Trends in ethnocultural education at the present stage. Basic Research

Ethnocultural education in modern times

Lobashev Valery Danilovich,

Department of Economic Theory and Management,

Talykh Alexey Alexandrovich,

Candidate of Pedagogical Sciences, Associate Professor,

Department of Technological Education.

Petrozavodsk State University.

Culture ultimately determines the status of a person’s social existence. Ethnicity is the material carrier of cultural traditions and norms. The article covers certain issues of the formation of an individual’s ethnocultural readiness for practical activity.

Keywords:ethnopedagogy, value orientations, educational paradigms, ethnocultural experience.

In the end, culture determines the status of social life of person.Ethnos is a material carrier of cultural traditions and rules. The article highlights particular issue of forming of ethical and cultural readiness of a person for practical activity.

Keywords:ethical pedagogics, value orientations, educational paradigms, ethical and cultural experience.

A breakthrough to post-non-classical culture as a large-scale socio-historical action can be realized only and exclusively by means of education, through the creation of a new educational environment capable of ensuring the formation of the foundations of new cultural, educational and socio-pedagogical thinking (V.G. Vorontsova). Culture, understood as a set of norms, values, ideals (including in the field of education, which further emphasizes the importance of the principle of its priority), ultimately determines the course of history, thereby acquiring the status of human social existence. Russian education is a complex conglomerate of the values ​​of the era of enlightenment, mass pedagogy of an industrial society, reviving ethnocultural traditions, etc. In the course of the theoretical rethinking of the current situation in education, which began in the 90s, various options for conceptualizing a new type of education arise.

Social life, an integral factor of which is the interaction of education and culture (as part and whole), creates, develops and defends (in some cases strictly normatively defined and administratively rigid) boundary conditions and norms of its substantial certainty that are quite stable in time. Like many social norms, educational paradigms react painfully to revolutionary ideas. Practice shows the enormous value of the accumulated teaching experience of past generations, and the difficulties of the teaching community in perceiving a sharp change in the hierarchy of values ​​of knowledge acquired earlier.

The question of the relationship and interdependence of ethnopedagogy and culture becomes fundamental. In Russia, an ethnic group that characterizes, first of all, stable cultural features in a certain territory for a stable population of people is a mesofactor. In the conditions of our country, even numerous ethnic groups that have their own statehood (autonomous republics) could not help but experience the influence of other ethnic groups and reproduce in their life the properties and characteristics characteristic of them. Historical reality of the country of the Soviets: Karelia was a striking example of the presence of degenerating autonomy in the Soviet period. In particular, the rather active influence of the Russian language has led to a significant decline in the importance of the language of the indigenous peoples of the European north as a means of communication.

Ethnicity is the material carrier of certain cultural traditions and norms and a return to ethnicity. A qualitative reassessment of the role and significance of individual national cultures and the influence of these processes on the self-awareness of peoples is a general pattern for the content of modern ethnocultural education. This section of education is closely related to the ideas of reproducing various forms of historically established types of ethnocultural activity. It is important to identify the role of the ethnic function of culture in justifying the content of ethnocultural educational technologies. Practice shows that the development of professional skills is interconnected with ethno-confessional and professional characteristics of life.

Creative cultural identity is especially characteristic of such a class of ethnocultural technologies as forms and methods of teaching arts and crafts. The implementation of the content of technological modules of ethnocultural education requires the development and simultaneous introduction into the educational process of the following components that form the modern ethnocultural educational space: ethnological disciplines, the inclusion of a regional component of ethnocultural education, small groups and folk art, the individual - the bearer of ethnocultural heritage, etc. .

Individual manifestations of ethnicity are diverse: a position enriched with knowledge and understanding of a foreign culture, loss of identity, transition to the margins. Every person looks at the world through the prism of national culture. Man and culture are one of the most difficult phenomena to adequately define. And in any situation, the ethnic self-awareness of an individual is not a straightforward reflection of the self-awareness of the people.

In traditional pedagogy, the starting principle is external determinism, however, in an expanded sense, education is a process that is decisively predetermined from within. In communicating with the world, a person enters into an infinite number of relationships and in knowledge he is driven by his value orientation. Development is based on changes, rebirths, “improvements” in the mental values ​​of individuals as subjects of the educational process. Value orientations are a complex formation of social individual motivators of activity that accumulate the personal and social aspects of professional self-determination, i.e. the individual’s correlation of emerging goals with his ideals, ideas about values ​​with his capabilities, assessment and awareness of meaning with his capabilities and readiness.

An interesting approach to the activity-substantive foundations of cultural values ​​is phenomenological axiology, which includes the values ​​of knowledge, aesthetic values, values ​​of social mores and moral values ​​in the aesthetic sense. Complementing them are vital (life) values, which characterize the utilitarian side of real life (life-preservation values ​​[ensuring and safe existence of the individual], utility values, as well as pleasure values). In this position, the categories and functions of conditions, obligation and influence are very thinly veiled, and, at the same time, a measure of the “obviousness” of the presence of the individual’s near and distant environment. The elements and processes of transformation of an individual into a personality in this situation (option of the existence of homo sapiens) are not marked by a close dependence on the presence and constructive influence of elements (real and ideal) of society. The values ​​of this level manifest themselves as categories of an ideal sense, appearing outside the criteria of direct practical activity - this is a kind of “second derivative of the realization of the goals of life creativity.”

Not only efficiency, but the very possibility of accumulation, transformation and reproduction in a generation of material, practical, cognitive, spiritual and moral experience of humanity are directly dependent on the level of pedagogical education. The modern educational paradigm reinforces the activity-based approach with the personal one. The main principle of innovative education is preparation for creativity. The new quality of specialist training is marked by the integration of personal indicators and professional readiness. However, didactic and methodological support is oriented by the modern paradigm almost exclusively to ZUNs. The personal, professional and moral component is completely absent; also, for the most part, some intellectual potential, which together form the indicators of creative activity, remains in oblivion.

As is known, the combination of the rationalism of logic and the irrationalism of creativity constitutes the principle of transcendence (beyondness, inaccessibility) of complete knowledge. Creativity is individual, and if its goal is not aimed at external results, then a wide variety of images of knowledge can be created for internal consumption. The introduction by a learning individual into the world around him and influencing him of simultaneously existing, functioning and mutually determining their manifestation of types of culture of personal meaning and the construction of his own, unique structure of these elements-manifestations is the essence of self-education. The learning process, which, by definition, involves the permanent improvement of a holistic, unique and individual picture of the world, created by a person, requires from the subject of education a strict - due to the need to ensure the competitiveness of vital competencies acquired on the basis of this model - reflection on the meaning of the educational content provided for assimilation by the pedagogical system .

A necessary tool for creativity is the ability to emotionally experience pleasure from perceiving the beauty of a materialized design. The active, creative principle that predetermines the disclosure and self-presentation of personality is most manifested in activities to develop existing forms of culture, appropriate ways of relating to reality, attitudes and norms associated with them. The main criteria for detecting activity are purposefulness, creativity, and ability to reproduce. The goal of the educational process of a vocational school is to achieve the level of training specified by the educational standard. The professionalism acquired by graduates of educational institutions is a special kind of creativity, but creativity, to a certain extent, can be widespread, i.e. achieved by certain means of training and following the basic principles of the formation of technological culture. These primarily include: focus and expressed orientation towards the activation of a personal position, the intensification of educational and professional activities, personal self-determination, compliance with basic social requirements, etc.

The main functional and structural unit of cultural creativity are heuristics; their features: universal, aimed at facilitating the subject’s understanding of a problem situation; heuristics, being a universal prototype of an algorithm for solving a problem, do not have a single, uniform solution function (!). Practice shows that any solution to a truly creative problem goes beyond logic; comprehension comes later, providing evidence-based support for the adopted solution. The measure of self-determination of an individual in this action is determined by society’s ability to develop initiative in a person.

In a modern, dynamically developing world, mobility of labor functions is necessary. In the learning process, changes in personality qualities are monitored in retrospect, while in self-learning these two goals - learning and self-improvement - are achieved through parallel, simultaneous development and movement, i.e. both goals of cognitive activity are achieved. The effectiveness of preparation for creative activity, which specifically involves self-actualization of the individual, is determined by the fulfillment (degree of implementation) of a number of conditions:

1. Assigning a volume of knowledge that is feasible for students and developing confidence in its feasibility;

2. Forming confidence in the need to master a specific amount of agreed knowledge to ensure the success of the development of creative activity;

3. Fostering a culture of creative work, which is based on the desire and ability to independently acquire and reflect knowledge;

4. Orientation to the core profession, specialty through the integration of professional training;

5. Continuity in time of preparation for creative activity;

6. Taking into account the possibility of constructing an individual development route for the student (variability of the training program).

Modern pedagogy identifies the following educational paradigms and didactic units. Paradigms: religious-dogmatic; informational and reproductive; authoritarian-formative; personality-oriented. The corresponding basic didactic units are: norms of behavior, teachings, instructions; objectively oriented knowledge and skills; means for forming ZUNs; creative design and technological activities. Among the methods of organizing educational and cognitive creative activity are: the method of specific situations, the incident method, brainstorming, immersion, enlarged didactic units, focal objects (garlands of associations), the synectics method (connecting dissimilar elements), the ARIZ and TRIZ test question method, the fragmentation method (decomposition), combining method, etc. The following principles are used: nesting dolls, the inversion method, turning harm to benefit, empathy (spirituality), “start from the end,” the method of adaptation, the principle of a conflict situation, etc.

In the developmental paradigm of education, creative activity is the main didactic unit. A relatively new type of activity for students in connection with the introduction of the educational field of Technology has become project activity. A characteristic feature of creative activity for students is the presence (creation) of personal novelty as a result of the activity.

Creating a product (service) from an idea to its implementation develops visual-figurative memory and abstract-logical thinking. The student’s manual abilities (manual dexterity) and the student’s kinesthetic apparatus in general develop especially significantly, and the connections between the first and second signaling systems are strengthened.

In the process of carrying out creative projects, students carry out professional tests, become familiar with techniques belonging to various professions, and prepare for adequate professional self-determination. Teaching creative project activities is part of technological education, which presupposes mastering the appropriate level of technological culture, which in these circumstances is closely related to the culture of creativity, the culture of communication, and the culture of the ethnic group.

The period of early adolescence, in which the highest sensitivity to the formation of professional self-awareness is observed, deserves special attention. Therefore, the content of design and technology education in grades 8-9 should be focused on providing students with the opportunity to test their abilities in various types of professions and transformative activities, and to carry out tests of self-expression in certain technological processes. Later, in grades 10-11, students undergo (carry out) the stage of design and professional specialization. Subsequent studies at a university to a greater extent do not form, but only correct the existing position of the individual.

In the process of carrying out creative projects from the teacher, a number of criteria and main components readiness It requires possession of a complex of design knowledge, a sense of beauty, aesthetic taste, and adherence to general cultural ideals. The teacher must have accidental (persistent, active, energetically expressed) abilities that develop as professional skills and are aimed at counteracting the dangers of activity, with special attention paid to the development of a sense of danger and safe psychomotor skills. In addition, the teacher must take into account the fact that, as is known, skills are associated with the development of the operational and practical sphere of the individual. Independent overcoming of the contradiction between the resources of the “I” (intellectual and personal stereotypes) and the conditions and requirements of the task situation ultimately acts as a creative discovery of the principle of solving the problem and, at the same time, as the personal and intellectual development of the student, expressed in the creative self-development of the individual and the reorganization of thinking. One of the conditions for increasing the effectiveness of preparing students of the faculties of technology and entrepreneurship of universities to teach schoolchildren creative project activities is to involve them themselves in this activity.

Modern ethnocultural education is closely connected with the idea of ​​​​reproducing various forms of historically established types of ethnocultural activity. A return to ethnicity, a certain revaluation of the role and significance of individual national cultures and an emphasis on the influence of these processes on the self-awareness of peoples is a general pattern for the content of ethnocultural education. Actively presenting itself, an ethnos, being a material carrier of certain cultural traditions and norms, acts as a significant goal-orienting factor in the socialization of younger generations.

People who speak different languages ​​and speak only one of them are separated by a deep linguistic-ethnic barrier; ethnicity adds height to this division to a decisive extent. Its entire content actively protests against the merger, absorption and synonymization of concepts. Conscious of being self-sufficient, a person erects a kind of barrier of inviolable freedom. This barrier, caused primarily by different levels of training of individuals, is characteristic of both educational, social, and professional-industrial communication.

In this pedagogical situation, the mechanisms of ethnocultural connotation are activated, which, reflecting tendencies of agreement and lamination of national differences, reveal the ethnocultural features of the modern educational paradigm as a social phenomenon that exhibits elements of tolerance in the construction of various structures of the educational process. The development of education involves the improvement of ethno-connotated educational institutions that activate and reveal the most important aspects of the life of cultural minorities in Russia. The Institute of Education must protect a comprehensive view of the originality and uniqueness of the problems of development of connected education systems.

Ethnicity becomes in fact one of the most important social structures of society. It plays the role of a kind of information filter, emotionally coloring and value-limiting relatively small personal information capabilities; ethnicity stabilizes the social significance of the individual in his self-esteem and position on the hierarchical ladder of social recognition. In the content and technologies of educational activities, the principles of variability, competition, and integration take on a priority role, which provide teaching staff of higher and secondary educational institutions with the opportunity to choose and design various options and routes for the professional training of specialists according to any training model, including proprietary ones.

Ethnocultural and folk pedagogical experience can be considered as a huge educational potential of the cultural direction of professional education. Taken together, ethnocultural education forms a specialist in the humanities. Ethnopedagogical training is part of an integral pedagogical process, combining the content, means and methods of education aimed at the formation of an ethnopedagogical culture. Being a unique applied element of ethnopedagogy, it helps to accumulate and systematize interdisciplinary connections and functions as an extraordinary system-forming factor in the implementation of the leading functions of educational programs. The content-target, technological and personal components of this process are distinguished. In the structure of ethnopedagogical readiness, the main criterion is considered - motivational and value-based; it characterizes the presence and stability of motives for choosing a profession and understanding of the role of the individual (student) in a multi-ethnic region. For the successful implementation of the designated area of ​​education, modernity requires from a trained teacher:

- linguistic competence – competent vocabulary, mastery of phonetics, a varied thesaurus and “explanatory” vocabulary;

- sociolinguistic competence - knowledge of the characteristics of the audience’s ethnic group, mastery of contact (ability to establish) with small groups, etc.;

- subject competence (professional orientation, preliminary awareness, emotional and informational preparation before contact with the audience, general cultural, general scientific preparation, mastery of the topic, direction of presentation of the material);

- discursive competence (situational competence, dynamic reaction in discussion);

- psychological competence (which includes tolerance, empathy, reflexivity, sensitivity to various manifestations of the respondent);

- cognitive competence (providing external and internal levels of communication), etc.

