Ethnocultural education: essence, functions, concepts and social aspect. Ethnocultural needs in the field of modern education Ethnocultural education in higher education
Ethno-cultural education Ethno-cultural and ethno-artistic education is the process of a pedagogically organized and controlled entry of a person into a culture that preserves ethnic characteristics in order to preserve and develop the personality and culture itself. n. The success of the educational process depends largely on teaching methods. n. The teaching method is the way to achieve the desired result, the way to achieve the goal. Depending on the tasks set, methods are distinguished: verbal-visual, practical, reproductive and productive, problematic, heuristic, etc. Methodological techniques are part of the method, they provide motivation, stability of memorization, mental and creative activity, interest in the subject, etc.
Art education is the process of assimilating knowledge and skills in the field of art in a particular system. The result is the preparation of the student for the occupation of professional artistic creativity. Ethno-artistic education involves the study and development of folklore. Art education is also a system of training qualified specialists of all types of plastic arts and art critics. It provides training for artists of higher and secondary qualifications. The system of art education includes: higher educational institutions (academies, universities, institutes), secondary specialized (art schools, art schools), as well as children's art schools of arts.
Ethno-artistic education Echo - includes three components: 1. Propedeutic is an ethno-cultural space created in the family, in preschool education institutions, where the first acquaintance with the history of the people, their culture, national images, rituals and customs is carried out. 2. Fundamental educational ethno-artistic education of institutions of general and vocational education. Institutional form of ECHO. 3. Activity is provided by institutions of the system of additional education, social and cultural sphere, centers of creativity.
Methods In the ethno-artistic education of schoolchildren, the following methods are used: The method of restoration (restoration) of ethnocultural information allows you to recreate the spirit of folk culture, its images, feel their originality, try to interpret your own impressions, find the right words. The use of fiction helps to choose the necessary techniques for working with children. A method of observing cultural phenomena (holidays, festivities, games), household items, works of art. Observation helps to see the ethnocultural layer in works of art, in everyday life; to notice the special, the specific; to perceive the originality of forms, colors, ornaments, to understand NHT. A prerequisite for the development of thinking, interest and desire to “create” is motivation. The younger the age, the more specific the problem, the task should be.
Communication The method of conversation. Children are given great independence in choosing the method of text analysis: drawing up a map-scheme of travels of fairy-tale characters, a plan; film-strip; oral reasoning-conversation, as well as a combination of these methods. The conversation is based on the questions that are discussed in the lesson. The teacher's creative story. The teacher's speech should be filled with a sense of deep respect and benevolence for literary texts, subjects and for the material selected for classes. Children need to have different conversations about the conditions and how our ancestors lived at different times, how they overcame adversity, what they worked on ... Conversations help children understand the inner world of their people, form patriotic and spiritual and moral qualities.
Immersion in culture 1. The method of referring to the original, ie to the monument of folk culture or genuine works of art or their displays (slides, videos, reproductions). The show must simultaneously be accompanied by a literary, musical, artistic or theatrical composition. Especially important is the teacher's personal example, his ability to master the artistic word. n. The complex impact of folk art on a child develops imagination, artistic thoughts, and forms national images. The complex impact of painting, music, poetry, dance, the inclusion of emotional experience in practical work with children give positive results. By varying the Russian folk melody, the poetic word, the teacher emotionally tunes children up, creating a special atmosphere for the child's creative activity. 2. The method of projects in the ethno-artistic education of schoolchildren Research practice is one of the most effective ways of a child's development, since the most solid knowledge is not the one that is acquired through learning, but the one that is obtained independently in the course of one's own creative research. When studying NHC, the help of a teacher will be needed at different stages of research activity.
Conditions for the effectiveness of classes in ethno-cultural education and enlightenment n Consideration of age n Motivation of parents of audience characteristics n Taking into account the level of integration of people into culture n Taking into account the level of knowledge of the language of classes among students n Motivating children n Level of proficiency in the teacher's material n Amusement, the possibility of introducing culture in practice
Choosing a topic The topic should be interesting, exciting and doable, its solution should bring real benefits to the project participants. The theme should be original, it needs an element of surprise and unusualness. Hypotheses appear as possible solutions to the problem. The collection of ethnographic material involves the accumulation of records and their analysis. The research results can be prepared in the form of a report, video film, report, collection, album. New forms of organization of cognitive and creative activity of children in ethno-artistic education n. Children's conference. Currently, school conferences are held within the framework of the activities of the Children's Departments of the UNESCO Chair, created in educational institutions. The children's department of the UNESCO Chair is a new promising playful socially significant form of ethno-arts organization. education of children on the basis of interaction between school and university. The goal of the Children's Department of the UNESCO Chair is to unite the efforts of teachers and schoolchildren in the development and preservation of the cultural heritage of the peoples of Russia and the world.
Methodology n. The results of creative activity are drawn up in the form of abstracts, stands, accompanied by a creative show. The methodological basis of the ideas of ethnocultural education is the works and ideas of Russian philosophers who emphasized the special features of the spirituality of the Russian people (Slavophiles A.S. Khomyakov, I.V. Kireevsky), highlighted collegiality (N.A. Berdyaev, V.S. Soloviev, S.N.)
Philosophers about folk culture n. The return to life of His "national spiritual true values of the face." Ilyin defined the NHT as a national culture, "a living culture, thanks to which historical psychology." the path of the spiritual is revealed The author attached special importance to the renewal of Russia as a Russian folk tale. He tried to urge teachers to teach children to solve the most important task. Ilyin I., Berdyaev N.A. , prophetically to the spiritual core of Russian culture, spoke of spiritual renewal thanks to which and the revival of Russia. The best qualities of the works "The origins and meaning of the peoples of Russia: the aspiration of Russian communism", "Russian for goodness and perfection;" faith and idea ”,“ Self-knowledge ”,“ The path to striving for ideals; evidence ”he calls for - industriousness, non-acquisitiveness, people to rise and again love for their native land, to find their culture, reverent attitude to nature.
Formulate your wishes More attention to the religious component More materials about ethnic art Methods of analysis of ethno art Foreign experience THIS Folklore traditions of the peoples of Russia Symbolic forms of culture Spiritual chants Song and dance in ethnoculture Painting and its plot in ethnoculture
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The collection presents theoretical questions on ethnocultural education and methodological recommendations based on the experience of some institutions of additional education for children in the Kaluga region.
This manual is intended for specialists in continuing education.
Introduction.
In modern pedagogy, the problem of ethnocultural education has developed into an independent scientific problem, which requires serious attention. This problem is becoming an independent direction of pedagogical science. The specificity of ethnocultural education has its own boundaries: they are open from mono-ethnic to multi-ethnic ethnocultural education. The problem of ethnocultural education presupposes the comprehension of mono-ethnic depth and multi-ethnic breadth, issues of intercultural interaction.
Approaches to solving the problem of ethno-cultural education in the pedagogical culture of Russia have several opposite paths: ethnophilological - through the development of ethno-language and, in general, through the improvement of linguistic competence; ethno-artistic - through deepening attention to folk art culture in the process of education; ethnopedagogical - through ethnopedagogy of the educational process; regional studies - through regional studies with varying degrees of depth and breadth of its ethnocultural problems in education, culturological - through the knowledge of ethnoculture as a part of civilizational culture; ethnocultural - through the knowledge of ethnoculture in its systemic integrity. These opposite paths became more active (the first two) and arose in the culture of Russia at approximately the same time - from the last third of the twentieth century - and at the turn of the century entered pedagogical theory and practice. It is in the interaction of these counter currents that ethnocultural education should develop.
At present, there is an acute need to revive the Russian national idea, culture, study the history of Russia, its native land in order to educate the moral personality of a citizen. Of particular importance for the revival of Russian culture is the return to the traditional system of morality, formed by folklore and Orthodoxy, the historical and cultural heritage of the native land. Legends about native places, Orthodox parables, traditions and rituals, song folklore, ancient crafts of Russian culture and specifically Kaluga province provide rich food for the mind, are valuable material for additional classes in UDOD Kaluga region.
This collection presents theoretical questions on ethnocultural education and methodological recommendations based on the experience of some institutions of additional education for children in the Kaluga region.
The purpose of this publication is to summarize and disseminate the experience of ethnocultural education in institutions of additional education for children in the Kaluga region.
ChapterI... Ethnocultural education: an introduction to the concept, problems, ways to solve them.
Senior Lecturer of the Department
pedagogy of KSU named after
Features of ethnocultural education. Ethnocultural orientation of education and upbringing is one of the topical directions of modern educational policy. Learning about your native culture should start with mastering your native language. Language should be viewed as a single spiritual and cultural space of national existence.
The degree of elaboration of the problem... The methodological and theoretical foundations of ethnocultural education were developed at the philosophical-historical, historical-pedagogical levels. Consideration of the philosophical and historical provisions theoretically substantiating the categories "ethnos", "nation", "behavioral models of ethnos", "ethnic picture of the world", "ethnic identity", "ethnic psychology", "traditions" is revealed in the works of F. Barthes, ... Various concepts of modern researchers that consider the importance of studying the cultural and pedagogical heritage of an ethnic group, the dialogic nature of cultures are presented in the works,. The study of traditions from the standpoint of semantic and functional purpose in the areas of culture and social life, in real practice and science was carried out, etc. The work on the study of this problem in ethnographic research, etc. was especially fruitful. The methodological significance of the study of culture as a socio-historical phenomenon, a specific way of life in the unity and diversity of historically developed forms, material and spiritual values is revealed in the works of E. Tylor, A. Toynbee, O. Spengler and others. The development of the problem of the influence of culture on the enrichment of the spiritual world of the individual was reflected in research, etc. Questions of the relationship between the formation and development of civilization and culture, culture and education are raised in the works of E. Shils and others.
The problem of the relationship between culture and education as the disclosure of the essential forces of a person, a change in the view of the world, a change in the person himself and the world perceived by him is reflected in the cultural approach to education in research, etc. Consideration of personality development in the aspect of the educational paradigm based on the theory of the formation of a system of values presented in works,. The essence of ethnoculture, its functions, development trends, conditions for revival and preservation in modern conditions have been developed in research, etc.
The views of prominent teachers and public figures on the interpretation of the role and importance of the principle of nationality in public education are summarized in the works of Rosinsky, etc. The place and educational significance of the ideas of folk pedagogy were considered in works, etc.
Consideration of the psychological foundations of the formation of the ethnocultural personality of preschool children and the substantiation of the ethnocultural connotation of preschool education is presented in the following main directions:
- the relationship of personality and culture of childhood (F. Aries, E. Erickson, M. Mead, etc.);
- psychological characteristics of the development of social and cultural experience by children, the characteristics of the personal development of the child in the development of ethnic culture (, etc.);
- the role of a social attitude in the formation of an ethnocultural personality, its functions, conditions of engagement, the relationship between social and ethnic attitudes (G. Allport, etc.);
- the formation and development of ethnopsychological mechanisms, patterns, personality traits, national uniqueness of activity (R. Redfield, etc.);
- ethnocultural approach in the selection of content, forms, methods, conditions, construction of an ethnocultural environment; the role and place of the teacher in the organization of pedagogical activity in a multicultural polyethnic environment (, etc.);
Let's highlight the main provisions on which ethnocultural education can rely:
● the need to include in the education system a national (national-regional and school) component based on the ideas of the polylogue of cultures, polylinguism, modern value orientations of the individual and society, which, if implemented, allow representatives of different ethnic communities to live and develop their culture;
● substantiation of the special content of ethnocultural education, in which the components that provide the individual with the opportunity to self-identify as a representative of a particular ethnic culture and tradition, to enter into an equal dialogue with the existing foreign cultural environment, to engage in modern world general civilization processes - to join the most universal knowledge covering global changes in the life of the world community and methods of international cooperation, including human rights and international law, issues of economics, ecology and the history of world civilizations, foreign languages and formal languages of modern means of communication;
● determination of the variability of the ethnocultural component of education, which can be implemented in the form of basic and additional classes, in lesson and extracurricular activities, subject and integrated courses, using the whole variety of modern pedagogical technologies;
● recognition of the need to develop curricula and programs on the subjects of ethnocultural education as a promising direction for achieving real diversity and variability of the content of preschool, school, additional and postschool education.
Developed and implemented in educational practice developing models ethnocultural education: subject-thematic, value, institutional, project. These models increase the potential and developmental focus of education and training. Experience has been accumulated in the implementation of the author's concepts and experimental programs: the concept and program of multicultural education, implemented in the Center of National Cultures created on the basis of UVK No. 000 (); educational models based on the values and ideals of Russian culture, developed at the Moscow State University of Culture and Art () and at the Primary School - Kindergarten No. 000 (); an experimental model of ethnology in kindergarten, created in the IIOO (), programs "Ethics", "Lithuanian language", "Geography of Lithuania", "History of Lithuania in school No. 000; an integrated art history course at school no. 000 with a Georgian component; course "History of the Jewish people", integrated into the basic course of history (УВК № 000); course "Russian Literature" for students in grades 5-11 of school No. 000; author's programs for studying folk subjects and folk cuisine (UVK № 000, schools № № 000, 1247, 1331, 858, 624, 1148, 1186, etc.). The program of the educational area "Art" widely includes topics on folk cultures and art: Russian folklore, folk music and folk traditions in Russian art (educational institutions with a Russian component of education);
● programs are being implemented additional ethnocultural education on the basis of schools with an ethnocultural component and national-cultural centers: folklore, choreographic, choral, music studios and ensembles, museum and local history work, ethnographic expeditions;
● the formation of the system has begun cultural and linguistic adaptation for children of forced migrants who do not speak Russian well. One of the main directions of modernization of education is the study of the Russian language according to the program "Russian as a foreign" in educational institutions with a contingent of students who do not speak or have poor command of Russian.
● the first experience of scientific, methodological, organizational, psychological and informational accompanying the cultural and linguistic adaptation of children who do not speak or have little command of the Russian language
● created scientific and methodological base development of ethnocultural education. There were original textbooks aimed at introducing an ethnocultural component in teaching various subjects of the humanitarian cycle: the textbook "Ethnology" for grades 10-11 (editor - prof.), A program and a set of four MHC textbooks for grades 5-9 (author - prof. and prof.), a textbook on history and social studies for high school "Mosaic of Cultures" (authors V. Shapoval, I. Ukolova, O. Strelova, etc.). In the series "Instructive and methodological support of the content of education in Moscow" of the Moscow Committee of Education, the publication of collections "Ethnocultural (national) education in Moscow" has begun. In 2000, the Moscow Institute of Open Education began work on the creation of special programs for teaching children who do not speak or have little command of Russian. Programs for children 6-7 years old (author) and Programs for children 8-12 years old (author and) have been published. For the scientific and methodological support of the implementation of the ethnocultural component of education, the Center for International Educational Programs was opened at the Moscow Institute of Open Education. The problems of ethnocultural education, the prospects for its development are constantly discussed at interdepartmental scientific and practical seminars organized by the Department of Education, the Center for Interethnic Education "Ethnosphere", the Committee for Public and Interregional Relations of the Government of Moscow;
● formation of youth clubs for interethnic communication system "Ethnosphere". A project of UNESCO Associated Schools is being implemented, in which educational institutions with an ethnocultural component of education are actively involved.
Today, an urgent need is to increase the role of ethnocultural education, tolerance and correctness of intercultural communication as factors in achieving civil harmony and interethnic peace, the transition to a qualitatively new level of ethnocultural education. The urgency of this task is determined by new, rapidly changing socio-cultural and ethno-contact situation in Russia. In many respects, this situation differs significantly from the situation in the first half of the 1900s and, obviously, will change rapidly and further;
· An increasingly significant role in ethnic self-determination and intercultural relations of the confessional component: religious values and symbols, spiritual heritage and traditions;
· Tendency to politicize ethnic and confessional differences. In the context of significant political differentiation of the Moscow society, this creates the possibility of exploiting ethnic and religious differences;
· Active and often negative impact on the formation of ethnic identity, the atmosphere of intercultural and interethnic relations in the Moscow media;
All this requires a certain renewal of the content, directions and forms of organization of ethnocultural education.
