General theoretical aspects of the problem of education of ethnoculture. Ethnocultural education of junior schoolchildren. general description of work

Since ancient times in Rus' there have been various customs and holidays that have become firmly established in the life of our people. They cannot be canceled and forced out of people’s consciousness, because the Russian people are a special people and they have always had many traditions.
In my article I want to talk about the fact that the development of a child’s personality, his moral and moral and spiritual formation occurs with his acquisition of socio-historical experience.
As you know, this invaluable experience has been accumulated since ancient times and is passed on from century to century, reflected in folk traditions.
The people must not forget their national traditions, otherwise they are doomed to death. The revival of Russia is the revival of Russian folk traditions and folk art.
K.D. Ushinsky said: “The wisdom of ancestors is a mirror for descendants.”
And this is true, because without a big root there is no tree. WITH early age Children need to instill a love for their native land and folk art.
The importance of ethnocultural education of children in modern conditions is very great.
Working with children in the system additional education I have accumulated a lot of experience in precisely this way of educating the younger generation. It is this kind of education that helps our children understand the spiritual wealth of Russia, form their civic position and determine moral standards of behavior in society.
In my work with children, I try to introduce elements of ethnocultural components into almost all activities. How can parents do this?

1. Read Russian to children folk tales, such as “Teremok”, “Kolobok”, “Swan Geese”, “Turnip”, “Ryaba Hen”. These fairy tales carry great spiritual and moral meaning, awaken in children such feelings as honesty, hard work, the desire for goodness and mercy, teach them to love their people, the land on which they were born, reveal the originality, poetry and spiritual wealth of the nation and its culture.

2. Study folk games and amusements, proverbs and sayings, guess riddles about natural phenomena and objects of peasant life. When communicating with children, tell them how our great-grandmothers and great-grandfathers used to live.
3. Attend concert programs with children where folk groups perform.

Be sure to attend events dedicated to Russian folk holidays with your children. As you know, the most beloved folk holiday in our country is Maslenitsa.

Here children can play, have fun, eat pancakes, and sing ditties. Children are not only passive spectators, but also active organizers of the holiday, participating in various games, competitions, and competitions.

Such holidays purposefully introduce children to the origins of folk culture, in a bright emotional form that is understandable and accessible, forming children’s ideas about Russian traditions.

All parents need to remember that our past is the foundation of a stable, fulfilling life in the present and the key to development in the future.
Ethnocultural education introduces children to the history and culture of Russia, to its folk traditions. And introducing children to the study of their folk traditions contributes to the formation of their aesthetic and moral ideals.

Thank you all for your attention.

As a manuscript

BOZHEDONOVA Anna Petrovna

ETHNOCULTURAL EDUCATION OF SCHOOLCHILDREN

ON THE TRADITIONS OF YAKUT RURAL SOCIETY

Speciality

13.00.02 – theory and methodology of training and education

(social pedagogy of teaching, upbringing, development in different educational fields and at all levels of the education system)

dissertations for an academic degree

candidate of pedagogical sciences

Moscow

The work was carried out at the Russian State Social University

at the Department of Social and Family Pedagogy

Scientific adviser:

Khairullin Ruslan Zinatullovich

Official opponents:

Doctor of Pedagogical Sciences, Professor

Tsallagova Zarifa Borisovna

Candidate of Pedagogical Sciences

Pastukhova Elena Leonardovna

Lead organization:

State scientific research

Institute of Family and Education of the Russian Academy of Education

The defense will take place on December 7, 2006 at 14:00 at a meeting of the Dissertation Council D 212.341.06 at the Russian State Social University at the address: 129226, Moscow, st. Wilhelm Pieck, 4, building 2 in the Dissertation Council Hall.

The dissertation can be found in the library of the Russian State Social University at the address: 129226, Moscow, st. Wilhelm Pick, 4, building 3.

Scientific Secretary

dissertation council N.I. Nikitina

GENERAL DESCRIPTION OF WORK

The relevance of research. In the situation of the formation of a new Russian statehood, the democratization of civil society, and the entire multi-ethnic space of Russia, one of the most important conditions for the formation of a growing person is ethnocultural education. Throughout the history of each nation, the mother language, folklore, ethnic symbols, traditions, customs, spiritual and moral values ​​have formed the best human qualities. Ethnocultural education as an integral process of transmitting to a student cultural values, traditions, and social norms of the ethnic group of which he is a representative and in the environment of which he lives, is an integral part of the multidimensional process of formation of a person’s personality. The use of traditions and customs in the formation of ethnocultural education of schoolchildren makes it possible to influence their social, spiritual, moral, mental, and physical development.

In the context of the dynamism of emerging social and pedagogical problems, the identity, historical, spiritual, national, cultural values, traditions and customs of educating the people have been preserved to the greatest extent in the countryside. At the same time, the transitional period of development of Russian society and socio-economic instability in the country led to the emergence and further aggravation of many problems affecting the entire life activity of the rural population. Destruction of social infrastructure, usual way of life, sharp decline standard of living majority of families, alcoholism among young people, high level unemployment and poverty in rural areas have a negative impact on raising children.

The problem of educating the younger generation in the traditions of the Yakut people is the focus of attention of many researchers.

The general pedagogical views of various peoples are covered in detail in the works of G.N. Volkova, A.Sh. Gashimova, Ya.I. Khanbikova and others. In the studies of K.B. Semenova, V.S. Kukushina, Z.B. Tsallagova also highlights the features of ethnopedagogy of various peoples.

The works of D.A. Danilov, A.P. Okoneshnikova, A.G. Kornilova reveal certain aspects of Yakut folk pedagogy and its use in the educational work of the school. I.S. Portnyagin developed the concept of an integrated system modern education schoolchildren on the pedagogical foundations of the spiritual and moral teachings of the Sakha people.

The works of ethnographers V.L. are devoted to a philosophical understanding of family and everyday traditions, the role of the family, primarily as a social unit of society in the life of pre-revolutionary Yakuts, and its main functions. Seroshevsky, B.N. Popov.

In the study by A.A. Grigorieva, the system of education in the Yakut family, its past, present, development prospects, and the possibility of strengthening its influence on the formation of the younger generation were studied. V.N. Argunova substantiates the content and methodology of social work, which have a positive impact on the revival of the progressive folk traditions of the Yakut family and increasing the effectiveness of social education of children. The work of G.S. Popova is devoted to the study of the ethnopedagogical system of traditional family education of Yakut children.

However, until now, insufficient attention has been paid to studying the potential of joint activities of subjects of the rural social environment (schools, families and various state and non-state institutions, public organizations) in the formation of ethnocultural education of schoolchildren. The great pedagogical potential of the positive traditions of the Yakut rural society, preserved in the Yakut rural society, is not sufficiently used in the real process of ethnocultural education of schoolchildren.

The above made it possible to identify the existing contradictions between: the increased demands of society for the ethnocultural education of schoolchildren and the insufficient use of the pedagogical potential of the positive ethnocultural traditions of the Yakut rural society in this regard; the need to use traditions in the ethnocultural education of schoolchildren and the insufficient development of the content, ways and conditions for their inclusion in the real process of education in rural areas; the demand for participation in the educational process of family, school and other social institutions of rural society and the insufficient use of their capabilities in increasing the effectiveness of schoolchildren’s mastery of ethnocultural values.

The identified contradictions made it possible to formulate problem research, which consists of the following: what are the contents and ways of joint activities of the family, school and other subjects of rural society, ensuring the effective use of the educational potential of preserved traditions in the ethnocultural education of schoolchildren.

The stated problem determined topic research – “Ethnocultural education of schoolchildren based on the traditions of the Yakut rural society.”

Object of study: the process of ethnocultural education of rural schoolchildren.

Subject of study: interaction of family, school and other entities in the ethnocultural education of schoolchildren based on the traditions of rural society.

Purpose of the study: to develop and justify the content and ways of forming the ethnocultural education of schoolchildren based on the traditions of the Yakut rural area.