Currently, in ethnocultural education there is a slight shift towards a non-numerical paradigm of formalization of knowledge, which in turn requires strict adherence to the principle of equality of the level of formalization of assessment and the object under study (in particular, the level of training under consideration). The pedagogical situation presupposes a clear definition of “evaluation units” in the interpretation and description of pedagogical phenomena, the development, testing and approval of equality of opinions on the accepted “comparison units”, the choice of acceptable and adequate forms of pedagogical measurements to the object. This achieves relative normalization and resolution of the problem of substantiating the criteria for the truth of scientific and pedagogical knowledge on the problem under consideration.

It is extremely important in the aspect of ethnocultural education to conduct qualimetry, focused not only on the certification of the student from the standpoint of specialist training, but also on providing assistance in career guidance, rehabilitation of physical and mental health, in the formation of spiritual and moral positions and orientations, as well as assessing the quality of educational programs , quality of models of specialists and social standards of quality, quality of scientific and pedagogical potential, quality of material, technical and experimental base, etc.

The implementation of the content of technological modules of ethnocultural education requires the development and simultaneous introduction of ethnological disciplines into the educational process. The role of the ethnic function of culture in substantiating the content of ethnocultural educational technologies is specific in its purposefulness. The question of the relationship and interdependence of ethnopedagogy and culture becomes fundamental.

An individual’s ethnicity becomes a support for self-realization only if they comprehend it, find their place in the context of universal human culture, the prospect of world civilization, and put into practice the acquired knowledge, skills, and abilities. Outside the processes of self-affirmation, supported by personality-oriented learning technologies, an ethnos that withdraws into itself quickly reveals a tendency towards its self-destruction, because the principle of determinism, which underlies the development of the individual, nation, and people, is violated.

In general, the formation of ethnocultural readiness for practical activity should be considered, first of all, from the standpoint of the integrity of the individual, without forgetting the motives and mental processes: the process of training specialists connects the internal self-movement of a person to a new status and the set of requirements of professional standards for the self-expression of the individual in one or another type of labor. In terms of the criterion of perfection of achieved readiness, the degree of success in completing real educational tasks is recorded. The criteria for ethnocultural readiness themselves can be defined as qualitative indicators of ethnocultural preparedness, and the levels of ethnocultural readiness can be defined as quantitative characteristics of the latter. The internal state of the student, which determines the basis of readiness, is characterized by positions: the presence of knowledge, abilities and skills, the need and readiness for activity and communication that have an ethnocultural orientation. The following criteria of ethnocultural readiness for practical activity are distinguished: motivational-value – characterized by the presence of motives for mastering and using ethnocultural knowledge, self-assessment of one’s ethnocultural affiliation, understanding of the role and function of the bearer of ethnoculture; cognitive – the presence of knowledge about the characteristics of the acquired specialty in the conditions of the region, operating with the conceptual apparatus of ethnoculture; emotional-volitional – expresses the emotional factor of the individual, a positive attitude towards representatives of other nationalities, spiritual universal values, self-control and self-government; activity-creative - characterizes the ability to highlight the problems of ethnoculture at a fairly high conceptual level, reflects a creative approach to the activity performed.

Modern conditions for the development of the Russian state exclude a strict orientation of the educational processes of the younger generation. Giftedness and creative abilities are never typical; they carry a distinct beginning of individuality. The specificity of the development of creative inclinations lies in the inseparability of the objective and subjective, individual principles in the development and use of professional skills and techniques.

Literature

1. Belyaeva A.P. Didactic principles of vocational training in vocational schools. Methodical manual / A.P. Belyaeva. - M., 1991.

2. Gershunsky B.S. Educational and pedagogical prognostics: theory, methodology, practice / B.S. Gershunsky. - M.: Science, - 2003. - 703 p.

3. Lobashev V.D. Ethnocultural component in the creative and technological training of students of a pedagogical university / V.D. Lobashev //Innovations in education.- 2008.- No. 6.- P.17-23.

4. Tropin V.F. Designing a system of ethnomodeling of folk musical instruments based on the national-regional component in the vocational and technological training of students of a pedagogical university / Tropin V.F. Monograph. – Petrozavodsk: Verso, 2006.- 98 p.

Additional education" href="/text/category/dopolnitelmznoe_obrazovanie/" rel="bookmark">additional education of children

The collection presents theoretical questions on ethnocultural education and methodological recommendations based on the experience of some institutions of additional education for children in the Kaluga region.

This manual is intended for specialists in further education.

Introduction.

In modern pedagogy, the problem of ethnocultural education has developed into an independent scientific problem, requiring serious attention. This problem is becoming an independent direction of pedagogical science. The specifics of ethnocultural education have its own boundaries: they range from monoethnic to multiethnic ethnocultural education. The problems of ethnocultural education presuppose the comprehension of monoethnic depth and multiethnic breadth, issues of intercultural interaction.

Approaches to solving the problem of ethnocultural education in the pedagogical culture of Russia have several counter paths: ethnophilological - through the development of ethnolanguage and, in general, through the improvement of linguistic competence; ethno-artistic - through deepening attention to folk artistic culture in the educational process; ethnopedagogical - through ethnopedagogization of the educational process; regional studies - through local history with varying degrees of depth and breadth of its ethnocultural issues in education, cultural studies - through knowledge of ethnoculture as part of civilizational culture; ethnocultural - through knowledge of ethnoculture in its systemic integrity. These oncoming paths intensified (the first two) and arose in Russian culture at approximately the same time - from the last third of the twentieth century - and at the turn of the century they entered into pedagogical theory and practice. It is in the interaction of these counter-currents that ethnocultural education should develop.

Currently, there is an urgent need to revive the Russian national idea, culture, study the history of Russia, one’s native land in order to educate the moral personality of a citizen. Of particular importance for the revival of Russian culture is the return to the traditional system of morality, formed by folklore and Orthodoxy, and the historical and cultural heritage of the native land. Legends about native places, Orthodox parables, traditions and rituals, folklore songs, ancient crafts of Russian culture and specifically the Kaluga province provide rich food for the mind and are valuable material for conducting additional classes in the UPOD of the Kaluga region.

This collection presents theoretical questions on ethnocultural education and methodological recommendations based on the experience of some institutions of additional education for children in the Kaluga region.

The purpose of this publication is to summarize and disseminate the experience of ethnocultural education in institutions of additional education for children in the Kaluga region.

ChapterI. Ethnocultural education: introduction to the concept, problems, ways to solve them.

Senior Lecturer of the Department

pedagogy KSU named after.

Features of ethnocultural education. The ethnocultural orientation of training and education is one of the current areas of modern educational policy. Studying your native culture should begin with mastering your native language. Language should be considered as a single spiritual and cultural space of national existence.

Degree of development of the problem. The methodological and theoretical foundations of ethnocultural education were developed at the philosophical, historical, historical and pedagogical levels. Consideration of philosophical and historical provisions that theoretically substantiate the categories “ethnicity”, “nation”, “behavioral models of an ethnos”, “ethnic picture of the world”, “ethnic identity”, “ethnic psychology”, “traditions” is revealed in the works of F. Barth, . Various concepts of modern researchers considering the importance of studying the cultural and pedagogical heritage of an ethnic group, the dialogical nature of cultures are presented in the works. The study of traditions from the standpoint of semantic and functional purposes in the fields of culture and social life, in real practice and science was carried out, etc. Particularly fruitful work was carried out to study this problem in ethnographic research, etc. 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, etc. The development of the problem of the influence of culture on the enrichment of the spiritual world of the individual is reflected in the studies of, etc. Issues of the relationship between the formation and development of civilization and culture, culture and education are raised in the works of E. Shils and others.

The problem of the relationship between culture and education as the revelation of the essential powers of a person, a change in the view of the world, a change in the person himself and the world he perceives is reflected in a culturally consistent approach to education in research, etc. Consideration of personality development in the aspect of the educational paradigm based on the theory of the formation of a value system presented in works, . The essence of ethnoculture, its functions, development trends, conditions for revival and preservation in modern conditions have been developed in research, etc.

The views of outstanding 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 the works of, etc.

Consideration of the psychological foundations of the formation of the ethnocultural personality of preschool children and the justification of the ethnocultural connotation of preschool education is presented in the following main areas:

– the relationship between personality and childhood culture (F. Aries, E. Erickson, M. Mead, etc.);

– psychological features of children’s mastery of sociocultural experience, features of the child’s personal development in mastering ethnoculture (, etc.);

– the role of social attitudes in the formation of an ethnocultural personality, its functions, conditions of engagement, the relationship between social and ethnic attitudes (G. Allport, etc.);

– formation and development of ethnopsychological mechanisms, patterns, personality traits, national identity of activities (R. Redfield, etc.);

– ethnocultural approach in the selection of content, forms, methods, conditions, construction of the ethnocultural environment; the role and place of the teacher in the organization of pedagogical activities in a multicultural, multiethnic environment (, etc.);

Let us highlight the main provisions on which ethnocultural education can be based:

● the need to include a national (national-regional and school) component in the education system, based on the ideas of polylogue of cultures, polylingualism, 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 should be most fully presented, providing individuals with the opportunity to self-identify as a representative of a particular ethnic culture and tradition, enter into an equal dialogue with the existing foreign cultural environment, join modern world civilizational processes - 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 class and extracurricular activities, subject and integrated courses, using the whole variety of modern pedagogical technologies;

● recognition of the need to develop curricula and programs in the subjects of ethnocultural education as a promising direction for achieving real diversity and variability in the content of preschool, school, additional and post-school education.

· developed and implemented in educational practice developmental models ethnocultural education: subject-thematic, value-based, institutional, project-based. These models increase the potential and developmental orientation of training and education. Experience has been accumulated in the implementation of original concepts and experimental programs: the concept and program of multicultural education, implemented in the Center for National Cultures created on the basis of UVK No. 000 (); models of education based on the values ​​and ideals of national culture, developed at the Moscow State University of Culture and Art () and at the State Educational Institution “Primary School - Kindergarten” No. 000 (); an experimental model of ethnic studies in kindergarten, created at MIOO (), programs “Ethics”, “Lithuanian Language”, “Geography of Lithuania”, “History of Lithuania at school No. 000”; integrated art history course at school No. 000 with a Georgian component; course “History of the Jewish People”, integrated into the basic history course (UVK No. 000); course “Russian Literature” for students in grades 5-11 of school No. 000; original programs for studying folk subjects and folk cuisine (UVK No. 000, schools No. 000, 1247, 1331, 858, 624, 1148, 1186, etc.). The program of the educational field “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;

● 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 under the “Russian as a Foreign Language” program in educational institutions with a contingent of students who do not speak or have poor command of the Russian language.

● the first experience of scientific-methodological, organizational, psychological and informational support of cultural and linguistic adaptation of children who do not speak or have poor knowledge of Russian

● created scientific and methodological base development of ethnocultural education. Original teaching aids have appeared, focused on the introduction of the ethnocultural component in the teaching of various subjects of the humanitarian cycle: the textbook “Ethnic Studies” for grades 10-11 (editor - Prof.), the program and set of four textbooks of the Moscow Chemical Culture for grades 5-9 (author - prof. and prof.), textbook on history and social studies for high school “Mosaic of Cultures” (authors V. Shapoval, I. Ukolova, O. Strelova, etc.). In the series “Instructional and methodological support for 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 creating special programs for teaching children who do not speak or have poor command of the Russian language. Programs for children aged 6-7 years (author) and Programs for children aged 8-12 years (author and) have been published. To provide scientific and methodological support for the implementation of the ethnocultural component of education, the Center for International Educational Programs has been opened at the Moscow Institute of Open Education. Problems of ethnocultural education and 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 Moscow Government;

● formation has begun youth clubs for interethnic communication"Ethnosphere" system. The UNESCO Associated Schools project is being implemented, in which educational institutions with an ethnocultural component of education actively participate.

Today, an urgent need is to increase the role of ethnocultural education, tolerance and correctness of intercultural communication as factors in achieving civil harmony and interethnic peace, and the transition to a qualitatively new level of ethnocultural education. The urgency of this task is determined new, rapidly changing sociocultural and ethnocontact situation in Russia. In many respects, this situation is significantly different from the situation in the first half of the 1900s and, obviously, will continue to change rapidly;

· 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 religious differences. In conditions of significant political differentiation of Moscow society, this creates the possibility of exploiting ethnic and religious differences;

· active and often negative impact on the formation of ethnic self-awareness, the atmosphere of intercultural and interethnic relations in the Moscow media;

All this requires a certain updating of the content, directions and forms of organization of ethnocultural education.