Main problems:
The current system of schools / classes with an ethno-cultural component of education covers a small part of educational institutions in Russia and, thus, does not meet the growing complexity of the multicultural and ethno-contact situation, the needs of a systemic response to negative, potentially conflicting tendencies of interethnic, intercultural relations;
· The mass school has not yet exerted the proper influence on the socialization of schoolchildren in the field of intercultural relations. The formation of ethnic identity and intercultural communication skills is mostly spontaneous, under the strong influence of the "street" - in line with the spreading in everyday life negative ethnic stereotypes and primitive images of other cultures. The function of socialization in the field of interethnic, intercultural relations is often taken on by informal youth communities, often associating ethnic identity with cultural and racial prejudices, violence and intolerance towards others;
Creation of a Moscow-wide system of adaptation and integration of migrants, including teaching children of migrants the Russian language with the aim of their subsequent inclusion in the educational process on a general basis, propedeutic training of children of migrants in the content of primary education, social adaptation (lessons of social integration), and cultural adaptation - acquaintance with the history, geography and culture of Russia and Moscow, the realities of Russian (Moscow) life, psychological support of migrant children throughout the entire learning process. There is no well-established exchange of information on the education of children of forced migrants between interested persons and organizations;
· The problem of certification, control and methodological support for the introduction and teaching of ethnocultural and ethno-confessional courses has not been resolved. The content of such courses is developed by educational institutions (with state status) independently and in some cases is determined by programs and teaching aids published in other countries and not having a Russian certificate. This makes it difficult to determine uniform state requirements for programs of teaching national languages and literature within the framework of the ethnocultural component, allows the possibility of its arbitrary orientation towards the educational standards of other states;
· The system of examination of foreign programs and textbooks used in ethnocultural education has not been established;
· In the absence of a state standard of ethnocultural education and due to the underdevelopment of its directions and forms, difficulties arise in quantitative and qualitative assessments of the level of ethnocultural education in public educational institutions, the compliance of these institutions with the stated goals and objectives. The requirements to be met by the programs of teaching national languages, as well as the required number of hours of study load for their study, have not been determined. The level of requirements for the study of history, literature and other academic subjects within the framework of the ethnocultural component has not been determined either;
● in the context of emerging problems requires a significant expansion and renewal of the regulatory and methodological base of ethnocultural education. This concerns the organization of the educational process within the framework of the ethnocultural component, the content, level and volume of programs that give the right to open an appropriate educational institution. It is also necessary to develop a normative document defining and regulating the work of individual classes, associations with an ethno-cultural component of education;
● the citywide system of training and retraining of personnel working in the field of ethnocultural education, as well as their certification, has not been established. Without this, however, it is impossible to achieve an increase in the effectiveness of ethnocultural education, determined, first of all, by the teacher's preparedness for the spiritual and moral development of the child's personality and dialogue with students, the individualization of the learning process, and the constant solution of educational problems. This requires not only subject, but also special educational, socio-psychological competence of teachers and administrators of the relevant educational institutions.
Principles, features and guidelines for the development of ethnocultural education
The content of ethnocultural education orients the upbringing and development of a child's personality towards the formation of so-called basic sociocultural identities, which, as a rule, are lifelong and set the location, self-perception of a person in the world. The basic ones include civic (national) affiliation, confessional, civilizational affiliation. In the mass consciousness, the aggregate of basic identities usually forms an integral image of the native country, the Motherland, which is included in the image of the rest of the world. Fluency in the state language of the country plays a particularly important role in shaping this image and harmonizing its components. The 1994 concept defines three types of cultural communities, different in their scale and character of identity, to which the content of the component of ethnocultural education is oriented. On ethnic community, to which the child belongs by origin, preserving its language, cultural heritage, customs and traditions of ancestors. The subjects of ethnocultural education (especially in terms of defining its goals and objectives) are state as a representative of society as a whole, regional authorities as representatives of the regional community, separate groups of citizens, striving to preserve their ethnocultural and linguistic identity.
The peculiarity of ethnocultural education is that it allows - within the limits established by law - free ideological self-determination, receiving education in accordance with their ideological attitudes, the choice of parents as legal representatives of the child. This gives ethnocultural education as a whole a fundamental ideological polysemy and cultural pluralism.
The value of the potential of worldview and cultural diversity inherent in the content of ethnocultural education, the need for its preservation and harmonious development are expressed by the ideological and regulatory principles of the development of this educational field.
Worldview principles:
● forming, as standards and results of humanitarian education, an understanding of the fundamental importance of the diversity of world cultures as a universal value, respect for a different opinion, the ability to find and implement a reasonable compromise and a way to resolve the conflict as a condition for the existence of every person and human communities in the modern world;
● respect for the cultural heritage of Russia and Moscow as the capital of the Russian state, a hotbed of Russian history and culture, a city with centuries-old traditions of interethnic, interfaith and intercultural communication;
● unification of various options for ethnocultural education around the principles and priorities of preserving the unity of the federal cultural, educational and spiritual space, consolidation of the peoples of Russia and into a single all-Russian nation, the formation in combination with ethnic self-awareness of the all-Russian self-awareness, ensuring high-quality education of children studying in the languages of the peoples of Russia:
● recognition of the priority importance of civic unity, civic solidarity, knowledge of the Russian language as factors of interethnic integration of Muscovites into a single metropolitan society in relation to the values and attitudes of mono-ethnic development: ethnocentrism, ethnic isolation and corporatism:
Regulatory principles:
Recognition for persons belonging to ethno-cultural minorities the right to preserve and develop one's culture and to preserve the elements of identity: religion, language, traditions and cultural heritage. In expanded form, this principle is enshrined in the Document of the Copenhagen Meeting of the Conference on the Human Dimension of the CSCE 1990; the 1990 Paris Charter for a New Europe; The Declaration on the Rights of Persons Belonging to National or Ethnic, Religious and Linguistic Minorities, adopted in 1992 at the 48th session of the United Nations on Human Rights; The 1995 Framework Convention for the Protection of National Minorities of the Council of Europe; The 1994 Convention on Ensuring the Rights of Persons Belonging to National Minorities, signed by the CIS member states.
The 1997 Regulations on an Educational School with an Ethnocultural (National) Component of Education in Moscow recognizes "the right of institutions of national (ethnocultural) education to develop educational activities and develop an educational program on ideological, spiritual and moral foundations and in the forms corresponding to them", as well as the right of the highest self-governing body of the school to determine "ethno-confessional academic subjects for the study of religions, recognized as culture-forming in the respective national communities and shaping the way of life of the family, people, state, and also to determine the scope of study of these subjects";
· Providing cultural conformity of education- correspondence of the content of education to the cultural heritage and historical memory of the people, society, country, national traditions and spiritual and moral values, including knowledge about the religious traditions of this culture, while observing the principle of voluntariness in the choice of culturally and religiously oriented subjects. The legal rights of citizens to free ideological self-determination, the choice of education in accordance with their ideological, cultural and religious values. At the same time, representatives of ethnic and religious minorities know the national culture of their country of residence. This principle is enshrined in the Constitution of the Russian Federation, which makes it a duty of citizens to “take care of the preservation of the historical and cultural heritage”, the RF Law “On National and Cultural Autonomy” (1996), the RF Law “On Freedom, Conscience and Religious Associations” ( 1997). The last law recognizes "the special role of Orthodoxy in the history of Russia, in the formation and development of its spirituality and culture" and identifies "Christianity, Islam, Buddhism, Judaism and other religions" as an integral part of the historical heritage of Russia. The above-mentioned "Regulations on an educational school with an ethnocultural (national) component of education in Moscow" connects the cultural conformity of education with the preservation of national identity, the development of the national (native) language and national culture, the implementation of the national and cultural rights of citizens of the Russian Federation, certain ethnic communities ”;
· the secular nature of education in state and municipal educational institutions enshrined in the Law of the Russian Federation "On Education" (1992). The RF Law “On Freedom of Conscience and on Religious Associations (1997) allows the teaching of religion to children by religious organizations“ outside the framework of the educational program ”. According to the "Regulations on an educational school with an ethnocultural (national) component of education in Moscow", "the secular nature of the state system and educational programs implemented in the school are ensured by the organizational and legal independence of the state educational institution from religious and atheistic organizations, the accountability of the school director to the Founder in the supreme self-government body in schools, control of the Founder's methodological services over the development of educational standards and teaching ethno-confessional religious studies and other world outlook courses ", teaching religious disciplines is optional, at the request of citizens.
The ethnocultural component of education today has a wide public, intercultural, international and educational significance. It combines educational, cultural, social, civic and personal principles, provides a connection between socialization, socio-psychological adaptation, socio-cultural integration with the need for a sense of cultural roots, psychologically strong ties, the desire to cognize and master the world - with the need for cultural identification with a certain ethnicity, a religious community with the cultural and historical heritage of a group, a regional community, and the country as a whole. Ethnocultural education can play an important role in ensuring the harmonious development of the individual and its social and pedagogical support. State educational institutions with an ethnocultural component should combine meeting the needs of citizens in preserving their ethnic identity, in-depth study of their native language, acquaintance with the traditional religious worldview with the implementation of the state order associated with the need for the harmonious inclusion of the wealth of the cultural and spiritual heritage of the people in the state, national and regional socio-cultural context, ensuring the required level of proficiency in the Russian language, in which education and upbringing is conducted in these institutions, creating conditions for equal access of citizens to education, improving its quality and the effectiveness of the state education system.
A wide and specific socio-cultural and educational format gives ethnocultural education the character of a special educational system.
Its features are determined by:
● complex nature of functioning and development the ethnocultural component of education - the possibility and necessity of extending it to all the socio-cultural space that forms the personality: school, family, school and non-school environment, ethno-contextual situation, social institutions, mass media, etc .;
● multidisciplinary pedagogical support ethnocultural component. Its quality and effectiveness are ensured by preschool pedagogy, school pedagogy, vocational education pedagogy, social pedagogy (out-of-school system of social employment for children and adults), comparative pedagogy (comparing the functioning and development of the corresponding educational systems in different countries), special methods of teaching Russian and native languages, literature, history and other academic subjects, as well as methods of interaction between students, both with other students and with teachers, links of pedagogical science with ethnology, psychology, cultural studies, psychology and other sciences;
● as a basic target setting - harmonization of student personality development in the unity of spiritual, moral, sociocultural, psychological conditions and components of such development: preservation of the native language, the wealth of ethnocultural and spiritual heritage on the one hand, inclusion in the civil, state integrity through complete mastery of the Russian language, knowledge of the history of Russia and the Russian state, the legal foundations of the Russian Federation, respect for the right of the modern individual to cultural identity;
● from the point of view of the functioning of the ethnocultural component of education - maintaining a positive connection between the harmonization of personality development and its socialization and integration into society... Fulfilling this task, the ethnocultural component of education implements the following functions:
- sociocultural identification,
- educational support and educational development,
- spiritual, moral and aesthetic education,
- social adaptation and integration - adapting to a changing environment and maintaining the required level of solidarity,
- sociocultural communication - interaction with the aim of transferring or exchanging information.
Has specific features and realization proper educational and upbringing functions of the ethnocultural component of education:
● in the field of didactics - unity of learning and communication, educational process and cultural co-creation, striving for self-affirmation, a positive image of “their” culture with intercultural cooperation;
● in the field of educational content - knowledge of Russian, native, foreign languages, national and Russian literature, Russian and regional cultural and religious heritage, diversity and unity of the modern world, world religions, the structure of Russian society and state (courses in civic studies, Russian studies and local history), interethnic and intercultural relations in the courses of history, Russian literature, geography, fine arts and MHC, physical culture, geography, the basics of comparative grammar, elements of scientific ethnology, ethnopsychology and cultural studies; education of values and feelings patriotism, civil solidarity, tolerance, responsiveness, openness, benevolent or neutral attitude to ethnic and cultural characteristics; shaping skills enter into an intercultural dialogue, evaluate cultural information, not accentuate ethnic and racial differences in interpersonal relations, correctly determine the ratio of one's own, group, ethnocultural and national interests, develop skills introspection, self-correction of behavior and compliance with accepted etiquette feed, functional social literacy, sustainable self-identification of a person in an intercultural environment; integration of acquired knowledge, skills and abilities in the form of intercultural and civil competencies: effective understanding communication, critical thinking, conflict resolution, socio-cultural and ethnocultural research, social and cultural design;
● in the field of organizing educational work - respect for the student's personality, while educating students in the spirit of friendship, cooperation and cultural mutual enrichment, creating an atmosphere of trusting relations between teachers and students, forming a personal principle through a group, and a group - through a personal one, reliance on internal activity, experience, the zone of proximal development of the student;
● in the field of organizing school space and the way of life of the school - creating permanent cultural an environment that stimulates the development of a general culture, mastering the Russian language and various types of culturally related activities, positive intercultural contexts (interethnic, interfaith, interregional, international), learning through school experience, transferring the experience of intercultural communication from an educational situation to a real one.
The peculiarities of the ethnocultural component of education should also be considered in connection with the global changes in the nature of education that have taken place in recent decades. Should be considered priority directions of updating educational activities, which are recognized as educational landmarks in UNESCO documents and are among the priority tasks of the modernization of Moscow education:
● education compliance the promising needs of modern society, which requires an increase in the role of the developmental beginning of learning, the modern quality of training in the communicative sphere (including in the field of the Russian language), purposeful preparation of students for inclusion in a rapidly changing socio-cultural reality, systemic pedagogical support of the student's personality, the formation of modern civil and intercultural competence. In this regard, a new quality of realization of the potential and functions of the ethnocultural component of education is also required. It is necessary to move from elementary forms of satisfying the ethnocultural needs of certain groups of citizens (in-depth study of the native language, native literature, folk traditions, etc.) to the creation of a comprehensive systems of socialization of cultural adaptation, integration and cultural self-determination of children from different ethnic groups; systems with a different range of educational services containing an ethnocultural component: for children of migrants who do not speak Russian well, for preschool, school, additional and higher education institutions, for retraining courses for educational and administrative personnel;
● continuity of modern education as a qualitatively new condition for its renewal. The ethnocultural component of education also acquires quality multi-level, multifunctional process, which covers both the stages of preschool, school and additional education, as well as the stages of training teachers, educating young people and organizing their leisure time, improving the qualifications of employees of educational institutions, as well as teachers working with children of forced migrants, training and retraining civil servants, workers and culture , police and passport and visa services, media representatives;
● compliance with the objectives of the activities of educational institutions public and individual expectations. These expectations today are no longer limited to the reproduction of social experience and the existing system of social relations and social roles, they are guided by innovative changes in the existing culture, social, professional and educational environment. The value becomes the ability and willingness to adequately perceive new social situations, quickly and constructively change their private, temporary identities. Educational institutions with an ethno-cultural component of education face a serious problem of providing balance between supportive and innovative types of learning, the reproduction of cultural heritage as an indispensable condition for the full development of the personality, its preparation for mastering the situation of rapid social changes;
● compliance of the educational process and its pedagogical conditions, including the competence of the teaching staff, the needs and needs of the student's personality. In the field of ethnocultural education, this means compliance tasks of the respective educational institution states and competence of the teaching staff: learning and communication style; organizational mechanisms of school life; the real status of academic subjects; expectations of teachers from students; school images, psychological, cultural, linguistic competencies of teachers - the specifics of this educational system, its principles, functions and tasks. It must be remembered that the effective content of ethnocultural education is reflected not in the textbook, but in the image and position of the teacher, his ability for intercultural dialogue with the class and individual students, for the conscious implementation of the general educational strategy by the teaching staff. The school cannot instill in students the feelings of tolerance, responsiveness, openness, the skills of cultural identification of the individual, if these personal positions and attitudes are alien or indifferent to the teacher himself;
● correspondence of the state of the student body, its educational and non-educational activities self-disclosure opportunities, self-realization of the student. In ethnocultural education, this landmark is implemented in understanding by senior students of the goals and purpose of this educational institution, their involvement in situations of social and intercultural interactions: in the activities of youth clubs, in the organization of holidays that support the traditions of the school, national-cultural community, local community, city, participation in socially oriented projects and leisure activities;
● direct inclusion of the content of education and the entire educational process in the formation of social experience of students, the accumulation of social experience through learning and learning through the acquisition of experience. When applied to ethno-cultural education, this means representation and effective the inclusion of its various directions and forms in the processes of sociocultural adaptation, socialization, identification and integration of students.
These benchmarks are consistency, continuity, multilevel and multifunctionality of the activities of institutions with an ethnocultural component of education, a combination of supportive and innovative teaching, compliance with the objectives of educational institutions of the state and competencies of teaching and student teams, the inclusion of ethnocultural education in the creation of favorable conditions for adaptation and integration into the social life of the society of representatives different ethnic groups and, above all, recent migrants, represent the most important foundations of development - improving the quality, availability and the effectiveness of ethnocultural education in Russia.
To the main goals school activities include:
● preservation of national identity;
● development of the national (native) language and national culture; implementation of the national and cultural rights of citizens of the Russian Federation who identify themselves as belonging to certain ethnic communities;
Special goals and objectives include:
● development of the child's personality based on the harmonious inclusion of the wealth of the national cultural heritage in the all-Russian socio-cultural context;
● creation of conditions that ensure the use of ethnic culture for the effective development of a creative person in all areas of his future activities;
● satisfaction of ethno-cultural needs in the field of education;
● providing each student with the opportunity to study their native language, literature, history, national and cultural traditions;
● formation of civic feelings, fostering love for the Motherland and family, respect for the spiritual and cultural heritage, improving interethnic relations.
From the point of view of satisfying the ethnocultural needs of citizens - ensuring the study of the national language, culture, traditions of the people - these goals and objectives retain their significance as the direction of activity of schools with an ethnocultural component of education. At the same time, the requirements that life imposes on ethnocultural education today is the strengthening of the interethnic world, linguistic and sociocultural integration, the inclusion of migrants from foreign countries into the space of the Russian language and in the Moscow community, arriving for permanent and temporary residence in the capital, self-awareness - go beyond the cultural and linguistic requests of representatives individual ethnic groups. Today these requirements can no longer be met by simply increasing the number of schools with an ethnocultural component of education. In order to meet modern requirements, to fully and adequately meet the needs of the city, ethnocultural education must take a new step in its development. It is necessary to purposefully increase its role as a mechanism for personal development, intercultural communication, study, along with the native language, of the Russian language, at the level of institutions of mass education, Moscow education as a social sector... Today it is already one of the systemic tasks of the development of Moscow society and the renewal of the capital's education. It should be resolved through the efforts of the entire educational system, city government structures together with the city community, non-governmental, non-profit organizations. This corresponds to the guidelines of the city target program, for example, in Moscow - "Multinational Moscow: the formation of civil solidarity, a culture of peace and harmony" and the tasks of its educational subprogram:
● increasing the educational level and special knowledge of civil servants of city government bodies in the field of interethnic relations;
● improvement of conditions for the development of national educational needs of Muscovites - representatives of different nationalities;
● increasing the level of international education of students;
● increasing the efficiency of work with representatives of young people of various nationalities staying in Moscow for permanent and temporary residence in terms of their adaptation to the norms of the social culture of the Moscow metropolis at the level of prefectures of administrative districts.
