazakhstan, National Academy of Sciences of the Republic of Kazakhstan. Societies series. Sciences, No. 5, 2002. - p.9-19.
7. Nysanbaev A.N., Kadyrzhanov R. National idea of Kazakhstan as a synthesis of the civil and ethno-cultural concept of the national idea. - The national idea of Kazakhstan: the experience of philosophical and political analysis. - Almaty: Computer Publishing Center of the Institute of Philosophy and Political Science of the Ministry of Education and Science of the Republic of Kazakhstan, 2006. - p.4-23.
8. Ashimbaev M., Kosichenko A., Nysanbaev A., Shomanov A. Main problems of search and development of the national idea of Kazakhstan. - The national idea of Kazakhstan: the experience of philosophical and political analysis. - Almaty: Computer Publishing Center of the Institute of Philosophy and Political Science of the Ministry of Education and Science of the Republic of Kazakhstan, 2006. - p.54-71.
9. Kadyrzhanov R. Civil nation, ethno-cultural nation and national idea of Kazakhstan. - The national idea of Kazakhstan: the experience of philosophical and political analysis. - Almaty: Computer Publishing Center of the Institute of Philosophy and Political Science of the Ministry of Education and Science of the Republic of Kazakhstan, 2006. - p.72-133.
10. Shaikemelev M. National character and mentality as prerequisites for the formation of a national idea of Kazakhstan. The national idea of Kazakhstan: the experience of philosophical and political analysis. - Almaty: Computer Publishing Center of the Institute of Philosophy and Political Science of the Ministry of Education and Science of the Republic of Kazakhstan, 2006. - p.373-387.
additional literature
1. Speech by the President of the Republic of Kazakhstan N.A. Nazarbayev at the XV session of the Assembly of the People of Kazakhstan “National unity is our strategic choice”. - Astana, October 26, 2009.
2. Akmambetov G.G. Moral doctrine of Abai// Proceedings of the National Academy of Sciences of the Republic of Kazakhstan - Almaty, 1995.
3. Masanov N.E. The nomadic civilization of the Kazakhs: the foundations of the life of the nomadic society. - Almaty, 1995. - 150p.
4. Moral and spiritual education. - Almaty: Farabi-Fond, 1995. - 338p.
The pedagogical culture of the people is that sphere of its material and spiritual culture, which is directly related to the upbringing of children. It manifests itself in lullabies and play songs, toys and children's clothes, in outdoor games, children's tools, in children's food and rules for feeding children, in children's folklore, traditional children's holidays and in many other elements of folk life.
With the emergence of educational institutions and the formation of the science of education, pedagogical culture includes both the state system of public education, including the training of teachers, and the pedagogical enlightenment of the masses. The pedagogical culture reflects the evolution of the pedagogical ideas of the people from ancient times to the present. It is heterogeneous, because along with the greatest achievements of pedagogy, prejudices, prejudices, prejudices and superstitions, rooted in hoary patriarchal-tribal antiquity, have been preserved in it. Such heterogeneity is also explained by the historical conditions of the life of peoples, the unevenness of their cultural development.
In the pedagogical culture of ancient times, the monopoly role undoubtedly belonged to the mother. The very process of breastfeeding a primitive infant - much longer than that of an animal, its close physical proximity to the mother was the prototype and the beginning of the contacts of spiritual, the first pedagogical influences.
The concept of folk pedagogical culture can be fully scientific only if the interests of the whole people are taken into account in the upbringing of the younger generation and the matter is about public education.
Love for children is the most important component of the pedagogical culture of mankind, at the same time an element of pedagogical culture and a person. The pedagogical culture of an individual in the civilized world cannot be measured by love only for one's own children. Selfish love exclusively for one's children, as a product of family selfishness, was alien to popular education. The evolution of public life expands the public horizons of people, which entails an increase in the level and pedagogical culture. A high level of pedagogical culture is invariably connected with public interests, presupposes concern for the fate of all mankind, for its future. Therefore, a reasonable love for children with a high pedagogical culture is always active, requiring the participation of each and all in the upbringing and re-education of the younger generation, as well as self-education.
The high results of raising children in the people's environment is one of the most important subjects for the analysis of pedagogical science. The disclosure of the secrets of public education on the basis of ready-made results can shed light on the peculiarities of the pedagogical culture of the people and the country as a whole. The people have long known the custom of judging a person by origin and upbringing, by parents and educators. A good person - from good educators - for the people is a common pattern, although paradoxes were also allowed: good people can turn out under adverse social and family conditions. The people paid tribute to the internal capabilities of the individual, her independence and personal responsibility for her behavior.