Main problems:

· the current system of schools/classes with an ethnocultural component of education covers a small part of educational institutions in Russia, and thus does not meet the increasing complexity of the multicultural and ethnocontact situation, the needs of a systemic response to negative, potentially conflicting trends in interethnic and intercultural relations;

· the mass school does not yet have the proper influence on the socialization of schoolchildren in the field of intercultural relations. The formation of ethnic self-awareness and intercultural communication skills occurs mostly spontaneously, under the strong influence of the “street” - in line with negative ethnic stereotypes and primitive images of other cultures spreading in everyday life. The function of socialization in the sphere of interethnic and intercultural relations is often assumed by informal youth communities, which often associate ethnic identity with cultural and racial prejudices, violence and intolerance towards others;

· the creation of a Moscow-wide system of adaptation and integration of migrants, including teaching the Russian language to migrant children with a view to their subsequent inclusion in the educational process on a general basis, propaedeutic training of migrant children in the content of primary education, social adaptation (social integration lessons), and cultural adaptation is acquiring urgent importance – acquaintance with the history, geography and culture of Russia and Moscow, the realities of Russian (Moscow) life, psychological support for migrant children throughout the entire learning process. There is no established exchange of information on the issues of education of children of forced migrants between interested individuals and organizations;

· the problem of certification, control and methodological support for the implementation and teaching of ethnocultural and ethnoconfessional courses has not been resolved. The content of such courses is developed by educational institutions (having state status) independently and in some cases is determined by programs and teaching aids published in other countries and not having a Russian certificate. This makes it difficult to determine uniform state requirements for training programs in national languages ​​and literature within the framework of the ethnocultural component, allowing for 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 for ethnocultural education and due to the lack of development of its directions and forms, difficulties arise in quantitative and qualitative assessments of the level of ethnocultural education in state educational institutions, and the compliance of these institutions with the stated goals and objectives. The requirements that national language teaching programs must meet, as well as the required number of hours of teaching to study them, have not been determined. The level of requirements for the study of history, literature and other academic subjects within the ethnocultural component has also not been determined;

● in the context of emerging problems, the normative and methodological base of ethnocultural education requires a significant expansion and updating. 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 a corresponding educational institution. It is also necessary to develop a normative document that defines and regulates the work of individual classes and associations with an ethnocultural component of education;

● a 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 primarily by the teacher’s preparedness for the spiritual and moral development of the child’s personality and dialogue with students, individualization of the learning process, and the constant solution of educational problems. This requires not only subject matter, but also special educational, socio-psychological competence of teachers and administrators of 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 determine a person’s disposition and self-perception in the world. The basic ones include civil (nationwide) affiliation, religious affiliation, and civilizational affiliation. In the mass consciousness, a set of basic identities usually forms a holistic 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 the formation of this image and the harmonization of its components. The 1994 concept defines three types of cultural communities, different in scale and nature of identity, which are oriented toward the content of the ethnocultural education component. On ethnic community, to which the child belongs by origin, preserving its language, cultural heritage, customs and traditions of his ancestors. The subjects of ethnocultural education (especially in terms of determining its goals and objectives) are state as a representative of society as a whole, regional authorities as representatives of the regional community, certain groups of citizens, seeking 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, obtaining an education in accordance with one’s worldview and the choice of parents as the child’s legal representatives. This gives ethnocultural education as a whole a fundamental ideological ambiguity and cultural pluralism.

The value of the potential of ideological and cultural diversity inherent in the content of ethnocultural education, the need for its preservation and harmonious development express the ideological and legal principles of the development of this educational field.

Worldview principles:

● formation, as standards and results of humanitarian education, of an understanding of the fundamental importance of the diversity of world cultures as a universal human value, respect for other opinions, the ability to find and implement a reasonable compromise and a way to resolve conflict as a condition for the existence of every person and human communities in the modern world;

● respect for the cultural heritage of Russia and Moscow as the capital of the Russian state, the center of Russian history and culture, a city with centuries-old traditions of interethnic, interfaith and intercultural communication;

●combining various options for ethnocultural education around the principles and priorities of preserving the unity of the federal cultural, educational and spiritual space, consolidating the peoples of Russia into a single all-Russian nation, forming, in combination with ethnic self-awareness, an all-Russian self-awareness, ensuring quality education for children studying in the languages ​​of the peoples of Russia:

●recognition of the priority importance of civil unity, civil solidarity, knowledge of the Russian language as factors of interethnic integration of Muscovites into a single metropolitan society in relation to the values ​​and attitudes of mono-ethnic development: ethnocentrism, ethnic isolation and corporatism:

Legal principles:

· recognition of persons belonging to ethnocultural minorities the right to preserve and develop their culture, as well as preserve elements of identity: religion, language, traditions and cultural heritage. In its expanded form, this principle is enshrined in the Document of the Copenhagen Meeting of the Conference on the Human Dimension of the CSCE in 1990; the Paris Charter for a New Europe 1990; Declaration on the Rights of Persons Belonging to National or Ethnic, Religious and Linguistic Minorities, adopted in 1992 at the 48th UN Human Rights Session; Framework Convention for the Protection of National Minorities of 1995 of the Council of Europe; Convention on Guaranteeing the Rights of Persons Belonging to National Minorities of 1994, signed by the CIS member states.

The Regulations on an educational school with an ethnocultural (national) component of education in Moscow in 1997 recognizes “the right of institutions of national (ethnocultural) education to develop educational activities and develop an educational program on ideological, spiritual and moral principles and in forms appropriate to them,” as well as the right of the highest self-government body of the school to determine “ethno-confessional educational subjects for the study of religions, recognized as culture-forming in the relevant national communities and forming the way of life of the family, people, state, and also to determine the scope of study of these subjects”;

· provision cultural relevance of education– compliance of the content of education with the cultural heritage and historical memory of the people, society, country, national traditions and spiritual and moral values, including knowledge about the religious traditions of a given culture, while observing the principle of voluntariness in the choice of culturally and religiously oriented subjects. The legal rights of citizens to free ideological self-determination, choice of education in accordance with their ideological, cultural and religious values. At the same time, representatives of ethnic and religious minorities have knowledge of the national culture of their country of residence. This principle is enshrined in the Constitution of the Russian Federation, which makes it the duty of citizens to “take care of the preservation of historical and cultural heritage”, the Law of the Russian Federation “On National-Cultural Autonomy” (1996), the Law of the Russian Federation “On Freedom, Conscience and Religious Associations” ( 1997). The latest 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 “who consider themselves to be certain ethnic communities";

· secular nature of education in state and municipal educational institutions enshrined in the Law of the Russian Federation “On Education” (1992). The Russian Federation Law “On Freedom of Conscience and Religious Associations” (1997) allows children to be taught religion 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 highest body of self-government in schools, control of the methodological services of the Founder over the development of educational standards and the teaching of ethno-confessional religious studies and other worldview training courses,” the teaching of religious disciplines is carried out optionally, at the request of citizens.

The ethnocultural component of education today has wide social, intercultural, international and educational significance. It connects educational, cultural, social, civil 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 connections, the desire to understand and master the world - with the need for cultural identification with a certain ethnic, a religious community with the cultural and historical heritage of a group, a regional community, or a 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. Satisfying the needs of citizens in preserving their ethnic identity, in-depth study of their native language, and familiarity with the traditional religious worldview, state educational institutions with an ethnocultural component should be combined with the implementation of state orders related to the need for harmonious inclusion of the wealth of the cultural and spiritual heritage of the people into the state, national and regional sociocultural context, ensuring the required level of proficiency in the Russian language, in which training and education are conducted in these institutions, creating conditions for equal access of citizens to education, improving its quality and efficiency of the state education system.

A broad and specific sociocultural 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 the entire sociocultural space that forms the personality: school, family, school and non-school environment, ethnocontextual situation, social institutions, media, etc.;

● multidisciplinary pedagogical support ethnocultural component. Its quality and effectiveness are ensured by preschool pedagogy, school pedagogy, vocational education pedagogy, social pedagogy (an out-of-school system of social employment for children and adults), comparative pedagogy (comparing the functioning and development of relevant educational systems in different countries), special methods of teaching Russian and native languages, literature, history and other educational subjects, as well as methods of interaction between students, both with other students and with teachers, connections between pedagogical science and ethnology, psychology, cultural studies, psychology and other sciences;

● as a basic target setting – harmonization of student’s 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 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 a 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. In fulfilling this task, the ethnocultural component of education implements the following functions:

- sociocultural identification,

- educational-supporting and educational-developmental,

- spiritual, moral and aesthetic education,

– social adaptation and integration – adapting to a changing environment and maintaining the necessary level of solidarity,

– sociocultural communication – interaction for the purpose of transmitting or exchanging information.

Has specific features implementation the actual educational and educational 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 “one’s” culture with intercultural cooperation;

● in the field of educational content - knowledge of Russian, native, foreign languages, national and Russian literature, Russian and regional cultural and religious heritage, diversity and unity of the modern world, world religions, the structure of Russian society and the state (courses in civics, Russian studies and local history), interethnic and intercultural connections in courses of history, Russian literature, geography, fine arts and MHC, physical education, geography, foundations of comparative grammar, elements of scientific ethnology, ethnopsychology and cultural studies; education of values ​​and feelings patriotism, civil solidarity, tolerance, responsiveness, openness, friendly or neutral attitude towards ethnocultural characteristics; formation skills engage in intercultural dialogue, evaluate cultural information, do not emphasize ethnic and racial differences in interpersonal relationships, correctly determine the relationship between one’s own, group, ethnocultural and national interests, develop skills self-analysis, self-correction of behavior and compliance with accepted etiquette, functional social literacy, stable self-identification of the individual in an intercultural environment; integration of acquired knowledge, skills and abilities in the form of intercultural and civil competencies: effective understanding communication, critical thinking, conflict resolution, sociocultural and ethnocultural studies, social and cultural design;

● in the field of organizing educational work – respect for the student's personality, while simultaneously educating students in the spirit of friendship, cooperation and cultural mutual enrichment, creating an atmosphere of trusting relationships between teachers and students, the formation of the personal principle through the group, and the group through the personal, relying on internal activity, experience, the zone of proximal development of the student;

● in the field of organizing the school space and the way of life of the school - the creation constant cultural creation an environment that stimulates the development of a common culture, mastery of the Russian language and various types of culturally appropriate activities, positive intercultural contexts (interethnic, interfaith, interregional, international), learning through school experience, transferring the experience of intercultural communication from the educational situation to the real one.

The features of the ethnocultural component of education should also be considered in connection with the global changes in the nature of education occurring in recent decades. Should be considered priority areas for updating educational activities, which are recognized as educational guidelines in UNESCO documents and are among the priority tasks for the modernization of Moscow education:

● education compliance perspective needs of modern society, which requires increasing the role of the developmental beginning of education, the modern quality of training in the communicative sphere (including in the field of the Russian language), targeted preparation of students for inclusion in a rapidly changing socio-cultural reality, systemic pedagogical support for the student’s personality, the formation of modern civil and intercultural skills in the learning process competencies. In this regard, a new quality of realizing the potential and functions of the ethnocultural component of education is required. There is a need for a transition from elementary forms of satisfying the ethnocultural needs of individual groups of citizens (in-depth study of the native language, native literature, folk traditions, etc.) to the creation of a comprehensive systems for the socialization of cultural adaptation, integration and cultural self-determination of children from various 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 institutions of preschool, school, additional and higher education, for retraining courses for educational and administrative personnel;

● continuity of modern education as a qualitatively new condition for its renewal. The 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 teaching staff, 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 of civil servants, workers and culture , police and passport and visa services, media representatives;

● compliance with the goals 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, but are focused on innovative changes in the existing culture, social, professional and educational environment. The value becomes the ability and readiness to adequately perceive new social situations, quickly and constructively change one’s private, temporary identities. Educational institutions with an ethnocultural component of education face a serious problem of ensuring balance between supportive and innovative types of training, reproduction of cultural heritage as an indispensable condition for the full development of the individual, his preparation for mastering the situation of rapid social change;

● compliance of the educational process and its pedagogical conditions, including the competence of the teaching staff, with the requests and needs of the student’s personality. In the field of ethnocultural education this means compliance the objectives of the relevant educational institution condition and competence of the teaching staff: learning and communication style; organizational mechanisms of school life; the real status of educational subjects; teachers' expectations from students; images of the school, psychological, cultural, linguistic competencies of teachers - the specifics of this educational system, its principles, functions and tasks. We must remember 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. A school cannot instill in students feelings of tolerance, responsiveness, openness, and cultural identity skills 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 extracurricular activities opportunities for self-discovery, self-realization of the student. In ethnocultural education this guideline is implemented in understanding by high school students of the goals and purpose of this educational institution, their involvement in situations of social and intercultural interactions: in the activities of youth clubs, in the organization of holidays that support the traditions of the school, national-cultural community, local community, city, participation in socially oriented projects and leisure activities;

● direct inclusion of the content of education and the entire educational process in the formation of students’ social experience, accumulation of social experience through training and learning through experience. In relation to ethnocultural education, this means representation and effective inclusion of its various directions and forms in the processes of sociocultural adaptation, socialization, identification and integration of students.

The specified guidelines are consistency, continuity, multi-level and multi-functionality of the activities of institutions with an ethnocultural component of education, a combination of supportive and innovative education, compliance with the tasks of educational institutions of the state and competencies of teaching and student teams, the inclusion of ethnocultural education in the creation of favorable conditions for adaptation and integration of representatives into the public life of society various ethnic groups and, first of all, recent migrants, represent the most important basis for development - improving quality, accessibility and effectiveness of ethnocultural education in Russia.

To the main goals School activities include:

● preservation of national identity;

● development of the national (native) language and national culture; implementation of the national and cultural rights of citizens of the Russian Federation who identify themselves with certain ethnic communities;

Special goals and objectives include:

● development of the child’s personality based on the harmonious inclusion of the wealth of national cultural heritage in the all-Russian sociocultural context;

● creating conditions that ensure the use of ethnic culture for the effective development of a creative personality in all areas of his future activity;

● meeting ethnocultural 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, nurturing love for the Motherland and family, respect for spiritual and cultural heritage, improvement of 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 demands that life places on ethnocultural education today are the strengthening of interethnic peace, linguistic and sociocultural integration, the inclusion of the Russian language in the space and in the Moscow community of migrants from foreign countries arriving for permanent and temporary residence in the capital, the need to form a national Russian self-awareness, go beyond the cultural and linguistic needs of representatives individual ethnic groups. Today, these requirements can no longer be satisfied by simply increasing the number of schools with an ethnocultural component of education. In order to meet modern requirements, to fully and adequately respond to the needs of the city, ethnocultural education must take a new step in its development. It is necessary to more purposefully increase its role as a mechanism for personal development, intercultural communication, studying, along with the native language, the Russian language, at the level of institutions of mass education, Moscow education as a social sector. Today this is already one of the systemic tasks for the development of Moscow society and the renewal of capital education. It must be resolved through the efforts of the entire educational system, city government structures together with the city public, non-governmental, non-profit organizations. This meets 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 objectives of its educational subprogram:

● increasing the educational level and special knowledge of civil servants of city governments in the field of interethnic relations;

● improving conditions for the development of national educational needs of Muscovites - representatives of various nationalities;

● increasing the level of international education of students;

● increasing the efficiency of work with representatives of young people of various nationalities who come to Moscow for permanent and temporary residence in terms of their adaptation to the norms of 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 into line with the requirements of modern life, the features of the new social and ethnocontact situation in the capital, the need to strengthen the unity of Moscow society through the development of interethnic integration based on the Russian language, spiritual and moral foundations of Russian society, all-Russian identity, Moscow traditions of intercultural communication, interethnic and interfaith harmony.