The main goal of the current stage of development of ethnocultural education in the city state education system is to bring its content and directions in accordance with the requirements of modern life, the peculiarities of the new social and ethno-contact situation in the capital, the need to strengthen the unity of Moscow society through the development of interethnic integration based on the Russian language, spiritual and moral foundations of Russian society, all-Russian identity, Moscow traditions of intercultural communication, interethnic and interfaith harmony.
To achieve this goal, it is necessary to perform the following main tasks:
● increasing the level of tolerance in the youth environment, international education of students in institutions of preschool, school and post-secondary education by expanding general cultural, ethnocultural and religious knowledge, familiarizing with the values of Russian and world culture, developing skills and abilities of intercultural communication, forming students of civic and intercultural competence, excluding ethnocentrism, chauvinism and xenophobia;
● education of citizenship and patriotism in relation to Russia and Moscow as their civil Motherland, the consciousness of their belonging to the Russian society and the multinational Moscow society, the associated rights, duties, feelings of civic solidarity and responsibility;
● improving conditions for meeting the ethnocultural needs of citizens, including the right to study the native language, the development of linguistic abilities, optional teaching of religion and religious education, through the creation of state educational institutions with an ethnocultural component of education, support of experimental and innovative activities in education, its variability and diversity, the development of interregional and interethnic contacts in the context of ensuring unity federal and Moscow cultural and educational space, general accessibility of education, ensuring equal opportunities for education for all categories of Moscow residents;
● integration into the Moscow education system and the Moscow society of young people from various ethnic and ethno-confessional groups, children of migrants who do not speak or have a poor command of Russian, by teaching the Russian language to children of recent migrants simultaneously with acquiring knowledge about Russian culture, the foundations of state structure, Russian history and accepted ethics of behavior;
● raising the level of education, civil and intercultural competences, special legal knowledge of educators and employees of city authorities.
Taking into account these goals and objectives and in the context of the main guidelines for the modernization of Moscow education (ensuring state guarantees of the availability of quality education, creating conditions for improving the quality of general education, increasing the efficiency of staffing the education system), the following directions for the development of ethnocultural education are becoming priority:
· formation of multilevel and multifunctional educational environment, providing the necessary level and consistency of international education of young people, intercultural communication and preservation of ethnocultural heritage, knowledge of the Russian language.
In addition to school and preschool institutions with an ethno-cultural component of education, this environment should include a network of schools for adaptation and integration of children of migrants who do not sufficiently speak Russian; independent institutions or structural units of existing educational institutions (centers, specialized schools and senior level, evening schools, etc.), implementing special development programs for studying the cultural heritage of Russia, Moscow and the world, multicultural activities in the fields of art, business, sports, tourism etc. for students of general education schools and vocational education institutions, as well as for interested groups of adults; youth clubs for intercultural, interethnic communication; a network of new tourist routes in Moscow and its immediate environs with an educational intercultural and interfaith orientation; the system of holding city-wide, district, district, ethnocultural and interethnic events, days of interethnic solidarity, having an educational orientation, with the participation of national-cultural associations and communities, religious organizations and associations of citizens;
· updating the content of ethnocultural education, including: development of a basic level of requirements and expected end results of studying Russian and native language, history and literature within the framework of the ethnocultural component; development; approbation and experimental verification of teaching aids and teaching and didactic materials with an intercultural and Moscow studies orientation, developing intercultural communication skills and focused on various groups of trainees in terms of their knowledge of the Russian language and adaptation in Moscow life; study, testing and testing of various scientific and pedagogical approaches to the content of education, which have a developmental orientation and are capable of performing adaptive and socially integrative functions (competence-based, culturological, reflexive-creative, etc.); the formation of a Moscow-wide system of examination and selection of relevant programs, teaching aids and materials; mass development of social and cultural project activities related to the revival of cultural heritage, the study of the Russian language and other languages, the expansion of intercultural, interethnic, international relations; development of a regional (Moscow) component of general education, which increases the level of civic and intercultural competence;
· increasing the level of ethnocultural knowledge, psychological and legal training of teaching staff, working in the field of ethnocultural education, adaptation and integration of foreign cultural groups of migrants, increasing civil, legal and intercultural competence city government officials in solving issues related to the ethno-cultural situation, the perception of cultural differences, ethnic and ethno-confessional characteristics of behavior.
Conditions for the implementation of the concept
In 1994, the leading condition for the implementation of the concept was defined as the consistent development in the system of metropolitan education of various potentials that ensure the formation, functioning and development of a subsystem of educational institutions with an ethnocultural component of education:
· development of human resources- deployment of work on training, retraining and advanced training of pedagogical personnel involved in this work, as well as establishing a system of communication and dissemination of pedagogical experience;
· development of material and technical potential- a qualitative change in the system of providing new types of educational institutions with premises, training and auxiliary areas, equipment;
· development of financial and economic potential- ensuring sustainable budgetary financing of a new type of public educational institutions within the standards of the basic curriculum, as well as the creation in the future of new models of blended financing.
V Kaluga region in recent years, there has been successful support and development of projects of a different nature, aimed at preserving ethnocultural traditions.
The head of the group of companies "Berendeevo Kingdom" Dmitry Kovalenko presented the project of the future museum-estate. As conceived by its developers, the main mission of creating such a complex is to combine the resources of our region and business structures for the integrated development of the territories of the Kaluga region. The main development tool was the construction of socially-oriented economy-class housing in the traditional Russian style.
The future City of Masters will unite the existing complexes "Berendeevo Kingdom" and several future residential settlements created in the tradition of popularizing the unique craft skills of the peoples of the world and the territory of the Kaluga region. Here, it is planned to create a non-profit association, which will include local and international organizations, in particular from cities and regions - twin cities of our region, promoting folk crafts, creating and developing craft infrastructure, supporting crafts.
The organization that will unite all these projects will carry out 5 types of activities: construction, agricultural, ethnocultural, scientific and educational, and social and health improvement.
In the village of Petrovo, Borovsk district, a tourist center "Ethnomir" was created. Cultural and educational tourist center ETNOMIR is a unique project that will allow everyone to get acquainted with the life, traditions and culture of the peoples of the world. Only in ETNOMIR, everyone can become a resident of any ethnic household, experiencing all the versatility of culture and enriching themselves with new knowledge about the life and traditions of the people.
In order to show the diversity of the world, the creators decided to show each country, each nation through an authentically recreated ethnic courtyard, where ethnic buildings are harmoniously placed, intended to be a house-hotel, craft workshops, museums, restaurants of traditional cuisine, souvenir shops and other structures that convey the flavor traditional life. In such an ethno-courtyard, a guardian of traditions must live, who will be able to most reliably acquaint with the wisdom of his people, transmitted through everyday life and holidays, through crafts and household items and labor, through folklore, folk songs and legends, through health procedures and traditions of folk cuisine.
The basic principle of ETHNOMIR is the general equality of cultures. Regardless of the level of economic development of the country or its international status.
Recently, Metropolitan Kliment of Kaluga and Borovsky appealed to the mayor, Nikolai Lyubimov, with a proposal to open an ethnocultural kindergarten in Kaluga.
The preschool educational institution will focus on the study of the foundations of Orthodox culture, acquaintance with the history, traditions and customs of the Russian people. If the project is successful, it will be supervised by the Kaluga Diocese.
The appeal to folk traditional culture as a means of educating children of national tolerance, interest in the history and culture of different peoples, awareness of their national "I", expanding the information level, the formation of emotional responsiveness, friendliness is relevant and generally significant.
Under ethnocultural education is understood as a complex, meaningful, pedagogically organized process, during which the child learns the values, traditions, and culture of the people. Ethnocultural education includes two main components - upbringing and training, which complement and mutually enrich each other. In modern ethnopedagogical literature, scientific research shows the main directions of ethnocultural education of a preschooler, the content of pedagogical work, the technology of forming an emotionally positive attitude to folk culture. The theoretical foundations of the scientific development of ethnocultural education of preschoolers is the ethnopedagogical concept of Academician of the Russian Academy of Sciences G.N. Volkova.
Fundamental principles of ethnocultural education are:
- ethnopedagogical orientation of education;
- ethnopedagogization of the educational process;
- dialogue of cultures of different ethnic groups
- creative acceptance, preservation and transformation of ethnocultural values.
The difficulties of ethnocultural education are explained by the fact that in practice the content and significance of ethnopedagogical work is narrowed. Basically, the attention of practitioners is directed to the local history and artistic and creative aspects of folk culture.
Modern preschool ethnocultural education presented by the content and scientific and methodological aspects of the formation of the ethnocultural personality of a preschooler. These characteristics are revealed by researchers through the prism of the implementation of the socio-cultural, axiological, cultural-appropriate and cultural-creative, linguocultural, competence-based (educational) approaches that provide amplification (enrichment) of the child's personal development. At the present stage of development of society, against the background of the formation of humanistic relations between the world of children and the world of adults, a new understanding of such concepts as “childhood”, “culture of childhood”, “educational space (environment) of a child”, etc., the meaning and content of preschool ethnocultural educational paradigm: it presupposes a purposeful system of upbringing and training as developing the potential of a preschooler, his “cultivation” (E.V. Bondarevskaya). Developmental education is focused on creating conditions for each child when entering an ethnocultural society, in which he would maximally realize himself as a person. When considering the directions of preschool ethnocultural education, we rely on the term "ethnocultural connotation" introduced in the study by A.B. Pankin. We take into account that the concept "connotative" means one that not only indicates an object, but also carries a designation of its distinctive properties. In linguistics, "connotation" is understood as the social, emotional and emotional-figurative significance of a linguistic sign for a particular linguocultural community. In our opinion, the ethnocultural connotation carries the designation of the distinctive properties of the educational system, adequately reveals its ethnocultural peculiarity as a social phenomenon and emphasizes the peculiarity of the educational system in the formation of an appropriate ethnic picture of the world, ethnic mentality, ethnocultural traditions that ensure the preservation and development of ethnic constants of the central cultural theme ethnos. Hence, education (as a system of upbringing and training) is built as an activity that is ethnoculturally determined both in terms of purpose, and in terms of content and methods of its implementation. Consequently, the personality as the bearer of a certain ethnic culture is formed under its influence; a system-forming factor in the upbringing of an ethnocultural personality is a humanistically directed educational activity. A personality-oriented model in upbringing cannot be adequately implemented without ethnocultural content, which ensures the awareness of oneself as a subject of a certain culture. Recognizing the importance of the ethnic component in upbringing, we consider it necessary to take into account the methodological position on the unity of the study of native and the achievements of world cultures in the system of holistic, vertical, continuous education in determining the goal of preschool ethnocultural education, starting from preschool age. The child's entry into the sphere of ethnic culture is a factor in the formation of the moral, ethical and social base of the individual and should begin from preschool age.
The purpose of ethnocultural education presented in the following educational and educational tasks: contribute to the expansion and deepening of children's ideas about the culture, history of peoples; foster an emotionally positive attitude towards ethnocultural heritage; develop the ability to creatively and independently transform and use ethnocultural experience. From the point of view of the implementation of the goal of preschool ethnocultural education, an analysis of scientific psychological and pedagogical literature is given. It shows that the authors' definition of the goal and objectives is based on triad ethno-cultural education of preschoolers: cognition; emotional value attitude; experimental and activity orientation. Thus, we conditionally divide the main and substantive directions of ethnocultural connotation on the basis of the psychological mechanism of familiarizing children with the cultural heritage of the country and the region. Consequently, the regionalization of the content of preschool ethnocultural education is based on information-cognitive, emotional-value, experimental-activity structuring of directions. When analyzing the interconnectedness and complementarity of the content of ethnocultural trends, we rely on the concept of social development of S.A. Kozlova. It is based on the logic of the social “cultivation” of the child, which proceeds as an active life-meaningful process of familiarizing children with the surrounding social reality. This concept is a theoretical and methodological basis for understanding the role and functions of the regional component of preschool education. In the concept of social development of children, ethnocultural education is associated with social and personal development and considers the educational potential of folk culture as a condition for the development of national and planetary thinking. The position of S.A. Kozlova is that it is necessary for children to develop an interest and assimilation to the culture of their own and other peoples, the ability to show tolerance towards children and adults, regardless of racial and national differences. Planetary, the feeling of being an inhabitant of the planet Earth should be combined with the awareness of one's belonging to a particular culture. According to the author, adaptation to the social world is the result of the child's assimilation of folk culture as an integral part of the general culture (spiritual and material); acceptance of the social world for granted; the ability and need to change, transform the socio-cultural environment, oneself. According to S.A. Kozlova, these manifestations follow one after another, as if gradually becoming more complex. From the very first moment of a child's entry into the social world, his socio-cultural formation should be carried out with a focus on the third manifestation: the child does not become a transformer later, but is him initially (due to his own activity) and it is only necessary to create (or use) pedagogical conditions for the manifestation and improving this transformative and creative function. We are in solidarity with the author of the concept that it is important to take into account the personality-oriented approach to the age stage of the socio-cultural development of children, to use the psychological and pedagogical mechanism for the formation of ideas, feelings, behavior; expand the range of educational methods and techniques (elementary and casual (causal) analyzes, comparison method, method of modeling and construction, method of questions, method of repetition, introduction of an algorithm for solving logical problems, social experimentation, problem-search method, dialogue communication (discussions), advance payments success, pedagogical support, etc. ). The most important psychological mechanism of socialization, including ethnic, is the involvement of the entire structure of the emotional sphere of the preschooler. For us, the influence of the social “portrait” of the environment is significant, which evokes different emotions and feelings in the child, since, not yet knowing in detail and meaningfully about various cultures, the child already feels them, empathizes, perceiving the phenomena and objects of the sociocultural world. This provision indicates that social feelings are primary, social experience accumulates gradually, different types of socio-cultural upbringing are formed, including ethnocultural.
The regulatory documents for the regionalization of education emphasize the importance of empowering regions with the right and responsibility to choose their own educational strategy, creating their own education development program in accordance with the characteristics of the region. Approaches to the development of such programs are reflected in the program of S.A. Kozlova "I am a man", which is aimed at helping the teacher to reveal the world around him, to form his ideas about himself as a representative of the human race, about people, their feelings, actions, rights and obligations, about various human activities, to develop a worldview, your own picture of the world. One of its sections - "The Earth is our common home" - is aimed at fostering in preschool children interest and respect for people of different nationalities, their activities, culture, and everyday life. Formation of ideas about the Earth, the life of people on earth and their country. Fostering a sense of citizenship, patriotism, tolerant attitude towards the inhabitants of the earth.
The implementation of the concept of social development of preschool children was reflected in dissertations carried out under the guidance of S.A. Kozlova (S.N. Morozyuk, E.I. Korneeva, N. Kapustina, OV Dybina and others). In the study of E.I. Korneeva examines the role of folklore holidays and entertainment in the patriotic education of children of middle preschool age. The solution to this problem determined the goal and objectives of the educational work program. The content of familiarizing children with folk traditional culture presupposed the use of seasonal folk holidays: Oseniny - Harvest; New Year - Kolyada; Shrovetide - Farewell to Winter; Vesnyanka - The Clicks of Spring. The work was based on the method of "condensation" of emotionally cognitive material on dominant goals (SA Kozlova, SN Morozyuk). The dominant feature is determined by seasonal folk holidays. The content of the work is implemented in stages: Stage 1 - selection of the content and forms of presentation of knowledge about the traditions of their people; selection and organization of children's games in independent activities; adaptation of the content of folk festivals and entertainment for children; Stage 2 - organization and holding of the holiday in order to consolidate the previously acquired knowledge and the formation of new ideas about holiday traditions; Stage 3 - analysis of the assimilation of knowledge by children, acquired in the first periods, determination of the dynamics of the development of patriotic feelings of children. This study emphasizes the importance of realizing the content of work with children through complex games - activities, entertainment, holidays.
Within the framework of stimulating cognition and using historical information, preschoolers develop interest in the past of objects, their transformation and creation. In this regard, the study by O.V. Dybina. Using games - traveling to the past of objects, the author examines in detail the multifunctionality of the subject-historical world (informative, emotional and regulatory), explaining the history of the creation of a thing). This mechanism of familiarizing children with historical information implements, in our opinion, the principle of humanitarianism - a person and his place (attitude) in a man-made world.