Folk pedagogy is inherent in education by deed, in deed, therefore, the best educators usually turned out to be people who are most capable of a particular type of activity: craftsmen, singers, storytellers, etc.
The people, possessing an infallible moral instinct, have always been critical of all kinds of pedagogical innovations, weeding out everything that did not correspond to their ideals. The domestic history of pedagogical thought shows that only those pedagogical ideas that were accepted and supported by the people turned out to be viable. At the same time, the high pedagogical culture of the people is an indicator of the high culture of the people as a whole, the former being of decisive importance for the latter. The most strenuous attempts to develop some specific aspects of culture usually lead only to temporary success. The development of culture can become global only if all cultural work is based on a high culture of educating the younger generation.
Folk pedagogy arose as a practice, as an art of education, it is older than pedagogical science, has always enriched it and, in turn, was enriched by it.
The primary elements of folk pedagogy were primitive pedagogical skills as the rudiments of pedagogical art ("craft"). The criteria for the activity of folk educators were common sense, empirical generalization of experience, which later served as the initial basis for pedagogical theory. At the early stages, educators from the people, not yet knowing science, gradually began to rely on folk wisdom passed down from generation to generation - the rudiments of theory. Due to the lack of writing and literacy, folk pedagogy suffered great losses, wisdom was scattered, many discoveries were made anew thousands of times. The inability to concentrate pedagogical knowledge was an obstacle to the progress of the pedagogical culture of the people.
The pedagogical culture of the people is closely connected with all spheres of people's life, it has a synthetic character.
Already in the oldest Russian chronicles in oral folk art, especially in fairy tales and proverbs, the idea is affirmed that a person is educated and taught, that the most valuable human quality is virtue, and it must be instilled, it must be taught, because the cause of many human vices is ignorance, ignorance. Virtue is the ability to act well, and only those who know exactly how to act can do well. Behavior depends on knowledge, and education is the link between knowledge and behavior.
K.D. drew attention to the pedagogical phenomena of folk life associated with nature. Ushinsky. Saratov fields, Kalmyk steppe, Vladimir swamps, Oryol-Tula hilly areas, Little Russian plains and Novorossiysk steppe, Belarusian sandy and wooded spaces, Vologda forests cannot but influence the nature of life and activity of the population of these places and, accordingly, the nature of pedagogical phenomena.
Making large excerpts from the "Introduction" by Karl Ritter, Ushinsky indulges in thoughts about the role of nature in the formation of man and the whole people, about the reflection of natural conditions in the national character. The influence of the totality of natural conditions on people is so powerful that the destruction of these conditions can bring a person to painful homesickness. Ushinsky believed that the reasonable use of the natural wealth of the motherland "brings the energy of the peoples, who freely and completely got it to share, to an amazing degree of height." His judgments about the "singing sons of nature", Ossian poetry, born in the naked glades of the severe, foggy clouds of the Scottish high coast; the forest song of a Canadian, the song of a Negro in a rice field, the song of a Kamchadal about a bear, the fishing song of an islander are filled with faith in the spiritual powers of each, even the smallest people. According to Ushinsky, "the impression from natural life through the highest spiritual medium can be transmitted to the life of education of an individual being or an entire people." And the spiritual strength of the people is always an indicator of high pedagogical and educational opportunities.
The upbringing of the rising generation was a condition and guarantee for the forward movement of human society. It was determined by the economic conditions of society, but, in turn, influencing all aspects of people's lives, it turned out to be a strong factor in the very economic development of society. The great functions of education also determined the special place of folk pedagogy in the totality of various knowledge and among other types of diverse activities of the working people. It penetrates into all areas of knowledge and activity of the people without exception and ensures their unity.
The only true education is that which serves the interests of the people. Education that does not meet these requirements is anti-people and can be characterized as anti-education, because it corrupts the human personality.
Public education in the past, notes I.T. Ogorodnikov, also included certain types of training, which involved the assimilation of knowledge enshrined in the centuries-old experience of mankind, i.e. in folk pedagogy, education and training were in a single holistic process and complemented each other. With the emergence of education organized by the exploiting classes, a threat was created to public education. Home education among the working people acted as a factor in establishing the connection between education and the working and spiritual life of the people. Education in state educational institutions acted as a means of re-education, overcoming the consequences of folk (home) education. This was especially characteristic of the monastic schools established in the 17th-18th centuries. for the "foreigners" of the Volga region. Differentiation by the ruling classes and their state of education and upbringing created a threat to the formation of an integral personality. That is why the principle of educative education, scientifically substantiated by Comenius, was of epoch-making significance in the history of education. Its great meaning was to restore the continuity of maternal (parental) education with the study of the native language at school, to ensure the unity of education and upbringing in general.