Research hypothesis. Ethnocultural education of schoolchildren in the Yakut countryside can be effective if:

• ethnocultural education is part of the education system for schoolchildren in rural society;
• ensures the active participation of families and other subjects of rural society in the implementation of positive traditions outside of school hours;
• traditions of rural society are used taking into account the time of year and the established experience of raising Yakut children of different ages;
• the necessary conditions have been created to ensure the successful use of the traditions of the Yakut rural society in the ethnocultural education of schoolchildren.

In accordance with the problem, goal and hypothesis, the following were put forward: research objectives:

1. To identify the educational potential of the positive traditions of rural areas of the Republic of Sakha (Yakutia).
2. To substantiate and experimentally test the model of ethnocultural education of schoolchildren based on the traditions of the Yakut rural society.
3. Create conditions that ensure the effective use of traditions of rural society in the ethnocultural education of schoolchildren.

Methodological basis research appeared a set of philosophical and historical-pedagogical concepts of the relationship between society and the individual; conceptual provisions of the activity-based, program-target and environmental approaches; provisions on the active role of the family, society, and various social institutions in the development of the individual; provisions of social pedagogy about microsocium; theories of personality-oriented, socially conditioned and integrated approaches to human development in the system public relations; concepts for the development of Russian education in new socio-economic conditions.

Theoretical basis research amounted to:

– ideas of public education (Ya.A. Komensky, K.D. Ushinsky, L.N. Tolstoy, V.A. Sukhomlinsky);

– works on the theory and methods of education (P.P. Blonsky, A.V. Mudrik, M.M. Plotkin, G.N. Filonov, N.E. Shchurkova);

– philosophy of spiritual and moral teaching of the Yakut people (G.N. Volkov, A.E. Kulakovsky, P.A. Sleptsov-Oyunsky, V.F. Afanasyev, K.D. Utkin, K.S. Chiryaev, etc.) ;

– research into the problems of raising schoolchildren in the conditions of the Republic of Sakha (Yakutia): the formation of humanistic ideas in the traditional culture of the peoples of Yakutia (M.A. Abramova, N.D. Neustroev); traditions of the Yakut family in social work (V.N. Argunova); ethnopedagogical traditions of raising teenagers in a Yakut family (A.A. Grigorieva); social and pedagogical activities in naslegs and uluses (D.A. Danilov, A.G. Kornilova); ethnopedagogy of the Yakut people in self-education and self-development of schoolchildren (I.S. Portnyagin);

– research aimed at studying rural society, the interaction of educational and sociocultural institutions, the characteristics of rural schools (V.G. Bocharova, M.P. Guryanova, V.N. Gurov, V.E. Lvov, G.V. Pichugina, V. D. Semenov and others);

– research on social and pedagogical support for families (S.G. Abramova, E.A. Aleksandrov, P.V. Bobkova, A.M. Zaitsev, I.N. Evgrafova, etc.);

– research into the problems of value orientations, moral education (Z.I. Grishanova, V.A. Karakovsky, G.G. Sillaste, N.Ya. Skomorokhov, N.D. Nikandrov, etc.);

– work technologies social worker, educational process, psychological and pedagogical support for social work with children and families (S.A. Belicheva, N.S. Dezhnikova, I.L. Dragovich, N.I. Nikitina, G.I. Reprintseva, A.P. Savchenko , E.N. Stepanov, V.S. Torokhtiy).

Research methods. To solve the problems, a set of complementary methods was used, adequate to the object and subject of the study: theoretical analysis of scientific sources on the research problem; experimental work; questionnaire, written survey; testing; study and generalization of teaching experience.

Research base various institutions (public and state institutions) of the Churapchinsky rural area appeared (Khadar secondary school, psychological and pedagogical medical and social center under the education department of the Churapchinsky ulus, Churapchinsky State Institute physical culture and sports, inspection for minors of the department of internal affairs, rural cultural center, sports institutions). 69 parents, 43 rural school teachers and 80 students took part in the experimental work.

Stages of research. The study was carried out in three stages from 1999 to 2006.

At the first stage (1999 – 2001), a theoretical analysis of psychological and pedagogical literature on the research problem was carried out; the pedagogical potential of the traditions of the Yakut rural society has been identified and current state problems of ethnocultural education of rural schoolchildren in the practice of educational activities of family and school; the purpose, object, subject, hypothesis and objectives of the research are determined, its methodological foundations are identified;

At the second stage (2001 - 2005), the theoretical research material was systematized, a theoretical model and program for ethnocultural education of schoolchildren based on the traditions of the Yakut rural society was developed, and experimental work was carried out to test them; social and pedagogical conditions have been created for the effective use of the pedagogical potential of the positive traditions of the Yakut rural society in the ethnocultural education of schoolchildren.

At the third stage (2005 – 2006), an analysis was carried out and the results of experimental work on the ethnocultural education of rural schoolchildren were summarized; a dissertation was completed and scientific and methodological recommendations were prepared.

The scientific novelty of the study is as follows:

• the educational potential of the positive traditions of the Yakut countryside in the process of labor, hunting and fishing has been revealed; cultural, leisure and environmental activities;
• the content has been developed and ways of using the traditions of rural society in the ethnocultural education of schoolchildren have been identified;
• the features of interaction between family, school and other social institutions in the ethnocultural education of schoolchildren based on the traditions of rural society are revealed;
• a theoretically substantiated and experimentally tested methodology for ethnocultural education of schoolchildren based on the traditions of rural society is given;

– socio-pedagogical conditions have been identified that contribute to the successful use of the traditions of the Yakut rural society outside school hours in the ethnocultural education of students.

Theoretical significance of the study:

– the concept of “ethnocultural education of schoolchildren based on the traditions of the Yakut rural society” was clarified and supplemented;

• a theoretical model of ethnocultural education of schoolchildren based on the traditions of the Yakut rural society has been developed, which reveals: the purpose, content, principles, directions, forms and methods, conditions for the effective use of positive traditions in the coordinated activities of the subjects of the educational process;

– criteria for assessing the ethnocultural education of schoolchildren have been determined.

Practical significance of the study consists in developing a technology for organizing the search work of students to collect the positive traditions of the Yakut rural society and oral rules and instructions of the Yakut people for raising the younger generation; clarification of the content and methodological recommendations for the inclusion of students, together with parents and other subjects of rural society, in the process of ethnocultural education.

Reliability and validity of conclusions and results research were ensured by the methodological consistency of the initial theoretical and methodological positions and their analysis; using a set of research methods that are adequate to its object, subject, purpose and objectives; certain positive changes in solving the assigned problems and achieving the goals of the study, the introduction of the author’s theoretically and empirically based methodological recommendations into the practice of socio-pedagogical interaction on the ethnocultural education of schoolchildren in the conditions of modern Yakut rural areas.

Approbation and implementation research results. The main provisions and results of the study were discussed at meetings of the pedagogical council of the Khadar secondary school of the Churapchinsky ulus, meetings with the participation of parents, specialists from the local government administration of the village, the rural cultural center, and employees of the psychological, pedagogical, social and medical center. The research materials were reported and discussed at a meeting of the Department of Social and Family Pedagogy of the Russian State Social University, at the ulus scientific and practical conference “Problems and organization of lifelong education, physical culture and sports” (Republic of Sakha (Yakutia), Churapchinsky ulus, Churapcha village - 2000 ), at the republican scientific and practical conference “Research paradigm educational activities schools" (Churapchinsky ulus, Churapcha village - 2000), at pedagogical readings of teacher-scientists, graduate students and degree seekers (Churapchinsky ulus, Churapcha village - 2001), at the III scientific and practical conference "Young scientists of Yakutia in the strategy of sustainable development Russian Federation" (St. Petersburg - 2002).