The possibilities of the socio-cultural formation of preschoolers are reflected in the educational and methodological manual "Folk pedagogy in the upbringing of preschoolers" (authors GI Baturina, TF Kuzina). The manual reveals the content and educational capabilities of various components of folk culture (folk games, nature, labor, native language, communication, folk holidays, folklore). The substantive basis of planning reflects the historically established traditions of the peoples of different regions. The analysis of the above works allows us to assert that the regionalization of the content of preschool education contributes to the solution of a range of educational tasks: the socialization of children at the place of birth and residence; the formation of regional self-awareness as the most important factor in the formation of the spiritual and moral foundations of the individual; developing an understanding of the value ethno-cultural contribution of a particular region to the history of Russian civilization.
Representatives of the following direction of preschool ethnocultural education consider an effective way of ethnocultural formation to familiarize children with cultural and historical information (N.N. Poddyakov, V.T. Kudryavtsev). The thesis about the importance and timeliness of introducing children to culture and history is implemented in the program and methodological manual by G.N. Danilina. The proposed manual is based on a multidimensional approach to introducing preschool children to the culture and history of the fatherland. The content of the work goes in the following directions: "Travel into history", "I see a wonderful expanse", "Life and traditions", "In the wonderful world of the Russian language", "Creation of human hands." The content of the sections assumes the use of a culturological approach, scientific character, reliability, availability of knowledge. To implement the program content, an integrated approach is proposed to include information about the history and culture of Russia in all types of children's activities: cognitive, productive, play.
A special study by T.Yu. Kupach. According to the author, cultural and historical traditions are such traditions that have been accumulated directly in the immediate society: labor, customs, customs, crafts, creativity, folklore, education and teaching, architecture, etc. - everything that is filled with the cultural and historical environment. T.Yu. Kupach emphasizes that the use of the potential of the cultural and historical environment depends on the conditions created by teachers for the development and preservation of the child's spiritual world. The teacher, organizing contact with a meaningful, emotiogenic cultural and historical environment, clearly defines the goals and objectives, the content and forms of the socio-cultural development of children. The author stands for the integrated use of the means of the sociocultural order. According to the researcher, folk traditions, which express the essence of a certain folk culture, history and its connection with social conditions, are the mechanism allowing for ethnocultural education. The author introduces the concept of cultural and historical traditions as a pedagogical element in the upbringing of preschoolers. The pedagogical position of an adult, according to T.Yu. Kupach, is to realize the educational potential of cultural and historical traditions: the development of the orientation of the child's personality; the use of all factors of education; various types of children's activities, the humanistic nature of traditions, taking into account the characteristics of the region, etc. Created by T.Yu. Kupach program, the content of the work includes the active involvement of building a cultural and historical environment based on the cultural and historical traditions of the Voronezh Prikhoperie region. The content reflects the following traditions: family; labor; folklore; local history; social; festive.
This approach is reflected in the studies of E.S. Babunova, S.D. Kirienko, E.N. Kergilova, M.B. Kozhanova, Kh.A. Tagirova,
G.V. Lunina, G.N. Grishina and others.
The cultural and historical content of the ethnocultural education of preschoolers is presented in the program "Rostochek" by E.N. Kergilova. This program aims to prepare preschoolers for an active social life by introducing preschoolers to the ethnocultural traditions of the Altaians (1999). The program includes three substantive sections. The first section "I and everything about me" defines the content of work with children to familiarize themselves with the traditions and customs of honoring the child, respecting him as a significant person. The second section "My family, my clan (seok), my ancestors" reveals to preschoolers the content of traditions and customs of honoring family members, clan, its history and origin, as well as norms, ethics of relationships and rules of behavior adopted in society. Third section "I AM in the surrounding world and the world in me ”introduces children to the specific originality of the everyday world of the Altaians, their connections with labor, art and creativity of the people, with the environment and nature. The content of these sections is realized through the acquaintance of children with the ideological attitudes of the ethnos, reflected in ritual actions, customs, rituals, myths and legends, which are based on the understanding of the relationship between nature and man by the Altaians, the vision of the living principle in the surrounding world.
The variety of folk traditions, their educational value is reflected in the programs for the national revival of the culture of the regions. Thus, researchers A.G. Absalyamova, R.L. Agisheva, T.I. Babaeva, S.D. Kirienko, S.N. Fedorova, A.N. Frolova and others proved the importance of the means of ethnographic culture in the upbringing of the social and cultural behavior of children. The content of the work presupposes active knowledge of the surrounding world by children: the natural world; the objective world, the world of other people; the world of my "I". The main means of ethnographic culture are folklore, folk games, holidays that introduce children to the national traditions of the Bashkirs. The content of the program is carried out with the help of various topics ("I and my family", "Bashkirs", "Bashkir folklore", "Chuvash holidays", "Mari games", etc.). These programs have been introduced into the practice of preschool institutions in the regions of Russia.
The importance of the educational potential of the cultural traditions of the Russian people is presented in the program and methodological manual of L.V. Kokueva. The author sees the main goals and objectives of upbringing in the implementation of the spiritual and moral upbringing of preschoolers. Solving the problems of education - the formation of a spiritual and moral attitude and a sense of belonging to the cultural heritage; respect for their nation, understanding of their national characteristics; the formation of self-esteem as a representative of their people and a tolerant attitude towards representatives of other nationalities (towards peers, their parents, neighbors and other people) involves the use of folk holidays ("Named birches", "Maslenitsa", "Christmastide", "Christmas", " Easter ", etc.). Adults help children to establish the interdependence of holidays with seasonal changes in nature, with the work of ancestors in the past and adults at the present time, as well as with important dates, events of social life. A characteristic feature of the work on the formation of a spiritual and moral attitude to cultural heritage and a sense of belonging to it is the introduction of children to the peasant culture and life. The introduction goes through a folk song, a fairy tale, an epic, folk applied art, folk toys, folk costume, folk architecture of dwellings. The content of ethnocultural education is carried out through such forms as gatherings, visits to local history museums, mini-museums in preschool educational institutions, educational conversations, excursions, targeted walks, organization of creative, productive and playful activities of children.
The attention of many researchers is drawn to the creation of a software and methodological support that illuminates the gaming traditions of Russians in central Russia. So, in the book "Summer Holidays, Games and Fun for Children" (authors V.I. Petrov, G.N. Grishina, L.D. Korotkova), scenarios of summer games and fun, round dance games, outdoor games into the lives of children. The authors introduce the image of Agafia's grandmother, on whose behalf summer fairy tales are revealed. Relying on the principle of seasonality is valuable, which made it possible to systematize holidays, games, fun based on calendar features.
It is of interest to consider the issues of regionalization of the content of ethnocultural education from the standpoint of creating a socio-cultural model of the educational process of a preschool institution in the South of Russia. This direction is presented in the works of R.M. Chumicheva and her followers. In the study by R.M. Chumichev's sociocultural environment is understood as a synthesized system of values. The mechanism for assimilating these values lies in the child's transformation of the values of the cultural world into his own inner world of values that are manifested in activity and communication. The author pays special attention to the creation of an artistic and aesthetic environment. R.M. Chumicheva substantiates the importance of integrating the content of socio-cultural development, proposes to widely use the synthesis of three types of art: literature, music, fine arts. The implementation of this approach assumes several integration options: content integration; thematic organization of the content of different sections of the program; integration of different types of media; integration of forms of organization of the pedagogical process. According to R.M. Chumicheva, integration is based on universal human values (cultural and cognitive, humanistic; moral and aesthetic). Integration as a principle of organizing the educational process allows you to create a model of multicultural (multicultural) education, which cultivates a respectful attitude both to culture and to the child's personality itself. In the study by R.M. Chumicheva emphasizes the importance of systematic, pedagogically meaningful work on ethnocultural development. The book "A Child in the World of Culture" summarizes the experience of teachers and employees of the Rostov State Pedagogical University and the Stavropol State Regional Pedagogical Institute of Childhood. The authors of the monograph give characteristics of different types of cultures (motor, cognitive-speech; artistic-aesthetic, ecological, psychosexual), describe the conditions of socio-cultural development (the presence of educational programs, diagnostics, developmental technologies, construction of subject-developing environments). R.M. Chumicheva rightfully raises the question of the continuity of sociocultural education as the basis for the continuity of preschool and primary general education. In her opinion, in the substantive aspect, the continuity of state education standards, programs, the unity of goals and conditions, forms and methods are necessary. The main goal of the author is to deploy the universal abilities of the child at all levels of education, take into account the psychological foundations of continuity, and form the core of the personality as its basic characteristics. According to the researcher, continuity can be realized through the principle of complementarity, which allows a person to find a "vector of movement forward", that is, the volume of children's competence from age to age is supplemented with new information, means and methods of cognition and description. The model of socio-cultural development of preschoolers is built taking into account the principles of naturalness, cultural conformity, complementarity, integration and humanization.
For our research, it is interesting and practically significant to solve the problem of forming cultural identification, the foundations of national and ethnic tolerance. At the same time, the process of cultural identification is associated with the concentration of national culture in the subjective world of the individual. In relation to a child of preschool age, the values of national culture are accumulated in the pedagogical process by means of art and play. R.M. Chumicheva believes that “art forms the mental space of upbringing, and play transforms values into internal attitudes, attitude, perception and behavior of the child” [, p. 72]. The author raises the question of the need to create programs that promote free and conscious choice by the child himself of such an activity that will ensure the creative self-development of the social individual. This program is implemented through the model of the educational system "I understand and accept you." The main goal is to create a multicultural space as an environment for the formation of socio-cultural identification and tolerance in the child-adult community. To implement the target attitudes, the following tasks were solved: 1. Creation of a multicultural space of a preschool educational institution as an environment for the upbringing of socio-cultural identification and tolerance of children and adults. 2. Development of the content of multicultural education based on the integration of the values of different cultures (traditions, customs, rules of etiquette, artistic images), culture and history (artistic images and historical facts), languages (Russian and national). 3. Creation of special artistic and aesthetic activities and socio-cultural situations as a dialogue community of different levels and age (peers and adults). 4. Development of dialogue and communication technologies for the upbringing of sociocultural identification and tolerance in the child-adult community. 5. Determination of forms of interaction between an educational institution and socio-cultural institutions as an external multicultural space, which determines the interethnic dialogue of subjects.
Hence, as the basic principles that determined the model of the educational system, they justifiably acted: the principle of multiculturalism, which determined the priorities of the values of the individual and the educational process, dialogue and interaction of cultures, which changed the content of the educational process as a synthesis of cultures, history, language; the principle of the unity of integration and differentiation, which ensured the knowledge of various national cultures, history, languages, traditions with specific characteristics and common to all mankind; which made it possible to integrate specially organized activities, joint, individual and child-adult different communities; the principle of socio-conformity, which determined the activity and tolerance of the individual in the socio-cultural space of children and adults, dialogue communications, knowledge of the cultures of other peoples. The target groups in the implementation of this project are: national families with a preschool child, supporting cultural traditions, preschool children; specialists in the field of preschool education, cultural figures.
The author's model of the educational system “I understand and accept you” summarizes the theoretical foundations of the upbringing of sociocultural identification and personality tolerance; reveals the content and technology of the process of socio-cultural identification and tolerance of preschool children, which allows us to speak not only about its theoretical, but also practical significance. This is also facilitated by the developed criteria and indicators of the level of manifestation of socio-cultural identification and tolerance among peers; scientific, methodological and staffing of the process of educating sociocultural identification and tolerance in the preschool education system; software and methodological material as a condition for ensuring the quality of the upbringing process; development of a professional development program for specialists in a preschool educational institution as a subjective factor that determines the effectiveness of the implementation of the education model; the presented perspective directions of development of the system of education of socio-cultural tolerance among preschoolers.
The considered model of the educational system of R.M. Chumicheva acted for us as a scientific and methodological guideline for organizing work on the ethnocultural education of preschoolers and is consistent with our theoretical and applied developments.
The analysis of the model of the educational system also made it possible to identify a variety of methodological techniques that contribute to the formation of the foundations of an ethnocultural personality: creative tasks "An image comes to an image", "Me and my great-grandfather", "Draw your own feeling in another national community", "Build a model of a castle", "Invent a family sign" and others; substitution, paraphrasing - tasks related to modification, simplification, replacement, search for parallels to words from national culture, figurative comparisons, semantic phrases and others; stories "Describe your favorite ancient monument", "Give a description of national dances", "Create an image of a folk melody" and others; games "Make up a story about ...", "Create a model of a kuren, hut, sakli ..." and others; coming up with rules for understanding and accepting the other.
The logic of building the regionalization of the cultural and historical content of preschool ethnocultural education convinced us that this upbringing process should be a system built in a certain sequence as a systematic and purposeful education of children in the field of cultural and historical knowledge of the region, self-awareness and self-awareness in the multicultural space of the kindergarten ; the acquisition of socio-cultural experience and moral behavior in specially organized joint and individual activities, where there is an awareness of the merits of one's “I” and others, the manifestation of emotional and semantic assessments, needs, abilities and motives; discovery of the heritage of ancestors in society, culture and traditions as ways of manifesting their tolerance towards others; organization of multinational communities of different ages as an environment for the formation of self-identification and the development of the ability to construct interpersonal relationships.
A detailed description of this direction is presented in the study by L.V. Kolomiychenko, revealing the experience of regionalization of the content of ethnocultural education in the Perm Territory. The author considers national and ethnic tolerance as an integrative personal education, manifested in a tolerant, accepting, respectful, understanding attitude, both to one's own national ethnic culture, and to the culture of other nations and ethnic groups. The author connects tolerance with the development of one's own national identity, the level of national self-awareness.
The author proposes to consider the content of the work on the formation of tolerance in accordance with the structural components of national and ethnic culture: peculiarities of the language; everyday life; customs, ceremonies, traditions, rituals; holidays; folk art, games, toys. The proposed content is built in association with the main elements of the children's own national culture. According to the author, national culture grows out of folk culture. Differentiation of the language (Russian, Ukrainian, Belarusian within the framework of the formerly single Slavic language group), the emergence of writing, musical notation, designation of authorship of works of art (in contrast to folk tales, songs, crafts, etc.) led to a national certainty of values, filling them with new social meanings, elements and symbols. The first appeals to the national culture in all the richness of its manifestations (clothing, home, cuisine, holidays, games, creativity, etc.) are associated with the formation of national identification and refer to the age of three to five years. Forming a single conglomerate with the culture of the people, the national culture concretizes, supplements, differentiates the content of the values of the relationship between people of the same nationality, forming the basis of patriotic, civic education. In the senior preschool age, the child begins to comprehend the culture of other peoples living on the territory of his state and beyond. The elements of culture accessible to his perception (language, oral folk art, arts and crafts, musical art, etc.) constitute the substantive basis for the formation of ethnic tolerance. Introduction to various national cultures of Russians (Tatar, Bashkir, Udmurt, etc.) becomes possible due to the mechanism of ethnic identification, the primary manifestations of which are possible in older preschool age. Comprehending the ethnic culture of Russia, joining the state heraldic symbols, values, rituals, holidays, the child begins to feel like a part of a large whole, the formation of civic dignity takes place in him. By joining the culture of other nationalities, the child learns to notice the common and the different in its diverse elements (fairy tales, games, music, traditions, fine arts, etc.), to respect dominant values, to show a tolerant attitude towards people of different ethnic groups, races.
The researcher's scientific and theoretical provisions are implemented in the "Program of patriotic education of preschool children" (by L. V. Kolomiychenko, Perm, 2000), which reflects the ethnic characteristics of the social environment. The program material is based on the culturological principle, which is reflected in the content of knowledge about a person as a bearer of a certain culture (everyday life, labor, folk art, peculiarities of costume, leisure, holidays); about the history of its development, the specifics of individual elements of other cultures. This program is presented in the following sections: "A man in history", "A man in culture", "A man in his land." The first two sections are built in accordance with federal requirements for the content of preschool education; the third section reflects the peculiarities of the region, the specific location of the educational institution. The most important component is the formation in children of an emotional-value attitude towards themselves as a representative of their culture, the manifestation of tolerance towards people of other nationalities, the mastery of the ethics of interethnic communication.
Identifying the content of the directions of preschool ethnocultural education, we have established that the socio-pedagogical meaning of the widespread use of elements of the region's ethnoculture in working with children is to foster the prerequisites for a feeling of deep love for their homeland, their people, a sense of patriotism, awareness of their nationality. Consequently, the regionalization of preschool ethnocultural education in the center of its attention puts not only the issues of familiarizing children with the "small homeland", but also the patriotic education of the younger generation, the culture of interethnic relations. In our opinion, they act as constituent elements of his worldview and attitude towards his native country, other nations and peoples. It should be emphasized that patriotism is humanistic in nature and includes respect for other peoples and countries, for their national customs and traditions, for their independence and independence and is inextricably linked with the culture of interethnic relations. If these relations are formed, they are of great importance in the moral development of the individual and contribute to the maintenance of benevolent and friendly ties between different peoples and countries, the establishment in the consciousness of each person of an understanding of the enormous importance of universal human values and ideals in the progress of society.