To achieve this goal, it is necessary to complete the following main tasks:

● increasing the level of tolerance among young people, international education of students in institutions of preschool, school and post-school education by expanding general cultural, ethnocultural and religious knowledge, introducing the values ​​of Russian and world culture, developing skills and abilities of intercultural communication, developing students' civic and intercultural competence, excluding ethnocentrism, chauvinism and xenophobia;

● education of citizenship and patriotism in relation to Russia and Moscow as one’s civil homeland, awareness of one’s belonging to Russian society and the multinational Moscow society, associated rights, duties, feelings of civic solidarity and responsibility;

● improving conditions for satisfying the ethnocultural needs of citizens, including the rights 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 for experimental and innovative activities in education, its variability and diversity, the development of interregional and interethnic contacts in conditions of ensuring unity federal and Moscow cultural and educational space, accessibility of education, ensuring equal educational opportunities for all categories of Moscow residents;

● integration into the Moscow education system and Moscow society of youth from various ethnic and ethno-confessional groups, children of migrants who do not speak or have poor command of the Russian language, by teaching the Russian language to children of recent migrants while gaining knowledge about Russian culture, the basics of government, Russian history and accepted ethics of behavior;

● increasing the level of education, civic and intercultural competencies, special legal knowledge of educators and city government employees.

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 become a priority:

· formation of multi-level and multifunctional educational environment, ensuring the necessary level and consistency of international education of youth, intercultural communication and preservation of ethnocultural heritage, and proficiency in the Russian language.

In addition to school and preschool institutions with an ethnocultural component of education, this environment should include a network of schools for adaptation and integration of migrant children who do not sufficiently speak Russian; independent institutions or structural divisions of existing educational institutions (centers, specialized schools and senior levels, 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 secondary schools and vocational education institutions, as well as for interested groups of adults; youth clubs for intercultural and interethnic communication; a network of new tourist routes in Moscow and its immediate environs, with an educational, intercultural and interfaith orientation; a system of holding city-wide, regional, district, ethnocultural and interethnic events, days of interethnic solidarity with an educational focus, with the participation of national cultural associations and communities, religious organizations and citizens' associations;

· updating the content of ethnocultural education, including: development of a basic level of requirements and expected final results of studying Russian and native languages, history and literature within the framework of the ethnocultural component; development; approbation and experimental testing of teaching aids and educational and didactic materials that have an intercultural and Moscow studies focus, developing intercultural communication skills and aimed at different groups of students according to the degree of their knowledge of the Russian language and adaptation to Moscow life; study, testing and testing of various scientific and pedagogical approaches to the content of education that have a developmental orientation and are capable of performing adaptive and socially integrative functions (competence-based, cultural, reflective-creative, etc.); formation of a Moscow-wide system of examination and selection of relevant programs, teaching aids and materials; massive development of social and cultural project activities related to the revival of cultural heritage, the study of Russian and other languages, the expansion of intercultural, interethnic, international relations; development of a regional (Moscow) component of general education that 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 civic, legal and intercultural competence city ​​government employees in resolving issues related to the ethnocultural situation, the perception of cultural differences, ethnic and ethnoconfessional 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 capital’s education system 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 teaching staff involved in this work, as well as establishing a system of communication and dissemination of teaching 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, and equipment;

· development of financial and economic potential– ensuring sustainable budget 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 mixed financing.

IN Kaluga region In recent years, there has been successful support and development of various projects aimed at preserving ethnocultural traditions.

The head of the Berendeevo Tsarstvo group of companies, Dmitry Kovalenko, presented a project for 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 comprehensive 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 Berendeevo Kingdom complexes and several future residential villages created in the tradition of popularizing the unique craft skills of the peoples of the world and the territory of the Kaluga region. It is also planned to create a non-profit association, which will include local and international organizations, in particular from cities and regions - sister cities of our region, promoting folk crafts, the creation and development of handicraft infrastructure, and support for handicrafts.

The organization that will unite all these projects will carry out 5 types of activities: construction, agricultural, ethnocultural, scientific and educational and social and recreational.

A tourist center “Ethnomir” has been created in the village of Petrovo, Borovsky district. The cultural and educational tourist center ETNOMIR is a unique project that will allow everyone to get acquainted with the life, traditions and culture of the peoples of the world. Only in ETNOMIR can everyone become a resident of any ethnic yard, experiencing all the diversity of culture and enriching themselves with new knowledge about the life and traditions of the people.

In order to show the diversity of the world, the creators decided to show each country, each people through an authentically recreated ethnic courtyard, on which ethnic buildings are harmoniously placed, intended to be a house-hotel, craft workshops, museums, traditional restaurants, souvenir shops and other buildings that convey the flavor traditional life. In such an ethno-courtyard there is necessarily a keeper of traditions who will be able to most reliably introduce the wisdom of his people, transmitted through everyday life and holidays, through crafts and household and labor items, through folklore, folk songs and tales, through health procedures and traditions of folk cuisine.

The basic principle of ETHNOWORLD 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 Borovsk approached the mayor Nikolai Lyubimov with a proposal to open an ethnocultural kindergarten in Kaluga.
The preschool educational institution will focus on studying the fundamentals of Orthodox culture, familiarity with the history, traditions and customs of the Russian people. If the project takes place, it will be supervised by the Kaluga Diocese.

1

Ethnocultural education as a component of general primary education has ample opportunities for the formation in younger schoolchildren of self-awareness of national identity, a system of positive national values, spiritual, moral, social, general cultural and intellectual development of the individual. Taking into account the significance of this area of ​​education, objectives, value guidelines, and principles of ethnocultural education for junior schoolchildren of the Republic of Bashkortostan were developed. The features of the content component “Ethnocultural education” lie in its implementation on the basis of interdisciplinary integration and an activity-based approach. The leading areas of student activity are cognitive, research, emotional-value, gaming, and practical. These theoretical principles formed the basis of a comprehensive thematic plan that combines the ethnocultural and subject content of primary school disciplines (UMK “Perspective”) 1st grade. The developed recommendations for the introduction of the ethnocultural component into the educational process of primary schools in the republic will help teachers in solving this problem.

ethnocultural education

spiritual and moral development of personality

basic value guidelines

1. Volkov G.N. Ethnopedagogy: textbook. for students avg. and higher ped. textbook establishments. – M.: Publishing Center “Academy”, 1999. – 168 p.

2. Gaisina R.S. Nature of native Bashkortostan (regional component of the subject “The World around us”): textbook. manual for younger schoolchildren. – Ufa: Kitap, 2009. – 176 p.

3. Golovneva E.V. Theory and methods of education: textbook. allowance. – M.: Higher. school, 2006. – 256 p.

4. Danilyuk A.Ya., Kondakov A.M., Tishkov V.A. The concept of spiritual and moral development and education of the personality of a Russian citizen. – M.: Education, 2013. – 24 p.

5. Karpushina L.P., Sokolova P.Yu. Modeling the process of socialization of children and adolescents in an ethnocultural educational environment // Modern problems of science and education. – 2012. – No. 1 (Electronic journal) URL: http://www.science-education.ru/95-4569 (access date: 07/01/2011).

6. Sample programs for academic subjects. Elementary School. In 2 parts. Part 1. – 5th ed., revised. – M.: Education, 2011. – 400 p.

7. Federal State Educational Standard for 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 education of a harmoniously developed, spiritual and moral personality in accordance with basic national values, expressed in a conscious perception of the surrounding world, the uniqueness of the forms of cultural, historical and spiritual life of one’s region, republic, and state. The assimilation by the younger generation of the cultural heritage of their ancestors, the identity and uniqueness of its traditions and customs, forms in the child national self-awareness, respect for the culture of other peoples, and an active civic position.

The importance of solving the problem of ethnocultural education of schoolchildren is noted in the Federal State Standard for Primary General Education: “The standard is aimed at ensuring: ... the preservation and development of the cultural diversity and linguistic heritage of the multinational people of the Russian Federation, ... mastery of the spiritual values ​​and culture of the multinational people of Russia...”. Thus, in the 2nd section, regarding the personal results of mastering the basic educational program of primary general education, the following requirements are presented:

1) “...forming the foundations of Russian civic identity, a sense of pride in the Motherland, the Russian people and the history of Russia, awareness of one’s ethnicity and nationality; formation of values ​​of 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 other opinions, history and culture of other peoples...” [Ibid. - With. 8].

Primary school age is a period of intensive socialization, the assimilation of various moral norms. Therefore, it is at this age that it is right to pay significant attention to the spiritual and moral development and education of the individual, the formation of the vector of cultural and value orientations of the younger schoolchild in accordance with the beneficial foundations of spirituality and morality of the native fatherland, with roots going back to the distant past.

According to E.V. Golovneva, “the degree of effectiveness of the educational process in line with the humanistic pedagogy that is emerging today directly depends on its focus on the formation in a growing person of the individual and the universal, the national and the universal, that are inextricably linked. Education on universal human values ​​and national cultural traditions promotes 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,” the author emphasizes, “contribute to a growing person’s mastery 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 self-determination in the world of culture and creative self-realization."

The relevance of ethnocultural education for junior schoolchildren is also determined by the fact that in primary school it is not expected 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 to the problems posed, in our opinion, is possible by introducing content on ethnocultural education of junior schoolchildren into the framework of academic subjects.

The introduction of ethnocultural content into the educational process of a modern primary school is designed to solve the following problems:

1) introducing students to the origins of their native culture and folk traditions; enrichment with practice-oriented knowledge about ethnocultural reality, the identity of one’s people, national characteristics and family traditions;

2) the formation of a humane, thinking, free person, a skillful guardian and user of the cultural heritage of his people;

3) fostering an emotionally positive attitude towards people of different ethnic groups, their way of life, work, and traditions; relationships that promote the harmonization of interethnic communication in a multiethnic society;

4) developing the ability 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 guidelines:

National culture in all the diversity of its manifestations as a process and result of the life activity of peoples;

Patriotism, expressed in love for one’s people, land, Russia;

Respect for folk traditions, everyday life, and 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.

natural conformity - taking into account the natural inclinations of the child (age, psychological, physiological, gender and other characteristics);

cultural conformity - reliance on centuries-old universal values, on the positive traditions of national cultures;

tolerance - providing conditions for the formation of tolerance and understanding of other lifestyles, customs, religion, national characteristics; awareness of the need for dialogue between cultures of different peoples;

humanism - focus on developing a positive attitude and respect for family, people, nature, and the environment, based on values ​​such as love, kindness, responsibility;

patriotic orientation - the formation of a feeling of love for one’s small and large Motherland, readiness to subordinate one’s personal interests to their interests; identification of oneself with Russia, the peoples of Russia; pride in the achievements of one's Fatherland;

personality-oriented approach - creating the most favorable conditions for the development and self-development of the student, identifying and actively using his individual characteristics in educational activities, for free interpersonal communication; moral encouragement of creativity and initiative.

The content component “Ethnocultural Education”, developed for first-grade students in schools of the Republic of Bashkortostan, provides for familiarization with the activities of ancestors, home decoration, traditional folk clothing, household utensils, national food, family traditions, arts and crafts, oral folk art, ritual holidays, folk games. Taking into account the fact that representatives of different nationalities study in the schools of the republic, the educational process should be built on the basis of an understanding of the close unity and interpenetration of cultures of the peoples living on its territory, adherence to the ethics of interethnic communication, and respect for the culture of the Bashkir people, who are the indigenous ethnic group of the republic.

The content of ethnocultural education provides ample opportunities for interdisciplinary integration, thanks to which it becomes possible to show the culture of the peoples of Bashkortostan in all its diversity with the involvement of scientific knowledge, works of literature, music, and painting. The introduction of ethnocultural content should be carried out in classes of all primary school subjects: Russian language, Bashkir language, literary reading, mathematics, the environment, music, fine arts, technology, physical education.

The implementation of the content of ethnocultural education is carried out on the basis of a personal-activity approach. It is recommended to select pedagogical means that correspond to the emotional and effective characteristics of the age characteristics of younger schoolchildren, taking into account the subject-object orientation of their cognitive activity. It is expected to use pedagogical technologies of developmental education, as well as design, gaming, information, communication, and health-saving technologies.

The main directions of students' activities are cognitive, research, emotional and value-based, gaming, and practical. The 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, observations, didactic games, dramatizations, writing riddles and fairy tales, quizzes, using techniques for creating problem situations, situations for comprehending behavior and relationships between people of different nationalities and religions, analysis of specific life situations, making crafts and toys, competitions for reciting poems by poets of Bashkortostan, drawing competitions, creative projects, presentations, making thematic albums, stands and exhibitions, research assignments.

The leading forms of organizing activities are classes in the classroom, matinees, excursions, walks, correspondence travel, visits to museums and exhibitions, participation in urban and rural folk festivals. Collective, group and individual work of students is provided. In general, classes on the study of ethnocultural heritage are characterized by the creation of an emotionally positive atmosphere, trusting dialogical communication between the teacher and the students, and between the students themselves.

The family is a kind of accumulator and transmitter of ethnic traditions, norms, and values ​​that ensure 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 development environment and expositions of the mini-museum on the ethnoculture of the region, conducting consultations on the topics of ethnocultural education in the family, involving them in organizing and participating in events, conducted by the teacher with the students of the class, homework for schoolchildren to work together with older family members.

Taking into account the integrative nature of ethnocultural education as a whole, the option of systematic and systematic inclusion of ethnocultural material into the fabric of relevant topics in all primary school disciplines can be implemented (table).