The following provisions are submitted for defense:

1. The traditions of the Yakut rural society have developed over centuries and contributed to the preservation and transmission of cultural heritage to the younger generation. The main positive traditions that are advisable to use in the education system of schoolchildren are: labor, hunting and fishing, cultural and leisure, environmental protection, verbal guidance and traditions of moral relations between generations. They carry their own educational potential: (labor) nurturing the need for work and the need to do good to people, cultivating a positive attitude towards work, ensuring the assimilation of work roles, preparation for future family life, introduction to socially significant work in a specific environment; (environmental and hunting traditions) development of the ability to analyze natural phenomena, development of the ability to be in harmony with nature and society, the formation of attachment to native places, which gives rise to a caring attitude towards nature, flora and fauna; (traditions of moral relations between generations and verbal and parting traditions) the formation of attachment to one’s clan, family and respect for one’s native land; organization of social behavior of a growing person in the environment of his ethnic group; regulation of relations between generations, instilling a respectful attitude towards parents and elders; (cultural and leisure) formation of knowledge about rites and rituals holiday traditions, familiarization with folklore, development of ideas about national costumes.
2. One of the important components of the education system for schoolchildren is the use of traditions of rural society in ethnocultural education. The implementation of traditions takes into account the age of the children, their experience and the time of year. It is natural and relies on the support of children and adults themselves. Ensuring the implementation of traditions in the ethnocultural education of rural schoolchildren in the conditions of the Yakut rural society is achieved through:

• introduction into educational activities of the school student code, created on the basis of the spiritual and moral teachings of the Sakha people and special educational programs for the education of boys and girls, organization of developing national types of crafts and sports, holding an annual conference on the scale of the ulus with the participation of schoolchildren, school teachers on the problem of conservation , development and use of the traditions of the people;
• educating parents on the use of ethnic traditions in raising children in the family; participation of schoolchildren and parents in the collection of oral rules and instructions of the people;
• direct participation of adults and schoolchildren in traditional activities, taking into account the age, gender of children and the time of year, holding charity events to help war veterans, disabled people, the elderly and lonely people, competition between children and adults in national sports in the countryside.

1. The social and pedagogical conditions that ensure the effectiveness of the ethnocultural education of schoolchildren based on the traditions of the Yakut rural society are: consistency of educational activities of the family, school and other social institutions of the village; widespread use of the diversity of traditional national forms educational work; the preparedness of teachers to use traditions in educational work; joint participation of adults and children in the performance of traditions, taking into account the time of year and the age of schoolchildren; participation in the educational activities of folk craftsmen and craftsmen in the work of clubs on national types of crafts and sports sections; providing pedagogical support to parents in using the traditions of the people in the ethnocultural education of schoolchildren in the family.

Structure of the dissertation work. The dissertation consists of an introduction, two chapters, chapter-by-chapter conclusions, a conclusion, a list of references, and appendices.

In the introduction the relevance and scientific problem of the research are substantiated; the object, subject, goal, hypothesis, objectives are defined, the methodological basis and stages of the research are characterized; reveal it scientific novelty, theoretical and practical significance; the provisions submitted for defense are set out.

In the first chapter“The social and pedagogical aspect of ethnocultural education of schoolchildren based on the traditions of the rural society of the Republic of Sakha (Yakutia)” describes the educational potential of the traditions of the Yakut rural society; an analysis of the practice of ethnocultural education of rural schoolchildren in the socio-pedagogical process was carried out; The theoretical foundations of the model of ethnocultural education of schoolchildren based on the traditions of the Yakut rural society are revealed.

In second chapter“Experimental testing of the model of ethnocultural education of schoolchildren on the traditions of the Yakut rural society” reveals the content and directions of coordinated activities of the family, school and rural society in the ethnocultural education of schoolchildren; the criteria, methods and techniques of ethnocultural education of schoolchildren were determined and experimentally studied, taking into account their gender, age characteristics and time of year; An analysis of the results of experimental work and socio-pedagogical conditions that contribute to the successful use of traditions in the ethnocultural education of rural schoolchildren are presented.

In custody the results of theoretical and experimental research are summarized, their main conclusions are outlined, and prospects for further research on the problem under study are formulated.

MAIN CONTENT OF THE WORK

Reforming the education system involves studying and using the traditions of the peoples of Russia in raising children. The influence of society as a whole (values, the impact of social institutions, economic and political situation), as well as the influence of the microenvironment, the immediate environment, characterize society and form material, spiritual and personal factors, where traditions embody the moral experience of generations. Mastery of these traditions serves as an indicator of a person’s ethnocultural education.

Considering ethnocultural education within the framework of the conceptual and terminological apparatus of the dissertation, we define it in a narrow sense as a relatively purposeful process that embodies the thoughts and ideas of the people about educating a student on the traditions, customs, social norms of the ethnic group of which he is a representative and in whose environment he lives . In terms of the broad meaning of this concept - as a holistic process of forming the ethnocultural education of schoolchildren, through the use in real practice of the educational capabilities of the traditions of the people.

In a period when the values ​​of society are contradictory, an important role in the ethnocultural education of the younger generation belongs to traditions that are best preserved in rural areas.

Traditions are stable ideas, beliefs, views and ideas transmitted from generation to generation, embodied in various forms of social consciousness, which extend to a wide area of ​​social phenomena and manifest themselves in all spheres of material and spiritual life. The main conditions for the existence of traditions are repetition, preservation and transmission from elders to younger ones. Traditions provide a connection between times and generations, the transfer of life experience; the need for their use in the ethnocultural education of schoolchildren is associated with many aspects of the relationship between generations, the introduction of children to social experience, their assimilation of ideas and views about the world around them, and the formation of the ethnocultural education of students.

As a result of a theoretical analysis of the traditions of the Yakut rural society, the study revealed the educational potential of labor, environmental, hunting, cultural, leisure, verbal and parting traditions, as well as traditions of moral relations between generations. As a result of theoretical analysis, the study revealed the educational potential of these traditions.

An analysis of the works of Yakut researchers and the practice of subjects of education in the hereditary ulus society (rural school and family) showed that:

a) the Yakut family has preserved traditional hunting rules; labor traditions; veneration of local spirits and natural forces; traditions of hospitality, respectful attitude towards women, seeing off a family member on a long journey; elements of ritual ceremonies in holding family holidays; means of educational influence;

b) in rural schools there are clubs for national crafts and sections for national sports; Cultural and leisure traditions are held annually.

At the same time, the potential of traditions is far from being fully used, which is manifested in: a decrease in the transfer of experience to younger generations in the form of folk songs, fairy tales, sayings, riddles; children’s ignorance of the original Yakut names of tools; removal of the family from the process of reproduction of craft skills in connection with the transfer of these functions from the family to institutions of additional education; limited awareness among schoolchildren about their ancestry.

The dissertation presents the characteristics that are most significant for the organization of educational activities in modern conditions of the Yakut rural area. Among them: a living, direct connection with nature; dependence of labor affairs on natural and climatic conditions; a set of traditions preserved in a particular community that have their own educational capabilities; presence of local authority figures; the influence of community social control on people's behavior; remoteness of the rural school from scientific, methodological and cultural centers; the small number and low capacity of out-of-school educational, cultural and sports institutions in the village; compactness of the village. These and other characteristics significantly influence the content and organization of the process of ethnocultural education of schoolchildren.

Based on an analysis of the practical activities of schools and taking into account the characteristics of rural areas, we developed a model of ethnocultural education of schoolchildren based on the traditions of the Yakut rural society. In accordance with this model, the implementation of the process of ethnocultural education of schoolchildren in the coordinated activities of subjects of the Yakut rural society was built on the basis of such principles as: the principle of the priority of the family as the main institution of socialization of the individual and the upbringing of a growing person, which determines the need to develop the knowledge, skills and abilities of parents in the use of traditions , methods of ethnocultural education of students in the family; the principle of nationality, which presupposes the connection of an ethnic group with its cultural and historical past; the principle of conformity with nature, which presupposes the natural development of a growing person, taking into account gender and age characteristics and individual characteristics, as well as the positive influence of the natural environment; principles of differentiation and integration, implying specification of the tasks and responsibilities of participants in the educational process, determination of the content, methods and forms of their activities based on the unification of educational efforts, coordination of actions.