In this regard, it is promising to develop the problem of interethnic communication, studied in detail in the works of A.P. Usova, R.I. Zhukovskaya, M.I. Bogomolova, S.A. Kozlova, S.N. Sultanova, E.K. Suslova, N. Flegontova and others. Analysis of research data showed the possibility of widespread use of ethnocultural heritage in the upbringing of preschoolers. So, the famous scientist, teacher A.P. Usova pointed to the importance of folk art in the national education of children. Folk art allows children to learn in an accessible form the language of their people, their manners and customs, character traits. Works of folk art, national in form, have a lot in common, and the images of fairy tales of different peoples are intertwined with each other. Folk tales, songs, games are available to all children, have great educational value, which consists in the formation of love and respect for people of different nationalities. In the study of R.I. Zhukovskaya substantiated the principles of forming a friendly attitude of children to people of different nationalities; the method of acquainting children with their native land, work, life, art of the people of the republic where they live; shows the availability of providing children with cognitive material, including elementary geographic information: features of climate, landscape (forests, rivers, seas), basic natural resources (oil, coal, cotton, bread); you also need to introduce literature, art, music, visual arts, give children the opportunity to taste national dishes, play national games. The concretization of the content of work with children shows the possibility of using elements of the ethnic culture of the regions in the formation of ethnocultural education.
Note that the studies of R.I. Zhukovskaya, M.I. Bogomolova, S.A. Kozlova confirmed the possibility of children assimilating elementary historical information. In these works, it is emphasized that the introduction of children to cultural and historical values goes through the art of their small homeland, the regional art, which is closest to them. In the studies of A.Yu. Tikhonova shows the specificity of raising interest in regional culture on the basis of familiarizing older preschool children with artistic crafts. The argumentation of the possibility of developing regionalization of the content of preschool education is also confirmed in the study by E.A. Tupichkina, dedicated to introducing children to the decorative and applied art of the Kuban through the author's program "Cossack Workshop".
Thus, the regionalization of preschool ethnocultural education is possible only under the conditions of taking into account the manifestation in its content of cultural diversity, originality and originality of the culture of the region based on the principle of polylogue and dialogue of cultures. This requires consideration of the peculiarities of the formation of ethnocultural education of children in the conditions of a multiethnic preschool educational institution. Modern preschool institutions are characterized by a variegated ethnic and linguistic composition. The problem of educating the younger generation in a multinational children's society is raised in many studies (M.I.Bogomolova, E.K.Suslova, L.M. Zakharova, M.B. Kozhanova, S.N. Sultanova, V.D. Botnar, R. Sh. Khalikova, L.D. Vavilova, L.G. Vasil'eva and others).
The analysis of these works allows us to conclude that modern preschool ethnocultural education is aimed at solving problems related to the implementation of the linguoculturological principle. The assimilation of the native language helps the child not only to accept certain value foundations of being, a style of behavior that is significant for a given society, including the experience of interaction between people of different ethnicity, but also to develop his own, personally significant style of cooperation in the child-adult community, but also to form in children a sense of equality of languages and cultures. The impact of national relations on a person is significant not in itself, but as a factor in the formation of an individual's individual position. In this regard, for the translation of the influence of objective conditions into an internal position, social norms and values of society into personal norms and values, the role of purposeful educational activity is great.
In this regard, it should be emphasized that preschool childhood is the initial stage of personality formation. It is at the preschool age, from the age of three to four, that the child enters the first stage of polyethnic development, and his attitude towards national symbols begins to form. For a five-year-old child, according to a number of researchers (A.G. Absalyamova, S.A.Kozlova, U. Luvsandandor, T.S.Komarova), the national factor is not decisive. However, the multiethnic immediate environment enters the child's life with the sound of foreign language speech, the flavor of national melodies, and a variety of names. At the same time, the negative social factors of our reality (ethnic enmity, terrorism, wars) dictate the need for instilling universal human norms of morality, starting from preschool age.
The educational environment as a socio-cultural environment of a preschool institution involves taking into account the personal meanings of its subjects, their dialogue and cooperation. The feeling of national identity arises in children long before they crossed the threshold of school (V.S.Mukhina, E.K. Suslova, Yu.S. Tyunnikov, S.N. Fedorova). Taking into account the multiethnic nature of society, it becomes obvious the need for children to form objective information and attitudes about other people. Researchers note the importance of introducing a child initially into his native, and then other cultures. In the study of T.V. Poshtareva, attention is drawn to the fact that, first, a child must be prepared to recognize ethnocultural differences as something positive, which must then develop into an ability for interethnic understanding and dialogue.
As confirmed by the research of M.I. Bogomolova, Z.A. Bogateeva, E.K. Suslova and others, in specially organized activities among older preschoolers, the dynamics of the development of national self-awareness is observed, which is formed in parallel with a respectful attitude towards other peoples, with the development of a culture of interethnic communication. The analysis of research shows that the ethnocultural socialization of preschoolers takes place in the context of intercultural interaction. At the same time, this is also the norm of behavior for a modern multiculturally educated person. We are in solidarity with researchers in the interpretation of the concept of multicultural (international) education. This concept includes fostering in a person the ability to respectfully perceive the ethnic diversity and cultural identity of various human groups. Lack of due attention to the multicultural upbringing of an individual leads to the manifestation of socio-cultural intolerance and hostility towards people of a different ethnicity around him. Multicultural education is based on multicultural education, which includes knowledge about the following elements of the culture of peoples. Material culture: the main type of settlements, dwellings, basic household items; clothing (national costume), jewelry; national dishes; vehicles; tools; work taking into account its specifics. Spiritual culture: folk customs, rituals, holidays; language, folk art (fairy tales, proverbs and sayings, children's games, music); art (songs, dances, works of art and arts and crafts, literature). Normative culture: universal human moral qualities; rules of communication between people within the ethnos and outside it.
The principle of multiculturalism is for most researchers a methodological guideline in the selection of the content of communicated knowledge about customs, cultural values, stereotypical norms of behavior of other peoples. In our opinion, the following sequence is advisable in multicultural education: national education, understood as instilling love and respect for one's people, pride in their cultural and historical achievements; familiarization of children with people of the closest national environment, fostering a benevolent attitude towards peers and adults of neighboring nationalities on the basis of familiarization with the customs and traditions of neighboring peoples; communicating knowledge about the ethnic identity of distant peoples and fostering an emotionally positive attitude towards the national diversity of the planet. The teacher needs to remain impartial in assessing the behavior of children in a multi-ethnic, multicultural group environment.
Thus, the process of multicultural socialization of children begins with entering the culture of their people, with the process of forming ethnic identity. The content of multicultural education proposed by researchers is dictated by the specifics of the dynamics of the development of ethnic identity in ontogenesis, presented in the works of J. Piaget. In the educational aspect, it is important to take into account three stages of its formation: at the age of 6-7 years, the child acquires the first knowledge (fragmentary, unsystematic) about his ethnicity; at the age of 8-9, the child develops national feelings, and there is a clear identification with members of his ethnic group; at the age of 10-11, ethnic identity is formed in full: the child is aware of the ethnic identity not only of his people, but also of others.
Taking into account these psychological mechanisms of the development of ethnic identity, domestic authors note that today a sense of national identity arises in our children long before they crossed the threshold of school. “Children become sensitive to the national factor” - this is precisely the position of the famous researcher of the international (multicultural) education of children, E.K. Suslova substantiates the relevance of the formation of the ethics of interethnic communication in preschool children. The process of developing the ethics of interethnic communication includes: sympathy, friendliness and respect for peers and adults of different nationalities, understanding and acceptance of ethnic identity, customs and traditions of different peoples, their functional significance; manifestation of an interested attitude to life, culture of representatives of other ethnic groups; reflection of an emotionally positive attitude towards them in their own behavior in direct and indirect communication.
Mechanism of multicultural education children are realized in three directions: information saturation (communication of knowledge about traditions, customs of different peoples, the specifics of their culture and values, etc.); emotional impact (in the process of implementing the first direction - information saturation - it is important to evoke a response in the child's soul, "stir up" his feelings); behavioral norms (the knowledge gained by the child about the norms of relations between peoples, the rules of etiquette, must necessarily be fixed in his own behavior).
Thus, the authors consider the introduction to the ethno-national culture of different peoples as the main way of bringing up the culture of interethnic communication in children. This process goes through several stages: fostering a humane attitude towards people around (adults, children), fostering friendliness; national education; fostering understanding and acceptance of other national cultures. The researchers conclude that the unpreparedness of children to comprehend and perceive another national culture complicates the process of their ethnic identification and cultural self-determination.
The analysis of the research made it possible to designate a general algorithm for the implementation of the content of the activity on the formation of interethnic communication in the multiethnic one: 1. Formation of the child's ideas about himself as a unique, self-valuable, inimitable personality. 2. Development of ideas about other people on the basis of comparing oneself with them, highlighting similarities and differences. 3. Communication of knowledge about the world around us in accordance with the basic program (peculiarities of culture, way of life, family life, etc.). 4. Education of an active life position on the basis of: the child's awareness of his needs (physical, spiritual), the development of the ability to satisfy them not to the detriment of others; awareness of their capabilities, the formation of the ability to act in accordance with them, the desire for their development; awareness of their strengths and weaknesses; manifestations of criticality; awareness of the rights and obligations to oneself and other people; formation of the ability to defend their rights and reckon with the rights of others; showing tolerance, respect for the traditions and culture of other people; defining, together with children, the rules and norms of human community (acquaintance with the concepts of “rule”, “law”, “norm”, “requirements”, “tradition”); developing the ability to evaluate one's own actions and the actions of others; the ability to make your choice and make a decision; listen to the opinions of other people; resolve emerging problems peacefully, without conflicts; deepening understanding of the significance and value of the life of each person, developing interest in the life of other people.
In our opinion, a variety of means of educating interethnic communication provides the following lines in the development of a child: all-round development and upbringing of a child in all types of activities in a humanistic environment, creating an atmosphere of kindness and mutual understanding; harmonization of relations "child - child", "child - adult", "kindergarten - family", "family - child - school - society" in order to comprehend the complex science of children to live among people; cultivating the value of a different point of view through play as a natural child's need; concentration of children's attention on the community of cultures of different peoples in the process of their acquaintance with fiction, folklore and art of the countries of the world; the use of the commandments of world religions to educate children of kindness and mercy; examples of the great brotherhood of peoples, exploits in the name of people; acquaintance with modern wars and their consequences: refugees, humanitarian aid and others, showing children the pages of human nobility and interethnic kinship; organization of children's holidays - the richest material for acquainting preschoolers with the culture of different nations, educating kindness and mercy; interaction of the kindergarten with the family based on the development of programs to help each child. In working with children, it is necessary to take into account the humanistic principle that creates an actively interested, positive interaction between children and adults.
The analysis of the research shows the diversity of the spectrum of means, forms and methods of work aimed at an active, emotionally positive attitude to the culture of interethnic communication: conversations, stories of children from personal experience with demonstration of illustrations, photographs, videos; classes on acquaintance with the culture and traditions of different countries; folklore of the peoples of the world; observations, experiments, experimentation; targeted walks, excursions to mini-museums; friendly communication with children of different nationalities. So, E.K. Suslova suggests using the following means in the multicultural education of preschool children: communication with representatives of different nationalities; folklore; fiction; game, folk toy and national doll; arts and crafts, painting and music; ethnic mini-museums. To acquaint children with people of the closest national environment, game activities were used that simulate ethnocultural situations (S.N. Fedorova).
Considering the upbringing of a culture of interethnic communication as an integral part of the regionalization of the content of preschool ethnocultural education, we suppose to define this process as a process aimed at developing in children a respectful attitude towards the human person, interest in the cultural diversity of people, elements of national identity, the desire to understand and accept another ethnoculture and education on this basis of a benevolent attitude towards representatives of different nationalities, the development of multiculturalism. At the same time, we take into account the methodological position that this feeling is socially determined, it is not laid down at the genetic level and should be brought up (A.N.Dzhurinsky).
Having defined the regional, culturally consistent and humanistic principles as the leading ones in the upbringing of the culture of interethnic communication in children, we thereby single out the educational field of the culture of peoples as a source of regionalization of the content of the ethnocultural upbringing of preschoolers.
In a special study, M.I. Bogomolova proposes to expand the regionalization of the content of ethnocultural education through the concept of affiliation in the education of a culture of interethnic communication. The concept of affiliation (from the English, affilion - connection, connection; to affiliate - to attach, to join), meaning the desire of a person to be in the company of other people. In the presence of different interpretations of the essence of this concept, the leading, fundamental for our object of research are the initial provisions of various interpretations - the person's need to establish, maintain and strengthen emotionally positive, friendly relations with people around him, the desire for personal emotional closeness with people. With regard to preschool children, we perceive affiliation as a need (motivation) for communication, emotional contacts, friendship, and love. Affiliation manifests itself in the desire to be in the company of other people, to interact with others, to provide help and support to someone and to accept them from him. The need for affiliation is shaped in relationships with parents and peers and depends on the parenting style. The need for affiliation arises in the process of interethnic, multicultural education and communication. In the arsenal of valuable and effective means of national and international education, M.I. Bogomolova names different types of communication between children and people of a different nationality, role-playing games, correspondence as a means of mediated communication, etc.
The design of these theoretical positions is presented in the study by L.M. Zakharova, who created a program to educate preschoolers in the culture of interethnic communication "We are the children of Russia." Analysis of this program allows us to highlight the conditions for its implementation: polyethnicity of the social environment; the need to develop a national-regional component of education; the growth of the preschooler's interest in the environment, adults and peers; development of communication skills; the formation of a worldview. Note that these conditions were aimed at developing a sense of ethnicity in children; formation of the foundations of ethnic identity; education of tolerance; fostering interest in the native national culture; desire to learn about the culture of other nations, etc. Each section of the program takes into account the peculiarities of children's perception of social phenomena. So, for middle preschool age, the program includes three sections: "The world of the family", "The world of friends", "A friendly round dance". The program for senior preschool age includes three sections: "My Land", "My Volga Region", "My Fatherland". The study of the topics of the sections includes historical-geographical, ethnographic, economic and household information of a particular people and goes in parallel with the knowledge of their homeland.
A somewhat different approach is presented in the program of M.Yu. Novitskaya and E.V. Solovieva "Heritage" (2003), which sets the goal of patriotic education of preschoolers in the process of active introduction to the traditional Russian culture of Russia. The content of the program takes into account the multi-ethnicity of Russia as the homeland of many peoples. Therefore, the national culture is based on the principle of familiarizing preschoolers with the diversity of folk cultures. The development of cultural heritage by children, according to the author, should be carried out taking into account the traditional folk calendar; family rituals, as a complex of various forms and types of economic labor, everyday life; historical and heroic events. The implementation of this content involves the use of a variety of ethnopedagogical means: folklore genres, folk games, calendar traditions, attributes of folk life. The development of cultural heritage should be carried out, according to M.Yu. Novitskaya, in the process of interaction with adults: teachers and parents. The most important pedagogical principles for the implementation of the content are: co-creation, commonwealth in the joint process of mastering traditional Russian culture; formation of a holistic view of the world through systemic sociocultural content; reliance on an emotionally aesthetic attitude to the subject of inheritance and development. The content of the program is implemented through a set of mini-programs: "All year round". The program for the development of folk arts and crafts based on the holidays of the traditional agricultural calendar; "Family circle". The program for the development of traditional family culture; "Our holy names." The program for the development of the historical and cultural heritage of Russia based on the memorable dates of the personal calendar; "Reading circle". The program of education of the culture of reading based on the folk oral and poetic heritage and national literature; "Musical Heritage". The program of mastering the traditional Russian musical culture; "Let's stand in a circle!" The program of physical education and psychological and pedagogical correction in the course of mastering the national game culture.
The implementation of patriotic education as an integral part of ethnocultural education is reflected in the additional program “Inviting children to the origins of Russian folk culture (authors OL Knyazeva, MD Makhaneva). This task is realized through acquaintance of children with the attributes of folk life, various types of folklore (fairy tales, epics, proverbs, songs, round dances, nursery rhymes, etc.), the use of folk holidays and traditions, familiarization of children with folk decorative applied painting. The program implements the complex-thematic approach presented in the annual lesson plan. A feature of the program is the presence of an educational and methodological complex, which includes workbooks for the independent activities of children in preschool educational institutions and in the family. The program has applications that include information from ethnographic and historical literary sources (the material covers the features of the Central region of Russia), texts of fairy tales, epics, legends, musical works (sheet music), a dictionary of old Russian words.
We believe that the implementation of the principle of humanitarian local history, designated by us as scientific and methodological, is presented in the plan-program for local history in a preschool educational institution, developed by N.N. Akhmetova "Love and Know Your Land". This is facilitated by the introduction of children to the nature of their native land, the formation of moral and ethical attitudes towards the people of the land, to moral values, traditions, customs, and the culture of their country. The program implements the principle of regionalism-zoning, taking into account geographical, historical, cultural and social information that reveals the features of the Kama region. For example, "Chusovskaya Yarmarka", "Perm - theatrical", "Journey to the Balatovsky Forest", "Native Land - Ural Land", "Conversation about the Past of the Native Land", etc. Work on ethnocultural education is combined with civic-patriotic and regional studies. For our study, the study of polycultural education allows us to identify the following methodological conditions: the integration of content, forms, methods, means in pedagogical work, the use of the principles of eventfulness, trusting cooperation, psychological comfort, humanitarian study of local lore, regionalism.
The effectiveness of regionalization of the content of preschool ethnocultural education cannot be imagined without use of folk art and folk art. This direction is presented in the works of T.Ya. Shpikalova, T.S. Komarova, O.A. Solomennikova, E.A. Tupichkina, Z.A. Bogateeva, A. Yu. Tikhonova, E.D. Trofimova, R.Sh. Khalikov, R.M. Chumicheva and others.
