The concept of ethnocultural education in Russian Federation(hereinafter - the Concept) relies primarily on the "National Doctrine of Education in the Russian Federation", which establishes the priority of education in state policy, determines the strategy and directions for the development of the education system in Russia for the period up to 2025.

The concept is designed to ensure the constitutional rights and freedoms of Russian citizens in the field of preserving and developing the national and cultural heritage of each people of our country.

The concept is also based on the Law of the Russian Federation "Fundamentals of the Legislation of the Russian Federation on Culture". This document emphasizes: “The Russian Federation recognizes the equal dignity of cultures, equal rights and freedoms in the field of culture of all the peoples living in it and other ethnic communities, contributes to the creation of equal conditions for the preservation and development of these cultures…”. At the same time, it expresses the desire for interethnic cultural cooperation and the integration of national culture into world culture. Section III “Rights and freedoms of peoples and other ethnic communities in the field of culture” (Article 20) enshrines the right to preserve and develop the cultural and national identity of peoples and other ethnic communities. This document also emphasizes the dignity of the cultures of peoples and national groups, the recognition of their value and the manifestation of respect for them. It is noted that " cultural heritage peoples of the Russian Federation - material and spiritual values ​​created in the past, as well as monuments and historical and cultural territories and objects significant for the preservation and development of the identity of the Russian Federation and all its peoples, their contribution to world civilization. Among the cultural values ​​in this Law, in particular, “national traditions and customs, folklore, arts and crafts” stand out. Russian culture is characterized in this Law as a set of material and spiritual achievements of the peoples of the Russian Federation, united by traditions of living together, economic ties, statehood, and a common contribution to science, literature and art. World culture is defined as the result of the material, scientific and artistic creativity of different peoples, united by a common planetary space.

The concept was developed in line with the Law of the Russian Federation "On Education", which guarantees the citizens of Russia the protection and development of national cultures, regional cultural traditions and characteristics in the conditions of a multinational state by the education system. This document notes that "the content of education should ensure the integration of the individual into the national and world culture."

This Concept reflects the tasks formulated in the State Program "Patriotic Education of Citizens of the Russian Federation for 2001-2005", in the federal target program "Formation of attitudes of tolerance of consciousness and prevention of extremism in Russian society", in the Concept art education in the Russian Federation and in other state documents.

The concept reveals the role of ethnocultural education in modern Russian society, suggests strategic directions of state policy in this area, outlines the prospects for the development of ethnocultural education in the unity of its goals, objectives, content, principles, organizational forms and conditions for development.

The implementation of the Concept can be one of the foundations for overcoming the spiritual and moral crisis of modern Russian society, for the patriotic education of Russian citizens on the basis of best traditions of our multinational culture, for the revival and development of the original national and cultural traditions of the peoples of Russia in a single federal cultural and educational space, as well as for preserving the cultural diversity of the country and raising its international status in the context of impending globalization.

Ethnocultural education is a purposeful continuous pedagogical process of introducing students to ethnic culture (or cultures) in preschool, general, additional and vocational education, based on interaction with the family, cultural institutions and the media.

Ethnic culture includes a set of spiritual and material values ​​of a particular people (ethnos). It includes not only national images of the world, the mentality of the people, their festive and ritual and family traditions, ethnic stereotypes of behavior in natural environment and in society, but also folk art culture (artistic values ​​of a particular people, as well as ethnic forms of their existence, preservation and transmission). Folk art culture (or ethno-artistic culture) is represented by oral folk art, folk music, dances, arts and crafts, folklore theater and other types of artistic creativity ethnos. Since ancient times, it has been inextricably linked with folk calendar holidays, with everyday life and with folk education.

Folk art culture is the subject of modern ethno-art education, which is considered as the most important component of ethno-cultural education.

Ethnocultural education has a huge pedagogical potential in the formation of students' ethnic identity, tolerance, culture of interethnic communication, in the prevention of interethnic conflicts. Such education forms in students an understanding of the spiritual values ​​of other peoples through the value system of their own people. It ensures, on the one hand, the interaction between people with different cultural traditions, on the other hand, the preservation of the cultural identity of their own people.

However, due to insufficient state support and underestimation of the importance of ethno-cultural education, including art education, its pedagogical potential is far from being fully realized. This is confirmed, in particular, by the results of a study by the Center for National Education of the Russian State Pedagogical University. A.I.Gertsena (Director of the Center - Academician-Secretary of the Department "Russian School" of the Petrovsky Academy of Sciences and Arts, Doctor of Pedagogical Sciences, Professor I.F.Goncharov). A survey of about eight thousand high school students in Moscow and St. Petersburg showed that only a few perceive essential element way of life national culture. Among the most significant values ​​of the respondents are wealth, parties, doing nothing, highly paid work without stress, etc. National history ranked 23rd, and the native word - 26th. Patriotism, moral values, self-education and self-education, spirituality are not at all among the priorities (see Literaturnaya gazeta, No. 44, 2004).

These extremely alarming data prove that the development and implementation of ethnocultural education programs is necessary in all types and types. educational institutions(kindergartens, secondary schools, institutions of additional, secondary vocational, higher and postgraduate education).

AT adopted in 1996, the Law of the Russian Federation "On National-Cultural Autonomy" laid the legal foundations for the national-cultural self-determination of citizens who identify themselves with certain ethnic communities, opened up opportunities for their voluntary self-organization in order to independently resolve issues of preserving identity, developing language, education, national culture.

Fundamentally important for characterizing the socio-cultural situation of each region is the open recognition and manifestation of the diversity of ethno-cultural orientations due to the presence of various ethnic groups. Their differences in demographic, social, economic and cultural parameters make it necessary for the region not only to ensure a reliable system of intercultural communication, but also creation equal opportunity for their cultural choice and cultural identity.

Strategic directions for the development of the ethno-cultural educational space of the region are aimed at the implementation of two interrelated goals: ethnic identification and general cultural national integration.

The ethno-cultural identity of the people is formed as a result of knowledge of the events of their history, culture, loyalty to the established spiritual values ​​and traditions, the development of the language, education, and the preservation of cultural identity. Ethno-cultural identity is formed in the process of free and voluntary life-creation of the nation.

The state of ethno-cultural identity is achieved through the socio-cultural sphere created by the people, which includes the family, preschool institutions, school and secondary specialized

educational institutions, national cultural centers, magazines and newspapers, fiction and scientific literature, research and administrative institutions, etc.

Intercultural integration is the fundamental and strategic goal of the ethnocultural educational process. If an individual nation can achieve ethnic identity in a relatively short time, then achieving intercultural integration is a long process that requires the efforts of representatives of all ethnic groups living in the region.

Ultimately, it is the creation of a single cultural, informational and educational space that is the main condition for the possibility of ethnic identification of people inhabiting the region.

Ethno-cultural and national identity can be achieved most effectively through the education system and socio-cultural institutions of society.

Education as a means of forming national self-consciousness, the realization of cultural and national interests should fulfill four main functions:

1) broadcasting (ensuring the integrity and reproducibility of ethno-national communities);

2) developing (formation and development of national identity);

3) differentiating (identifying and taking into account the national and cultural interests of ethnic groups living in the region);

4) integrating (ensuring interaction, interpenetration and mutual enrichment of national cultures in the conditions of a single region).

It is an educated person who is involved in the historical and cultural tradition. He feels belonging to a certain community and people, he has formed cultural needs, the desire for morality, meaningful activity, beauty, higher spiritual principles.

Other educational requirement- understanding and acceptance of other cultures. Only in interaction, in the dialogue of cultures, the principles and characteristics of each individual culture are manifested.

Ethno-cultural education is education aimed at preserving the ethno-cultural identity of the individual by familiarizing with the native language and culture while mastering the values ​​of world culture.

Acceptance of the idea of ​​ethno-cultural education at the regional level, in our understanding, means the creation of a system of education and upbringing on the territory of the region, based on cultural and linguistic pluralism, combining the modern level of technical, informational equipment of education with traditional cultural values.

The main conditions for the implementation of this idea in the conditions of the region are: the development and strengthening of the national principles of education in the entire educational system of the region; recognition and provision of unconditional priority for the personality of the native language and culture; democratization of education; variability and mobility of education both in terms of the type of ownership and the variety of channels for the implementation of ethno-cultural interests, requests, preferences; general accessibility and differentiation of educational and cultural services; openness, adaptability and continuity educational activities aimed at the implementation of the ethno-cultural needs of the individual and society; purposeful orientation towards identifying and satisfying the demand for services in the field of ethno-cultural needs; availability of regional programs on this issue, taking into account the peculiarities of the ethnic composition of the population on the basis of a unified regional educational socio-cultural policy.

At the same time, the basis of ethnocultural education in the region must be guided by a number of fundamental provisions.