Based on this conclusion that the implementation of the process of ethnocultural education of schoolchildren requires coordinated activity of the subjects of the family, school and open rural society, the subjects of the educational process are highlighted in the model. In our experience, in relation to the Yakut rural society, the following subjects of the educational process were identified: firstly, the family, relatives, neighbors; secondly, teachers, peers, friends, individual representatives of the people; thirdly, individual specialists or a group of specialists of various profiles; fourthly, the subjects of the educational process that have a direct or indirect influence on a rural schoolchild can include administrative and managerial structures at the ulus and village levels. None of these subjects of the educational process individually can provide that optimal pedagogical impact on the student, as in coordinated educational activities.

The Yakut family, as a traditionally established structure of a community of people living together, related by kinship ties and leading a common household, carries the ethnic characteristics of the traditional family education system. She is the keeper of traditions. In modern conditions of the Yakut rural area, it is necessary to develop the educational potential of the family to use these traditions in raising children.

We proceeded from the fact that the school, as a state educational institution, should currently form its students into self-sufficient individuals, capable of acting morally in a modern dynamic social situation, developing their ability to adequately perceive the world around them, and independently determine the values ​​of life positions and aspirations. An important condition for the success of a schoolchild today is not only knowledge, abilities, skills, but also the ability to reasonably limit needs, the ability to balance one’s desires with the capabilities of other people, personal goals with social ones, etc. The paradigm of the educational process at the present stage of development of society from knowledge -centric is transferred to personality-centric.

“Socium” (V.G. Bocharova, B.Z. Vulfov, A.V. Mudrik, etc.) is interpreted as a set of living conditions, characteristics of the habitat in which the reproduction of social groups and individuals occurs.

The model presents the main criteria for assessing ethnocultural education. We proceed from the fact that ethnocultural upbringing is a quality of a person that characterizes him as a representative of a certain ethnic group, a bearer of traditions. The criterion of ethnocultural education of schoolchildren is understood as theoretically developed indicators of the level of formation of the student’s personality traits. The study of the traditions of the Yakut rural society, moral canons, folklore, and people’s ideas about the image of a person served as a guide in the development of criteria for ethnocultural education. In our study, the criteria for ethnocultural education were: the morality of the student’s behavior and relationships with people; knowledge of traditions, religion, beliefs of the ethnic group; attitude towards work; attitude towards nature; active participation in traditional activities; awareness of one's ancestors.

The developed model received experimental verification during experimental work. Based on the components of the model, as well as on the basis of studying the experience of schools, the pedagogical potential of the traditions of the Yakut rural society, the educational capabilities of the family and other rural entities, a program of ethnocultural education of schoolchildren based on the traditions of the Yakut rural society was developed.

The program included the following areas: direct participation of schoolchildren in traditional activities of the Yakut rural society; preparing parents to apply the traditions of the people in the ethnocultural education of children in the family; using the traditions of society in the educational work of the school.

The experimental work took place in three stages:

The first stage (organizational) was associated with preparatory work teaching staff of the school, family, representatives of various state and non-state rural institutions and included: discussion of the model of ethnocultural education of schoolchildren based on the traditions of the Yakut rural society, clarification of the content of diagnostic sections and the main provisions of the ethnocultural education program at the pedagogical council; approval of a plan for joint educational activities of school, family and rural society, determination of tasks and assignment of responsibilities of subjects of the educational process at general meetings. During cool hours schoolchildren were informed about the upcoming experimental work.

At the same time, the distinctive features of the organizational stage were:

• development of the content of ethnocultural education of schoolchildren based on the inclusion of traditions in accordance with the annual cycle of natural phenomena, gender and age characteristics of children in the coordinated activities of social subjects;
• creation of social and pedagogical conditions for the effective use of traditions of rural society in the ethnocultural education of schoolchildren;
• selection of adequate forms and methods of educational work.

The second stage (formative) provided for an experimental test of the model and the implementation of the process of ethnocultural education of schoolchildren in accordance with the directions of the program. Thus, experimental work at this stage was associated with: the inclusion of the traditions of the Yakut rural society in the educational work of the school, conducting traditional joint activities of children and adults in the village; providing pedagogical support to parents in raising schoolchildren in the family.

At the third stage of the study (final), changes were made according to the criteria of ethnocultural education of schoolchildren, a comparative analysis of the results obtained was carried out, and methodological recommendations were developed for the use of traditions of rural society in the educational process.

In the course of experimental work, according to the developed program, the content of ethnocultural education of schoolchildren in the joint activities of family, school and rural society was revealed.

For example, the direct participation of schoolchildren in traditional activities of the Yakut rural society involves the use of labor, cultural and leisure, hunting, and environmental traditions, taking into account the gender and age characteristics of children and the cyclical nature of the seasons.

The content of the work on the use of labor traditions was structured taking into account the age and gender characteristics of students and provided for: first of all, theoretical acquaintance of schoolchildren with labor traditions (names of tools, labor technology, functions of participants); secondly, - organizing a labor event within the team school institution; thirdly, the direct participation of students in the real practice of the labor process in rural areas.

Traditional joint activities between adults and schoolchildren also included sporting events in national sports across generations.

Environmental traditions were implemented in the process of community-wide events and were associated with charitable events to help war veterans, the disabled, the elderly and lonely people. At the same time, the importance of such canons was emphasized: take care of your native places; Do not senselessly destroy vegetation, do not kill animals and birds, and do not harm nature; do not pollute reservoirs, lakes and rivers; bow to the mountains, mounds, forests, ancestral glades; Don’t let the roads become overgrown with grasses, etc.

Hunting and fishing traditions are closely interconnected with environmental traditions, in the implementation of which not only boys, but also girls took part in practice, performing the corresponding functions to the best of their physical strength.

Cultural and leisure traditions in the educational process were used in accordance with the calendar and ritual traditions of rural society.

In our experience, we used such traditions of relations between generations as: the main breadwinner, protector, support in the family - the father; the father enjoys authority, his words and actions direct life in the family; a sovereign mistress within the family, a distributor in recent years on an equal basis with her husband, and also a breadwinner - a mother; the main authorities on all life issues are grandparents; immediate role models are older sisters and brothers.

The use of the traditions of society in the educational work of the school was associated with the compilation of the school student code based on the spiritual and moral teachings of the Sakha people; with special disciplines as part of the educational curriculum for boys and girls; with the activation and development of a program for the development of additional education for schoolchildren in national types of crafts and sports; with the holding of an annual conference with the participation of schoolchildren and school teachers on the problem of preserving and developing the traditions of the Yakut people; with the organization of the collection of oral rules and instructions of the people.

In the course of the study, as a methodological support for working with parents, a thematic plan was developed, including: general introductory lectures devoted to the problems of the ethnocultural formation of the student, his upbringing and parents’ understanding of responsibility in raising children; familiarizing parents with the phenomena of religious ideas, beliefs and traditions of the ancestors of the Yakuts, reflecting the pedagogical foundations: the spiritual and moral teachings of the people and the spirit masters of objects and natural phenomena and rituals associated with their veneration, admiration for the animal world, the cult of their veneration, caring attitude towards nature; rituals and holidays (traditional rituals “Towards Summer”, “Arriving at the summer house”, “Hundred Throwing Festival”, the labor tradition “catching fish with a seine”, the national holiday of welcoming summer); oral folk art as an assessment of the social acceptability of behavioral acts and manners; code of morality on the spiritual and moral teachings of the people; the formation of parents’ ideas about the conditions of ethnocultural education of a schoolchild in the family using traditional methods of raising children among the Sakha people (methods of monitoring the development of a child’s personality in the first stages of development: listening, observation, guessing, testing, checking, noting; methods of everyday knowledge: edification; exercise; motivation; following the example of elders; methods of combining the child with nature: familiarization with nature, predicting the future of the child; ways of learning the experience of ancestors: perception of the talent of ancestors, awakening of one’s abilities, following the ideas of humanism of ancestors; methods of organizing cognitive communication: direct passion for activities; familiarization with experience; transfer of experience, enrichment with experience; means and methods of education: explanation, wish, advice, hint, approval, gratitude, reproach, prohibition, example, conversation, greeting, farewell); the role of the paternal and maternal clan in the development of the child’s personality: the mother is the keeper of the hearth, the father is the head of the family; everyday traditions, separate upbringing of a son and daughter as preparation for the future roles of father and mother; family roots, surnames; the role of knowledge of pedigree in the development of inclinations, talents, and choice of a child’s profession; rules and guidelines for raising children in the family; modern traditions in raising children in the family (March 8, Defenders of the Fatherland Day, Day of Reconciliation and Harmony) and their social function in the ethnocultural education of the child in the family.