According to TS Komarova, the emotional language of art is the easiest, most reliable and accessible bridge from the soul of the people to the soul of a child. That is why, in domestic pedagogy, K.D. Ushinsky, E.I. Fleerina, A.L. Usova, N.P. Sakulina, T. Ya. Shpikalova and others preach the main principle: to bring up children in the family and in kindergarten in a culture close, the culture of the region where the person lives. Without feeling, not understanding the native culture, a person is hardly able to feel, understand the psychology of a person of a different nationality. Getting acquainted with various types of arts, the child, as it were, enters into the events of a work of art, becomes a participant in them. In this regard, works of folk art are considered by researchers as a means of developing humanity, humane qualities of a person: goodness and justice, a sense of citizenship. In the educational aspect, the perception of folk art is for a child a peculiar form of cognition of objective reality, an inexhaustible source of aesthetic, moral, patriotic education of children. At the same time, as T.S. Komarov, the great educational and developmental opportunities inherent in ethnoculture are still not fully realized in the modern system of preschool and school education. Analysis of the scientific provisions of T.S. Komarova makes it possible to identify the pedagogical potential of ethnoculture as a means that contributes to the formation of artistic taste, the main aesthetic criteria, the development of the aesthetic attitude of children to nature and the surrounding reality. A peculiar and striking element of the ethnic culture of the people of T.S. Komarova singles out folk art, which by its nature is close to the creativity of the child (simplicity, completeness of form, generalization of the image), that is why it is close to the perception of the child, it is understandable to him and is available for reproduction in independent artistic and visual activity. Taking into account the psychological mechanism of ethno-artistic education contributes to the appearance of a feeling of satisfaction and joy in children. Consequently, children receive emotionally positive reinforcement in the form of the success of the activities performed, experiencing from this a sense of skill and associated pleasure. Folk art, according to T.S. Komarova, with its humanity, life-affirming basis, brightness of images and colors, causes a good mood in children. And all this provides psychological relief. As a result, anxiety, fear, depression go away. Calmness, a feeling of security, self-confidence, self-confidence, a feeling of joy appear.
The value of ethnoculture in education and development, T.S. Komarova considers from the point of view of the activity approach, which is implemented in providing children with the opportunity to engage in various artistic activities based on folk art, which will help to meet the child's need for activity, and, therefore, will cause an emotionally positive attitude towards these activities. The subjective, activity position of children is manifested in three directions: to decorate the interior of an educational institution (creating an aesthetic environment); to familiarize children with folk art; for the development of children's creativity as samples-standards, first for direct following, and then for creative comprehension and application (in the terminology of T. Ya. Shpikalova, “repetition, variation, improvisation”). We believe that this approach to the use of folk art in raising children ensures that children master it and enrich their knowledge of folk culture, its spiritual wealth, and historical roots. Integration of elements of ethnoculture in the research of T.Ya. Shpikalova and T.S. Komarova is important for modern methodological approaches and developments.
In the works of Z.A. Bogateeva proves the accessibility of the ornamental basis of folk art to children for perception and display in creative activity. One of the means of familiarizing with the ethnoculture of Z.A. Bogateeva saw visual activity - application based on folk ornament. The author writes that bright and pure colors of patterns, symmetry and rhythm of alternation of forms attract children, make them want to reproduce what they saw. Children are introduced to the art of different nations, applications from various materials, embroideries, woven patterns typical for the ornamental creativity of the people. Children are taught to create patterns based on the decoration of household items, costumes, etc.; exercise in distinguishing between colors. PER. Bogateeva points out that for centuries the people have tried to express their attitude to life, love of nature, their understanding of beauty in an artistic form. The items of decorative and applied arts, which are seen by children, reveal to them the richness of the culture of the people, help them to assimilate the customs, handed down from generation to generation, teach them to understand and love the beautiful. An important means of enhancing the artistic creativity of the children of Z.L. Bogateeva saw in the interconnection of different types of work on visual activity and the consolidation of knowledge and visual skills acquired in classes in various types of activities of children.
In the study by R.Sh. Khalikova, the richest potential of folk art is used as the main means of education: the acquaintance of children with national ornament, decorative applied art, folklore of the Russian and Tatar peoples. All this made it possible to reveal the principle of the continuity of traditions in the creation of folk art, change the nature of the interest and attitude of children to various samples of folk art, enhance emotional responsiveness, and enrich play activities. The synthesis of arts contributed to the development of children's creativity, a variety of forms of artistic activity. Research by R.Sh. Khalikova made it possible to understand the educational potential of folk art and the need to find ways to enrich it.
The proposed expansion of the pedagogical capabilities of ethno-culture means in visual activity with preschool children is shown in the studies of L.D. Vavilova, L.G. Vasilyeva, A.A. Gribovskaya, E.N. Kergilova, A.V. Molcheva, L.V. Orlova, E.N. Sibirkina, H.I. Salimkhanova, A.Yu. Tikhonova and others. This is dictated by the tasks of a humanely oriented approach to children, the need for creative "living" of the value of the ethnocultural heritage. So, the technology of the stage-by-stage formation of the expressiveness of the image in the drawings of the children of H.I. Salimkhanova is realized based on the perception of works of oral folk art. According to the author, the expressiveness of the image based on folklore works in the visual work of children is considered as an expression of their feelings and personal attitude to the experience of the people, expressed by its expressive and pictorial means corresponding to small genres of folklore.
The system of upbringing and educational work on introducing children to the creativity of artisans of the region contributes to solving the problem of introducing children to ethnic culture in the study of A.Yu. Tikhonova. The author has developed a program and its methodological support: dynamic tables, variable models, didactic games, selected small forms of folklore for each type of craft in the Ulyanovsk region (pottery, weaving, embroidery, folk costume, wooden architecture, artistic metalworking). The connecting link in the knowledge of crafts was the ornament - a symbolic model of the people's worldview. The researcher emphasizes that the acquaintance of children with the Simbirsk ornament contributes to the comprehension of its aesthetic, ethnographic and pedagogical functions. The ornament appears in front of the child not only as an ornament, but as a keeper of the memory of the people.
For the theory and practice of ethnocultural education, the methodological system developed by E.N. Sibirkina, which promotes the study of Komi folk art with children (based on the objects of northern architecture and decorative and applied art) through the development of artistic and applied experience of the past by children and their own artistic and constructive creativity. The content of the methodological system is presented in the program, which allows you to acquaint children with the centuries-old art of northern architecture: with huts, household and hunting buildings, a tent, as well as wooden architecture of modern cities and villages. In his dissertation research, E.N. Sibirkina proved the effectiveness of using the ethnic subject-developing environment in the pedagogical process. The researcher has developed scientifically grounded guidelines for organizing and using materials from ethnographic mini-museums and Komi folk art corners in working with children.
The result of the research by L.D. Vavilova to familiarize children with the national culture and national art is the formation of the "basis of personal culture" of the preschooler, which forms the basis of the enriched ethno-cultural development of the personality of the preschooler and his preparation for school. In his research, L.D. Vavilova proves that the folklore of the Komi people (fairy tales, proverbs, sayings, riddles, nursery rhymes) and folk arts and crafts (Komi ornament) are accessible to preschoolers and should be widely used in the practice of preschool educational institutions of the republic.
Thus, the researchers of this direction consider ethno-artistic education as a system-forming component of the regionalization of ethnocultural education. The authors studied in detail the place of folk art in the educational process of the kindergarten; shows the educational value of oral folk art, musical folklore, folk arts and crafts; describes the psychological and pedagogical foundations of the ethno-artistic development of children (the importance of integrated and thematic classes, the need for diagnostics, which allows for an individually differentiated approach to children, the presence of variable additional educational programs). According to the authors, folk art as a manifestation of the people's creativity is close in nature to the creativity of the child (simplicity, completeness of form, generalization of the image), which is why ethno-art education is accessible and close to the child. When developing theoretical, methodological and technological foundations, the authors define and substantiate the following principles for the implementation of ethno-artistic education as an integral part of ethnocultural education: historical and cultural, which allows considering various phenomena in folk art, as in other types of artistic creation, in their integrity and historical development; artistic and aesthetic, aimed at identifying the specifics of the artistic and educational system of folk art and showing at the same time the "common" in the interaction of folk art with other types of artistic creativity in the cultural system; the principle of an integrated approach to the development of artistic, aesthetic, intellectual and cognitive content and technology of ethno-artistic education; the principle of the indissolubility of the methods of the theoretical and practical aspects of teaching and upbringing, among which direct communication with folk art is the main one; taking into account the regional peculiarities of art, primarily native, determined to a large extent by ethnic traditions and historical and cultural ties of the population, relying on the established ethnopedagogical traditions of the region; taking into account the goals and objectives of personality development in the context of the concept of humanization of the educational system as a whole.
In our opinion, the theoretical basis of ethno-artistic education, as a part of ethnocultural, is the recognition of the position on the need to create such a pedagogical educational system that contributes to the creation of a single educational space, conditions for the formation of an ethnocultural personality. Methodological support of this direction is presented in the program "Joy, beauty, creativity" (authors TS Komarova, AV Antonova, MB Zatsepina), where the content of ethnocultural education is considered in the context of ethno-artistic. The synthesizing beginning of the content of the program is traditional folk art: folklore, songs, dances, visual arts. The content of the program assumes the integration of different types of activity and its complex thematic structure. The content of thematic blocks takes into account the interests of children, their desires and inclinations. For example, “My Favorite Fairy Tale”, “My Favorite Toy”, “Magic Garden”, etc.
The Federal State Requirements for the Structure of the Main General Education Program of Preschool Education (2009) provide for the solution of the problems of forming citizenship, the moral basis of patriotic feelings. One of the expected results should be ideas about the cultural values of society, about the small and large Motherland, a sense of belonging to the world community. Federal state requirements, revealing the structure of the Program, indicate the need to reflect in its variable part the specifics of national-cultural, demographic, climatic conditions in which the educational process is carried out.
The model basic general education program of preschool education "Childhood" (St. Petersburg, 2011), revised in accordance with federal state requirements, presents a regional component that reveals the acquaintance of children with their small homeland - their hometown; with the home country and the world; with the peculiarities of communication between a child and an adult in a polycultural and multiethnic environment. An additional part of the program is implemented through educational areas that are built on their integration. The organization of the experience of mastering the content of the regional component is considered by the authors through the organization of everyday life, holidays and entertainment, the use of illustrations, slides, video materials, the organization of mini-museums, and various forms of organized educational activities. The means of ethnocultural education and upbringing of preschoolers are folk play culture, oral folk art, arts and crafts of different peoples, and the multicultural space of the museum. The tasks of educating ethno-tolerance are carried out through the cognitive, emotional, practical components of ethno-tolerance.
Among the many problems solved today in the field of regionalization of the content of ethnocultural education of children, a special place is occupied by the problem of forming a single ethnic picture of the world of representatives of a particular ethnic group (R. Redfill, A. Hollowell, A.B. Pankin, G.N. Volkov, etc.) ...
The analysis of research shows that during preschool childhood a child develops a "holistic picture of the world" (IE Kulikovskaya), "image of the world" (SD Smirnov), "ethnic picture of the world" (R. Redfill). Preschool childhood is the beginning of the process of the formation of a person's worldview (Yu.S. Tyutyunnikov). It, as a multifaceted education, includes: attitude (knowledge of the world in feelings, emotions, the formation of a positive attitude); world outlook - understanding the world, searching for causes and effects; world interpretation - a specific explanation by man of the world of history, society, culture; world transformation is a form of an active attitude of a person to reality; the choice of the style of relationships with people. The formation of the image of the world is considered as one of the components of the structure of the personality of the child's personality. The image of the world is a reflection of the world in an integral, multidimensional and multilevel system of representations (A.N. Leontiev). AN Leontiev saw the function of the image in the self-reflection of the world and connected the structure of consciousness and the structure of the image. The image, in turn, was considered an element of a holistic image of the world, making a connection between the image of the world and consciousness. The generalized concept "image of the world" is concretized by different researchers in specifying, emphasizing different aspects of the image of the world, the concepts of a picture of the world, a cognitive map, a scheme of reality, a model of the world, etc. In our opinion, the concept of the image of the world reflects the idea of integrity and continuity in the origin, development and functioning of the cultures of the region, the country and the world community. The formation of a picture of the world in the mind of a person is carried out in a cultural, symbolic environment through art, language, myth, folk art. According to the researchers, the primary cognition of the world, the development of the child's thinking, his formation as a person, familiarization with the spiritual values of the nation are carried out in the process of mastering the native language. Based on the linguoculturological principle, the authors consider the study of the native language to be the basis for the formation of a worldview, the key to the folk culture accumulated over centuries, an irreplaceable means of preserving traditions and the continuity of generations, ensures the development of a sense of equality of languages and cultures in children. Throughout preschool childhood, according to I.E. Kulikovskaya, there is a change of world pictures, from mythopoetic to universal symbolic, which should serve as a starting point in defining the main approaches, differentiating methods, forms, directions of work to familiarize children with the national world of cultures, and foster a culture of interethnic communication. The mythopoetic worldview is characterized by indivisibility of perception, the child sees the world from the perspective of a fairy tale, myth, legend. The development of children's cognition is determined by the movement from the whole to the particular; there is an accumulation of a normative style of communication between people. In the younger preschool age, purposeful work should be carried out to accumulate the emotional and value experience of communicating with children and adults. Communication, social environment influence the development of an individual lifestyle, which is closely associated with a sense of community, one of the three "innate unconscious feelings" that make up the structure of the "I". The sense of community determines the content and direction of behavior, and if it remains undeveloped, it can become the basis of an "asocial lifestyle." The national-cultural environment, influencing the child, involves him in the process of assimilating the content of ethnosocial experience, through the mechanisms of sympathy, co-experience, co-participation. The gradual introduction of the child into the world of elements of national cultures (folk toys, folk costumes, fairy tales, folklore) helps him to realize his unity with the people around him (regardless of nationality), with nature, society as a whole; develops a sense of community, helps to experience joint joy, surprise at what he saw and heard. Emotionally expressive images of reference behavior, presented in the works of folk art, help the child to identify himself with the forms of behavior of the heroes of folk tales, epics. Emotional coloring, positive mood create the basis for the development of social experience, the experience of interacting with people around.
The source of the mental development of the personality, according to V.T. Kudryavtseva, is not the appropriation of sociocultural, universal human experience in itself, but its specific transformation. The integration of the child into the social and cultural world, during which he develops, takes place together with the adult. As V.T. Kudryavtsev, genuine entry into society is possible only when the child does not obey someone or something, but subordinates external circumstances to himself through their comprehension or rethinking. The result of "discovering for oneself" is not so much the creation of a new object as a change in the child himself, the emergence of his ability to be creative, that is, creativity. Therefore, creativity is the basis of general mental development, including the child's self-development (N.N. Poddyakov). The processes of business cooperation within the framework of the child-adult community (D.B. El'konin, M.I. Lisina, V.A. “Cultural and semantic practices” (in the words of N.A. Korotkova) help to find the general meaning of what has been done, is being done, and will be done further. The variety of joint productive activities is due to the interest of children in realizing their own capabilities to generate a new image of themselves (creating drawings for an art gallery, holiday greeting cards, making thematic books, ornamental appliqué, etc.). According to most researchers, the introduction of a child into ethnic culture through the development and disclosure of his creative potential is one of the promising areas of regionalization of the content of preschool education (V.T.Kudryavtsev, T. Alieva, R.M. Chumicheva, T.S. ).
However, the effectiveness of regionalization of the content of ethno-cultural preschool education largely depends on the professional preparedness and ethics of the teacher. The teacher performs a broadcast function, ensuring the transfer of cultural, including ethnocultural values of the region to the younger generation.
The implementation of the directions of ethnocultural education of preschoolers involves the creation of the following conditions:
- determination of the content of educational work, taking into account the ethnocultural diversity of the region;
- increasing the information level and developing the ethnocultural competence of practitioners of a preschool educational institution. Effective forms are the organization of lectures, the study of regional ethnopedagogical programs for the ethnocultural development of preschoolers; development of visual and didactic manuals, development of scenarios for folk holidays, didactic theaters, training sessions for learning nursery rhymes, folk games, talkers, shouts, etc .;
- purposeful ethnopedagogical work with children of early and preschool age;
- provision of a subject-developing environment that reflects folk life, ethnocultural traditions, the history of the people (Russian hut, yurt, corner of folk attributes, a museum of folk life and creativity, etc.);
- organization of interaction with parents and full participation of the family in the ethnocultural education of preschoolers (various types of visualizations, the design of special stands, consultations, the publication of newspapers and magazines; holding joint gatherings, folk holidays, the day of folk traditions; monitoring ethnocultural research of families attending preschool educational institutions).