A comprehensive thematic plan that combines ethnocultural and subject content of primary school disciplines (UMK “Perspective”), 1st grade

	Primary school subjects	Topics of federal textbooks (lessons) on primary school subjects in 1st grade
My native land	The world	What is the world around us
Valuable advice from ancestors	The world	The book is a mentor and friend We are a family of peoples of Russia
	Literary reading	Proverbs and sayings of different nations. Moral meaning of the proverb
Activities of the ancestors	Technology	Man, nature, technology. Professions Plants in human life. Growing plants. Pets
Ancestral dwellings	Technology	Such different houses. "We're building a house." "House of Branches"
How they dressed in ancient times	art	Ornament of the peoples of Russia. The colors of nature in the attire of a Russian beauty. Folk costume
	Technology	Cloth. Textile
What did they eat from?	Technology	Dishes. Project “Tea set”, “Teapot”
What did our distant ancestors like to eat?	The world	About bread and porridge, about tea and coffee. We are a family of peoples of Russia
	The world	My family is part of my people
Grandmother's tales	Literary reading	Comparison of fairy tale heroes. Following in the footsteps of family reading. Tales of different nations. Comparison of Russian fairy tales with fairy tales of the peoples of Russia
Magic kurai		Musical instruments. Every nation has its own musical instrument
Merry old holidays		Christmas has come, the celebrations begin. 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 due to the time allocated for the content, formed by the participants in the educational process from the hours of the relevant disciplines. The most acceptable time for introducing a module on ethnocultural education is the end of the school year.

The teacher retains the right to independently distribute hours, select specific content, methods and forms depending on the interests and wishes of the students and the ethnocultural characteristics of their region, the opportunity to specify and detail the proposed topics, and change their sequence.

The main provisions of the developed positions on the ethnocultural education of junior schoolchildren are reflected in the author's publications; The materials were tested by students of the Faculty of Pedagogy and Psychology of the Northern Faculty of Bashkir State University during teaching practice in schools in the city of Sterlitamak.

Based on the significance of the problem raised, analysis of theoretical principles and existing experience, recommendations have been developed for the introduction of 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 one’s region;

Determining the direction of the educational vector as introducing a primary school student to the values ​​of the culture of his people and the peoples living in the region, the development of the individual as a subject of a multi-ethnic educational environment, on the one hand, identifying himself and the culture of his ethnic group, on the other, respecting and accepting the culture of other peoples;

Creation of a unified ethnocultural space, including informational-cognitive, emotional-value and experimental-activity components;

In accordance with the content, inclusion in the educational programs of primary school disciplines of material on the ethnoculture of the peoples of their region;

Selection of methods and forms that optimally correspond to the cultural characteristics of the peoples of their region; effective use of the ethnocultural resources of your region in the ethnocultural education of schoolchildren;

Ethnocultural competence of a teacher, which presupposes the ability to implement organizational and pedagogical conditions for the ethnocultural education of junior schoolchildren.

Conclusion

Summarizing the above, we note that the focus of the educational process in primary school on the formation of students' self-awareness of national identity, a system of positive national values ​​will contribute to the comprehensive 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 Methodology of Primary Education, Federal State Budgetary Educational Institution of Higher Professional Education SF Bashkir State University, Sterlitamak;

Fatykhova A.L., Doctor of Pedagogical Sciences, Professor of the Department of Theory and Methods of Primary Education of the Northern Branch of Bashkir State University, Sterlitamak.

Bibliographic link

Gaisina R.S., Golovneva E.V., Grebennikova D.A. ETHNOCULTURAL EDUCATION OF JUNIOR SCHOOLCHILDREN // Fundamental Research. – 2015. – No. 2-22. – P. 4987-4991;
URL: http://fundamental-research.ru/ru/article/view?id=38145 (access date: 02/01/2020). We bring to your attention magazines published by the publishing house "Academy of Natural Sciences"

EDUCATIONAL SCIENCES

UDC 37.036:37.017.925

MAIN TRENDS OF ETHNOCULTURAL EDUCATION AT THE PRESENT STAGE: REGIONAL ASPECT

TRENDENCIES TO ETHNO-CULTURAL EDUCATION AT THE PRESENT STAGE: REGIONAL DIMENSION

V. Yu. Arestova, L. V. Kuznetsova

V.Yu. Arestova, L. V. Kuznetsova

Federal State Budgetary Educational Institution of Higher Professional Education "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 socio-cultural development of Russian society, identifies ideas and principles for the effective organization of ethnocultural education in modern schools, analyzes modern technologies of ethnocultural education, including the development of ethnotheatrical projects. The results of the sociological survey “Ethnocultural development and interethnic relations in the Chuvash Republic: the youth aspect (using 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; analyzes modern technologies of ethno-cultural education, including development of ethno-theatrical projects. The article reveals the sociological survey “Ethno-cultural development and international relations in the Chuvash Republic: youth perspective (by the example of Cheboksary)”, the results of which make the problems in ethno-cultural education of various categories of students actual.

Key words: ethnocultural education, ethnocultural education, pedagogical technologies.

Keywords: ethno-cultural education, ethno-cultural upbringing, pedagogical technologies.

Relevance of the problem under study. Ethnocultural education of schoolchildren is currently one of the priority areas of educational policy of the Russian state. Thus, in the National Doctrine of Education in the Russian Federation until 2025, the main tasks of the state in the field of education are recognized, among others, to preserve and support the ethnic identity of the peoples of Russia and the humanistic traditions of their cultures.

Materials 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, ethno-pedagogical, sociological literature, regulatory and legislative acts in the field of education) and empirical (synthesis, sociological survey, observation, study of the results of educational activities of general and additional education institutions).

Research results and discussion. Preservation of historically established ethnocultural traditions, following them, the desire to carry them into the future without losing ethnic identity is one of the most important goals in the life of an ethnic group. In this regard, it is traditions that serve as 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 transversal competencies, to ensure the growth of self-awareness and civic maturation of society through the education 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, promoting the formation of a favorable infrastructure for interethnic communication, conditions for the coexistence of different cultures, and expanding dialogue between them. In addition, it was decided to develop a subprogram “Modernization of the system of education of children and youth in the Chuvash Republic”, designed to strengthen the educational component of the Republican Target Program for the Development of Education in the Chuvash Republic for 2011-2020.

The historical continuity of generations, the development of national cultures, the cultivation of a caring attitude towards historical and cultural heritage based on 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. Teachers’ deep knowledge of traditions and customs is a necessary condition for intensifying pedagogical activities to familiarize the growing child with

knee to the traditional culture of ethnic groups. More and more scientists, public figures, and practitioners consider ethnoculture and ethnocultural education as a socio-cultural and pedagogical problem.

An urgent task of modern pedagogy is ethnocultural education, which contributes to the acquisition of sustainability, stability and integrity of society. And in this, a large role is given to folk culture, which sets pedagogy a scale of value guidelines, thanks to which the educational process is built on the principles of understanding and respect for the culture of one’s own people, combined with a similar attitude towards the cultures of other peoples. The result of the implementation of such education is a holistic worldview and a mastered system of value guidelines among students.

Universal and national culture is organically introduced into the educational environment, the wider society on an equal basis, without exaggerating the importance of one of the cultures. These guidelines have a moral basis based on the rich historical experience of the peoples of Russia. Our people, as Patriarch Kirill noted, “based on their historical experience, they managed to preserve and strengthen their fidelity 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, the bearer of which is not only ethnic Russians, but also all bearers of such 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, and, in general, civic identity.

According to the Ministry of Education and Youth Policy of Chuvashia, the republic has created conditions 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 in 4 schools the Mordovian language is studied. In all schools with Russian as the language of instruction, as well as in schools where Tatar and Mordovian languages ​​are studied, students in grades 1-9 study Chuvash as the state language, students in grades 10-11 study Chuvash literature in Russian. Students studying the Tatar and Mordovian languages ​​have the opportunity to participate in various competitions and olympiads, including republican olympiads in Mordovian and Tatar languages ​​and literature, as well as interregional olympiads in Saransk and Kazan.

Among various competitions and festivals aimed at creating interest in the study of ethnic cultures, the following stand out in Chuvashia: the all-Russian game-competition “Chuvash Swallow - linguistics for everyone”, the republican festival of national culture “Spark of Friendship”, the republican competition “From ABC book to fiction ", Internet Olympiad in Chuvash language and literature.

These data are evidence that state policy in the field of interethnic relations considers the education system as the main factor in the development of interethnic tolerance in society, which is based on ethnocultural dialogue.

In the ethnocultural education of schoolchildren, an important role belongs to the educational environment. It is valuable when the student himself creates his own subject environment, where beauty and expediency, traditions and innovations are consistent, forming a comfortable basis for the formation of personality. Thus, in the Chuvash Republic, under the Ministry of Economic Development and Trade, there is a guild of artisans that is developing a system of measures to attract craftsmen and professionals to the production of national souvenirs, clothing, and household items. As O.I. Golovaneva notes, many members of the guild teach in schools, technical schools and institutions of additional education, thereby being teachers and folk craftsmen.

In modern conditions, the general education school is the fundamental basis 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 guideline for the authors of the article when organizing the All-Russian correspondence competition of ethnotheatrical projects “Kavak huppi ulsan” (“Illumination”). The competition was held in 2011, 2012 and 2013. , . The initiative to organize and conduct it belongs to the Research Institute of Ethnopedagogics named after Academician of the Russian Academy of Education G.N. Volkov at the Federal State Budgetary Educational Institution of Higher Professional Education "Chuvash State Pedagogical University named after. I. Ya. Yakovleva.” 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 ethnotheatrical groups: teachers, teachers of preschool and additional education, 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 among leaders of ethnotheatrical groups of students.

The competition held in 2011 made it possible to identify the groups that were most distinguished by the creative nature of their ethnotheatrical projects. Thus, the Grand Prix of the competition was awarded to the Center for Children's Theater Arts "Sorvanets" in the village of Luchegorsk, Pozharsky District, Primorsky Territory. In the Chuvash Republic, institutions such as the Laprakasinsky rural cultural and leisure center of the Yadrinsky district, the Historical and Memorial Folk Museum of the Yanshikhovo-Norvashsky rural settlement of the Yantikovsky district, and the Yantikovsky secondary school have distinguished themselves. Based on the results of the competition held in 2012, the Grand Prix was awarded to the People's Creative Ethnofuturistic Association "Tody Yus" of the Yakshur-Bodyinsky Information and Cultural Center (Udmurt Republic). From the Chuvash Republic, interesting projects were presented by the Trakovo Secondary School of the Krasnoarmeysky District (noted by the jury with a 3rd degree laureate diploma), as well as the School of Arts at the Tsivilsky Secondary School No. 2 (2nd degree laureate diploma). The list of winners of this competition in 2013 was headed by the Ethnographic Children's Theater "Khabze" of the Adygea Republican Gymnasium in Maykop, Republic of Adygea.

In the 2014/15 academic year, on the basis of the Research Institute of Ethnopedagogy of the Chuvash State Pedagogical University named after. I. Ya. Yakovleva conducted a sociological survey on

topic “Ethnocultural development and interethnic relations in the Chuvash Republic: the youth aspect (on the example of Cheboksary).” The survey was conducted according to the methodology “Types of ethnic identity, developed by G. U. Soldatova, S. V. Ryzhova.

The survey results helped to understand the problems arising in the ethnocultural education of various categories of students. Conventionally, these problems can be formulated as follows:

ethnocultural training of students as a factor in the formation of conflict-free interethnic relations;

National language and culture in the practice of developing tolerance among schoolchildren;

Ethnocultural education in the context of the implementation of the Federal State Educational Standard;

The potential of a pedagogical university in the formation of tolerance of interethnic relations among the youth of Chuvashia;

Theoretical and practical issues of forming a multicultural educational environment in a pedagogical university;

Psychological problems of interethnic communication among university students;

Theoretical and practical issues of developing a culture of interethnic communication among future teachers and schoolchildren.

The study revealed the following picture: to the question “How do you assess the current state of interethnic relations in the city of Cheboksary?” only 6% of respondents answered “bad” and “very bad, almost catastrophic.” The vast majority (84%) rate it as good and satisfactory, 10% found it difficult to answer. The data convincingly speaks for itself, but at the same time, to the question “Have you ever heard disrespectful statements about representatives of any nationalities in Cheboksary over the past year or two?” 30% of respondents answered in the affirmative (of the students of the I. Ya. Yakovlev Chelyabinsk State Pedagogical University - 27%). And if students of ChSPU named after. I. Ya. Yakovlev indicated Chuvash (24%) and Ukrainians (15%) in this capacity, then other categories of respondents (schoolchildren and working youth) were named: Turkmens - 46%, Tajiks - 30%, Caucasians - 24%.

More than 90% of respondents do not experience inconvenience or negative attitudes towards them due to their nationality.

The question about attitudes towards labor migration (the work of migrants in Cheboksary) caused difficulties among respondents. Thus, 78% of respondents were undecided on the nature of their own attitude (positive or negative) towards labor migrants in Cheboksary.

The language of communication at home, among friends and in the service sector is mainly Russian. But what is noteworthy in this answer is the fact that 40% of respondents speak Chuvash at home, and only 23% among friends. At the same time, 3% of respondents speak Tatar at home and 2% among friends. These figures indicate that for representatives of the Chuvash nation, their native language is somewhat losing its importance for communicating with friends (for Tatars, their native language is of great importance as a language of communication with friends).

The questionnaire for the sociological survey “Ethnocultural 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.

The respondents' judgments regarding these issues are presented below.

Positive attitude towards yourself and others (agree):

- “loves his people, but respects the language and culture of other peoples” - 78% of respondents;

“ready to deal with a representative of any nation, despite national differences” - 66% of respondents;

- “always finds an opportunity to reach a peaceful agreement in an interethnic dispute” -61% of respondents.

Negative attitude towards yourself and others (disagree):

- “often feels ashamed for people of their own nationality” - 62% of respondents;

- “it is difficult to get along with people of his own nationality” - 84% of respondents;

- “believes that interaction with people of other nationalities is often a source of trouble” - 67% of respondents;

- “experiences tension when he hears someone else’s speech around him” - 57% of respondents;

“often feels inferior because of his nationality” -85% of respondents;

- “believes that people of other nationalities should be limited in the right to live on their national territory” - 65% of respondents;

- “gets irritated when in close contact with people of other nationalities” - 81% of respondents;

- “does not respect his people” - 89% of respondents.

Exaggerated attitude towards one's own nation (I agree):

- “believes that any means are good to protect the interests of one’s people” -20% of respondents;

- “often feels the superiority of his people over others” - 18% of respondents;

- “considers it strictly necessary to preserve the purity of the nation” - 43% of respondents;

- “believes that his people have the right to solve their problems at the expense of other peoples” - 12% of respondents;

- “considers their people to be more gifted and developed compared to other peoples” - 12% of respondents;

- “considers it necessary to “cleanse” the culture of its people from the influence of other cultures” - 19% of respondents;

- “believes that on his land all rights to use natural and social resources should belong only to his people” - 19% (more than half of those surveyed do not agree with this statement).