The participation of political parties, other public, including religious, associations, individuals in the provision of educational services to ethnic and linguistic groups should be limited by law. The actual equality of nations and national groups in meeting their ethno-cultural needs and interests both in the field of education and culture must be ensured.

The implementation of the state socio-cultural policy is designed to achieve an ethno-cultural consensus of various population groups as an important condition for the socio-economic and cultural development of the region, the implementation of global values ​​of international culture, consolidation and interethnic harmony, the rights and freedoms of the individual.

It is necessary to implement an approach to ethnocultural education not as a mechanism for the transfer of knowledge and professional training, but as a culture-forming institution, the most important means of preserving and developing an individual's human and national identity. The subjects of state power are called upon to constantly rely on program-targeted and integrated approaches to solving the problem, to take into account various aspects of the processes of the region's multinational population.

A necessary prerequisite for the formation of a regional system of ethnocultural education is the creation and development of an ethnocultural educational space in the region.

Ethno-cultural space means cultural "soil", "field" for the development of ethnic cultures, material conditions for the development of national-cultural communities living in the region.

Ethno-cultural space is, on the one hand, a necessary condition for ethno-cultural education, on the other hand, its individual elements, primarily socio-cultural institutions of society and individuals, reproduce ethno-cultural education.

Ethnocultural educational space- this is a family, a mother's school, preschool institutions, schools, universities, national cultural centers, circles, courses, etc. Structurally, it consists of two organically interconnected parts: institutional (schools, colleges, universities, etc.), non-

formal (training and education in the family, communication with friends, neighbors, etc.)

This classification is superimposed by another: in In ethnocultural education, there are three consecutive logically connected processes: propaedeutics, training and immersion in practice. It is possible, by combining these two approaches, to propose the following structure of ethno-cultural education in a meaningful context as a conceptual solution.

At the stage of propaedeutics, the first approach to solving the problem of ethnic identification is carried out. Ethnocultural educational space in this case is a family microenvironment, an atmosphere in the family. It is in the family that the first acquaintance with the history of the people, their culture, national rituals, and customs takes place. The perception of the national occurs through oral folk art: fairy tales, songs, myths, and so on.

It is important, along with the creation of prerequisites for ethnic self-identification, which naturally brings the child closer to parents, relatives, kindred, ethnic group, causing a sense of pride, reverence, admiration for ancestors, not to lose sight of something else. It is impossible for admiration and pride to develop into a sense of superiority, often associated with ignorance of other cultures, ethnic groups or a negative attitude towards them. Particular attention should be paid to the reorientation of negative ethnic stereotypes.

Love for one's people should be harmoniously combined with love for the land on which this people lives. The central task of ethnocultural education in this part is that children feel legitimate pride in calling themselves natives of their native land.

The main part of ethnocultural education is institutional education. The main task is education. Ethnocultural education is being implemented in kindergartens, schools, secondary specialized and higher educational institutions. A prerequisite here is the study of the native and state languages. The content side of the ethno-cultural space

The quality in this part is created by the language in which the academic disciplines are taught, what subjects are studied and what is the content of the courses being studied. Native and foreign languages ​​should become the languages ​​of instruction and communication already in kindergartens.

Ethnocultural educational space is most effectively created in schools. Everyone should be given the opportunity to additionally study their native language, literature, history.

In places densely populated by ethnic groups, along with the main type of schools, national schools are being created with the teaching of subjects in the native language and the obligatory in-depth study of the state language from the first to the final grades.

In secondary specialized and higher educational institutions, the regional ethno-cultural educational space is created not only by the language of instruction, but also by the subject content of the courses. The special significance of this education is that pedagogical personnel are being trained in the region, on which, first of all, the creation of the ethno-cultural educational space of the region depends. Therefore, higher and secondary special educational institutions of culture and public education require special attention in the framework of the implementation of regional socio-cultural policy.

Extra-institutional learning and immersion in practice occupy a special place in the system of ethno-cultural education. It is they that make it possible to effectively carry out the task that seems to be the most important - bringing ethnocultural education closer to the practical needs of individuals.

Ethnocultural educational space is created here by institutions and centers additional education, national cultural centers, circles and courses at schools, Palaces of Culture, educational institutions, and other organizations. In addition, the ethno-cultural educational space of the region is intensively formed by means of mass communications, in television and radio broadcasts, publications in newspapers and magazines. Its important components are also textbooks, specialized magazines, educational films and popular science programs.

On the initial stage the introduction of ethno-cultural education in the region requires preconditions - the development of legislative acts and the adoption of regional programs. The active participation of all socio-cultural institutions interested in this process is also necessary, including not only educational institutions, but also objects of culture, art, representatives of author's schools, representatives of teachers, both in the city and in the countryside - all this together focuses on the systematization of the available information. .

Changing the content of the ethno-cultural educational process requires the inclusion of new realities in it, including a qualitative change in teaching technologies, as well as the training of musical and pedagogical personnel. In terms of content, the main directions of ethnocultural education are defined as the approval of a new worldview paradigm: the formation of not only the social, but also the cultural status of the region of new spirituality, a new view of a person on the world, on the community, on his place in it.

Summarizing the theoretical provisions and emerging practice in educational institutions, the international encyclopedia of education (1994) considers multicultural education as an important part of modern general education facilitating students' learning about diverse cultures; clarification of the general and special in the traditions, customs, way of life, cultural values ​​of peoples; education of student youth in the spirit of respect for other cultural systems.

The introduction of a regional component in educational plans school and higher education stimulates the search for new methods and technologies for organizing the educational process. At the turn of two millennia, there is no doubt about the need for active development and refinement of the goals, objectives, functions, content, technologies of this important component of education.

The school, as the basis of the socio-cultural sphere of activity and ethno-cultural education, plays a particularly important role in the achievement of ethno-cultural identity by the society of the region. The student receives the first experience of realizing himself as a unique individuality in school life. Developing the natural abilities of students,

Enriching culture in culture-like conditions, the school creates the basic prerequisites for the self-realization of the individual.

The purpose and purpose of the implementation of the program for the revival of national culture at school is the acquisition by students of an understanding of the meaning of life and the development life position since childhood. The school is a channel for the formation of the young generation's need for their national culture, language, the desire to identify themselves with their people. She is. fosters a civil attitude to the history of the native land, the spiritual and moral values ​​of its people, national traditions as part of world culture.

The spiritual environment of the school is a powerful factor influencing the development of the personality of students and their subsequent destiny. The purpose of the paradigm of the activity of all subjects of the revival of culture at school is to form in a child, a teenager, intelligence in the high sense of the word, as an integrative quality of a person, characterized by cultural and personal values; dialectical thinking as a constantly operating method and tool for cognition and transformation of reality; self-esteem intellectual creativity and conscious service to universal ideals; self-esteem of a free person.

The content of education in schools should be restructured from the standpoint of the basic culture of the individual and the standard of education.

The basic culture of the individual is the harmony of the culture of knowledge, the culture of creative action, the culture of feelings and communication. The basic culture of the individual is rightly associated with a certain integrity, which includes the optimal properties, qualities, orientations that allow it to develop individually in harmony with the universal values ​​and culture of its people. This gives the individual greater social stability, productive involvement in life, work, and creativity. Priority direction of basic culture; a culture of life self-determination (a system of relationships to others, one's talent, aspirations, one's life style).

The basic culture of the individual reveals the reserves of its development in dialogue with many cultures represented in the region.

layers, subcultures and multicultures. The basic culture is not monologue, but diverse; it acts as a communication of different cultures, where each of the historically coexisting cultures has its own solution to the problem.

The strategy of the pedagogical process of the school (in the broad sense of this concept) as a center for the revival of the spiritual culture of its region seems to us as follows: the school should make the sphere of moral self-affirmation prestigious for students, thanks to the development of their intellectual, artistic, technical, sports, communicative, creative abilities.

1. Cultural diversity of ethnic groups as the main object of study of ethnopedagogy.

2. The phenomenon of multiculturalism and its manifestations in the modern world.

3. Features of multicultural (international) education in the modern educational process.

4. Formation of ethnic culture in Kazakhstani education.

Literature:

1. Indicators and trends in the development of cultural diversity (multiculturalism)// Materials of the report “Cultural pluralism in the context of globalization of the expert of the economic and social council of the Belgorod International Model UN - ECOSOC Usmanova D.I (2011).

2. Dmitriev G.D. Multicultural education. - M.: National education, 1999-208s.

3. Menskaya T.B., Multicultural education: Programs and methods. In: Society and education in the modern world. Sat. materials from foreign experience. Issue. 2., M., 1993.

Gaganova O.K. Multicultural education in the USA: theoretical basis and content. // Pedagogy, 2005, No. 1.