The spiritual contact of individuals bears the stamp of the continuity of generations. The spiritual treasures of the ancestors are preserved and transmitted in stories, retellings, legends, admonitions, proverbs. Ancestors speak through the mouths of their descendants, great-grandfather, ancestor speaks through the mouth of a grandfather. Thus, in strengthening the continuity of generations, the older generation participates both directly and indirectly - through their pupils, pupils of their pupils, through the spiritual treasures preserved by them. However, in the absence of writing, the farther into the depths of time the ancestors go, the weaker their voice is heard, the more difficult it is for their thoughts to reach. Here, folk pedagogy should come to the aid of truly public education at the state level, which, controlling and preserving all the best, will ensure the continuity of generations in a single process of education and upbringing.
Before the emergence of writing, pedagogical ideas were passed down from generation to generation with the help of oral folk art. Fairy tales, proverbs, sayings, riddles, legends and songs are wonderful monuments of folk pedagogy, a storehouse of pedagogical wisdom. The creative role of the masses in the development of spiritual culture is great. Researchers of the work of Pushkin, Lermontov, Turgenev, Gorky, Tchaikovsky, Glinka, and others convincingly show what influence oral folk art had on them. The basis and roots of great art are always folk.
Pedagogical culture, like culture in general, has always been nourished by folk roots. Such pedagogical requirements as the principle of conformity to nature, the principle of natural consequences, were reflected, albeit in the most primitive form, in the works of oral folk art long before they were substantiated in pedagogical science.
In the monuments of folk pedagogy, created hundreds, perhaps even thousands of years ago, the methods and methods of training and education, elementary pedagogical requirements have already been determined. They talk about accustoming children to work, children's tools, children's holidays, songs and musical instruments, the moral code of the children's environment, the aesthetic ideals of youth, etc.
The people are the only and inexhaustible source of spiritual values. Great artists, poets, composers drew inspiration from the people, from folk art. Therefore, their creations in all eras were accessible and close to the people. For the people, the main measure of spirituality and aesthetic value has always been labor. Aesthetic education was carried out in close connection with labor education. Even more: it was mainly carried out in the labor process. Take, for example, the songs of barge haulers, weavers, loaders, etc. They spun, sang, told tales; they worked in the field, they sang in the meadow... It is no coincidence that labor themes predominate in folk epic art.
The combination of labor and aesthetic education is also manifested in the fact that the workers skillfully and subtly decorated and lovingly finished the tools of labor. These guns had to be not only comfortable, but also so beautiful as to please the eye and cheer up. Decorations of labor tools, such as, for example, harness, sledge, cart, spindle, spinning wheel, comb, grinder, etc. etc. were in the nature of mass national artistic creativity. The people sought joy in work. Of course, there was little joy in forced labor, but the aesthetics introduced into the labor process facilitated the lot of the worker, made life more full-blooded.
Just as high as the aesthetics of everyday life was the morality of the common people. Selfless love for the motherland and hatred for the oppressors is a characteristic feature of the moral character of the working person.
Folk pedagogy, undoubtedly, set the tasks of the mental development of children. How many children's fairy tales, riddles, tongue twisters in oral folk art! All of them pursued pedagogical goals, one of which was the mental development of children. If the people's education system did not show concern for the intellectual development of the younger generations, then so many brilliant scientists, inventors, artists and writers would hardly have come out of the people.
Folk pedagogy also did not bypass the issue of the physical development of children. It is known that gymnastics and many other sports were inaccessible to the people. But all kinds of outdoor games, national wrestling, horse racing and other folk sports were quite widespread. Many peoples annually held national holidays with the obligatory inclusion of sports competitions in their program. The works of oral pedagogical creativity of all peoples reflect the concern of the working people for the health of the younger generation, they glorify physical strength, tirelessness, endurance, perseverance, etc.
Among the numerous treasures of folk pedagogical wisdom, one of the main places is occupied by the idea of the perfection of the human personality, its ideal, which is a role model. This idea originally - in its most primitive form - arose in ancient times, although, of course, the "perfect man" in ideal and reality is much younger than the "reasonable man" (the first arises in the depths of the second and is part of it).