The experimental work took place in three stages:

An objective criterion for assessing a student’s ethnocultural education is the compliance of his behavior with the requirements of society and established norms. Measurements were made through testing, surveys, and questionnaires. At the same time, observations of the behavior of schoolchildren in the course of experimental work led to the conclusion that the criteria for assessing the ethnocultural education of schoolchildren, in addition to those identified earlier (morality of behavior and attitudes of the student towards people; active participation in traditional activities; awareness of one’s ancestors), should include such as: attitude to nature; knowledge of traditions, religion, beliefs of the ethnic group; attitude towards work. In developing these criteria and indicators, we relied on the research and recommendations of E.V. Bondarevskaya, A.P. Sidelkovsky, V.V. Suvorova, N.E. Shchurkova and others. At the same time, we proceeded from the fact that the indicators should reflect: a) personality traits determined by the traditions of the Yakut people, characterizing its most important relationships; b) specific qualities associated with the gender and age characteristics of schoolchildren.

Based on the data obtained, we identified the levels of ethnocultural education of students: high, average, low. The main method for assessing the effectiveness of the process of ethnocultural education was a comparative analysis of the knowledge and personality traits of schoolchildren.

For example, data obtained at the initial and final sections on indicators of moral behavior and attitudes of students towards people, active participation in traditional activities; awareness of one's ancestors is presented in comparison. The morality of behavior and attitudes of students towards people was measured using a test according to the adapted methodology of N.E. Shchurkova. Indicators: student activity in traditional activities, adherence to traditions; schoolchildren's awareness of their ancestry; attitude towards work and nature; knowledge of the traditions and beliefs of one’s ethnic group - based on questionnaires and surveys. The results of measurements of the primary and secondary sections according to the first three criteria are presented in the form of histograms (See histograms 1,2,3).

Histogram 1. Morality of behavior and attitudes of students towards people (in %).

Histogram 2. The degree of activity of schoolchildren in traditional activities and following the traditions of the people (in%).

Histogram 3. Indicators of schoolchildren's awareness of their ancestry (in %).

As can be seen from the presented data, significant changes have occurred in all three criteria. As the results of the study showed, the use of various forms of educational work had a positive impact on the development of moral behavior and attitudes of students. High degree The participation of schoolchildren in traditional activities and following the traditions of the people increased by 11%. At the same time, a decrease in low activity levels was observed. In addition, schoolchildren's awareness of their gender has increased. At the same time, children's knowledge of their ancestors became more specific.

The data obtained also showed that the adequate attitude of schoolchildren to labor and environmental traditions has increased, the amount of knowledge of students regarding the substantive essence of traditions, rites, rituals and religious beliefs of the Yakut people has increased.

Analysis of the results of the formation of ethnocultural education of students gives grounds to talk about positive dynamics.

During the experimental work, the most effective forms educational work included: haymaking, cleaning haylands, caring for domestic animals, preparing firewood for fuel and ice for drinking water; rituals and ceremonies of honoring the spirits of localities and nature; ice fishing, hunting; meeting summer; collection of oral rules and instructions of the people, blessing; reception of guests, charity and environmental events, during which schoolchildren acquired a system of theoretical knowledge, mastered norms of behavior in society and respect for nature, traditions of mutual assistance.

Thus, the results obtained during the experimental work indicate that the hypothesis was confirmed and the goal of the study was achieved.

The results obtained allowed us to formulate conclusion dissertation work:

In a broad sense, ethnocultural education is a system of knowledge, experience, social norms and values ​​of the people, which reflect thoughts and ideas about the education and instillation of moral qualities of a growing person, indicate at what age, what techniques and methods to educate.

The educational potential of the traditions of Yakut rural society lies in nurturing the need for work and the need to do good to people, cultivating a positive attitude towards work, and providing independence in carrying out assigned work; nurturing love for ethnic occupations; instilling respect and observing traditions of behavior in nature; formation of attachment to one’s clan, family and respect for one’s native land; organization of social behavior of a growing person in the environment of his ethnic group; regulating relations between generations, instilling a respectful attitude towards parents and elders, creating a cult of ancestors and relatives, which helps to overcome the disunity between elders and younger ones, establishing connections between generations; developing the ability to be in harmony with nature and society; ensuring the assimilation of work roles, preparation for future family life and introduction to socially significant work in a specific environment; the formation of attachment to one’s native places, which gives rise to a caring attitude towards nature, flora and fauna, towards the people of one’s region, and the development of the ability to analyze natural phenomena; formation of the worldview and value orientation of the student.

The keeper of traditions is the family as a traditionally established structure of a community of people living together, connected by family ties, leading a common household and bearing the ethnic characteristics of the traditional family education system. In modern conditions of the Yakut rural area, it is necessary to develop the educational potential of the family to use traditions in the ethnocultural education of children.

In the unified social space of the village, the implementation of the process of ethnocultural education of schoolchildren requires coordinated activity of the subjects of the family, school and open rural society: families, teachers, peers of students, individual representatives of the nasleg, specialists of various profiles; Board of Trustees, rural cultural center, administrative and management structure of the village and ulus. None of these subjects of the educational process individually can have that optimal pedagogical impact on the student, as with coordinated educational activities.

The model of ethnocultural education of schoolchildren based on the traditions of the Yakut rural society is a special organization of coordinated activities of the family, school and other rural entities, the interaction of which is based on the totality of their educational influences and is realized through the use of the pedagogical potential of traditions, various traditional methods and forms of educational work that contribute to the formation of ethnocultural students' upbringing.

Ethnocultural education of rural schoolchildren is built in accordance with the gender and age characteristics of children and the time of year and provides for the use of the total educational potential of the traditions of the Yakut rural society in the most adequate forms and methods in various spheres of children’s life (in the family, school and outside of school and family). The content of ethnocultural education of schoolchildren in the conditions of the Yakut rural society includes: the introduction into educational activities of the school student code, created on the basis of the spiritual and moral teachings of the Sakha people; special educational programs for raising boys and girls; developing national types of crafts and sports; educating parents on the use of ethnic traditions in raising children in the family; holding annual conferences on the ulus scale with the participation of schoolchildren and school teachers on the problem of preserving, developing and using the traditions of the people; participation of schoolchildren in the collection of oral rules and instructions of the people; direct participation of adults and schoolchildren in traditional activities, taking into account the age, gender of children and time of year; conducting charity events to help war veterans, disabled people, the elderly and lonely people; competition between children and adults in national sports in rural areas.

The successful implementation of the process of ethnocultural education of schoolchildren in the Yakut rural area depends on the creation of optimal social and pedagogical conditions related to the consistency in the educational activities of the family, school and other social institutions of the village; using the diversity of traditional national forms of educational work; organizing joint activities between adults and children, taking into account the time of year and the age of schoolchildren; creative participation of folk craftsmen and craftsmen in the work of clubs on national types of crafts and sports sections; preparing parents for the ethnocultural education of schoolchildren in the family.