4. Dzhurinsky A.N. Polycultural education: essence and development prospects. // Pedagogy, 2002, No. 10.

5. Karyagina Yu.A. //www.pedagogika.ru

6. Syrodeeva A.A. Multicultural education: Teaching aid. - M., 2001.

7. Taizhanov A.T., Sabyr M.B. The role of ethno-cultural traditions in the educational and upbringing process // Bulletin of VEGU No. 4 (54) 2011.

A characteristic feature of the modern world is not only an intensive dialogue of cultures, but also the interpenetration of cultures, which can be described by such concepts as diffusion, convergence, integration, rapprochement, assimilation, creative interaction, etc. The dynamic processes indicated by these concepts contribute to the formation of a single world community, in At the same time, they are accompanied by other, opposite processes aimed at defining cultural identity, emphasizing the uniqueness of cultures, establishing cultural autonomy, and in this distinguishing feature contemporary cultural situation.

Term « cultural pluralism» denotes the principles of cultural diversity, according to which any point of view and way of interpreting the world have the right to exist as equivalent in their desire to know the world and adapt to it. In other words, we are talking about a world community in which individual cultural regions, which differ in many respects from each other, can live a single economic life, use a common modern technology and technology, possess approximately the same amount of knowledge, provided with free access to electronic information banks, refer to the decision global problems. And although these processes concern mainly only those developed in economic terms countries, yet they lead to the realization that the formation of a new world order, which contributes to the combination of the unity of the world in the diversity of its components, is becoming a priority in the development of modern civilization. Moreover, this diversity is manifested very widely: not so much in the establishment national identity or sometimes in deliberate cosmopolitanism, as much as in life styles consciously chosen by a person, inherent either in private life or in the sphere of voluntary associations. All these tendencies of cultural diversity, otherwise called cultural pluralism, we propose to consider as the formation of a universal quality inherent in modern culture.

The development of intercultural competence, a new civil and political outlook, which considers the infrastructure of culture as part of the infrastructural support for development in general, is a necessary condition for creating the necessary legislative framework based on such realities as cultural diversity and intercultural dialogue.

At the end of the 20th century, the theory of the "clash of civilizations" arises, which says that civilizations and cultures are subject to constant clashes and conflicts, which cannot be avoided. The theory immediately causes a response in the cultural and scientific community different countries, there are counterproposals on the development human civilization. Ideas are expressed that it is possible to move not along the path of opposition and clash of cultures, but along the path of seeking mutual understanding between them.

The international community has recognized that cultural diversity is driving force development of the state, is a means leading to a more complete intellectual, emotional, moral and spiritual life of people.

That is why the promotion of cultural diversity is considered one of the most important priorities of UNESCO in the field of culture.

Article 1 of the UNESCO Universal Declaration on Cultural Diversity (2001) states: “As a source of exchange, innovation and creativity, cultural diversity is as essential to humanity as biodiversity is to wildlife. In this sense, it is the common heritage of mankind and must be recognized and secured in the interests of present and future generations.”

UNESCO's constitution gives the organization two objectives: "to ensure to Member States the preservation of the identity of their culture" and "to promote the free flow of ideas by word and image". Therefore, UNESCO strives to create an international climate based on the equality of all cultures, the protection of cultural heritage, respect for cultural rights and the promotion of intercultural dialogue.

In 1972, the Convention for the Protection of the World Cultural and Natural Heritage was signed. Currently, more than 190 countries of the world are its participants. Each state party to this convention undertakes to ensure the identification, protection, preservation and transmission to future generations of the cultural and natural heritage that is located on its territory.

As an element of the Convention, the World Heritage List was drawn up in 1972, in which more than 900 monuments of culture and nature are currently inscribed. In 2001, UNESCO unanimously adopts the Universal Declaration on Cultural Diversity, which is the first international legal instrument dedicated to cultural diversity. The Declaration elevates diversity to the rank of "common heritage of mankind" and defines its protection as an ethical prerogative inseparable from human dignity.

The preservation and development of cultural diversity is the main and ultimate goal of the UNESCO Culture Sector Program in the following main areas, the protection of world heritage, the protection of movable and intangible heritage, the promotion of intercultural and interreligious dialogue, the support of the cultural industry, the protection of copyright, the development of cultural tourism and the support of the museum activities.

Another important goal of states is to ensure free access of people to cultural life, ensuring freedom of expression, freedom to distribute their works, freedom to adhere to their cultural traditions, and also to receive all existing information about them. Everyone has the right to a quality education, regardless of their culture, gender or race.

Considering all of the above, it can be concluded that a policy based on respect and guarantee of cultural rights in the context of cultural diversity can be socially effective, strengthening sustainable development only if its goal is broad cultural inclusion. This inclusiveness should be a key policy component for culture as a process that responds to the diversity of cultural needs of all citizens by means of promoting active, creative participation in culture and the rejection of cultural isolation. In this regard, it seems appropriate to refer to the concept of the so-called "common culture", which is based on the principles of freedom and cooperation in a constantly changing cultural environment. A prerequisite for a common human culture should be the ability to conduct intercultural dialogue at all levels in the form of "an open and mutually respectful exchange of views between individuals, groups of different ethnic, cultural, religious and linguistic origins, and cultural heritage based on mutual understanding and respect."

Thus, it should be remembered that each person is a representative of an ethnic group - an individual who is able to make his own unique contribution to the creative community. But do not forget that a person is a piece of a nation, a particle of the world community, which today must unite in order to prevent interracial and intercultural conflicts. That is why states should make efforts to preserve cultural diversity. We must remember that the loss of even one language, one tradition or an entire culture is an irreparable loss for history.

An integral feature of the modern industrialized world has become the multicultural space of human life. Inevitably, in this regard, the specific refraction of this problem in the field of education. The educational policy of the third millennium around the world is called upon to develop in the context of multiculturalism.

In world pedagogy, the phenomenon of multiculturalism has become the subject of special studies since the 1960s of the XX century, and since the 80s, the process of establishing theories and models of multicultural education has already been actively developing abroad.

One of the theoretical and methodological foundations of multicultural education was the ideas of humanistic psychology about recognizing the uniqueness and uniqueness of the mental organization of each individual person, faith in the positive creativity of a person, his social orientation, which acts as a prerequisite and condition for coexistence and survival of a person (A. Maslow K . Rogers).

As one of the first approaches to this problem, the concepts multi-ethnic education(Boos-Nünnig, Zandfuchs). The main idea is orientation to the culture of immigrants, ideas free choice and transcendental perception of man by man. The purpose of multicultural education is the creation, approval and development of harmony in relations between members of different ethnic groups; studying the traditions of the native culture, the process of processing these traditions within the framework of the new culture; providing assistance and support to representatives of contacting cultures, fostering mutual openness, interest and tolerance.

Bicultural education(Ftenakis and others). The idea is the formation of a "bilingual-bicultural" identity; constant comparison of two cultures. The goal is to assimilate the values ​​and norms of behavior formed in the family at the emotional and cognitive level; developing the ability to identify and critically reflect on the values ​​of each culture, as well as to form their own cultural identity.

Concept "dialogue of cultures"(Bibler, Rosenzweig, Buber, Levinas, Matyukhina, Shafrikova, Menskaya, Vedenina, Dmitriev, Kruger-Potratz, Thomas). Ideas of openness, dialogue of cultures, cultural pluralism. The goal is familiarization with different cultures, the formation of a planetary consciousness that allows close interaction with representatives of various countries and peoples and integration into the global and pan-European cultural and educational space.

activity concept (Tarasov, Sorokin, Pommerin, Homann, Zandfuks, Zimmer). Idea - recognition individual differences each individual, the idea of ​​“re-formulating” an alien culture in terms of their own linguocultural experience. The goal is education in the spirit of peace, resolution of intercultural conflicts.

The concept of multi-perspective education (H. Göpfert, W. Schmidt). The idea is to overcome the monocultural orientation, the idea of ​​reorienting the learning process from event history to social history. The goal is to develop the ability for intercultural communication, to form an idea of ​​the versatile cultural exchange processes taking place in the world and the multi-level structure of each culture.

Concept anti-racist education(Mullard, Carrington Cole, Thrawn). The idea is the theory of the structure of society, the ideas of equality and justice. The goal is to form an active position in relation to inequality, to develop the ability to critically perceive stereotypes related to other people and their cultures.

Concept " cultural differences"(Gaitanides, Bordeaux, Memmi, Taylor, Hackl). Ideas - about differences in the cultural appearance of a person and their influence on the emotional sphere of a person. The goal is to develop tolerance towards a foreign way of life, respect for foreign cultures, a different way of thinking, developing the ability to differentiate within a foreign culture, integrating elements of other cultures into one's own system of thinking.

Social learning concept(Essinger, Graf, Schmitt). Idea - psychological background multicultural education, the theory of social education. The goal is to develop empathy, solidarity, and the ability to resolve conflicts.