Indifferent attitude towards oneself and others (I agree):

- “does not give preference to any national culture, including his own” - 33% of respondents;

“is indifferent to his nationality” - 12% of respondents;

“never took interethnic problems seriously” - 27% of respondents;

- “believes that his people are no better and no worse than other peoples” - 73% of respondents.

The data obtained indicate that the state of interethnic relations in the Chuvash Republic is mostly characterized by tolerance and mutual respect. 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 option confirms the thesis about the conflict-free, tolerant, friendly nature of the Chuvash people (67% of Chuvash from the total number of respondents participated in the survey). It should be noted that the results of the sociological survey we conducted became the basis for expanding the problem field of research into 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 values, formed on the basis of folk traditions of good neighborliness, on basic knowledge and ideas about the diversity of cultures. The moral values ​​developed and tested by 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 “civilization state” - Russia, in which the integration of various ethnic groups and confessions occurs organically.

LITERATURE

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2. Arestova V. Yu. Organization of a competition of ethno-theatrical projects: from the experience of the Scientific Research Institute of Ethnopedagogy // Integration of ethnopedagogical processes in the educational space: problems and prospects: VII International Volkov Readings: collection. scientific works. - Sterlitamak: Sterlitamak branch of Bashkir State University, 2013. - pp. 17-20.

3. Vladimir Putin. Russia: the national question [Electronic resource] // Nezavisimaya Gazeta. -Access mode: http://www.ng.ru/politics/2012-01-23/1_national.html.

4. Golovaneva O. I., Kuznetsova L. V. Pedagogical conditions for the continuity of technological pre-profile training and specialized education of schoolchildren (on the example of the elective course “Design of National Clothes”). - Cheboksary: ​​Chuvash. state ped. univ., 2007. - 182 p.

5. State program of the Chuvash Republic “Development of Education” for 2012-2020 [Electronic resource]. - Access mode: http://docs.cntd.ru/document/473610747.

6. State program of the Chuvash Republic “Culture of Chuvashia” for 2012-2020 [Electronic resource]. - Access mode: http://gov.cap.ru/SiteMap.aspx?gov_id=12&id=1081454.

7. Kuznetsova L.V. Ethnic phenomenon of children's handicraft // Pedagogical creativity in education: collection. scientific Art. - Cheboksary, 2014. - pp. 15-19.

8. National doctrine of education in the Russian Federation [Electronic resource]. - Access mode: http://www.rg.ru/2000/10/11/doktrina-dok.html.

9. Report on the activities of the Ministry of Education and Youth Policy of the Chuvash Republic for 2010-2013 [Electronic resource]. - Access mode: http://gov.cap.ru/default.aspx?gov_id=13.

10. Patriarch and youth: conversation without diplomacy. - M.: Danilov Monastery, 2013. - 208 p.

11. Subprogram “Modernization of the system of education of children and youth in the Chuvash Republic” of the Republican Target Program for the Development of Education in the Chuvash Republic for 2011-2020 [Electronic resource]. - Access mode: http://gov.cap.ru/SiteMap.aspx?gov_id=13&id=475517.

12. Psychodiagnostics of personality tolerance / ed. G. U. Soldatova, L. A. Shaigerova. -M. : Smysl, 2008. - 172 p.

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Borisova Ulyana Semenovna. Ethnocultural education: historical and sociological analysis: 22.00.06 Borisova, Ulyana Semenovna Ethnocultural education: historical and sociological analysis (On materials of the Republic of Sakha (Yakutia)): dis. ... Doctor of Sociol. Sciences: 22.00.06 St. Petersburg, 2006 318 p. RSL OD, 71:07-22/1

Introduction

Chapter I. Historical and theoretical foundations of ethnocultural education in Russia

1.1. History of the formation of national education 19

1.2. Theoretical foundations of national (ethnocultural) education..40

1.3. The concept of modern ethnocultural education 74

Chapter P. Theoretical and methodological approaches to education research

2.1. The interdisciplinary nature of educational research in the social sciences 94

2.2. Methodological approaches in the sociology of education 120

23. Main directions of research on the education of ethnic minorities

in foreign countries 138

Chapter III Social and political factors of transformation of ethnocultural education

3.1. Changing ethnopolitical positions and transformation of education.. L 65

3.2. The phenomenon of multiculturalism and ethnocultural education 200

3.3. The influence of globalization processes on education and culture 210

Chapter IV. Ethnocultural education in the Republic of Sakha (Yakutia)

4.1. Historical and socio-pedagogical aspects of education in Yakutia 233

4.2. Main trends in the development of ethnocultural education in the Republic of Sakha 250

4.3. Features of ethnocultural education and training of children of indigenous peoples of the North 266

Conclusion 282

Literature 284

Introduction to the work

The relevance of the study is caused by the active change in the socio-political situation in the country, the revival of the ethnic self-awareness of the peoples of Russia, special attention to the problems of indigenous peoples and minorities around the world, which became especially noticeable at the end of the 20th century.

The Russian Federation unites 88 regions - federal subjects. Of these, 32 are national administrative entities that have a multi-ethnic population. The diversity of the ethnocultural appearance of Russian society and the complex processes of self-identification of peoples also influenced the education system.

The processes of formation of the national school in the early 1990s. The basic principles of regulation and development of the national (ethnocultural) education system are reflected in the main legislative acts of the country. The Law of the Russian Federation “On the Languages ​​of the Peoples of the RSFSR” (1991) introduced the concept of linguistic sovereignty, the Law of the Russian Federation “On Education” (1992) provided the opportunity to build an educational system taking into account the national and cultural characteristics of the regions. The Basic Law of the Russian Federation - the Constitution (1993) established the multi-ethnic model of our society. The National Doctrine of Education of the Russian Federation (2000) defined one of the main tasks of the state in the field of education as “preservation and support of the ethnic and national-cultural identity of the peoples of Russia, the humanistic traditions of their cultures.”

The process of “ethnicization” of education began to actively unfold in the country. The problem of national education has not just gone beyond theoretical analysis, beyond philosophy, cultural studies, ethnopsychology, it has entered the sphere of “big politics”, “internal and interstate relations”, since it contains a contradiction between the universal universal mission of education and its equally an integral function of the mechanism for transmitting ethnocultural heritage and preserving ethnic identity.

The concept of “national education” in scientific literature before 1917. meant two components - the national school as Russian and the national school as foreign. During the Soviet period, it began to unambiguously designate the education of the non-Russian population of the country. In the Law of the Russian Federation “On Education”, the traditional concept of “national school” for our country is replaced by the term “school with Russian as a second language”. Today, along with the term “national education”, others are used in the literature: “ethnoculturally oriented”, “ethnoregional”, “ethnoculturally connoted”, “national-regional”, “ethno-oriented”, “ethnonational”, “bilingual”, “with an ethnocultural component” " and etc.

The history of education in the Soviet period testifies to the absence of a unified concept of national education against the background of a common party and state ideology. And today, despite a sufficient number of individual author’s ideas and directions, a unified concept of ethnocultural education has not been developed, there is a multifaceted and debatable understanding of it, and there is no clearly formulated terminology.

It should be noted that in the scientific and pedagogical literature of foreign countries with a multi-ethnic composition of the population, the term “education of ethnic (national or linguistic) minorities” is used.

In the study, we use the term “ethnocultural education”, since it seems to us the most modern, tolerant and consonant with the new scientific and ethnopolitical trends that are reflected in the scientific literature and enshrined in legislative documents. Currently, the term “national” is used to refer to the concepts of “state” or “federal”.

In the analytical collection “Russian Education in 2001,” prepared for the meeting of the State Council of the Russian Federation, it is noted that “A characteristic feature is the insufficient development of the content of the national-regional component of education. Little attention is paid to the issues of ethnocultural education and the national school in general.”1 Today, there are about 9 thousand national schools in the public education system. The ethnocultural upbringing and education of the indigenous peoples of the Russian North is of particular relevance.

The relevance of the problem lies not only in the national scale of the problem, its specificity in the new conditions, but also in the fact that the peoples of Russia show a high interest in preserving their culture, language, and spirituality through the transformation of the education system. It is important to understand the place and significance of ethnocultural education in the Russian educational space.

The degree of scientific development of the topic. In general, the author's research is based on classical and modern works in the field of sociology of education. The main theoretical principles of the sociology of education are laid down in the works of classics (Dewey J., Weber M., Durkheim E., Mannheim K., Sorokin P.A., Bourdieu P., Budon R., Parsons T., Popkewitz) and domestic researchers ( Zborovsky G. E., Dobrenkov V.I., Nechaev V. Ya., Osipov A.M., T., Petrova T.E., Saganenko G.I., Sobkin V.S., Smirnova E.E., Sheregi F.E. ) and etc.

At the turn of the 19th-20th centuries, the problem of national education was considered in the works of Gessen S.I., Ilminsky N.I., Kapterev P.F., Kovalevsky P.I., Rozanov V.V., Soroka-Rosinsky V.N., Stoyunin V. Ya., Tsarevsky A.A., Ushinsky K.D., Fichte I.G., Yarosh K.N. and etc.

During the Soviet period of history, the ideas of national education in the scientific literature did not receive proper development and analysis, which did not allow a sufficiently complete study of the educational situation in the national regions of Russia.

The reality of the ethnic group. Mater. V Int. scientific - practical conf. - St. Petersburg, 2003. p.7. At the turn of the 20th and 21st centuries, the problems of revival and development of national (ethnocultural) education were reflected in pedagogical theory and practice: Boguslavsky M.V., Belenchuk L.N., Belogurov A.Yu., Volkov G.N., Gershunsky B. S., Donskaya T.K., Zhirkov E.P., Ravkin Z.I., Rudneva T.I., Kuzmin M.N., Matis V.I., Mukhametzyanova F.G., Pankin A.P. , Pryanikova V.G., Skovorodkina I.Z., Shapovalov V.K., Yalalov F.G. and etc.

Of particular interest in the sociology of education are works on the regionalization of the Russian education system, which highlighted problematic features and opportunities for specific development: V.V. Gavrilyuk, S.G. Vershlovsky, V.V. Zykov, V.S. Sobkin, L.I. Naydenova, Lonshakova N.A., Subetto A.I. et al.

In the context of the study, the works in the field of socio-cultural anthropology, ethnopsychology and ethnosociology are of particular interest: Anderson B., Bart F., Boronoev A.O., Bromley Yu.V., Gellner E., Guboglo M.N., Drobizheva L M., Kuropyatnik A.I., Kuropyatnik M.S., Malakhova V.S., M.Yu. Martynova, Lebedeva N.M., Soldatova G.U., Skvortsova N.G., Tishkova V.A., Smirnova P.I., Stefanenko T.G., Habermas Y., Hobsbawm E.J., Erickson E. . and etc.

The tendency to include educational activities in the cultural context, its correlation with the cultural values ​​of society is expressed in the works of Mead M., Kuszhanova A.Zh., Lyuriya N.A., Bulkin A.P., Gaisina G.I., Dmitriev G.D. , Krylova N.B., Ferapontova G.A. and etc.

The study of various aspects of the education of ethnic (national) minorities is reflected in the works of: Akom A.A., Barroso J.; Benn M., Goldstein T., Gamoran A., Martynova M.Yu., Lubart M.K., Stephen Heineman, Sanja Todorich-Bebic, Fried K., Peña P., Garcia M.L.; Siguan M., McKee U.F., Djider Z., Murat F., Robin J., Easterbrook M., Gentleman A., Orr A.J., Kingston P., Peshkova B.M., and D.R. Important sources of our research include the works of Yakut researchers: Abramova M.A., Bragina D.G., Vinokurova U.A., Gabysheva F.V., Danilova D.A., Robbek V.A., Okhlopkova V.E., Kornilova A.G., Neustroeva N.D., Mordovskaya A.V., Petrova A.I., Portnyagina I.S. and etc.

An analysis of domestic sources on the sociology of education shows that ethnocultural education has practically not been the subject of sociological research; traditionally it has acted as a pedagogical psychological or cultural problem.

The relevance and social urgency of the topic, its insufficient theoretical development determined the purpose of the study: historical and sociological analysis of ethnocultural education.

The dissertation has the following research objectives:

1. Analyze the main theoretical and methodological approaches in the social sciences to the study of the complex and multifaceted phenomenon of education.

2. Summarize the historical, theoretical and socio-pedagogical foundations of national education in Russia in order to highlight the main stages of development and key moments of its transformations.

3. To identify the main directions of research into ethnic problems of education in foreign sociology of education in order to present the experience of research into education as an ethnocultural phenomenon.

4. Carry out a comparative analysis of the educational systems of multiethnic countries where processes of education reform are taking place, taking into account linguistic, multicultural and globalization aspects in order to be able to apply foreign experience in Russian conditions.

5. Formulate the conceptual principles of the functioning and development of ethnocultural education in order to justify it as an organic part of the state educational space of Russia.

6. Develop a conceptual and terminological research apparatus, including the concepts of “ethnocultural education”, “ethnocultural school”. 7. Analyze the features of the functioning and development of ethnocultural education in the Republic of Sakha (Yakutia).

8. Construct a typology of ethnocultural schools in modern Russia

The object of the study is ethnocultural education as an ethnosociocultural phenomenon.

The subject of the study is a set of historical, theoretical and sociocultural characteristics of ethnocultural education, features of its development in the Republic of Sakha (Yakutia) as part of the unified educational space of Russia.

The theoretical and methodological basis of the study are:

ideas about the relationship between the universal and the national in education: Gershunsky B.S., Gessen S., Ilminsky N.I., Kapterev P.F., Komensky Ya.A., Rozanov V.V., Soroka-Rosinsky V.N., Stoyunin V. Ya., Tsarevsky A.A., Ushinsky K.D., Fichte I.G., Yarosh K.N.;

Theoretical provisions on the influence of society, its individual subsystems on education: E. Durkheim, K. Manheim;

General theoretical principles of the sociology of education: Weber M., Durkheim E. Bourdieu P., Boudon., Manheim K., Parsons T., Sorokin P.A.;

Theories of cultural globalization: Berger P., Beck W., Gunners W., Waters

M., Sztompka P.;

Conceptual provisions of researchers of the phenomena of ethnicity, identity and multiculturalism in socio-cultural anthropology, ethnopsychology and ethnosociology: Anderson B., Bart F., Boronoev A.O., Bromley Yu.V., Gellner E., Drobizheva L.M., Kuropyatnik A.I., Kuropyatnik M.S., Malakhov V.S., M.Yu. Martynova, Soldatova G.U., Skvortsov N.G., Tishkov V.A., Smirnov P.I., Stefanenko T.G., Habermas Y., Hobsbawm E.J., Erickson E. et al.