The dissertation research carried out did not claim to be a complete solution to the problem raised. The prospects for its further development consist in studying the specifics of education of various groups of youth; formation of ethnopedagogical culture of parents, etc.

The main materials of the dissertation are reflected in the following publications by:

1. Bozhedonova A.P. Model of a perfect person in the upbringing of Yakut children // Young scientists of Yakutia in the strategy of sustainable development of the Russian Federation: Materials of scientific and practical work. conf. – St. Petersburg: ASSPIN, 2002. –P. 205-206.
2. Bozhedonova A.P. Features of the development of children's ethnic culture in the process of their social education. – M.: ISPS, 2005. – P. 18 – 23.
3. Bozhedonova A.P. Ethnocultural problems of social education of youth of Yakutia // Scientific and methodological collection - M.: Publishing house of the Golitsyn Border Institute of the Federal Security Service, 2005. - P. 110 - 113.
4. Bozhedonova A.P. Issues of organizing social and pedagogical support for ethnocultural education of schoolchildren in the Yakut rural area // Pedagogical Sciences. – M.: Publishing House “Sputnik Plus”, 2005. – P. 66 – 68.
5. Bozhedonova A.P. Preparing parents for the ethnocultural education of children in the family (based on the material of the Republic of Sakha (Yakutia) // Modern humanitarian studies. - M.: Sputnik Plus Publishing House, 2005. - P. 304 – 306.
6. Bozhedonova A.P. Traditions of the Yakut rural society in the ethnocultural education of schoolchildren // News of the Tula State University: Series “Pedagogy”. – 2006. – Issue. 3. – pp. 127-131.

E.N. Bukreeva. Contents and organization of social and pedagogical work of the school with families of primary schoolchildren in rural society: Author's abstract. dis. ...candidate of pedagogical sciences. – Stavropol, 2003. – P.8.

PRESCHOOL AGE

as a historical figure.

T.K.Volkov

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Kremenetskaya Natalya Valerievna,

Teacher1k.k.

MBDOU "CRR-kindergarten "Golden Fish",

Abakan, Republic of Khakassia

ETHNOCULTURAL EDUCATION OF CHILDREN

PRESCHOOL AGE

Without memory there is no tradition, without tradition there is no culture,

without culture there is no education, without education there is no spirituality,

without spirituality there is no personality, without personality there is no people,

as a historical figure.

T.K.Volkov

The culture of any nation shapes human values such as family, parental love, honoring elders, respecting the traditions of one’s people and preserving them. We need to instill in children love and pride in their history and their homeland.

Federal state educational standards when planning the educational process, great attention pay attention to the ethnocultural situation of children's development. Preschool education involves familiarizing preschoolers with the history, culture, and way of life of both our own and the people with whom we will live. This aspect is of significant importance in the formation of patriotic and socio-moral qualities.

Preschool age is a sensitive period for a child to acquire the foundations of personal culture, commensurate with universal spiritual values. Pedagogically meaningful inclusion of children up to school age to knowledge about the native land, national culture, the inclusion of folk traditions in the process of patriotic education contributes to the expansion of knowledge and ideas about the native land, the development of national self-awareness, and the formation of a sense of pride in one’s homeland.

You need to cultivate love for your homeland from early childhood. Currently, there are many ways and means, but we must not forget that patriotism is formed individually in each child. It is connected with the spiritual world of a person, his personal experiences. And the task of teachers and parents is to make these experiences vivid and unforgettable. When starting work on patriotic education, the teacher himself must know the natural, cultural, social, and economic features of the region where he lives.

In order to captivate children, the teacher himself needs to be extremely passionate and competent in this area. Work on ethnocultural education is more effective if a close connection is established with the children’s parents. Parents are not only helpers kindergarten, but also equal participants in the formation of the child’s personality. Kindergarten conditions do not always contribute to the socialization of children's lives, and this is where parents come to the rescue. Holding national holidays with the involvement of family members has great educational value and confirms the high, practical significance in working with children. Children acquire all types of values: cognitive, moral, aesthetic and humane. For children taking an active part in the educational process with the implementation of a program of ethnocultural content, a positive trend in the development of a sense of tolerance is clearly visible.

Thus, turning to the paternal heritage fosters respect for the land on which the child lives and pride in it. Knowing the history of your people will help you in the future to treat the history and culture of other peoples with great attention, respect and interest. The feeling of love for the Motherland is formed gradually, in the process of accumulating knowledge, grows out of love for loved ones, native land, interest in phenomena that children can understand, public life, awareness of involvement in the fate of the Motherland.

1. Currently, much attention has been paid to education based on folk traditions, dissemination of the ideas of ethnopedagogy, introducing children to the treasures of folk cultures in order to revive, preserve and develop the inexhaustible source of wisdom and historical experience of the people, forming the national self-awareness of children and youth - worthy representatives of their ethnic group , carriers of their national culture. Ethnocultural education is a process in which the goals, objectives, content, and technologies of education are focused on the development and socialization of the individual as a subject of an ethnic group and as a citizen of the multinational Russian state. An important component of ethnocultural education is ethnocultural education in the family. The inclusion of a child in various types of artistic activities based on folk art material is one of the main conditions for the full ethnocultural education of a child and his development. creativity. The content of ethnocultural education orients the development of a child’s personality towards the formation of so-called basic sociocultural identities, which, as a rule, are lifelong and determine a person’s disposition and self-perception in the world. The basic ones include civil (nationwide) affiliation, religious affiliation, and civilizational affiliation. In the mass consciousness, a set of basic identities usually forms a holistic image of the native country, the Motherland, which is included in the image of the rest of the world. Thanks to the use of the “ethnocultural component of the content of education” in the modern educational system, its rich and unique teaching and educational capabilities, it seems that it is possible to solve the most pressing problems of our time: the need to preserve national identity, spiritual heritage and the basis of our existence - the natural world. Ethnocultural education of the individual is a central problem modern education. The main objectives of ethnocultural education:

Raising a multicultural personality: creating conditions for an individual’s identification with their original culture and the assimilation of other cultures. Focus on the dialogue of cultures, their mutual enrichment;