All concepts can be conditionally combined under the name "multiculturalism", which is applied primarily to the traditional socio-pedagogical problem of solving racial and ethnic conflicts We can talk about different levels of functioning of the concept of "multiculturalism": as a designation of the very fact of cultural diversity, polyethnicity of a certain society; multiculturalism as an ideology or methodology that is put in the basis of social (including educational) policy; multiculturalism as a state policy. The main idea of ​​all concepts (concepts of a culture of peace, pedagogy and psychology of nonviolence, ethnopedagogy, multicultural education, and others) is the development of a tolerant attitude towards cultures other than one's own, and familiarization with world humanistic values ​​(human rights, freedoms, pluralism, democracy).

The historical roots of multicultural education are the civil rights movement of oppressed groups in the United States, which were later joined by movements for the rights of women and other disadvantaged groups (people with birth defects, the elderly, sexual minorities).

In the US and Canada, multicultural education is inseparable from the problem of convergence of ethnic groups. In the US and Canada, nations were formed from immigrants. Upbringing proved to be a powerful tool for creating a nation on a multi-ethnic basis.

The problem of multicultural education has touched all the major countries of the Asia-Pacific region and Africa. However, the state of multicultural education, the attitude towards it in individual countries is different. Often we can only talk about individual issues related to the problem of multicultural education. One of them is the language of instruction.

In many developing countries in Africa and Asia, there is bilingual education: in the local language and the language of the former metropolis (English, French, Portuguese). Education in local languages ​​allows you to join the culture of certain tribes and nationalities inhabiting the country. Education in the language of the metropolis actually turns out to be a means of consolidating the national culture. In general, in Asia and Africa, multicultural education remains outside of public attention. Only in some countries is it the subject of serious consideration at the level of pedagogy and official policy. Examples of such countries include Japan, Malaysia and South Africa.

Since the early 1960s Western Europe is experiencing a large influx of immigrants from Asia, Africa, Eastern Europe. This process, to varying degrees, covered the large and small countries of Western Europe. As a result of mass immigration in Western Europe, many students have appeared who are culturally and racially different from their European peers.

Objectively, the multicultural education of immigrants in Western Europe is necessary. Multi-million groups of immigrants are concerned about entering European culture and at the same time preserving their own cultural community. Multicultural education is at the center of attention of European educators. Teachers see in multicultural education a way out of the crisis in interethnic relations. Multicultural education has several promising areas:

Addressed to all students, including ethnic minorities and ethnic majorities;

Aimed at changing the content and methods of education, as a result of which multiculturalism becomes a fundamental pedagogical principle; reflects a mobile cultural environment, including migrant and dominant ones;

Focused on mutual understanding and cultural exchange, overcoming the barriers of cultural alienation;

Provides training in the social sciences, history and natural sciences, which makes it possible to emphasize the universal nature of scientific knowledge.

Multicultural education in the post-Soviet space. After the collapse of the USSR, the collapse of the strategy of creating a "historical community - the Soviet people", the new states that emerged in the post-Soviet space are faced with a growing problem pedagogical decisions multiculturalism.

In the scientific and pedagogical community of the countries of the post-Soviet space, there is an active discussion devoted to the search for ways to humanize and humanize education, to determine the most important characteristics of a new socio-cultural type of personality, which should be formed in the educational process with a combination of general cultural development and the utmost preservation of national and regional cultural traditions. The aspects in which the problems of multicultural education are studied are extremely diverse. In the works of E.V. Bondarevskaya, V.P. Borisenkov, V.S. Gershunsky, O.V. Gukalenko, Yu.S. Davydov, A.N. Dzhurinsky, Z.A. Malkova, M.N. Kuzmin, L.L. transfer of social experience, as a sphere of pedagogical values, as part of pedagogical culture teacher like new information environment, as a paradigm of education in the 21st century, etc. The conceptual foundations of multicultural education are being developed (Arakelyan O. V., Dzhurinsky A. P., Dmitriev, G. D., Ershov V. A., Makaev V. V., Malkova Z. A., Suprunova L. L.). Folk-pedagogical ideas of educating peoples are reflected in the work of A. Dukhnovich, G. Skovoroda, V.A. Sukhomlinsky, G.N. Volkova, A.M. Bogush, M.I. Stelmakhovich, A. Izmailov, Sh. Gashimov, M.A. Khairuddinov, L.I. Redkina and others.

Thus, in the vast majority of regions of the world, new trends emerged that recognized the value of cultural diversity; special programs of multicultural education, training of immigrants, ethnic and racial minorities are being developed.

Instead of episodic pedagogical projects with information about small ethnic groups and their culture comes conceptual education programs against racism and other national prejudices. They make attempts to take into account the worldview of other cultures, offer educational material on the history, culture, literature of the dominant culture. In many countries of the world, the installations of polyculturalism are included in the programs of teacher education.

The main areas in line with which multicultural education is developing in the leading countries of the world are: pedagogical support for representatives of ethnic minorities; bilingual education; multicultural education, accompanied by measures against ethnocentrism.

All these areas are reflected in special curricula and special education children from minorities, as well as the appeal of education to all children of the multi-ethnic school class.

Pedagogical support for minority children is carried out in several types of pedagogical work: linguistic support: teaching in the language of the majority and teaching the language of a small group; socio-communicative support: familiarization (especially with immigrant children) with the norms of behavior adopted in the host country; specific teaching of academic subjects; thus, teaching a minority language contributes to the academic achievement of children who speak it, which makes it possible to mitigate the difficulties in learning social sciences, history, science, since children from minorities often do not know the relevant terminology in the dominant language; work with parents; immigrant parents are included in the process of improving the academic results of their children and will bear the main responsibility for introducing children to the environment.

Bilingual education (teaching in the minority's mother tongue and the dominant language) is seen as important tool academic success of ethnic minority children. There are a number of programs based on the concept bilingual education. One of them, for example, provides for the transitional use of the mother tongue of minorities as a mode of instruction (especially in the first year) to the support of bilingual education in higher grades. Thanks to bilingualism, communication between ethnic groups is being established, additional linguistic knowledge is acquired as one of the guarantees of social mobility. Bilingual education is an important way of forming a person who is the bearer of a national culture in a multi-ethnic state.

In a multicultural community, the processes of upbringing take place during the interethnic and intercultural interaction of large and small ethnic groups. These processes do not exclude, along with the development of a national culture, enrichment through the upbringing and education of both dominant and minor cultures. Such tendencies involve the conjugation through the education of cultural and ethnic values ​​of all participants in interethnic and intercultural dialogue, the creation of a common intercultural space within which each person acquires a social and ethnic status, determines belonging to one or another language and subculture.

E.K. Suslova writes: "Friendliness, respect for people of different nationalities are not inherited, in each generation they must be brought up again and again, and the sooner the formation of these qualities begins, the more stable they will become."

Recognition and acceptance of the differences of ethnic groups can be considered the norm of intercultural interaction in present stage development of mankind. At the same time, this is also the norm of behavior for a modern multiculturally educated person. Under multicultural (international) education is understood the development of a person's ability to respectfully perceive the ethnic diversity and cultural identity of various human groups. The lack of proper attention to the multicultural education of the individual leads to the manifestation of social and cultural intolerance and hostility towards the people around him of a different ethnicity. Researcher L. Borovikov notes that “in the absence of due attention to solving the problems of multicultural education in multiethnic conditions, quite acute crisis situations such as “ethnic egocentrism” can arise - a tendency to judge other cultures only by their own nationally oriented standards.”

Multicultural education is based on multicultural education, which includes knowledge about the following elements of the culture of peoples:

1. material culture:

The main type of settlements, dwellings, basic household items;

Clothing (national costume), jewelry;

National dishes;

Vehicles;

Tools;

Labor, taking into account its specifics.

2. Spiritual culture:

Folk customs, rituals, holidays;

Language, folk art (tales, proverbs and sayings, children's games, music);

Art (songs, dances, works of art and arts and crafts, literature).

3. Normative culture:

Universal moral qualities;

Rules of communication between people within an ethnic group and outside it.

It should be borne in mind that the basis of the reported knowledge about the customs, cultural values, stereotypical norms of behavior of other peoples should be a full mastery of the ethnic characteristics of their culture - only a person who deeply respects and understands the identity of his people will be able to understand and accept the specifics of the cultural values ​​of other ethnic groups.

In our opinion, the following sequence is appropriate in multicultural education:

National education, understood as instilling love and respect for one's people, pride in their cultural and historical achievements;

Familiarization of children with people of the closest national environment, the formation of a benevolent attitude towards peers and adults of neighboring nationalities on the basis of familiarization with the customs and traditions of neighboring peoples;

Communication of knowledge about the ethnic identity of distant peoples and the formation of an emotionally positive attitude towards the national diversity of the planet.