General pedagogical conditions implementation of the content of preschool ethnocultural education are:
- complex use of various components of folk culture (oral folk art, games, arts and crafts, music, holidays, etc.). Their content should clearly and holistically reveal the traditions and customs of the people and be accessible to preschool children;
- the process of familiarizing children with ethnocultural traditions is based on understanding their content, fostering an emotionally positive attitude and developing the desire to reflect them in their own activities;
- creation of a cultural-spatial, subject-developing environment for children to "immerse" in the socio-cultural experience of the people;
- ethnocultural education of preschoolers presupposes taking into account the universal and the national in the folk culture;
- familiarizing preschoolers with ethnoculture realizes the subject-subject interaction of teachers and children, the development of children's subculture;
- work on the ethnocultural education of preschoolers is organically included in various types of children's activities, logically and naturally solves the problems of upbringing, training and development of children;
- ? pedagogical technology involves the widespread use of methods and techniques that must meet the following guidelines:
- ? the use of specific methods and techniques must correspond to the solution of certain tasks and stages of work;
- ? a combination of various methods and techniques is needed to ensure the involvement of all components of the interest of preschoolers;
- ? the method of introducing children to ethnic culture should take into account age and individual characteristics, rely on a personality-oriented approach to children;
- ? the teacher's creative design of methods and techniques, the orientation of technology to the child's mastering the position of the subject of his own activity in the process of familiarizing himself with folk culture.
- -creation, together with the children, of an enriched subject-spatial environment: the upper room of the Russian hut, the Cossack hut, the yurt, etc. (E. S. Babunova, E. I. Kergilova, L. D. Vavilova and others);
- - creation of models of dwellings of peoples (S.D.Kirienko, E.S.Babunova, A.G. Absalyamova, etc.);
- - organization of museums of folk life, folk instruments; corners of the everyday and natural worlds of the region (M.V. Tikhonova, I.S.Smirnova, O.L. Zvereva, M.D. Makhaneva, etc.)
- - the use of folk tales, legends of the native land (SD Kirienko, I. Appolonova);
- - historical travel: to the imaginary country of the family, ancestors (EI Kergilova); into the history of things (OV Dybina, ES Babunova); in the history of the city, settlement, village (T.Yu. Kupach, E.S.Babunova);
- - visiting a real village (E.I.Kergilova), excursions to workshops of folk arts and crafts (T.Ya.Shpikalova, L.D. Vavilov, A.V. Shestakova, etc.)
- - introduction of folk characters as carriers of ethnocultural information: Tastarakai (EI Kergilova); brownie Kuzya (E.S. Babunova); Petrushka, Grandmother - Riddle, Vasilisa the Wise (E.I.Korneeva);
- - the introduction of exercises, creative tasks, the use of educational games such as "Who needs what for work" (to master the traditions of folk crafts); games - shape-shifters (“What comes first, then what?”); stories - collisions such as "A guest on the doorstep - a holiday in the house", "The house of news is not a wing of revenge" (ES Babunova, VD Botnar);
- -various use of seasonal folk holidays and games - round dances (E.I. Korneeva, T.Yu. Kupach, E.S.Babunova, L.D. Vavilova, E.V. Kharchevnikova);
- -Solution of creative tasks by children by introducing them into an imaginary situation: "Try to see and show the world through the eyes of a nomad ... an artist ... a singer", "In the land of magic words" (E.I. Kergilova, L.D. Vavilova, And Ch. Krasovskaya and others);
- - to enrich children's ideas about folk culture, a complex thematic structure of the content of information material is effective. For example, in the study of E.S. Babunova offers the following topics: "The strength of the family in its relatives", "Family and nature", "Health is the success and wealth of the family", "Amusements, games, fun of the Russian family", etc.
The professional and pedagogical skill of practitioners makes it possible to diversify the range of methods and techniques of ethnocultural education of preschoolers.
So, our analysis of ethnocultural connotation to identify the specifics of regionalization of the content of preschool ethnocultural education and its scientific and methodological approaches allowed us to make the following conclusions:
- - assimilation of various national cultures in the mode of dialogue in a polycultural environment is the most important means of personal development, enrichment of the spiritual world of a person, since it contributes to the formation of a personal cultural and historical understanding of the world. The study of cultures is the most important factor in the self-identification of a person in a complex, changing world, building his own picture of the world - who I am, where I am from, who surrounds me, how can I better understand another. The solution of the identified problems and a number of others is associated with the introduction into the educational process as one of the components of the national-regional component. The main purpose of using various means of cultural, historical, ethno-artistic, polycultural education is aimed at forming a “image of the world” in children, an ethnic picture of the world;
- - the specificity of the content of preschool ethnocultural education lies in the fact that it implements the national-regional component of education, which creates opportunities both for the integration of the national-regional component into the federal component of education, and for the development and implementation of additional modules in educational areas of ethnocultural education. The constituent components of preschool ethnocultural education are: a) the goal and objectives that determine the content; b) varied content; c) technology, including a range of conditions, forms, means, methods, techniques aimed at the formation of an ethnocultural personality;
- - preschool ethnocultural education is dialectically interconnected with other aspects of education, without which it cannot exist. This is due to the fact that the ethnocultural education of preschoolers forms various aspects of the child's personality, his attitude to ethnocultural reality, where he acts as a subject with socially personal, socially significant qualities necessary for living in a multicultural polyethnic community. An active role in the implementation of ethnocultural education and training belongs to the teacher who contributes to the ethnocultural socialization of the preschooler;
- - Researchers consider preschool age as an intrinsically valuable period of mastering sociocultural, in particular ethnocultural, experience. At the same time, the accumulation of ethnocultural experience is carried out through the mechanisms of education, formation, familiarization, familiarization, development, awareness. At the same time, the specificity of the regional-futurological pedagogical strategy in the unity of external (ethnocultural education of teachers) and internal (ethnocultural education of children) is not sufficiently represented. In this regard, it is necessary to develop a pedagogical strategy, concept and model of ethnocultural education of children in the polylogical ethnocultural educational space of a preschool institution.
Questions for self-examination and assignments:
- 1. Give the definition of ethnocultural education of preschoolers.
- 2. Show the relationship between ethnocultural education and ethnocultural development of preschool children.
- 3. What is the relationship between the goals, objectives and content of ethnocultural education of preschoolers?
- 4. Comment on the content of the directions of ethnocultural education of preschoolers.
- 5. Describe the use of folk pedagogy in various areas of ethnocultural education.
- 6. What are the general pedagogical conditions for the organization of ethnocultural education of preschoolers?
- 7. Make recommendations for teachers on the organization of ethnopedagogical work in a specific group of preschool educational institutions (optional).
- 8. Develop a creative project in one of the directions of the content of ethnocultural education of preschool children.
Ethnocultural education as a component of general primary education has ample opportunities for the formation of self-awareness of national identity, a system of positive national values, spiritual, moral, social, general cultural and intellectual development of the individual among younger students. Taking into account the importance of this direction of education, tasks, value orientations, principles of ethnocultural education of primary schoolchildren of the Republic of Bashkortostan were developed. Features of the content component "Ethno-cultural education" are in its implementation on the basis of interdisciplinary integration and activity approach. As the leaders, such areas of students' activities as cognitive, research, emotional-value, play, and practical are distinguished. These theoretical provisions formed the basis for a comprehensive thematic plan that combines the ethnocultural and subject content of primary school disciplines (UMK "Perspective") grade 1. The developed recommendations for the introduction of the ethnocultural component in the educational process of primary schools in the republic will help teachers in solving the problem.
ethnocultural education
spiritual and moral development of personality
basic values
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6. Sample programs in academic subjects. Primary School. In 2 hours, Part 1. - 5th ed., Revised. - M .: Education, 2011 .-- 400 p.
7. Federal State Educational Standard of Primary General Education / Ministry of Education and Science of the Russian Federation. - M .: Education, 2011 .-- 33 p.
Modern domestic education is designed to ensure the upbringing of a harmoniously developed and spiritual and moral personality in accordance with basic national values, expressed in a conscious perception of the surrounding world, the originality of the forms of cultural, historical and spiritual life of their region, republic, state. The assimilation by the younger generation of the cultural heritage of their ancestors, the originality and uniqueness of its traditions and customs, forms in the child national identity, respect for the culture of other peoples, an active civic position.
The importance of solving the problem of ethnocultural education of schoolchildren is noted in the Federal State Standard of Primary General Education: "The standard is aimed at ensuring: ... preservation and development of cultural diversity and linguistic heritage of the multinational people of the Russian Federation, ... mastering the spiritual values and culture of the multinational people of Russia ...". So, in the second section regarding the personal results of mastering the basic educational program of primary general education, the following requirements are presented:
1) “... the formation of the foundations of Russian civil identity, a sense of pride in the Motherland, the Russian people and the history of Russia, awareness of their ethnic and national identity; shaping the values of the multinational Russian society; the formation of humanistic and democratic value orientations;
2) the formation of a holistic, socially oriented view of the world in its organic unity and diversity of nature, peoples, cultures and religions;
3) the formation of a respectful attitude towards a different opinion, history and culture of other peoples ... ”[Ibid. - with. eight].
Younger school age is a period of intensive socialization, assimilation of various moral norms. Therefore, it is at this age that it is legitimate to pay significant attention to the spiritual and moral development and upbringing of the individual, the formation of the vector of cultural and value orientations of the younger schoolchild in accordance with the beneficial foundations of spirituality and morality of the native fatherland, rooted in the distant past.
According to E.V. Golovneva, “the degree of effectiveness of the educational process in the mainstream of the humanistic pedagogy that is being formed today directly depends on its focus on the formation of an indissoluble individual and universal, national and universal in a growing person. Education on universal human values and national cultural traditions contributes to the awareness of the belonging of a person of any nationality both to his own ethnic group and to the entire human race. " “National and universal values, constituting the core of the content of education,” emphasizes the author, “contribute to the development of a growing person of his native culture, spiritual and moral values, knowledge of universal human culture and lead to an independent choice of values in a multicultural, multinational society, worthy of self-determination in the world of culture and creative self-realization ”.
The relevance of ethnocultural education of primary schoolchildren is also determined by the fact that primary school is not supposed to teach a separate subject to familiarize with the culture of the peoples of the territory of residence.
Purpose of the study. In connection with the above, our research was aimed at identifying ways to improve the ethnocultural education of primary school students in schools of the Republic of Bashkortostan.
The solution of the problems posed, in our opinion, is possible by introducing into the framework of educational subjects the content on ethnocultural education of primary schoolchildren.
The introduction of ethnocultural content into the educational process of a modern elementary school is intended to solve the following tasks:
1) familiarizing students with the origins of their native culture, folk traditions; enrichment with practice-oriented knowledge about the ethnocultural reality, the identity of their people, national characteristics and traditions of the family;
2) the formation of a humane, thinking, free personality, a skillful keeper and user of the cultural heritage of his people;
3) fostering an emotionally positive attitude towards people of different ethnic groups, their way of life, work, traditions; relations that contribute to the harmonization of interethnic communication in a multiethnic society;
4) the formation of skills to comply with the rules of community life in a multicultural space, national traditions of a healthy lifestyle;
5) development of cognitive and research competencies.
Ethnocultural education in primary school will contribute to the formation of basic value orientations:
National culture in all the diversity of its manifestation as a process and result of the life of peoples;
Patriotism, expressed in love for one's people, region, Russia;
Respect for folk traditions, everyday life, religious beliefs of ancestors;
The family as a child's social environment, in which he has the opportunity for the first time to penetrate the foundations of the cultural and value traditions of his people;
Labor and creativity as natural conditions of human life and activity at all times and among all peoples.
conformity to nature - taking into account the natural inclinations of a child (age, psychological, physiological, sexual and other characteristics);
cultural conformity - reliance on centuries-old universal human values, on the positive traditions of national cultures;
tolerance - providing conditions for the formation of tolerance and understanding of a different way of life, customs, religion, national characteristics; awareness of the need for a dialogue between cultures of different peoples;
humanism - an orientation towards the formation of a positive attitude and respect for the family, person, nature, the world around them, based on values such as love, kindness, responsibility;
patriotic orientation - the formation of a feeling of love for their small and large Motherland, readiness to subordinate their personal interests to their interests; identification of oneself with Russia, the peoples of Russia; pride in the achievements of their Fatherland;
a personality-oriented approach - creating the most favorable conditions for the development and self-development of a student, identifying and actively using his individual characteristics in educational activities, for free interpersonal communication; moral encouragement of creativity, initiative.
The content component "Ethnocultural education", developed for first grade students of schools in the Republic of Bashkortostan, provides for familiarization with the activities of their ancestors, home decoration, traditional folk clothes, household utensils, national food, family traditions, arts and crafts, oral folk art, ceremonial holidays, folk games. Taking into account the fact that representatives of different nationalities study in the schools of the republic, the educational process should be based on an understanding of the close unity and interpenetration of the cultures of the peoples living on its territory, compliance with the ethics of interethnic communication, respect for the culture of the Bashkir people, which is the indigenous ethnic group of the republic.
The content of ethnocultural education assumes ample opportunities for the implementation of interdisciplinary integration, thanks to which it becomes possible to show the culture of the peoples of Bashkortostan in all its diversity with the involvement of scientific knowledge, works of literature, music, painting. The introduction of ethnocultural content should be carried out in the classroom of all primary school subjects: the Russian language, the Bashkir language, literary reading, mathematics, the world around, music, fine arts, technology, physical education.
The implementation of the content of ethnocultural education is carried out on the basis of a personality-activity approach. It is recommended to select pedagogical means corresponding to the emotionally effective characteristics of the age characteristics of younger schoolchildren, taking into account the subject-object orientation of their cognitive activity. It is supposed to use pedagogical technologies of developing education, as well as design, game, information, communication, health-saving technologies.
The main areas of student activity are cognitive, research, emotional-value, play, and practical. A condition for the successful implementation of ethnocultural content is a variety of methods and techniques that contribute to the development of students' creative abilities, putting them in the position of active participants: modeling, observation, didactic games, dramatization, composing riddles and fairy tales, quizzes, using techniques for creating problem situations, situations of thinking about behavior and relations between people of different nationalities and religions, analysis of specific life situations, making crafts and toys, contests for reciting poems by poets of Bashkortostan, drawing contests, creative projects, presentations, making thematic albums, stands and exhibitions, research assignments.
The leading forms of organizing activities are classroom activities, matinees, excursions, walks, distance travel, visits to museums and exhibitions, participation in urban and rural folk festivals. Provides for collective, group and individual work of students. In general, for classes on the study of ethnocultural heritage, it is characteristic to create an emotionally positive atmosphere, confidential dialogical communication between the teacher and the students, between the students themselves.
The family is a kind of accumulator and translator of ethnic traditions, norms, values that ensure the continuity of upbringing. This is the first and most significant social unit for a child, in which he begins to realize his ethnicity. Hence, one of the indispensable conditions for the effectiveness of ethnocultural education of schoolchildren is the cooperation of the school with parents - involving them in collecting material to replenish the developing environment and expositions of the mini-museum on the ethnoculture of the region, consulting on ethnocultural education in the family, attracting them to organizing and participating in events, conducted by the teacher with the students of the class, homework for the students to work with the older members of the family.
Taking into account the integrative nature of ethnocultural education as a whole, a variant of the planned and systematic inclusion of ethnocultural material into the fabric of the corresponding topics of all primary school disciplines can be implemented (table).
Comprehensive thematic plan, combining ethnocultural and subject content of primary school disciplines (EMC "Perspective"), grade 1
|
Elementary school subjects |
Topics of federal textbooks (lessons) on primary school subjects in 1st grade |
|
|
My native land |
The world |
What is the world around |
|
Valuable advice from ancestors |
The world |
The book is a mentor and friend We are the family of the peoples of Russia |
|
Literary reading |
Proverbs and sayings of different nations. The moral meaning of the proverb |
|
|
Ancestral activities |
Technology |
Man, nature, technology. Professions Plants in human life. Growing plants. Pets |
|
Dwellings of the ancestors |
Technology |
Such different houses. "Building a house." "House of branches" |
|
How they dressed in ancient times |
art |
Ornament of the peoples of Russia. Colors of nature dressed as a Russian beauty. Folk costume |
|
Technology |
Clothing. Textile |
|
|
What did they eat |
Technology |
Dishes. Project "Tea Service", "Teapot" |
|
What our distant ancestors loved to eat |
The world |
About bread and porridge, about tea and coffee. We are the family of the peoples of Russia |
|
The world |
My family is part of my people |
|
|
Grandma's Tales |
Literary reading |
Comparison of the heroes of the tale. In the footsteps of family reading. Fairy tales of different peoples. Comparison of Russian fairy tales with the fairy tales of the peoples of Russia |
|
Magic kurai |
Musical instruments. Every nation has its own musical instrument |
|
|
Merry Vintage Holidays |
Christmas has come, the celebration begins. Native custom of antiquity |
|
|
Now let's play! |
Physical education |
Outdoor games |
|
Generalization, results |
Integrated summary lesson |
|
The implementation of the ethnocultural component can be carried out as an independent module at the expense of the time allocated for the content formed by the participants of the educational process from the hours of the corresponding disciplines. The most acceptable option for the introduction of the module on ethnocultural education is the end of the academic year.
The teacher retains the right to independently allocate hours, the selection of specific content, methods and forms depending on the interests and wishes of students and the ethnocultural characteristics of their region, the ability to concretize and detail the proposed topics, change their sequence.
The main provisions of the developed positions on the ethnocultural education of primary schoolchildren are reflected in the author's publications; the approbation of materials was carried out by students of the Faculty of Pedagogy and Psychology of the Siberian Branch of the Bashkir State University during their teaching practice in the schools of Sterlitamak.