Formation of a multilingual individual: preparing patriotic citizens. Thus, the implementation of the model of “two loyalties”: in relation to one’s own ethno-national group and in relation to other nations. The goal is also to develop tolerance towards people regardless of their nationality, religion, and to cultivate a sense of internationalism. For pedagogy, the problem of ethnocultural education is not new. At different times, researchers such as V.A. turned to it. Sukhomlinsky, B.T. Likhachev, T.A. Kostyukova, I.A. Zakirova, JI.A. Volovich, G.N. Volkov, A.S. Kargin, who consider ethnocultural education as helping schoolchildren to master the culture of their people and interact with representatives of other nationalities. In the works of N.A. Bondareva, E.Yu. Volchegorskaya, N.A. Khrenova, G.M. Naumenko, I.P. Sakharova, M.D. Makhaneva, O.A. Abramova highlights the emotional appeal, accessibility and universality of the means of national culture. Issues of national education were addressed by L.N. Tolstoy, K.D. Ushinsky, P.P. Blonsky, N.K. Krupskaya, V.N. Soroka-Rossinsky, V.A. Sukhomlinsky, G.N. Volkov and others. Many teachers and researchers turn to the topic of education of ethnocultural identity, but in each such study, attention is usually paid to only one side, for example, in the work of A.M. Barkova. folklore is considered as the main instrument. The effectiveness of ethnocultural education of primary schoolchildren with the help of folklore is ensured by specially organized psychological and pedagogical conditions aimed at mastering the system of national and cultural values, developing national self-awareness and creative activity and self-realization in the multicultural space of modern society. The following conditions have been identified: focus on the structural and content characteristics of ethnocultural education, integration of knowledge about the characteristics of traditional and modern culture, assimilation of national ideals and norms of behavior and overcoming the stereotypical perception of ethnocultural images, use of works of Russian folk art as the content of classes, use of visualization of folk games based on the principles of the unity of consciousness and activity, the unity of the emotional and psychophysical principles. So, society as a whole, and the family, and the education system as public institutions for the inheritance of cultural experience, ensuring the viability of society, now have a dual common goal. In this regard, the introduction of ethnocultural education into the educational process has the opportunity not only to satisfy the needs of society and help raise children in the spirit of harmony, peace and respect for the national culture of their people and, as a consequence, the history and culture of other peoples, but also contributes to the unity of the Russian states. The goal is the correct and healthy ethnocultural development of children of primary school age and the formation of national consciousness, ensuring the viability of society and the preservation of national values. The essence of solving these problems is as follows. In the education system, especially at its basic, initial stages, when the foundation of an individual’s self-awareness is laid, including awareness of one’s national and ethnic identity, it is necessary, through the comprehensive development of traditional heritage, to convey the unique originality of a certain ethnic culture. At the same time, it is fundamentally important not to absolutize this originality as some kind of self-contained system of properties and qualities of the people, their culture, history, their mental, intellectual, moral, aesthetic appearance, but to show specific example that the culture of each nation is special; that this truth develops in the process of complex, multi-stage development of mankind.. Also, to solve the formulated problem, it is necessary to structure the content and methods of education on certain ethnic material, which would ensure fundamental correlation, the fundamental possibility of comparison with the content and methods of ethno-pedagogical work on the material of other cultures . Therefore, it is necessary to select a common basis for comparing the contents of different cultures. These problems are also acute for the natural sciences and humanities cycles of general education. They are solved by means of natural and human sciences, different types art (anonymous, folklore and professional, copyright), ideological and philosophical systems of understanding the world that differ in form and content. Therefore, these problems, posed and solved on the basis of traditional folk culture, can become a solid foundation for an integral educational process and make it possible to organize the content of all other disciplines of basic general education with a focus on the child’s personality. The effectiveness of the process of ethnocultural education of junior schoolchildren is determined through the levels of ethnocultural education (high, average, low), which are identified in accordance with selected criteria and indicators that reflect changes in the cognitive, value, emotional, communicative and creative spheres of the individual. As criteria for assessing the ethnocultural education of children, the following are highlighted: value-semantic attitude to national-cultural traditions (ethnic awareness - knowledge of the history, traditions, norms, rules of behavior and communication of one’s people; interest in ethnicity, a system of personal value orientations, in accordance with the hierarchy group values ​​accepted in the ethnic community);

1. positive emotional and evaluative perception of national and cultural characteristics (positive perception of the image of one’s people, perception of ethnocultural values, positive ethnic identity); 2. Communicative and behavioral skills that correspond to accepted and approved national models (focus on the best features of the national character, actions aimed at preserving traditions, norms and rules that have developed in the national culture, using these traditions in one’s own life); 3.Creativity (integrity of perception of the ethnocultural space of one’s people (the ability to analyze and generalize national experience and traditions, the ability to see something new in a standard ethnocultural situation); 4.Originality of thinking (the ability to compare ethnocultural traditions different nations, see the contradictions between them, identify the best examples of national culture and determine their compliance with the conditions of modern culture), the ability to adapt national cultural traditions to modern living conditions and act in accordance with these models). The key point in assessing the success of the development of a primary school student is the concept of preserving the ideals of national culture and language, which is the basis of ethnic psychology and ethnic pedagogy, its structural component, humanistic orientation through the traditions of educating the modern generation. Ethnocultural education at the present stage is aimed at developing the ethnocultural competence of children of primary school age and fostering a culture of interethnic communication. Programs of ethnocultural content contribute to the solution of the assigned tasks. The experience of many teachers allows us to identify a number of significant provisions:

 the meaning-forming components of ethnocultural content are the main components of the ethnos;

 in the educational process it is necessary to take into account the ethnocultural specifics of the social environment;

 harmonization of national and universal aspects in the educational process is important;

 the relationship between family and public education is necessary;

 it is important to take into account the peculiarities of children’s thinking, the specifics of the formation of the “image of the world” in schoolchildren;

 ethnocultural education is built taking into account the cyclical nature of the folk calendar;

 in the process of getting acquainted with folk cultures, it is advisable to use the principle of comparative generalization (noting what is specific, characteristic only of the culture of one people, it is important to emphasize what is common that unites all ethnic groups).

The level of social competence of younger schoolchildren is influenced by the ethnocultural factor. This is confirmed by the fact that schoolchildren living in the ethnocultural conditions of their people are less likely to have the lowest level of social competence, while a low level is more often observed in a sample of children less exposed to ethnocultural methods of education. No adequate level of differences were found in the samples of schoolchildren living in both monocultural and multicultural communities. It should be noted that a high level of social competence is more often observed among schoolchildren living in relatively monocultural communities. However, this is due to the formation of social competence in relation to specific ethnocultural conditions. The influence of the ethnocultural factor is noted in the indicators of interpersonal tolerance in children. The more contacts children make at the level of interethnic communication, the higher the indicators of tolerance (especially interethnic) and the lower the level of conflict. Approaches to ethnocultural education: personality-oriented, activity-creative, individual, differentiated. Stages of ethnocultural education: preparatory, developing children’s interest in folklore artistic and creative activities

active development and study of regional folklore, forming ethnocultural value orientations. Expected results of ethnocultural education of a junior schoolchild for the period of his graduation from primary school: Formation of an individual with a responsible attitude towards his native language, who knows its basics, capable of creating national and universal values. Broadening one's horizons, increasing cognitive interests, creative and intellectual potential. Creating an ethnocultural environment. The growth of aesthetic culture, skills and abilities in various types art. Increasing the national self-awareness of students, recognition of national and cultural identity. Becoming a tolerant person who understands and respects people of other cultures, nationalities and religions.

Ethnocultural education is a purposeful pedagogical process of introducing students to an ethnic culture (or cultures) in an institution of additional education. Ethnocultural education has enormous pedagogical potential in the formation of students' ethnic identity, tolerance, culture of interethnic communication, and prevention of interethnic conflicts. Such training and education forms in students an understanding of the spiritual values ​​of other peoples through the value system of their people. It ensures, on the one hand, interaction between people with different cultural traditions, and on the other, the preservation of the cultural identity of one’s own people. Construction of an educational system taking into account national specifics, inclusion of folk resources artistic culture in various forms of life activity of participants in the educational process (mastery of the technology of using the traditions of national pedagogy, organization of multi-level forms of cultural and educational activities), the use of means of folk pedagogy make it possible to create a holistic educational process, so necessary in the modern social situation.

Based on the analysis of research on the problem of interest to us and the literature studied, we determine that ethnocultural education is a purposeful pedagogical process of familiarizing students with ethnic culture (or cultures) in an institution of additional education. Ethnocultural education has enormous pedagogical potential in the formation of students' ethnic identity, tolerance, culture of interethnic communication, and prevention of interethnic conflicts. Such training and education forms in students an understanding of the spiritual values ​​of other peoples through the value system of their people. It ensures, on the one hand, interaction between people with different cultural traditions, and on the other, the preservation of the cultural identity of one’s own people. The construction of an educational system taking into account national specifics, the inclusion of means of folk artistic culture in various forms of life activity of participants in the educational process (mastery of the technology of using the traditions of national pedagogy, the organization of multi-level forms of cultural and educational activities), the use of means of folk pedagogy make it possible to create a holistic educational process, which is so necessary in a modern social environment.

Ethnocultural education, developing within the framework of psychological, pedagogical and social concepts, is considered by us as a purposeful process in the educational space of an institution of additional education for children. The basis of this process is the development by preschoolers of an educational program based on regional traditions. We define the main objectives of ethnocultural education and upbringing:

– creation of a special educational environment (different from the usual one); – formation of a general personal culture;

– acquisition by children of a system of basic knowledge, skills and methods of folklore activity;

– development of musical and artistic abilities;

– improvement of children's emotional sphere, education of musical and aesthetic taste.