Thus, the process of multicultural socialization of children begins with the entry into the culture of their people, with the process of forming ethnic identity.

The prominent psychologist J. Piaget, one of the first to trace the dynamics of the development of ethnic identity in ontogeny, singled out three stages of its formation:

1. At the age of 6-7 years, the child acquires the first knowledge (fragmentary, non-systematic) about his ethnicity.

2. At the age of 8-9, the child develops national feelings and there is a clear identification with members of his ethnic group.

3. At the age of 10-11, ethnic identity is formed in full: the child is aware of the ethnic identity not only of his own people, but also of others.

Many authors note that today a sense of national belonging is born in our children long before they crossed the threshold of school. “Children become sensitive to the national factor” - this is the position of the well-known researcher of international (multicultural) education of children E.K. Suslova substantiates the relevance of the formation of the ethics of interethnic communication already in preschool children.

The content of the concept of "ethics of interethnic communication" includes: sympathy, friendliness and respect for peers and adults of different nationalities, understanding and acceptance of ethnic identity, customs and traditions of different peoples, their functional significance; manifestation of an interested attitude to life, culture of representatives of other ethnic groups; reflection of an emotionally positive attitude towards them in their own behavior in direct and indirect communication.

Multicultural education of children should be carried out in three directions:

Information saturation (communication of knowledge about the traditions, customs of different peoples, the specifics of their culture and values, etc.);

Emotional impact (in the process of implementing the first direction - information saturation - it is important to evoke a response in the soul of the child, to “stir up” his feelings);

Behavioral norms (the knowledge gained by the child about the norms of relations between peoples, the rules of etiquette, must necessarily be fixed in his own behavior).

The current educational situation in Kazakhstan requires not only fundamentally new models for describing culture, but also the introduction of innovative paradigms into the practice of education. In this regard, the problem of multicultural education today becomes more than relevant.

At present, in the era of globalization, when the separate existence of different peoples and cultures becomes impossible, when there is a question of combining the national values ​​of East and West, when there is a rethinking of the goals and objectives of education, and we understand that current content education does not sufficiently satisfy the needs of society, new education paradigms are emerging and widely discussed, and such concepts as multicultural education, cultural approach, sociocultural competence, and others are increasingly used. What does "multicultural education" mean?

The ideas of multicultural education originated in America in the mid-1960s and were called "multi-ethnic education." However, a decade later, some researchers began to use the term “multicultural education” in their works, which has become firmly established in scientific circulation. The first definition of the term "multicultural education" was given in " International Dictionary in Pedagogy" in 1977 as "education, including the organization and content of the pedagogical process, in which two or more cultures are represented, differing in linguistic, ethnic, national or racial characteristics." To date, there are several theoretical and methodological areas: the formation of a culture of interethnic communication, the education of tolerance, the study of the ethno-pedagogical aspect in multicultural education and, accordingly, several approaches to the interpretation of this concept. Multicultural education is:

A way to counter racism, prejudice, xenophobia, prejudice, ethnocentrism, hatred based on cultural differences (Dmitriev G.D.);

An alternative to international education, meaning "an integrative-pluralistic process with three main sources: Russian, national and universal" (Dzhurinsky A.N.);

Preparation for life in a multi-ethnic society: mastering the culture of one's people, the formation of ideas about the diversity of cultures and the education of ethno-tolerance (Palatkina G.V.);

Formation of a person capable of active and effective life in a multinational and multicultural environment, with a developed sense of understanding and respect for other cultures, the ability to live in peace and harmony with people of different nationalities (Makaev V.V., Malkova Z.A., Suprunov L. L.).

The multicultural nature of education includes the following components: education of citizenship and readiness for active participation in the life of society, promotion of the continuous development of society, democracy; understanding, preservation, assimilation of local, international and historical cultures in the context of cultural pluralism; education in children of the ability to protect and increase the social values ​​that form the basis of a democratic society; development and improvement of education at all levels, including the training of teachers and their advanced training.

The implementation of the reform of multicultural education provides for the solution of the following strategic tasks that implement the idea of ​​integrating this type of education into a single educational multicultural space at the global local level:

Updating the content of education, focusing on the values ​​of civil society, the ideas of information pedagogy and multicultural education;

Pedagogical means of improving the quality of education, which involves the transition to international standards of education through an increase in the methodological level of teaching and research work, the assimilation by teachers of educational institutions of advanced achievements in the relevant areas of pedagogy.

This means that one of the important means of education is the creation of a system of purposeful interaction of all institutions of society and the school in a multicultural educational space.

Based on the above characteristics of a multicultural educational space, it should be recognized that for modern educational systems, the content of multicultural education, any institution of education, must meet such criteria as:

reflection in educational material humanistic ideas;

Characterization of unique ethnic, national, original features in the cultures of the peoples of a certain state and the world;

Disclosure in the cultures of the peoples of the common elements of traditions that allow you to live in peace, harmony, tolerance, harmony;

Introducing students to world culture, revealing the process of globalization, the interdependence of countries and peoples in modern conditions;

Humanism, which expresses unconditional faith in the good principles inherent in the nature of the child;

Democracy, based on the recognition of equal rights and obligations of adults and children, granting the latter freedom of life in the family, school, and social environment;

Tolerance, tolerance of a different kind of views, mores, habits, to the characteristics of various peoples, nations, religions;

Competence, i.e. the need to develop special abilities of teachers and students to acquire knowledge, to educate an intellectual personality capable of solving creative problems in a multicultural society;

The basic basis for the content of multicultural education, which is intended to be a cultural approach.

The problem of multicultural education is not only relevant, but also reflects the reality, has a tendency to develop. That is why the development of the content characteristics of this pedagogical phenomenon is of particular importance today, which provides for the substantiation of the functions of a multicultural educational space, the development of psychological and pedagogical foundations for advanced training and professional retraining teachers.

Kazakhstan, being a multinational country, on the territory of which about 130 nationalities peacefully exist, could not but respond to the new direction of pedagogical thought. In the 90s of the last century, new concepts of education were developed, including the concept of ethnocultural education, which provides a detailed definition of a multicultural personality. According to this concept, “a multicultural personality is an individual with a developed linguistic consciousness. Knowledge of native and state languages, the study foreign language expand the horizons of the individual, contribute to its multifaceted development, contribute to the formation of an attitude towards tolerance and a three-dimensional vision of the world. This definition is the best way to give us an idea of ​​what the new generation should be like. Given the current situation, when most children with early childhood learn two languages ​​(as a rule, native and state), know the customs and traditions of at least two peoples, in Kazakhstan there is no question of fostering tolerance. Multilingual individuals, that is, people who speak two or more languages, freely switch from one language to another, who know and respect the culture of the people whose language they speak, cannot be intolerant or hate each other. Therefore, multicultural education in Kazakhstan has slightly different priorities than the education of respect and tolerance for each other.

Thus, the conditions in modern Kazakhstan are ideal for educating a multicultural personality, the goal of which is to increase the level of one's own culture as a whole: the culture of communication, the culture of speech, the culture of mental work.

Purpose liberal education is to provide conditions for the free self-determination of each person in the space of worldviews, for the adoption of their own values ​​in the form of life goals. The values ​​of humanitarian education are deeply connected with personal self-actualization in culture and in life, which involves a search for a person in the profession, culture and life of his place, and in this he must be helped by education.

Given that globalization is an objective and irreversible phenomenon, modern education should not remain aloof from world processes, because in the modern world it has become an important factor in the strategic development of society and the intellectual potential of the nation. Intensive development and implementation of new, mainly Western, educational programs leaves an imprint on the domestic system of education and science. Forms of education unknown until today have become the norm, and their copying is a tribute to fashion. In the new socio-political conditions, the globalization of education is taking place. There is a competition of educational systems dictated by the world powers. The development of world education at the present stage has clearly identified three new trends: the globalization of educational processes, the introduction innovative technologies in the organization of the educational process and education management as an integral mechanism.

Due to its many aspects, globalization can be characterized both positively and negatively. In the context of negative aspects, globalization implies the expansion of Western values, Western culture, Western way of life, provides few opportunities for preserving national experience and effective adaptation of the national educational system to international conditions, and imposes a foreign model of education. This can lead to the erosion of cultural identity, which is closely related to education. Marginalization and erosion of national culture are becoming dangerous for statehood.

In the context of globalization, an important priority for education is its ethnocultural peculiarity. Unfortunately, it must be stated that in the context of globalization, this feature is not given due attention. We must not forget that from the perspective of state policy and national ideology, education is a means of forming national self-consciousness, the realization of cultural and linguistic interests. Ethnocultural education performs the function of reviving, preserving and developing the national culture, helps to identify the national and cultural needs of a person, and also ensures the interchange and mutual enrichment of cultures. Every nation has national characteristics, they must be taken into account when modernizing education, and if this component is ignored, then the very essence of the nation is distorted.