The formation of a perfect person is the leitmotif of public education. The most convincing and most striking evidence that man is “the highest, most perfect and most excellent creation” is his constant and irresistible striving for perfection. The ability for self-improvement is the highest value of human nature, the highest dignity, the whole meaning of the so-called self-realization lies precisely in this ability.
In the oral art of all peoples, heroes are characterized by many features that testify to the richness of human nature. Even if only one or two words are spoken about this or that positive character, these words turn out to be so capacious that they reflect the whole range of personality characteristics.
The ideas of each people about the perfect personality developed under the influence of historical conditions. The peculiarity of the living conditions of the people is reflected in its national ideal. So, for example, the "real horseman" of the Bashkirs, Tatars, peoples of the Caucasus and Central Asia has some differences from the Russian "good fellow" by the nature of his activity, code of decency and good manners, etc. In the basic human qualities, the ideals of a perfect personality are still very close to each other. All peoples appreciate intelligence, health, diligence, love for the Motherland, honesty, courage, generosity, kindness, modesty, etc. In the personal ideal of all peoples, the main thing is not nationality, but universal principles.
The upbringing of national dignity was the foundation of the moral perfection of the individual. A high sense of national dignity also implied condemnation of behavior discrediting the nation, which contributed to the upbringing of responsibility to the native people for their good name, and to other peoples - for the good name of their people.
The people constantly remembered the goals of education, which they represented as concern for the improvement of the individual. As soon as the child was born, wishes were expressed to the newborn boy: “Be, like a father, strong, strong, hardworking, plow, hold an ax in your hands and drive a horse,” and the girl - “Be like a mother, friendly, modest, zealous to work, a craftswoman to spin, weave and embroider patterns. The wise old man expressed wishes to the child: “Be big! Before I came to you before the naming ceremony, I ate butter - let your tongue be soft and tender, like butter. Before coming to you, I ate honey - let your words be sweet like honey. In the very first prayer in honor of the newborn, he was blessed to be brave, brave, happy, honor his parents, elders and old, fellow villagers, live in health and cleanliness until old age, and have many children.
The name that was given to the child, among many peoples, was a wish reduced to a single word, reduced to a possible minimum by a magic spell. The Chuvash have more than 11 thousand names - good wishes. The meaning of numerous Russian names - Lubomir, Vladimir, Svyatoslav, Lyubomud, Yaroslavna, etc. - publicly known. The names reflect many of the characteristics of a perfect personality. Naming occupies a very important place in the structure of a person's self-consciousness, in his self-identification. Naming newborns by the names of the most respected members of the family and clan expresses concern for the preservation and development of the good features of their predecessors by descendants, for the transmission from generation to generation of all the best that people have achieved both in the spiritual and moral spheres.
One person cannot absorb all the perfections necessary for the people. Therefore, in folk pedagogy, the concept of the total, cumulative perfection of members of the genus was entrenched. In general, the desire for the perfection of the family, clan, tribe was characteristic of many peoples. The Buryats, for example, strove to take wives from a good family, which was considered an honest, friendly and numerous, healthy family. Russians, Ukrainians, Maris and Chuvashs considered a good industrious family, in which such qualities as high morality, chastity, modesty, kindness were cultivated, i.e. approximately the same requirements were imposed on the whole genus as on an individual person. Thus, the perfection of the individual grew into the perfection of the family (collective), the perfection of the family - into the perfection of the tribe, and it already led to the perfection of the people as a single and great collective of fighters for the right to a decent human life.
Folk educators tried to bring the goals of education into a system. In Central Asia, the commandment about the three good human qualities is known - a good intention, a good word, a good action. Among the Chuvash people talk about "seven blessings", "seven commandments". Their implementation was an obligatory goal of the national education system.
Ideas about the essence and content of human perfections testify to the stability of folk, ethnic ideals of education, which were carried out in life not only with the help of words, but also in concrete activities. The unity of word and deed is one of the strongest aspects of the national traditional pedagogical system, the living practice of education, which the working people considered in the aggregate of all its parts and carried out as a holistic process. The approach to upbringing as a holistic process was also manifested in the use of combined measures of influence on children and complex forms of organizing their life and activities.
The thousand-year experience of folk pedagogy has crystallized the most effective means of influencing the personality. The differentiation of educational means associated with the formation of well-defined personality traits is amazing. Let us turn, for example, to riddles, proverbs, songs, fairy tales, games, holidays as a means of influencing the child's personality. The main goal of riddles is mental education, proverbs and songs are moral and aesthetic education. Fairy tales, on the other hand, are called upon to contribute to the cumulative solution of the problems of mental, moral and aesthetic education, a fairy tale is a synthetic means. Festive game culture is a kind of pedagogy in action, where all means were used in harmonious unity, in a well-coordinated system, where all elements are interconnected. The games used songs, riddles, and fairy tales. The game is the most effective practical pedagogy, a materialized fairy tale.