Based on the significance of the problem being raised, an analysis of theoretical provisions and existing experience, recommendations have been developed for introducing the ethnocultural component into the educational process of primary school:
Designing the educational process, taking into account the specifics of the national-cultural, historical, natural and other conditions of your region;
Determining the direction of the educational vector as familiarizing the younger student with the cultural values of his people and peoples living in the region, developing the personality as a subject of a multi-ethnic educational environment, on the one hand, identifying himself and the culture of his ethnic group, on the other hand, respecting and accepting the culture of other peoples;
Creation of a single ethnocultural space, including information and cognitive, emotional, value and experience and activity components;
In accordance with the content, the inclusion of material on the ethnoculture of the peoples of their region in the educational programs of elementary school disciplines;
Selection of methods and forms that are optimal for the peculiarities of the culture of the peoples of their region; effective use of the ethnocultural resources of their region in the ethnocultural education of schoolchildren;
Ethnocultural competence of a teacher, implying the ability to implement the organizational and pedagogical conditions of ethnocultural education of primary schoolchildren.
Conclusion
Summarizing the above, we note that the focus of the educational process in elementary school on the formation of students' self-awareness of national identity, a system of positive national values will contribute to the complex development of the individual - his spiritual, moral, social, general cultural and general intellectual qualities that meet the requirements of modern society.
Reviewers:
Kanbekova R.V., Doctor of Pedagogical Sciences, Professor of the Department of Theory and Methods of Primary Education, FSBEI HPE SF BashSU, Sterlitamak;
Fatykhova A.L., Doctor of Pedagogical Sciences, Professor of the Department of Theory and Methods of Primary Education, SF BashSU, Sterlitamak.
Bibliographic reference
Gaisina R.S., Golovneva E.V., Grebennikova D.A. ETHNO-CULTURAL EDUCATION OF YOUNGER SCHOOLS // Fundamental research. - 2015. - No. 2-22. - S. 4987-4991;URL: http://fundamental-research.ru/ru/article/view?id=38145 (date of access: 02/01/2020). We bring to your attention the journals published by the "Academy of Natural Sciences"
PEDAGOGICAL SCIENCES
UDC 37.036: 37.017.925
MAIN TRENDS IN ETHNOCULTURAL EDUCATION AT THE MODERN STAGE: REGIONAL ASPECT
TENDENCIES TO ETHNO-CULTURAL EDUCATION AT THE PRESENT STAGE: REGIONAL DIMENSION
V. Yu. Arestova, L. V. Kuznetsova
V. Yu. Arestova, L. V. Kuznetsova
FSBEIHPO "Chuvash State Pedagogical University named after I. Ya. Yakovleva ", Cheboksary
Annotation. The article examines the problems and state of ethnocultural education of various categories of students at the present stage of the socio-cultural development of Russian society, identifies ideas and principles of effective organization of ethnocultural education in modern schools, analyzes modern technologies of ethnocultural education, including the development of ethno-theatrical projects. The results of the sociological survey "Ethno-cultural development and interethnic relations in the Chuvash Republic: the youth aspect (on the example of Cheboksary)" are presented, the results of which actualize the problems arising in the ethnocultural education of various categories of students.
Abstract. The article considers the problems of ethno-cultural education and the state of the various categories of students at the present stage of socio-cultural development of the Russian society; reveals the ideas and principles of effective organization of ethno-cultural education in modern schools; modern technologies of ethno-cultural education, including development of ethno-theatrical projects. The article reveals the sociological survey "Ethno-cultural development and international relations in the Chuvash Republic: youth perspective (by the example of Cheboksary)", the results of which make the problems in ethno-cultural education of various categories of students actual.
Key words: ethnocultural education, ethnocultural education, pedagogical technologies.
Keywords: ethno-cultural education, ethno-cultural upbringing, pedagogical technologies.
The relevance of the problem under study. Ethno-cultural education of schoolchildren is currently one of the priority directions of the educational policy of the Russian state. So, in the National Doctrine of Education in the Russian Federation until 2025, the main tasks of the state in the field of education are, among others, the preservation and support of the ethnic identity of the peoples of Russia, the humanistic traditions of their cultures.
Material and research methods. The study of the main directions of ethnocultural education was carried out on the basis of regional and all-Russian normative documents, concepts and programs of ethnocultural orientation, adopted for implementation in the system of general and additional education of the Chuvash Republic. We have identified the main research methods: theoretical (analysis of pedagogical, ethnopedagogical, sociological literature, regulatory and legal acts in the field of education) and empirical (synthesis, sociological survey, observation, study of the results of educational activities of institutions of general and additional education).
Research results and their discussion. The preservation of historically established ethnocultural traditions, adherence to them, the desire to transfer to the future without losing ethnic identity, is one of the most important targets in the life of an ethnos. In this regard, it is traditions that play the role of social mechanisms for transferring the experience of the older generation to the younger.
Modern trends in education and the socio-cultural sphere are characterized by a significant increase in the attention of the state and the public to the problem of ethnocultural education of the younger generation.
In the conditions of the formation of modern Russia, the search for new ways in the education system, there is an active process of development of national-regional education systems, including in the Chuvash Republic. One of the main directions is the transfer of the original culture of the Russian and Chuvash peoples to new generations on the basis of ethnocultural education of children and adults.
The republican target program for the development of education for 2011-2020 adopted in 2008 in the Chuvash Republic provides for "creating conditions for the formation of traditional and transverse competencies, to ensure the growth of self-awareness and civic maturation of society through the upbringing of a tolerant, multicultural personality with an active civic position." This document concludes that significant work has been done in the Chuvash Republic to develop ethnocultural education, contributing to the formation of a favorable infrastructure for interethnic communication, conditions for the coexistence of various cultures, and expanding dialogue between them. In addition, it was decided to develop a subprogram "Modernization of the system of education for children and youth in the Chuvash Republic", designed to strengthen the educational component of the Republican target program for the development of education in the Chuvash Republic for 2011-2020.
The historical continuity of generations, the development of national cultures, the education of respect for the historical and cultural heritage on the basis of the best folk traditions and folk art are considered today in society as a factor in the preservation of cultural identity, ethnic mentality, and national characteristics of peoples. A profound knowledge of traditions and customs by teachers is a necessary condition for enhancing pedagogical activities to familiarize the growing up
knees to the traditional culture of ethnic groups. More and more scientists, public figures, practitioners consider ethnoculture and ethnocultural education as a socio-cultural and pedagogical problem.
The urgent task of modern pedagogy is ethnocultural education, which contributes to the acquisition of stability, stability and integrity of society. And in this, a large role is assigned to folk culture, which sets pedagogy a scale of value orientations, thanks to which the educational process is built on the basis of the principles of understanding and respectful attitude to the culture of one's own people, combined with a similar attitude to the cultures of other peoples. The result of the implementation of such education is a holistic worldview and a mastered system of value orientations in students.
Human and national culture is organically introduced into the educational environment, a wide society on a parity basis, without exaggerating the importance of one of the cultures. These guidelines have a moral basis based on the richest historical experience of the peoples of Russia. Our people, as Patriarch Kirill noted, "on the basis of their historical experience, have managed to preserve and strengthen their loyalty to the only correct course for human happiness, which is rooted in our human nature."
Russian civilizational identity is based, according to the President of the Russian Federation V. V. Putin, on “the preservation of the Russian cultural dominant, which is carried not only by ethnic Russians, but also by all carriers of such an identity, regardless of nationality. This is the cultural code that ... has been preserved ... at the same time it must be nourished, strengthened and protected. Education plays a huge role here ”. This provision shows the relevance of ethnocultural education of children and adults (from schoolchildren to professionally trained teachers) as the main condition for the harmonious development of the multicultural community of Russians, the formation of a culture of interethnic relations, in general - civic identity.
According to the Ministry of Education and Youth Policy of Chuvashia, conditions have been created in the republic for the coexistence of ethnic cultures and dialogue between them. This is confirmed by the fact that in the Chuvash Republic in 2013 there were 319 schools with Chuvash, 168 with Russian, 16 with Tatar as the language of instruction, and 4 schools study the Mordovian language. In all schools with the Russian language of instruction, as well as in schools where the Tatar and Mordovian languages are studied, students in grades 1-9 study the Chuvash language as the state language, students in grades 10-11 - Chuvash literature in Russian. Students studying the Tatar and Mordovian languages have the opportunity to participate in various competitions and olympiads, including in the republican olympiads in the Mordovian and Tatar languages and literature, as well as in interregional olympiads in Saransk and Kazan.
Among the various competitions and festivals aimed at generating interest in the study of ethnic cultures in Chuvashia, the following stand out: the all-Russian game-competition "Chuvash Swallow - Linguistics for All", the republican festival of national culture "Spark of Friendship", the republican competition "From primer to fiction », Internet Olympiad in the Chuvash language and literature.
These data are evidence that the state policy in the field of interethnic relations considers the education system as the main factor in the development of interethnic tolerance in society, which is based on ethnocultural dialogue.
In the ethnocultural education of schoolchildren, an important role belongs to the educational environment. It is valuable when a student himself creates his own subject environment, where beauty and expediency, traditions and innovations are coordinated, forming a comfortable basis for personality formation. So, in the Chuvash Republic, under the Ministry of Economic Development and Trade, there is a guild of artisans, which is developing a system of measures to attract folk craftsmen and professionals to the production of national souvenirs, clothing, and household items. As noted by O. I. Golovaneva, many members of the guild teach in schools, technical schools and institutions of additional education, thereby being teachers and folk craftsmen.
In modern conditions, the general education school is the fundamental base in the upbringing and education of the younger generation as a school of dialogue with the past, present and future through the continuity of the cultural traditions of the peoples of multinational Russia. This idea became a reference point for the authors of the article when organizing the All-Russian correspondence competition of ethno-theatrical projects "Kawak huppy u ^ alsan" ("Illumination"). The competition was held in 2011, 2012 and 2013. ,. The initiative for its organization and implementation belongs to the Research Institute of Ethnopedagogy named after Academician G.N. Volkov of the Russian Academy of Education under the Chuvash State Pedagogical University named after I. Ya. Yakovlev ". The idea was supported by the interregional public organization "Chuvash National Congress".
The objectives of the competition were:
Identification and support of talented leaders of ethno theatrical groups: teachers, preschool and additional education teachers, teachers of children's music schools and art schools, workers of cultural centers and children's creativity;
demonstration of new approaches, ideas, content and methods of education in the system of general and additional education based on folk traditions;
Exchange of experience of work of leaders of ethno theatrical groups of student youth.
The competition held in 2011 made it possible to identify the teams that were most distinguished by the creative nature of the implementation of ethno theatrical projects. Thus, the Grand Prix of the competition was awarded to the Center for Children's Theatrical Art "Sorvanets" in the village of Luchegorsk, Pozharsky District, Primorsky Territory. In the Chuvash Republic, such institutions as the Laprakasinsky rural cultural and leisure center of the Yadrinsky district, the Historical and Memorial People's Museum of the Yansikhovo-Norvashsky rural settlement of the Yantikovsky district, and the Yantikovsky secondary school distinguished themselves. According to the results of the competition, held in 2012, the Grand Prix was awarded to the People's Creative Ethnofuturistic Association "Tody Yus" of the Yakshur-Bodyinsky Information and Cultural Center (Udmurt Republic). Interesting projects from the Chuvash Republic were presented by the Trakovskaya secondary school of the Krasnoarmeisky region (awarded by the jury with a diploma of a laureate of the 3rd degree), as well as the School of Arts at the Tsivilskaya secondary school No. 2 (diploma of a laureate of the 2nd degree). The list of winners of this competition in 2013 was headed by the Ethnographic Children's Theater "Khabze" of the Adyghe Republican Gymnasium of Maikop, the Republic of Adygea.
In the 2014/15 academic year, on the basis of the Research Institute of Ethnopedagogy of the Chuvash State Pedagogical University. I. Ya. Yakovlev conducted a sociological survey on
the topic "Ethno-cultural development and interethnic relations in the Chuvash Republic: the youth aspect (on the example of the city of Cheboksary)". The survey was conducted according to the methodology “Types of Ethnic Identity, developed by G.U. Soldatova, S.V. Ryzhova.
The results of the survey helped to understand the problems arising in the ethnocultural education of various categories of students. These problems can be conditionally formulated as follows:
ethnocultural training of students as a factor in the formation of conflict-free interethnic relations;
National language and culture in the practice of forming tolerance among schoolchildren;
Ethnocultural education in the context of the implementation of the Federal State Educational Standard;
The potential of the pedagogical university in the formation of tolerance of interethnic relations among the youth of Chuvashia;
Theoretical and practical issues of the formation of a multicultural educational environment in a pedagogical university;
Psychological problems of interethnic communication among university students;
Theoretical and practical issues of fostering a culture of interethnic communication among future teachers and schoolchildren.
The study revealed the following picture: to the question "How do you assess the current state of interethnic relations in the city of Cheboksary?" only 6% of respondents answered “bad” and “very bad, almost catastrophic”. The overwhelming majority (84%) assess it as good and satisfactory, 10% found it difficult to answer. The data convincingly speaks for itself, but at the same time to the question "Have you in Cheboksary over the past year or two listened to disrespectful statements about representatives of any nationalities?" 30% of the respondents answered in the affirmative (from among the students of the I. Ya. Yakovlev ChSPU - 27%). And if students of ChSPU them. I. Ya. Yakovlev was named as Chuvashes (24%) and Ukrainians (15%), then other categories of respondents (schoolchildren and working youth) were named: Turkmen - 46%, Tajiks - 30%, Caucasians - 24%.
More than 90% of respondents do not experience any inconvenience or negative attitude towards them due to their nationality.
The question about the attitude towards labor migration (the work of migrants in Cheboksary) caused difficulties among the respondents. Thus, 78% of the respondents were undecided about the nature of their own attitude (positive or negative) towards labor migrants in Cheboksary.
The language of communication at home, with friends and in the service sector is mainly Russian. But in this answer, it is noteworthy that 40% of the respondents speak the Chuvash language at home, and only 23% in the circle of friends. At the same time, 3% of the respondents speak Tatar at home and 2% in the circle of friends. These figures indicate that for representatives of the Chuvash nation, the native language somewhat loses its importance for communicating with friends (among the Tatars, the native language is of great importance as the language of communication with friends).
The questionnaire of the sociological survey "Ethno-cultural development and interethnic relations in the Chuvash Republic" contained questions, the answers to which indicated a positive, negative, indifferent and exaggerated attitude towards oneself and other nations.
Below are the opinions of the respondents regarding these issues.
Positive attitude towards yourself and others (agree):
- “loves his people, but respects the language and culture of other nations” - 78% of the respondents;
“Ready to deal with a representative of any nation, despite national differences” - 66% of the respondents;
- "always finds an opportunity to peacefully agree in an interethnic dispute" -61% of respondents.
Negative attitude towards yourself and others (disagree):
- “often feels ashamed for people of his own nationality” - 62% of the respondents;
- “it is difficult to get along with people of their nationality” - 84% of the respondents;
- “believes that interaction with people of other nationalities is often a source of trouble” - 67% of respondents;
- “experiences tension when he hears someone else’s speech around him” - 57% of the respondents;
“Often feels inferior because of their nationality” -85% of respondents;
- “believes that people of other nationalities should be limited in the right to reside on its national territory” - 65% of the respondents;
- “gets annoyed at close contact with people of other nationalities” - 81% of the respondents;
- “does not respect his people” - 89% of the respondents.
Exaggerated attitude towards their nation (agree):
- “believes that any means are good for protecting the interests of their people” -20% of respondents;
- “often feels the superiority of their people over others” - 18% of the respondents;
- “considers it strictly necessary to preserve the purity of the nation” - 43% of the respondents;
- “believes that his people have the right to solve their problems at the expense of other nations” - 12% of the respondents;
- “considers his people more gifted and developed in comparison with other nations” - 12% of the respondents;
- "considers it necessary to" cleanse "the culture of their people from the influence of other cultures" - 19% of the respondents;
- “believes that on his land all the rights to use natural and social resources should belong only to his people” - 19% (more than half of the respondents disagree with this statement).
Indifferent attitude towards yourself and others (agree):
- “does not give preference to any national culture, including his own” - 33% of the respondents;
“Indifferent to their nationality” - 12% of the respondents;
“I have never taken interethnic problems seriously” - 27% of the respondents;
- “thinks that his people are no better and no worse than other nations” - 73% of the respondents.
The data obtained indicate that the state of interethnic relations in the Chuvash Republic is mostly characterized by tolerance and mutual respect. It is characteristic that more than half of the respondents do not agree with the statement that on their land all rights to use natural and social resources should belong only to their people (only 19% agree with this statement). The choice of this answer confirms the thesis of the conflict-free, tolerant, friendly character of the Chuvash people (67% of the total number of respondents participated in the survey). It should be noted that the results of our sociological survey became the basis for expanding the problem field of research on ethnocultural education, in particular, the continuity of this process at all levels of education requires scientific development.
Summary. The ideology of education and culture in the modern world should be based on unshakable universal human values, formed on the basis of folk traditions of good neighborliness, on basic knowledge and ideas about the diversity of cultures. The moral values worked out and tested by generations of the peoples of Russia should serve as spiritual and moral guidelines for the development of the "historical state" inherited from our ancestors, the "state-civilization" - Russia, in which the integration of various ethnic groups and confessions organically takes place.
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