In this context, the education system should be built on those fundamental values, ideas and priorities that have developed on our land over its thousand-year history, rely on the common cultural heritage of the Turkic ethnic groups, on the spiritual and moral traditions of the Kazakh people, on the values ​​accumulated by world civilization.

The Kazakh people, being the heir to the steppe civilization that has developed over thousands of years, has a huge spiritual and ideological wealth, which turned out to be unclaimed for a long time. Like any system of education, it has deep roots in the history of the people, it initially expresses the moral spirit of the Kazakhs. The peculiarity of the ethno-cultural heritage lies in the fact that it has deep roots, does not fade away, and under appropriate conditions can turn into a real spiritual force.

Currently, there are intensive processes aimed at the revival of the ethno-cultural status. They are based on both specific reasons associated with Soviet reality and global patterns inherent in the modern world, in particular the phenomenon of ethnic revival.

Ethnocultural traditions are not an additional component, part of the education system. They permeate it all, therefore, they imply changes in the entire educational sphere: it's about creating national system education, combining the world level of science, technology and culture with ethno-cultural heritage.

The development of the ethnic principle in the content of education by each nation poses specific problems, the essence of which is the search for a new ethno-cultural status. This is not about preserving the "happy primitiveness", conservation for the descendants of a kind of national culture, traditional types of economy. The question is how to harmoniously combine the natural process of modernization of economic and cultural life, education reforms with traditions that have not exhausted their capabilities and play an important role in preserving national values.

Education ensures the integrity and continuity of the cultural tradition, its development and enrichment. To perform this function, it should not be alienated from the national soil, primarily from the native language, which lays the foundations of national self-consciousness. Language is one of the indisputable assets of the nation that satisfies national and cultural needs. The language expresses the special virtues of the nation, its innermost properties and the "unique genius" that creates its unique difference from other nations. Comprehension of the national language has a significant impact on the personality, integrating it into the complex spiritual world of the ethnic group, the way of thinking and feeling.

The national system of upbringing and education is not limited to teaching in the native language. School where teaching is conducted on Kazakh language, not yet a Kazakh national school, in the same way, a school with Russian as the language of instruction is not a Russian school. There can be a national school only when the most important issues of life are studied on the basis of the rich spiritual experience of the people, socio-economic, moral, environmental, aesthetic and other ethnic values.

Appeal to ethno-cultural traditions actualizes the importance of historical education. The awakening of national self-consciousness increases the natural interest in one's past, revives historical memory.

The foundation of ethnocultural education is a two-pronged process, the unity national and world civilization. Figuratively speaking, along with knowledge of the Russian language, the second language of an educated person should be the language of science and technology. Patriotism and the authority of the people is based not only on respect and preservation of traditional culture, but on achievements in science, technology and business. Active participation in effective forms of productive activity develops mental abilities, will and character. Not only by restoring temples and taking care of national languages, but also by mastering the intricacies of computer science and robotics, one can preserve national dignity and feel confident in the world community.

The state policy in the field of education should be aimed at fostering the national spirit and patriotism among students. It is well known that this activity is organically connected with state language. Strengthening the national principles of education should be closely related to ensuring the unconditional priority of the native language and culture. This policy is implemented in many states. The language issue and ethno-cultural education are in dialectical unity. As the great son of the Kazakh people Akhmet Baitursynov said: “Sozi zhogalgan zhurttyn ozі de zhogalady” (A people that has lost its language is lost itself). Is it possible to imagine a Japanese, German or Uzbek who does not know his native language?

In the context of globalization and westernization, the elements of ethno-cultural education must permeate all parts of the educational system. In fact, ethno-cultural education is organically connected with the issues national security. For the strengthening of a sovereign state is unthinkable without a self-sufficient level of the national spirit, which is also carried out through education. Therefore, the upbringing of the national spirit of the people is the main task of our state educational policy.

Of course, an important aspect of education is the harmonious unity between national experience and modern global trends. If we want to preserve our ethno-cultural identity, then, while accepting the processes of globalization as an objective reality, we must at the same time preserve the best of the national experience and resolve the issue of the relationship between world trends and the characteristics of the national education system.

In general, both education and upbringing are a way of building the cultural world of a person, and each person is the bearer of his own cultural world, which has no boundaries, like the Universe, and is similar and unlike the cultural worlds of other people. cultural world this person- this is character, mores, customs, habits; consciousness and self-knowledge; knowledge; skills, skills; intellect and feelings - in short, an integral system of concepts and ideas about oneself in this world.

The most advanced people have always realized that the future of mankind, of the nation depends entirely on the education and upbringing of the rising generation. So, among the Kazakhs, all the subjects taught had an educational and cognitive value. The duration of study was basically 4 years, from 9 to 13 years.

There was a mosque in every village. The above 4 years were distributed in this way.

Similar information.

PEDAGOGICAL SCIENCES

UDC 37.036:37.017.925

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

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

V. Yu. Arestova, L. V. Kuznetsova

V. Yu. Arestova, L. V. Kuznetsova

FGBOUVPO "Chuvash State Pedagogical University named after I.I. I. Ya. Yakovleva, Cheboksary

Annotation. The article deals with the problems and the state of ethno-cultural education of various categories of students at the present stage of the socio-cultural development of Russian society, identifies ideas and principles for the effective organization of ethno-cultural education in modern schools, analyzes modern technologies ethnocultural education, including the development of ethnotheatrical projects. The results of the sociological survey "Ethnocultural development and interethnic relations in the Chuvash Republic: youth aspect (on the example of Cheboksary)" are given, the results of which actualize the problems that arise in the ethnocultural education of various categories of students.

abstract. The article considers the problems of ethno-cultural education and the state of the various categories of students at the present stage of socio-cultural development of the Russian society; reveals the ideas and principles of effective organization of ethno-cultural education in modern schools; analyzes modern technologies of ethno-cultural education, including development of ethno-theatrical projects. The article reveals the sociological survey "Ethno-cultural development and international relations in the Chuvash Republic: youth perspective (by the example of Cheboksary)", the results of which make the problems in ethno-cultural education of various categories of students actual.

Keywords Keywords: ethnocultural education, ethnocultural education, pedagogical technologies.

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

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

Material and methods of research. The study of the main directions of ethnocultural education was carried out on the basis of regional and all-Russian normative documents, concepts and programs of ethnocultural orientation adopted for execution in the system of general and additional education of the Chuvash Republic. The main research methods we have identified are: theoretical (analysis of pedagogical, ethno-pedagogical, sociological literature, legal and regulatory acts in the field of education) and empirical (synthesis, sociological survey, observation, study of the results of educational activities of institutions of general and additional education).

Research results and discussion. The preservation of historically established ethno-cultural traditions, following them, the desire to transfer them to the future without losing ethnic identity, is one of the most important goals in the life of an ethnic group. In this regard, it is traditions that play the role of social mechanisms for transferring the experience of the older generation to the younger.

Modern tendencies in education and the socio-cultural sphere are characterized by a significant increase in the attention of the state and the public to the problem of ethno-cultural education of the younger generation.

In the conditions of the formation of modern Russia, the search for new ways in the education system, there is an active process of development of national-regional education systems, including in the Chuvash Republic,. One of the main directions is the transfer of the original culture of the Russian and Chuvash peoples to new generations on the basis of ethno-cultural education of children and adults.

The republican target program for the development of education for 2011-2020, adopted in 2008 in the Chuvash Republic, provides for “creating conditions for the formation of traditional and transversal competencies, for ensuring the growth of self-awareness and civic maturation of society by educating a tolerant, multicultural personality with an active civic position” . This document concludes that significant work has been done in the Chuvash Republic to develop ethnocultural education, which contributes to the formation of a favorable infrastructure for interethnic communication, conditions for the coexistence of different cultures, and expansion of dialogue between them. In addition, it was decided to develop a subprogram "Modernization of the system of education of children and youth in the Chuvash Republic", designed to strengthen the educational component of the Republican Target Program for the Development of Education in the Chuvash Republic for 2011-2020.

The historical continuity of generations, the development of national cultures, the upbringing of a careful attitude to the historical and cultural heritage based on the best folk traditions and folk art are considered today in society as a factor in preserving cultural identity, ethnic mentality, and national characteristics of peoples. A deep knowledge of traditions and customs by teachers is a necessary condition for the activation pedagogical activity on the involvement of the growing

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

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

Universal and national culture are organically introduced into the educational environment, the broad society on a parity basis, without exaggerating the importance of one of the cultures. These guidelines have a moral basis based on the richest historical experience of the peoples of Russia. Our people, as Patriarch Kirill noted, "on the basis of their historical experience, managed to maintain and strengthen their loyalty to the only correct course for human happiness, which is rooted in our human nature."