Pedagogical concepts and study of the practice of national education: Boguslavsky M.V., Belenchuk L.N., Belogurov A.Yu., Gershunsky B.S., Donskaya T.K., Zhirkov E.P., Ravkin Z.I., Rudneva T.I., Kuzmin M.N., Matis V.I., Mukhametzyanova F.G., Pankin A.P., Skovorodkina I.Z., Shapovalov V.K. and etc.

Concepts of ethnopedagogy and ethnic socialization: Vinokurova U.A., Volkov G.N., Danilov D.A., Mordovskaya A.V., Portnyagin I.S., Mudrik A.V., Kornilova A.G., Stefanenko T. O.G., Yakovleva A.N.;

Analytical conclusions of various scientists on the organization of education of ethnic minorities in foreign countries: Martynova M.Yu., Peshkova V.M., Lubart M.K., Stephen Heineman, Sanya Todorich-Bebic; on the issue of positive discrimination in order to eliminate ethnic inequality in the field of education - Easterbrook M., Gentleman A.; on the relationship between educational opportunities and ethnicity, cultural capital - Orr A.J.; Gamoran A., Benn M., Kingston R.;

studying ethnic differences in educational achievements, educational behavior of national minorities, including migrants - McMillian M., Campbell L.A., Byrnes J.P., Schmid C.L., Beattie I.R., Tyson K., Grantham T.C., Ford D.Y.; Cheng, S. and Starke, B.; McMamara Horvat E., Lewis K.S.; Recano Vaqlverde J., Roig Vila M.; Ji-Yeon O. Jo, Van Hook J.; MacCulloch D. and DR - research on the problems of rights and education of indigenous peoples - Fried K., Peña P., Garcia M.L.; bilingual education - Siguan M., McKee W.F., Goldstein T., Barroso J.; influence of the gender factor and religion on the education of ethnic minorities - Akom A.A., Djider Z., Murat F., Robin J.

Information base: legislative acts of the Russian Federation on educational issues; official documents of state and regional education authorities, materials of the State Statistics Committee of the Russian Federation and the Republic of Sakha, annual reports of the Ministry of Education of the Republic of Sakha (Yakutia) for 2000 - 2005. The comparative analysis used materials from other studies.

The empirical basis of the dissertation was the results of research conducted under the leadership and with the participation of the author in 1997-2005, carried out under grants from the Department of Higher Education and Science under the Government of the Republic of Sakha (2001), the Public Academy “Step into the Future” (2000, 2002, 2003); grant from the Russian Humanitarian Foundation “Paradigm of civic formation and self-determination of youth in the educational space of the circumpolar belt” (2003), according to the program of the Ministry of Education of the Russian Federation “Federal-regional policy in science and education” (2003) and the Republic of Sakha (2005).

1) Social portrait of a teacher in the Republic of Sakha (1997,

regionalized nest sampling; sample population of 1275 teachers;

section “Revival of the national school, its goals and objectives”);

2) Current problems of education development in the Sakha Republic (2000; regionalized cluster sample; 1092 teachers; section “Problems of implementing the main ideas of the National School Concept”);

3) On the prospects for the development of Yakutia (2001; sections “Characteristics of interethnic relations in the republic”, “Socio-economic situation of indigenous peoples: ways out of the crisis”, “Some issues of morality, spirituality, education and health of the nation”; 59 people; experts : deputies of the State Assembly of the PC (Ya) Il Tumen, representatives of the creative intelligentsia, science and education; leaders of parties, movements and public organizations; journalists, civil servants, senior officials of the Republic of Sakha;

4) Trends in the development of the higher education system of the Republic of Sakha (Yakutia)” (2001; expert survey - 66 people; section “Education in rural areas: level and quality”);

5) Quality of education at Yakut State University (2002; 640 3-5 year students and 480 parents of students, random cluster sample; section “The influence of the quality of school education on the continuation of education at a university”);

6) Problems of accessibility and quality of education (2003; Yakutsk; 600

people, quota sample by gender, age and nationality; section “Introduction of the Unified State Exam and State Physical Examination: the problem of educational mobility of rural school graduates”);

7) The changing world and youth (2003; Yakutsk; 400 people, quota sample by gender, age and nationality; section “Intercultural communication and assessment of interethnic interactions”);

8) Teacher of the Republic of Sakha (2005; regionalized cluster sample; 496 teachers; section “Ethnic identity of teachers”);

9). Ethnic self-awareness of schoolchildren and students - Sakha (2005; random cluster sample; 300 high school students of Yakutsk schools and 300 students of Yakut State University).

Methodological approaches and research methods. Historical, systemic, sociocultural, comparative and interdisciplinary approaches were used as the main ones. The methods of collecting primary information were: analysis of legislative and regulatory documents on educational issues; comparative analysis of statistical data characterizing the functioning of education; standardized questionnaire survey; method of expert assessments. Statistical processing of primary sociological information was carried out using the SPSS software package using correlation and factor analysis.

Scientific novelty of the research:

1. For the first time in the sociology of education, the topic of ethnocultural education is stated as a significant social and educational problem, which is considered as an area for the realization of human rights and the capabilities of peoples.

2. An interdisciplinary approach to the study of ethnocultural education has been implemented, implemented at the intersection of history, pedagogy, ethnopsychology, philosophy, sociology and socio-cultural anthropology. 3. Five periods of development in the history of national education in Russia are identified chronologically: 1870-1917; 1917-1938; 1938-1980; mid-80s - early 90s of the XX century; since 1992 Until now.

4. The concepts of “ethnocultural education” and “ethnocultural school” were introduced and clarified into the conceptual and terminological apparatus of the sociology of education.

5. Conceptual principles for the functioning and development of ethnocultural education are formulated.

6. A typology of modern ethnocultural schools in Russia is proposed.

7. A comparative analysis of the educational systems of countries where reform processes in the education of national minorities are taking place was carried out.

8. The main directions of research into ethnic problems of education in foreign sociology of education have been identified.

9. Materials from empirical sociological research concerning the problems of the functioning of ethnocultural education have been put into circulation.

10. The trends and features of ethnocultural education in the Republic of Sakha (Yakutia) are analyzed.

Theoretical significance of the research: the dissertation makes a certain contribution to the domestic sociology of education for understanding the essence and development of ethnocultural education as an organic component of the formation of a multiethnic state, contributes to further research in the field of ethnocultural education of a theoretical and applied nature. Ethnocultural education is presented for the first time in the field of sociology of education as a complex social, pedagogical and cultural phenomenon associated with transformations of national consciousness and identification of the peoples of Russia.

Practical significance: the results of the study can be used for methodological substantiation of target programs for the development of ethnocultural education, in the development of management concepts for the field of ethnocultural education in the regions of Russia. The research materials enrich the content of academic disciplines “sociology of education”, “history of education”, etc.

Main provisions submitted for defense:

I. National education in Russia developed unevenly; each period of its development had its own specifics and social significance, which were determined by historical, political and socio-economic factors in the development of society. The stages of development of public education in Russia are associated with the ideas of national education, the elimination of illiteracy, transformation towards democratization and, finally, attention to ethnocultural education.

II. Ethnocultural education is an organic component of the general state education of Russia as a multi-ethnic country, a multidimensional historical-political, sociocultural and pedagogical-organizational phenomenon, the basis of which is the creative development of ethnocultural values ​​(language and literature, history and culture, spiritual heritage).

III. The basic conceptual principles of ethnocultural education are based on three interdependent components:

1. The federal component includes the general principles of state educational and national policy; ensures compliance with state standards, a uniform level of quality of education and the integrity of the educational space; integration of the individual into a single social and spiritual space of Russia and world culture.

2. The regional component ensures the inclusion of regional cultural traditions in the content of education; creates conditions for the real implementation of education and upbringing in the native language; preservation and broadcasting of the historical and cultural heritage of peoples; the traditional worldview of the people remains the core of the philosophy of ethnocultural education;

3. The school component takes into account priorities, specifics and local conditions, and includes in its content subjects that study a specific ethnic culture; Ethnic socialization of students is carried out in an organized manner, as well as education of parents as active and interested subjects of the educational process.

IV. Ethnocultural school is the most common form of ethnocultural education. An ethnocultural school is an open educational and upbringing system capable of adapting to the modern external environment while maintaining essential characteristic features, part of the spiritual world of the people and society.

V. The typology of modern ethnocultural schools in Russia can be presented as follows:

1) schools of the peoples of Russia in regions of compact residence in national administrative territories: Buryats, Tatars, Kalmyks, Tuvans, Yakuts, etc.;

2) schools of those numerous peoples who have statehood outside of Russia: Ukrainians, Belarusians, Kazakhs, Germans, etc.

3) schools with an ethnocultural component in a foreign environment, for example, in megacities;

4) schools of indigenous peoples of the North, preserving their traditional way of life, farming and crafts.

VI. The functioning of ethnocultural schools is determined by geographical, socio-demographic, economic, political, pedagogical, organizational and socio-cultural environmental conditions. When organizing ethnocultural schools, the presence of social needs on the part of the population must be taken into account; taking into account the language needs of society and family, children’s desire to learn, choice of language of instruction at school, trained teaching staff, etc.

VII. Ethnic socialization is one of the most effective tools for introducing an individual to ethnic experience, in which priority belongs to the assimilation of the mentality of the people, their philosophical, spiritual and moral heritage, and the formation of positive ethnic self-awareness. Ethnic socialization should be carried out taking into account the ethnopsychological characteristics and ethnopedagogical traditions of the family, society and a particular people. VIII. The need for a more accurate and detailed account of ethnocultural specifics is especially related to the fact that today the indigenous peoples of the North are balancing between preserving traditions, the way of life in general and accepting the values ​​of modern societies. Therefore, ethnocultural education (restoration of nomadic schools in a new form) for the indigenous peoples of the North is one of the factors for the real preservation of language, way of life and unique, traditional cultures. IX. In the context of globalization processes, the role of ethnocultural education is increasing as the only common worldview of peoples focused on the transfer and preservation of ethnic and cultural-historical values, so as not to dissolve in the “global surrogate of culture.” X. Ethnocultural education has enormous potential for today’s students to want to define their civic identity as Russians, while maintaining their belonging to one or more cultures, depending on their origin and place of residence. XI. A modern ethnocultural school can be built on a multicultural model, which is characterized by tolerance, cultural pluralism, equal rights, responsibilities and opportunities, freedom

choosing their cultural identities, preparing for life in a multi-ethnic society. The ethnocultural school promotes the understanding and development of multimental, multilingual and multicultural competencies.

XII. Ethnocultural education is one of the interdisciplinary problems and therefore falls within the sphere of interests of various branches of humanities - pedagogy, psychology, philosophy, sociology, socio-cultural anthropology, ethnology and other humanitarian disciplines. Ethnocultural demands and educational needs are one of the least developed problems, which carry an unequal ethnic load, meaning and severity of manifestation.

Reliability of the main provisions and conclusions of the dissertation. The conclusions formulated in the work are based on the theoretical and methodological foundations of the sociology of education, which have become classical. The empirical material used and the analytical conclusions of various authors that follow from it are international and mutually supported by various studies. The integrated use of various approaches and methods of theoretical and empirical research provides the basis for correlating the results and obtaining consistent conclusions. The dissertation candidate's work experience as a researcher of problems of ethnocultural education as part of research teams allows us to evaluate the results in a comparative context.

Testing and implementation of research results. The main provisions and results were discussed in discussions and at meetings with employees of the educational system of the republic during 2000-2003. presented for discussion at the Department of Sociology of YSU, are used in conducting sociological research, when teaching training courses “Sociology” and “Sociology of Education” at Yakut State University.

Various aspects of the research were presented at 17 scientific and practical conferences: republican (1999-2006); all-Russian (St. Petersburg, 1997; Tver, Penza, Chita 2002; Moscow, 2005) and international (Penza, Nakhodka, 2002; Penza, 2004; Tyumen, 2005; Ulan-Ude, 2006).

Some results of the dissertation were presented at the republican courses for training and retraining of teachers in Yakutsk (1997-2000), at the XI Republican Congress of Teachers (2005).

The dissertation was discussed at a joint meeting of the Department of Theory and History of Sociology and the Department of Industrial and Applied Sociology of the Faculty of Sociology of St. Petersburg State University and was recommended for defense.

Theoretical foundations of national (ethnocultural) education

Laying the scientific foundations of pedagogy in the 17th century, the Czech scientist and humanist philosopher of the Renaissance YALZhomensky was the first in history to substantiate the principle according to which the objectively existing natural equality of people and the equal need of each individual for mental and moral development is the key to the success of all mankind, and paid great attention to pedagogy interaction of cultures. In his main work, “The Great Didactics,” J. Komeisky especially insisted on a serious, in-depth study of the native language, seeing in it a solid foundation on which a universal method of teaching is based among all peoples. He proposed learning a new language precisely on the basis and with the help of his native one. J.A. Komensky believed that national and universal principles should be organically combined in teaching and upbringing. This idea was reflected in the content of education at all levels of the pedagogical model he developed (mother school - mother tongue school - Latin school and Academy).

Significant contribution to the development of theoretical problems of the national school in Russia at the turn of the 19th-20th centuries. contributed by N.I. Ilminsky. P.F. Kapterev, P.I., Kovalevsky, Gessen S., Rozanov V.V., Soroka-Rosinsky V.N., Stoyunin V.Ya., Tsarevsky A.L., Ushinsky K.D., Fichte I.G., Yarosh K. N. and etc.

A system of educating “foreigners” with the help of Orthodox missionary schools was developed by Professor N.I. Ilminsky. He defined a set of conditions for the functioning of a national school:

Availability of state regulatory framework;

Formation of educational content taking into account the developed characteristics of children;

Preparation and publication of special manuals for teaching children;

Availability of a special system for training teachers.