Considering the general factors of public education, G.N. Volkov identifies the following: nature, word, deed, tradition, way of life, art, communication, religion, example, ideal. In the Russian language, such expressions as “human nature”, “natural mind”, “natural beauty”, etc. carry a large semantic load and are associated with the naturalness of folk education. If we consider nature not only as a habitat, but also as a native country, then, according to researchers, it is legitimate to talk about human ecology, the ecology of culture, and the ecology of ethnic formations.

In folk art, the nature of the native land is humanized, which is expressed in such combinations as: Mother Volga, mother of cheese earth, bread-father, oak-father, etc. The destruction of nature, from this point of view, is regarded as the destruction of man.

Ethnocultural education is also carried out in the process of communication between a child and an adult: in everyday life, during folk entertainment, in everyday work.

Influence folk customs influence on personality formation can also be traced in the manufacture of toys. When working on a toy, the master decided not only artistic, but also pedagogical tasks, since the toy reflected the child’s world around him: real and imaginary, fairy-tale. Toys depicting the animal world taught the child to respect nature. “The entire diversity of Russian fauna, the entire epic world, all the folk wit, pain, invention, indignation that have accumulated over thousands of years of the history of the Russian people are reflected in toys. The influence of toys on a child was very great, since the child’s soul easily and freely perceived the real world through the toy world.”

An element of the preservation of folk pedagogy is also folklore and oral folk art, which convey the attitude of the people to certain phenomena of life. Works of oral folk art absorbed the thoughts and feelings of the people, reflecting their history, nature, way of life, and ideals. With their help, adults introduced children to the national culture and fostered a sense of pride in their people. A special place in folk pedagogy is given to work, during which the child develops not only physical strength, but also ingenuity, creative thinking, and moral qualities of the individual. Introduction to work occurs gradually: from imitation of adults and simple execution of instructions - to independent planning and implementation. At the same time, ethno-labor traditions act as a means of professional orientation for a young person.

Educational traditions have existed for more than two centuries. Over such a long time, a stable system of education has been formed, organized in accordance with the need for the younger generation to assimilate socio-historical experience, inheritance and continuity of the behests of their ancestors, traditions and customs. Traditions, rituals and customs determined the content of popular views and regulated the choice of forms and methods of education. Customs provided specific patterns of behavior, formed socially significant qualities, such as discipline, responsibility, honesty, the desire for self-realization and self-affirmation in socially useful and labor activity. Rituals, in turn, acted as elements of the manifestation of traditions and customs associated with the social practice of consolidating moral norms, categories of evil and good, justice and injustice, the concept of duty and honor.

Transformations that took place ancient society modified outdated traditions, introducing new, progressive things into the practice of education. In these conditions of transformation, the promotion of an individual individual to the center of the problems of folk pedagogy, the search for methods and forms of development of such moral and socially significant qualities as kindness, responsiveness, sincerity, responsibility, philanthropy, etc. begin to acquire special significance. The starting point of pedagogical thought was the awareness contradictions between the new needs of the time and the condition of people who came out of primitive society. Under these conditions, progressive thinkers and teachers took upon themselves the task of making this process manageable in accordance with the new ideological and moral guidelines of the ongoing cultural policy.

The influence of humanistic traditions was undoubted folk life, rituals. Contrasting wisdom, spirituality, and value positions expressed in folklore, in the entire way of folk life and rituals, enlighteners promoted the idea of ​​mandatory personal freedom, equality of all people, their initiative and initiative, creative self-realization in practical activities, regardless of their origin. Thus, Ivan Fedorov and Pyotr Mstislavets wrote: “Everyone is equally given the sun, the moon, the stars, the earth. The sun shines equally on everyone, and so does the rain. And all kinds of benefits go to everyone... and the fruits of the earth." According to I. Peresvetov’s position on defining the foundations of patriotic education, only a free person is capable of becoming a defender of his Fatherland: “An enslaved person is not afraid of shame, but does not earn honor for himself.” The chosen methods of education and training were aimed at satisfying the needs of the pagan elite and the religious and cultic needs of the emerging Christian communities. In the chronicle we find evidence that Vladimir created a school for children - “deliberate children” - of the court nobility, boyars, warriors, and city aristocracy. It was this nobility that needed “book teaching” to implement the domestic and foreign policies of the developing feudal state. The palace school of “book learning” was a state institution of the ruling class of feudal lords. Under these conditions, folk pedagogy, expressed in poetic formulas and everyday rituals, acted as a means of expressing important truths that regulated communication with others and the humanization of interpersonal relationships.

The implementation of cultural policy in the ancient Russian state required a rethinking of the role of education in strengthening state power. The moral transformations carried out through the prism of upbringing and education were based on the experience of previous generations, observance of established traditions, the example of elders in the development of personality, the importance of active work and hard work in its formation, the determination of means and methods of educating the moral behavior of the younger generation. Thus, in the “Teachings” of Vladimir Monomakh, a significant place is devoted to teaching young people to observe universal human norms, which he considers to be guidelines for personal and social behavior the younger generation in society: obedience to elders, respect for peers and juniors, loyalty to one's word, providing protection to the weak, the ability to suppress anger and do good, showing sympathy for the grief of others, denying laziness. Compliance by the younger generation with the listed moral rules is a criterion for achieving true education.

In the “Instructions on Children” by Prince Konstantin of Vladimir, an attempt was also made to highlight the range of moral qualities that should form the basis of raising children: to be capable of good deeds, to refrain from anger, rage, unjustified desires, not to listen to the slander of flatterers who think only about their well-being . The means of shaping the morality of the younger generation, in his opinion, is experience; a factor in the successful development of moral qualities is following customs and traditions.

One of the priority directions of modern cultural policy is also the preservation of cultural continuity, the protection of cultural heritage sites of the peoples of Russia, and the revival of the traditional culture of the Russian province. The ongoing structural and substantive changes in the sphere of culture lead to a change in the entire model and management style of the Concept of art education in the Russian Federation, the Concept of ethnocultural education, developed by a team of authors under the leadership of T.I. Baklanova. The project is universal in nature and can be implemented at the level of regional and municipal authorities for culture and education, family affairs, youth, various types educational and cultural and leisure institutions - preschool institutions, educational complexes (UEC), secondary schools, gymnasiums, lyceums, colleges, national schools, innovative educational institutions, educational institutions with an ethnocultural (national) component, in the system of specialized education, in cultural and educational centers (CEC), libraries, club institutions, folk culture and leisure centers, amateur associations, interest clubs. Various associations, unions, and associations can participate in the implementation of the project, which together carry out work in the appropriate direction with certain categories and groups of children and adolescents. The goal of the project is to develop a holistic system of ethnocultural education at the regional level. To achieve this goal, a set of main tasks has been identified within the framework of the project:

– development of standards and creation of mechanisms for financial, material, technical and other resource support for the system of ethnocultural education;

– expanding the composition of subjects of ethnocultural education, coordinating their efforts, strengthening the interaction of social partners of educational and cultural and leisure institutions;

– creation of a multi-level system of professional training and retraining of teaching staff in the field of ethnocultural education, including the development of its content and information and methodological support;

– attraction of resources of ethnocultural education for the purpose of socio-cultural adaptation of children and adolescents for the prevention and correction of antisocial behavior;

– providing assistance to families in the ethnocultural education of children and adolescents, development of ethnocultural and psychological-pedagogical education of parents.

The subjects of ethnocultural education are: children, adolescents, their parents, administration, teachers, methodologists, full-time and part-time employees of educational and cultural and leisure institutions.

When developing and implementing a socio-cultural project, we proceeded from the fact that the process of educating students based on the traditions of folk culture is subject to general pedagogical laws and is based on compliance with the following principles: the principle of a humanistic orientation; an integrated approach to the organization of ethnocultural education; continuity, systematicity and consistency; taking into account the age and individual characteristics of children; effectiveness of social interaction; motivation of children and adolescents. The project includes four programs.