The Russian civilizational identity is based, according to the President of the Russian Federation V.V. Putin, on “the preservation of the Russian cultural dominant, which is carried not only by ethnic Russians, but by all carriers of such an identity, regardless of nationality. This is the cultural code that ... has been preserved, ... at the same time, it must be nourished, strengthened and protected. Education plays a huge role here.” This provision shows the relevance of the ethnocultural education of children and adults (from schoolchildren to professionally trained teachers) as the main condition for the harmonious development of the multicultural community of Russians, the formation of a culture of interethnic relations, and, in general, civic identity.

According to the Ministry of Education and Youth Policy of Chuvashia, conditions have been created in the republic for the coexistence of ethnic cultures and dialogue between them. This is confirmed by the fact that in the Chuvash Republic in 2013 there were 319 schools with Chuvash, 168 with Russian, 16 with the Tatar language of instruction, and 4 schools study the Mordovian language. In all schools with the Russian language of instruction, as well as in schools where the Tatar and Mordovian languages ​​are studied, students in grades 1-9 study Chuvash as the state language, students in grades 10-11 - Chuvash literature in Russian. Students studying the Tatar and Mordovian languages ​​have the opportunity to participate in various competitions and olympiads, including the republican olympiads in Mordovian and Tatar languages ​​and literature, as well as in interregional olympiads in Saransk and Kazan.

Among the various competitions and festivals aimed at 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 "Sparkle of Friendship", the republican competition "From the ABC Book to fiction”, Internet Olympiad in the Chuvash language and literature.

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

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

In modern conditions, the general education school is a fundamental base in the upbringing and education of the younger generation as a school of dialogue with the past, present and future through the continuity of the cultural traditions of the peoples of multinational Russia. This idea became a reference point for the authors of the article in organizing the All-Russian Correspondence Competition of Ethnotatrical Projects “Kavak Khuppi U^alsan” (“Illumination”). The competition was held in 2011, 2012 and 2013. , . The initiative to organize and conduct it belongs to the Research Institute of Ethnopedagogy named after Academician of the Russian Academy of Education G. N. Volkov at the Chuvash State Pedagogical University named after I. I. Ya. Yakovlev. The idea was supported by the interregional public organization Chuvash National Congress.

The objectives of the competition were:

Identification and support of talented leaders of ethnotatrical groups: teachers, teachers of preschool and additional education, teachers of children's music schools and art schools, workers of houses of culture and children's creativity;

demonstration of new approaches, ideas, content and methods of education in the system of general and additional education based on folk traditions;

Exchange of experience of leaders of ethnotatrical groups of student youth.

The competition held in 2011 made it possible to identify the teams that distinguished themselves most by the creative nature of the implementation of ethno-theatrical projects. So, the Grand Prix of the competition was awarded to the Center for Children's Theatrical Art "Sorvanets" in the village of Luchegorsk, Pozharsky District, Primorsky Territory. In the Chuvash Republic, such institutions as the Laprakasinsky rural cultural and leisure center of the Yadrinsky district, the Historical and Memorial Folk Museum of the Yanshikhovo-Norvashsky rural settlement of the Yantikovsky district, and the Yantikovskaya secondary school were distinguished. According to the results of the competition held in 2012, the Grand Prix was awarded to the People's Creative Ethnofuturistic Association "Tody Yus" of the Yakshur-Bodyinsky Information and Cultural Center (Udmurt Republic). From the Chuvash Republic, interesting projects were presented by the Trakovsky secondary school of the Krasnoarmeisky district (awarded by the jury with a diploma of the laureate of the 3rd degree), as well as the School of Arts at the Tsivilskaya secondary general education school No. 2 (diploma of the laureate of the 2nd degree). The list of winners of this competition in 2013 was headed by the Ethnographic Children's Theater "Khabze" of the Adyghe Republican Gymnasium in Maikop, Republic of Adygea.

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

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

The results of the survey helped to understand the problems that arise in the ethno-cultural education of various categories of students. These problems can be conditionally formulated as follows:

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

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

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

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

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

Psychological problems international communication among university students;

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

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

More than 90% of respondents do not experience inconvenience or negative attitude towards them in connection with their nationality.

The question about attitudes towards labor migration (the work of migrants in the city of Cheboksary) caused difficulties for the respondents. Thus, 78% of the respondents did not decide on the nature of their own attitude (positive or negative) towards labor migrants in the city of Cheboksary.

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

The sociological survey questionnaire "Ethnocultural development and interethnic relations in the Chuvash Republic" contained questions, the answers to which testified to a positive, negative, indifferent and exaggerated attitude towards oneself and other nations.

The respondents' opinions on these issues are presented below.

Positive attitude towards oneself and others (agree):

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

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

- "always finds an opportunity to negotiate peacefully in an interethnic dispute" - 61% of respondents.

Negative attitude towards self and others (disagree):

- "often feel ashamed for people of their nationality" - 62% of respondents;

- "it is difficult to get along with people of one's nationality" - 84% of respondents;

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

- "experiences tension when he hears someone else's speech around him" - 57% of respondents;

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

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

- "gets annoyed at close contact with people of other nationalities" - 81% of respondents;

- "does not respect his people" - 89% of respondents.

Exaggerated attitude towards their nation (agree):

- “believes that any means are good for protecting the interests of their people” - 20% of respondents;

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

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

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

- “considers its people more gifted and developed in comparison with other peoples” - 12% of respondents;

- "considers it necessary to 'purify' the culture of his people from the influence of other cultures" - 19% of respondents;

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

Indifferent attitude towards oneself and others (I agree):

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

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

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

- "Believes that its people are no better and no worse than other peoples" - 73% of respondents.

The data obtained indicate that the state of interethnic relations in the Chuvash Republic is mostly characterized by tolerance and mutual respect. Characteristically, more than half of the respondents do not agree with the statement that on their land all the rights to use natural and social resources should belong only to their people (only 19% agree with this statement). The choice of this answer confirms the thesis about the conflict-free, tolerant, friendly nature of the Chuvash people (67% of Chuvashs from total number respondents). It should be noted that the results of the sociological survey we conducted became the basis for expanding the problem field of the study of ethnocultural education, in particular, the continuity of this process at all levels of education requires scientific development.

Summary. The ideology of education and culture in the modern world should be based on unshakable universal human values, formed on the basis of folk traditions of good neighborliness, on basic knowledge and ideas about the diversity of cultures. The moral values ​​developed and tested by the generations of the peoples of Russia should serve as spiritual and moral guidelines for the development of the “historical state” inherited from our ancestors, the “state-civilization” - Russia, in which the integration of various ethnic groups and confessions is organically taking place.

LITERATURE

1. Arestova V. Yu. Method of projects in the organization of etiotheatrical activities of children and adults // Basic Research. - 2012. - No. 9, part 4. - S. 838-841.

2. Arestova V. Yu. Organization of a competition of ethno-theatrical projects: from the experience of the Research Institute of Ethnopedagogy // Integration of ethno-pedagogical processes in the educational space: problems and prospects: VII International Volkov Readings: Sat. scientific papers. - Sterlitamak: Sterlitamak branch of BashGU, 2013. - S. 17-20.

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

4. Golovaneva O. I., Kuznetsova L. V. Pedagogical conditions for the continuity of technological pre-profile training and profile education of schoolchildren (on the example elective course"Design of national clothes"). - Cheboksary: ​​Chuvash. state ped. un-t, 2007. - 182 p.

5. Government program Chuvash Republic "Development of education" for 2012-2020 [Electronic resource]. - Access mode: http://docs.cntd.ru/document/473610747.

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

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

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

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

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

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

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

Ethnocultural education in modern times

Lobashev Valery Danilovich,

Department of Economic Theory and Management,

Talykh Alexey Alexandrovich,

Candidate of Pedagogical Sciences, Associate Professor,

department of technological education.

Petrozavodsk State University.

Culture ultimately determines the status of a person's social being. The ethnos is the material carrier of cultural traditions and norms. The article highlights certain issues of the formation of the ethno-cultural readiness of the individual for practical activities.

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

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

keywords:ethical pedagogics, value orientations, educational paradigms, ethical and cultural experiences.

A breakthrough to post-non-classical culture as a large-scale socio-historical action can be carried out only and exclusively by means of education, through the creation of a new educational environment capable of providing the formation of the foundations of a new cultural, educational and socio-pedagogical thinking (V.G. Vorontsova). Culture, understood as a set of norms, values, ideals (including in the field of education, which further emphasizes the importance of the principle of its priority), ultimately determines the course of history, thereby acquiring the status of human social being. Russian education is a complex conglomeration of the values ​​of the era of enlightenment, mass pedagogy of an industrial society, resurgent ethno-cultural traditions, etc. In the course of the theoretical rethinking of the current situation in education, which began in the 1990s, various options for conceptualizing a new type of education arise.