The system of N,I, Ilminsky assumed enlightenment with the help of Orthodox missionary schools, in which initial education was to be conducted for all foreign areas in their native language with the simultaneous study of Russian and the subsequent transfer of education into Russian. He especially emphasized that “the necessary and most effective tool both for the initial awakening of mental activity and education of foreigners, and for instilling in them a deep religious feeling and morality” is the native language, which penetrates strongly and deeply into the soul. It must be said that the foreign schools he created were quite successful.

A holistic concept of the priority of the universal over the nationally specific in the content of the educational ideal was developed by P.F. Kapterev. He proceeded from the idea of ​​a single human nature: “... the universal and the national are inextricably linked, they live and act in every nation. The fundamentals of upbringing and education are universal to all humanity, but nationality gives additional features to the educational ideal, more specific, but no less important.”25 P.F. Kaptersv defined national education as “corresponding to the character of the nation, its needs, the characteristics of the mental and physical makeup, the basic aspirations.”6 He also pointed out the need to take into account the traditions of folk pedagogy, since “every even the most uncultured people not only has children, but also educates them according to his views and beliefs in the way he considers it necessary to educate them”27.

He believed that the most important result of the national educational ideal was that education should educate “a person and a citizen, not only a member of a known nation, but also of humanity. Education should impart to a person such tastes, inclinations, such preparation that he does not feel like a stranger in any cultural society. Every educated person should be a citizen of the entire cultural world.” Kapterev P.F. also recognized that even serious contradictions can often arise between national and state schools/

Even at the beginning of the 20th century, the famous scientist-teacher S.I. Gessep noted that the paradoxical confusion of points of view on the problem of national education is explained not by terminological ambiguity, but by the complexity and versatility of the philosophical problem hidden here - namely the problem of ethnicity. In his opinion, the task of national education, that is, the creation and strengthening of the nation, is to “involve the entire people in the educational process,” to attract all segments of the people to culture and, in particular, “to education as its highest manifestation”31.

SI. Gessen noted that each new generation is included in the historical life of its people and masters the spiritual heritage that was created by many previous generations. However, the preservation of one legend (the past) is not enough for the full development of the people; this requires the active development of culture associated with cultural innovation. “Only by increasing the cultural heritage of our ancestors can we preserve it, for the deeds of our ancestors live not in our passive memory, but in our creative efforts and achievements... In this sense, we say that tradition, as a past preserved in the present, is possible only as an elevated building over time."

Methodological approaches in the sociology of education

The sociology of education is one of the leading and recognized branches of sociology. Its institutionalization began in the mid-19th century; by now it has both a serious theoretical basis and a huge amount of empirical data. This area of ​​sociological knowledge traditionally studies the processes occurring directly in the education system itself (for example, transformation, socialization), as well as those social phenomena in which education acts as an important component or some kind of determinant.

Osipov A.M. undertook an analysis of the evolution of the subject area of ​​the sociology of education. He identified the following approaches with strong theoretical traditions that influence educational research and practice: moralist, institutional, functionalism, and conflict theories. L

For the sociology of education, it is education that represents that special social phenomenon7 which in its entirety is not the subject of study by any other science. The sociological approach to education is closely related to the approaches outlined above - pedagogical, philosophical, economic, psychological, demographic, etc.

The demarcation lines between them in some cases turn out to be very blurred. Today, the domestic sociology of education is actively developing. This can be judged by the number of new publications,364

Analysis of the social orientation carried out by various scientific schools allowed Kurbatova JUL to identify five research approaches in the sociology of education: instrumental-functional, subject-value, sociocultural, socio-psychological, socio-prognostic.265

The sociology of education works in different approaches and at different levels of knowledge of its phenomena. Speaking about approaches (as a special methodological scheme of research), it should be noted that the sociology of education uses almost their entire range.

Systems approach

Representatives of the systems approach define education as “a relatively independent system, the function of which is the systematic training and education of members of society, focused on mastering certain knowledge (primarily scientific), ideological and moral values, abilities, skills, norms of behavior, the content of which, ultimately , is determined by the socio-economic and political system of a given society and the level of its material and technical development."

When analyzing the education of A.M. Osipov notes that it exists in society both as an institution and as a system. Education is a relatively independent subsystem of the life of society, which has

a complex set of interconnected internal structures (saturated with social relations).267

As for the term “system”, it is used in the phrase “educational system” in its usual meaning, i.e. as “a set of elements that are in relationships and connections with each other, forming a certain integrity, unity.” Chapter II of the Law of the Russian Federation “On Education” is called “Education System.” Article 8 notes that the education system in the Russian Federation is a set of interacting: continuous educational programs and state educational standards of various levels and orientations;

Networks of educational institutions implementing them, regardless of their organizational and legal forms, types and types;

Educational authorities and their subordinate institutions and organizations.

Consequently, when using the term “education” in the future, we will understand by it both the process of training and education, and the result of this process. The systems approach characterizes education as such, as a certain autonomous structural-integral unity, since education within its framework is considered as a self-sufficient phenomenon. He pays attention to the structure and structure of education in connection with the various functions it (and its subsystems) perform. Thus, the systematic approach is more typical for pedagogy, since it is most often implemented in the course of analytical, research, management and reform activities in the field of education.

Activity approach

Of particular interest in the field of sociology of education is the correlation between education and human activity, since it is in activity (general social and professional) that all the “traces” of education, its effectiveness, and its transformative power are manifested and recorded. Education is inextricably linked with the life of an individual at all stages of its formation and development.

The activity approach to education was applied by V. L. Dmitrienko. ON THE. Lyurya: “Education is the organized activity of people aimed at mastering the accumulated values ​​of culture with the aim of reproducing the individual, adequate to the social nature of a given society”270.

The activity-based approach to education is also implemented in his research by T.E. Petrova, who emphasizes that education in the structure of human activity involves the consideration of three interrelated problems. This is, firstly, an analysis of education as a subject of all-human experience with the subject’s inherent autonomy, self-worth, ability for development and self-development, regulation and self-regulation. Secondly, it is the study of human experience (activity) through the prism of the educational level achieved by society as a whole, individual social groups and communities, and individuals. Thirdly, this is a method of teaching, consisting of the unity of “learning”, education of the mind (intellectual development), education of feelings (moral education) and “education of action” (formation of activity skills).

The phenomenon of multiculturalism and ethnocultural education

The influence of multiculturalism in the education system has been most pronounced in the United States, where some progress has been made in this area. Yes, with

In the early 1960s, interest in minority languages ​​gradually began to revive. In 1963, the first Spanish-language school opened in Florida, primarily to accommodate the sharply increasing number of refugees from Cuba. In 1967, the Bilingual Education Act was passed, according to which state governments were given the right to allocate funds for educational programs in minority languages. In a number of states, schools created conditions for the study of national cultures and languages, supported the preservation of traditions and local cultures, and highlighted their contribution to the history of the development and formation of the United States and to the creation of American culture.

Many educational institutions in the United States have begun to introduce programs to study the historical and cultural heritage of major racial and ethnic groups. In the 1980s, US colleges and universities offered 250 special courses on the historical and cultural heritage of black Americans. Numerous programs have been developed to study the cultural history of Hispanic Americans, Indians, Asian, Arab, and European ethnic groups. Similar programs have appeared in the upper grades of many high schools. In a number of higher educational institutions, special centers, faculties or departments for the study of ethnic culture have been created. Such programs, initially met with hostility, have become an integral part of the educational process in recent years.

Federal funding for such programs began with the passage of the U.S. Congress in 1972, the Ethnic Heritage Studies Act, aimed at “creating the necessary conditions for students to study their ethnic and cultural heritage, as well as the contributions of various ethnic groups to the creation of the American nation.” It was envisaged to allocate federal funds for the organization of departments for the study of ethnic heritage in higher educational institutions, and the introduction of relevant courses and programs in secondary educational institutions. 168

Multiculturalism in education is based on the principle of cultural pluralism, on the recognition of the equivalence and equality of all ethnic and social groups that make up a given society, on the inadmissibility of discrimination against people based on national or religious affiliation, gender or age. Thus, multiculturalism, which is especially important, sees not only ethnic, but also religious, social, age and gender heterogeneity of the community.

The famous Brazilian educator Paolo Frara in the book “The Politics of Education: Culture, Power, Liberation” called multicultural education “liberating education”, because it encourages schoolchildren to be interested in the culture of their classmates and the cultural context of their lives, to be an active social reconstructivist (transformer) of human relations, to get rid of from cultural illiteracy, from stereotypes, prejudices-469

At the end of the last century, in the process of globalization of society, much attention began to be paid to the problem of tolerance. In the definition contained in the Declaration of Principles of Tolerance, approved in 1995 by the General Conference of UNESCO, tolerance is proposed to be considered as:

Respect, acceptance and correct understanding of the rich diversity of cultures of our world, forms of self-expression and manifestation of human individuality;

Refusal of dogmatism, absolutization of truth and approval of the norms established in international legal acts in the field of human rights.

In the field of education, where society’s worldviews play a significant role, tolerance acts as a social and educational imperative.” Multiculturalism does not simply imply tolerance of

To another, multiculturalism means helping, providing cultural minorities with additional opportunities in comparison with the dominant culture in society.

Currently, they are beginning to actively discuss the idea of ​​multicultural education as one of the important components of public education and upbringing. Multicultural education in its pure form does not exist in Russian schools. His ideas have more philosophical than pedagogical aspects and require comprehension both in their content and in the search for forms of their implementation.

The goal of multicultural education is to contribute to the creation in Russia of a democratic state, which is characterized by tolerance, cultural pluralism, equal rights, responsibilities and opportunities for all citizens, and freedom for people to choose their cultural identities. Although some researchers believe that “over the past decade and a half, Russia has managed, at the very least, to build the upper floor of democracy (relatively speaking, within the “confines of the Garden Ring”)”472.

The principles of multiculturalism have a direct impact on the content of education (on the ability of educational systems to reflect and express universal and ethnocultural values ​​in their interrelation); its forms (the ability to correspond to traditional cultural patterns and create new ones); methods and means (the ability of education to use cultural norms and relate its content and forms to general and specific cultural objectives).

Historical and socio-pedagogical aspects of education in Yakutia

The year 1632 is considered the date of Yakutia’s entry into Russia. On December 6, 1714, Peter 1 issued a decree on the spread of Christianization of the non-Russian Siberian population. Missionaries sent to Yakutia for this purpose created camp churches, chapels and prayer houses, at which there were parochial schools, where from three to five children studied.

In the history of the formation and development of the school education system in Yakutia, 5 periods are distinguished until 1917:

The first period (1735 - 1738) was marked by the opening of the first schools in Yakutia. The first school in Yakutia was opened in 1735 and was called a garrison school. Also in 1735, a lower theological school was opened at the Yakut Spassky Monastery, preparing children of the local clergy for missionary work.

The second period (1739 - 1767) is characterized by the fact that in 1739 a navigation school was opened as a secondary specialized educational institution that trained technical personnel for expeditions capable of performing naval service. The students recruited there studied grammar, arithmetic, trigonometry, geodesy, astronomy, artillery and navigation, and graduates were assigned to serve on the coast of the Sea of ​​Okhotsk.

The third period (1768 - 1803) is especially notable for the fact that for the first time in the history of Yakutia, schools were opened to teach Yakut children “Russian literacy and language.” This question was raised by Vitus Johannes Bering.

The fourth period (1804 - 1857) - the opening of the first primary schools in Yakutia. Measures are being taken to implement the “Regulations on the Organization of Educational Institutions” of 1804: primary schools, called Cossack schools, are being opened.

Fifth period (7858 - 1916) - opening of the first secondary school in Yakutia. In 1858, to strengthen the training of missionary workers, a theological seminary was transferred from the island of Sithi in the Pacific Ocean to Yakutsk. It was the first secondary school in the city of Yakutsk.536

In the second half of the 19th and early 20th centuries, a real school, a teachers' seminary, a paramedic school, a women's gymnasium, a theological seminary, and a women's diocesan school functioned in Yakutsk. Since the 1870s Education penetrates into the uluses and villages; primary schools are opened in almost all Yakut uluses.

In 1754, a significant event took place, tragic in its essence, but which subsequently had a huge impact on the sociocultural development of peoples and the formation of the education system in Yakutia. Since the 18th century, Yakutia has become a place of exile, “a prison without keys and bars.” The tsarist government sent participants in palace coups, schismatics, sectarians, and participants in peasant uprisings of the 17th-18th centuries to almost certain death. From the exiled settlers one could learn the history of many riots, heresies, social cataclysms, and crimes that occurred in the central part of Russia. The exile becomes permanent with its division into two main types: for work and for settlement (two categories of exiles: exiled settlers and exiled convicts).

V.F. Afanasyev, assessing the cultural, educational and pedagogical activities of the exiled Decembrists in Yakutia, wrote that they were the first teachers and educators of the Yakut people. In the 19th century, the Decembrists of AL served their exile here. Bestuzhev-Marliisky, M. Muravyov-Apostol, Narodnaya Volya and Narodniks, writers 1111, Chernyshevsky and V. GLSorolenko, later Social Democrats and Bolsheviks.

The Yakuts' desire for enlightenment was actively supported by political exiles. Despite the attempts of the Governor General of Eastern Siberia to suppress the pedagogical and educational activities of political leaders, they continued and laid the foundation for secular education. It is characteristic that the Yakuts sent their children to study with them. The richest people from the local nobility, the toyons, quickly appreciated the importance of the appearance of educated politicians in their uluses. This is explained by the fact that political exiles not only taught better than in official schools, but treated their students more humanely. And although “state criminals” were under constant control and were forbidden to teach, so as not to spread thoughts harmful to the state among the local population, nevertheless, many were engaged in teaching activities illegally.

Having arrived in Vilyuysk in 1828, M. Muravyov-Apostol sought to bring all possible benefit to the population among whom he had to live. “Hoping to leave sooner or later the unsightly Vilyuisk,” the exile himself wrote, “I decided to take advantage of my stay in this wilderness to bring him some benefit.” Soon he organized a private school in which he taught the children of local residents the Russian language and arithmetic. He himself compiled the program, textbooks and teaching aids, which gave him great pleasure, and communicated with ordinary people. “I looked at the aborigines,” he later wrote, “not only as representatives of a lower race who could serve as an object of observation and study, I became accustomed to them. The Yakut region became a second homeland for me, and the Yakuts - I fell in love with them."