Riddles are designed to develop the thinking of children, to teach them to analyze objects and phenomena from the most diverse areas of the surrounding reality, to compare their properties and qualities; moreover, the presence of a large number of riddles about the same object (phenomenon) made it possible to give this object a comprehensive description. The use of riddles in mental education is valuable in that the totality of information about nature and human society is acquired by the child in the process of active mental activity. At the same time, riddles about good fame, lies, gossip, grief, about life and death, youth and old age certainly contain material that in one way or another encourages young people to improve their moral qualities. The highly poetic form of riddles contributes to aesthetic education. Thus, riddles are combined means of influencing consciousness, with the goal of carrying out mental education in unity with other aspects of the formation of a perfect personality.
The same should be said about proverbs and songs. The purpose of proverbs is moral education, songs - aesthetic. At the same time, proverbs call for work, the development of the mind and the strengthening of health, but this is done again under the guise of a call to fulfill a moral duty. Songs are a means of influencing feelings and consciousness, but they contain riddles and proverbs; besides this, there are also independent riddles-songs.
In the described genres of oral folk art, the unity of content and form, purpose and means is seen: in riddles, the smart is the goal, the beautiful is the means, in proverbs morality is the goal, the beautiful and smart is the means, in the songs the beautiful is the goal, the smart is the means. Fairy tales, as mentioned above, are designed to bring into the system the pedagogical roles of riddles, proverbs and songs, of which there are many in fairy tales.
It is noteworthy that the people took care not only to determine the functions of individual genres of oral creativity, but also distributed them among individual age groups in accordance with the specific tasks of education and self-education. For example, children willingly use riddles and songs in their environment, although new riddles to children and adolescents are mainly communicated to adults, who themselves almost never resort to riddles in their environment, proverbs are most common among older people and are communicated to children and young people for the purpose of educational influence, the latter rarely resort to them in their midst; songs are most common precisely among young people, the elderly almost never sing, and the individual performance of songs by a small child and teenager is unusually rare. Fairy tales are not popular among adults, but they are very loved by children and teenagers. One of the combined means of influence in a given age period is of predominant importance. This by no means excludes their joint and parallel application. The variety of poetic forms and content of songs, fairy tales, riddles and proverbs indicates that folk pedagogy, defining the features of a perfect personality, simultaneously showed concern for the realization of the ideal of a perfect person. It is clear that such a purposeful system of education could not take shape without the presence of an element of consciousness in the pedagogical creativity of the masses.
A differentiated approach to the techniques, methods and forms of education ensured the concreteness and purposefulness of the work on the formation of the traits of perfection. The education program sometimes turned out to be distributed over years, months, and even days of the week and was closely connected with annual work cycles.
The improvement of a person was presented by the people quite concretely and definitely: it was not only about the synthetic image of a perfect person, but also about the formation of specific personality traits. The most important place in the formation of these qualities was assigned to labor. In the oral art of many peoples, ideas about the unlimited possibilities for improving a person in labor are widespread.
The main and decisive factor that unites combined measures of influence on children, complex forms of organizing their activities into a single whole is nature. The initial impetus for the awakening in man of the idea of perfection, which later developed into a conscious desire for self-improvement, was the idea of the harmonious perfection of nature.
The life of a child in harmony with nature helps to strengthen his health, has a beneficial effect on mental development. Nature and life are recognized by the people as the best educators. They develop in peasant children the habit and love for work, since the latter see a constantly working father and mother and often help them themselves, and free labor, as K.D. dignity. In the bosom of nature, the child is encouraged to devote himself for a long time and inseparably to the observation of some one phenomenon, one impression. As a result, concentration and depth of thought are brought up in him. Nature enriches the child's mind with important knowledge and interesting information, and through this contributes to a broader and more comprehensive growth of the intellectual powers of children. The aesthetic role of nature is indisputable. The people, drawing their inspiration from the contemplation of her beauties, poetized her in their songs, fairy tales, epics. So, nature contributes to the formation of all aspects of a person's personality, and, under the condition of conscious pedagogical activity of adults, is a powerful pedagogical factor.
The program of educating a perfect person is multifaceted and extensive. There are various means of its implementation. Let's consider them in more detail.