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

The question of the correlation and interdependence of ethnopedagogy and culture becomes fundamental. In Russia, the ethnos, which characterizes, first of all, the stable features of culture on certain territory for a stable population of people - the mesofactor. In the conditions of our country, even numerous ethnic groups that have their own statehood (autonomous republics) could not but experience the influence of other ethnic groups and reproduce in their life their characteristic properties and characteristics. The historical reality of the country of the Soviets: Karelia was a vivid example of a degenerate autonomy in the Soviet period. In particular, the rather active influence of the Russian language has led to a significant decline in the importance of the language of the indigenous peoples of the European North as a means of communication.

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

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

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

In traditional pedagogy, external determinism is the initial principle, however, in an expanded sense, education is a process that is decisively determined from within. In communication with the world, a person enters into an infinite number of relationships, and in cognition he is driven by his value orientation. Development is based on changes, rebirths, "improvements" of the mental values ​​of individuals as subjects of the educational process. Value orientations are complex education social individual drivers of activity, accumulating in themselves the personal and social aspects of professional self-determination, i.e. correlation by the personality of emerging goals with their ideals, ideas about values ​​- with their capabilities, assessment and understanding of the meaning - with their capabilities and readiness.

An interesting approach to the activity-content bases of cultural values ​​is a phenomenological axiology, referring to them the values ​​of knowledge, aesthetic values, values ​​of social mores and moral values ​​in the aesthetic sense. Complementing them are vital (life) values ​​that characterize the utilitarian side of real life (the values ​​of life-preservation [ensuring and security of the existence of the individual] the value of utility, as well as the value of pleasure). In this position, the categories and functions of conditions, obligation and influence are very thinly veiled, and, at the same time, a measure of the “obviousness” of the presence of the near and far environment of the individual. Elements and processes of transformation of an individual into a personality in this situation (existence variant homo sapiens) are not marked by a close relationship with the presence and constructive impact of the elements (real and ideal) of society. The values ​​of this level manifest themselves as categories of an ideal sense, manifesting themselves outside the criteria of direct practical activity - this is a kind of "second derivative from the realization of the goals of life creation."

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

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

A necessary tool for creativity is the ability to emotionally experience the pleasure of perceiving the beauty of a materialized idea. The active, creative beginning, predetermining disclosure and self-presentation of the personality, is most manifested in the activity of developing the existing forms of culture, the corresponding ways of relating to reality, the attitudes and norms associated with them. The main criteria for detecting activity are purposefulness, creativity, and the ability to reproduce. The purpose of the educational process of a vocational school is to achieve the level of learning specified by the educational standard. The professionalism acquired by graduates of educational institutions is a special creativity, but creativity, to a certain extent, is capable of being mass, i.e. achieved by certain means of learning and following the basic principles of the formation of technological culture. These primarily include: orientation and a pronounced orientation towards the activation of a personal position, the intensification of educational and professional activities, self-determination of the individual, compliance with basic social requirements, etc.

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

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

1. Appointment of the amount of knowledge feasible for students, and the formation of confidence in its feasibility;

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

3. Education of a culture of creative work, containing at its core the desire and ability to independently acquire and reflect knowledge;

4. Orientation to a major profession, specialty through integration vocational training;

5. Continuity in time of preparation for creative activity;

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

Modern pedagogy distinguishes the following educational paradigms and didactic units. Paradigms: religious-dogmatic; information and reproductive; authoritarian-forming; personality-oriented. They correspond to the main didactic units: norms of behavior, teachings, instructions; objectively oriented knowledge, skills; means of forming ZUNs; creative design and technological activity. Among the methods of organizing educational and cognitive creative activity are: the method of specific situations, the method of incident, brainstorming, immersion, enlarged didactic units, focal objects (garlands of associations), the method of synectics (connection of heterogeneous elements), the method control questions ARIZ and TRIZ, splitting (decomposition) method, combining method, etc. The principles are applied: nesting dolls, the inversion method, the conversion of harm to benefit, empathy (spirituality), “start from the end”, adaptation technique, the principle conflict situation etc.

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

The creation of a product (service) from an idea to its implementation develops visual-figurative memory, abstract-logical thinking. Particularly indicative are the development of manual abilities (manual dexterity) and, in general, the kinesthetic apparatus of the student, the connections of the first and second signal systems are strengthened.

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

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

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

Modern ethno-cultural education is closely connected with the ideas of reproduction of various forms of historically established types of ethno-cultural activities. A return to ethnicity, a certain reassessment of the role and significance of individual national cultures and an accentuation of the influence of these processes on the self-consciousness of peoples is a general pattern for the content of ethnocultural education. Actively presenting itself, the ethnos, being the material carrier of certain cultural traditions and norms, acts as an essential goal-orienting factor in the socialization of the younger generations.

People who speak different languages ​​and speak only one language are separated by a deep linguo-ethnic barrier, the ethnos adds height to this division to a decisive extent. All of its content actively protests against the merger, acquisition and synomization of concepts. Aware of himself as self-sufficient, a person erects a kind of barrier of inviolable freedom. This barrier, primarily due to the different levels of training of individuals, is characteristic of both educational and social, household and professional-industrial communication.

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

Ethnos is actually becoming one of the most important social structures of society. It plays the role of a kind of information filter, emotionally coloring and value-limiting relatively small personal informational possibilities; ethnos stabilizes the social significance of the individual in its self-esteem and position on the hierarchical ladder of social recognition. In the content and technologies of educational activities, the principles of variability, competitiveness, and integration acquire a priority role, which provide the teaching staff of higher and secondary educational institutions with the opportunity to choose and design various options and routes for professional training of specialists according to any model of training, including author's ones.

Ethno-cultural and folk-pedagogical experience can be considered as a huge educational potential of the culturological direction of professional education. Together, ethnocultural education forms a specialist in the humanities. Ethnopedagogical training is a part of a holistic pedagogical process that combines the content, means and methods of education aimed at the formation of an ethnopedagogical culture. Being a kind of applied element of ethnopedagogy, it helps to accumulate and systematize interdisciplinary connections, performs the functions of an extraordinary backbone factor in the implementation of the leading functions of educational programs. The content-target, technological and personal components of this process are singled out. In the structure of ethnopedagogical readiness, the main criterion is considered - motivational and value; it characterizes the presence and stability of motives for choosing a profession and understanding the role of an individual (student) in a multi-ethnic region. For the successful implementation of the selected direction of education, modernity requires from a trained teacher:

- linguistic competence - literate vocabulary, knowledge of phonetics, a diverse thesaurus and vocabulary "explanatory" stock;

- sociolinguistic competence - knowledge of the characteristics of the ethnos of the audience, possession of contact (the ability to establish) with small groups, etc.;

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

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

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

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

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

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

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

The ethnicity of an individual becomes the basis of self-realization only on the condition of understanding, finding one's own place in the context of universal culture, the prospect of world civilization, putting into practice the acquired knowledge, skills, and abilities. Outside the processes of self-affirmation, supported by personality-oriented learning technologies, an ethnos that closes in on itself quickly reveals a tendency to self-destruction, because the principle of determinism, which underlies the development of an individual, nation, and people, is violated.

In general, the formation of ethnocultural readiness for practical activities should be considered, first of all, from the standpoint of the integrity of the individual, without forgetting the motives and mental processes: the process of training specialists connects the internal self-promotion of a person to a new status and the totality of the requirements of professional standards for self-expression of the individual in one way or another. type of labor. As part of the criterion of perfection of achieved readiness, the degree of success in fulfilling real learning tasks is fixed. The criteria of ethnocultural readiness themselves can be defined as qualitative indicators of ethnocultural training, and the levels of ethnocultural readiness as quantitative characteristics of the latter. The internal state of the student, which determines the basis of readiness, is characterized by positions: the presence of knowledge, skills and abilities, the need and readiness for activity and communication, which have an ethno-cultural orientation. The following criteria of ethnocultural readiness for practical 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 the role and function of the bearer of ethnoculture; cognitive - the availability of knowledge about the features of the acquired specialty in the conditions of the region, operating with the conceptual apparatus of ethnoculture; emotional-volitional - expresses the emotional factor of the individual, a positive attitude towards representatives of other nationalities, spiritual universal values, self-control and self-government; activity-creative - characterizes the ability to highlight the problems of ethnic culture at a fairly high conceptual level, reflects a creative approach to the activities performed.

Modern conditions of the development of the Russian state exclude the strict orientation of the educational processes of the younger generation. giftedness Creative skills are never typical, they carry a pronounced beginning of individuality. The specificity of the development of creative inclinations is in the inseparability of the objective and subjective, individual principles in the development and use of professional skills and techniques.

Literature

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

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

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

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