Unity and interconnection of ethnic and interethnic socialization. Mono-ethnic and multi-ethnic environment of human life
Volgograd State Pedagogical University
Ethnocultural Conditions as Mesofactors of Socialization
Performed
student of group SP-14
Faculty of the UPC
Garbuzova Ya.B.
Work manager
Yarikova S.G.
Volgograd 2007
Introduction
Factors of socialization
About ethnos, or nation
About the mentality of the ethnic group
Mentality or spontaneous socialization
Mentality and upbringing
Ethnic features and their role in socialization
Literature
Introduction
Russia at the end of the 20th century, having changed its landmarks, sets a new social context for human life and activity. There is a change in established traditions, mental characteristics of lifestyle, style of communication and interaction of people. New social norms and attitudes emerge and make themselves felt. The requirements for the emerging and developing personality become different. Social institutions and the values transmitted through them and socially approved stereotypes of individual and mass consciousness are undergoing significant changes. Personal standards and ideals are changing.
Pedagogy, like other human science disciplines, responds to the current social situation by revising seemingly unshakable categories, which include socialization and education. The basis for such a revision is modern knowledge about the essence of socialization and education, their relationship and procedural characteristics, phenomenological neoplasms (adaptability and non-adaptation, conformity, personal experience, subjectivity and spirituality of the individual, self-realization, personal growth, etc.). Today, the teacher has the opportunity to get closer get acquainted with the most prominent personalities (3. Freud, P. Sorokin, E. Bern, K. Rogers, W. Frankl, M. Buber, M. Mead, etc.), who wrote the main pages in the theory of socialization and personality development. Access to their works was practically closed for many years. The expanded semantic space is the starting point for considering the factors, mechanisms and conditions of socialization and education of the individual, the scientific understanding of which will allow the teacher to introduce his pupil into a complex and controversial world with the greatest acquisitions in physical and mental health, intellectual and emotional development, as well as with expanded opportunities for self-development, self-realization and self-affirmation.
Factors of socialization
Socialization takes place in the interaction of children, adolescents, young men with a huge number of various conditions that more or less actively influence their development. These conditions acting on a person are usually called factors. In fact, not all of them have even been identified, and far from all of the known ones have been studied. About those factors that were studied, knowledge is very uneven: quite a lot is known about some, little about others, and very little about others. More or less studied conditions or factors of socialization can conditionally be combined into four groups.
The first - megafactors (mega - very large, universal) - space, planet, world, which to some extent through other groups of factors influence the socialization of all inhabitants of the Earth.
The second - macro factors (macro - large) - the country, ethnic group, society, state, which affect the socialization of all living in certain countries (this influence is mediated by two other groups of factors).
The third - mesofactors (meso - medium, intermediate) - the conditions for the socialization of large groups of people, distinguished: by the area and type of settlement in which they live (region, village, city, town); by belonging to the audience of certain mass communication networks (radio, television, etc.); by belonging to certain subcultures.
Mesofactors influence socialization both directly and indirectly through the fourth group - microfactors. These include factors that directly affect specific people who interact with them - family and home, neighborhood, peer groups, educational organizations, various public, state, religious, private and counter-social organizations, microsociety.
About ethnos, or nation
Ethnos (or nation) - a historically established, stable set of people with a common mentality, national identity and character, stable cultural characteristics, as well as an awareness of their unity and difference from other similar entities (the concepts of "ethnos" and "nation" are not identical, but we will use them as synonyms).
Features of the psyche and behavior associated with the ethnicity of people are made up of two components: biological and socio-cultural.
The biological component in the psychology of individuals and entire nations was formed under the influence of a number of circumstances. For thousands of years, all nations were formed on their ethnic territory. (The presence of such a territory is a prerequisite for the formation of an ethnos, but an optional condition for its preservation - now many peoples live in dispersion.) For centuries, people have adapted to a certain climate, landscape, created a specific type of management for each natural zone, their own rhythm of life.
Recognition of the biological component of ethnicity, not accompanied by statements about the superiority of one race over another, one people over others (which is racism, chauvinism, fascism), only states the deep foundations of ethnic differences, but does not assert the prevalence of these differences in the psyche and behavior of a particular modern person . In actual life, the socio-cultural component of the psyche and behavior of people plays a much greater role.
In today's modernized countries, a person's national affiliation is to a large extent, and often mainly, determined, on the one hand, by the language that he considers his native, in other words, by the culture behind this language. On the other hand, it is realized by the person himself due to the fact that his family considers himself to be a member of a certain nation and, accordingly, his inner circle considers him to belong to it.
Accordingly, for example, a Russian is one who identifies himself with Russian history and culture, and thus with a country in which all forms of social life are ultimately oriented precisely to this culture and to the history and system of values common to this nation.
That is, an ethnos, a nation, is a historical, social and cultural phenomenon.
The role of the ethnic group as a factor in the socialization of a person throughout his life path, on the one hand, cannot be ignored, and on the other hand, it should not be absolutized either. Socialization in a particular ethnic group has features that can be combined into two groups - vital (literally - life, in this case, biological and physical) and mental (fundamental spiritual properties).
Vital features of socialization
Under the vital features of socialization, in this case, we mean the ways of feeding children, the features of their physical development etc. The most obvious differences are observed between cultures that have developed on different continents, although there are actually interethnic, but less clearly expressed differences.
For example, in Uganda, where the mother constantly carries the baby on herself and breastfeeds him on demand (this is typical for many African and a number of Asian cultures and unusual, for example, for European ones), the incredibly rapid development of the child in the first months of life is striking. A three-month-old baby can already sit for several minutes without support, a six-month-old gets up with support, a nine-month-old begins to walk and soon babble. However, around the age of eighteen months (after being taken from the breast and from the mother), the child begins to lose its lead in development, and then lags behind European standards, which, apparently, is associated with the peculiarities of food.
The close relationship between physical development and food is seen in the example of Japan. When, as a result of rapid economic development and a certain Americanization of the way of life, the Japanese significantly changed their diet, their somatic development changed significantly: the older generations are significantly inferior to the younger ones in terms of height and weight. At the same time, the preservation of a large proportion of seafood in the diet of the Japanese can be considered one of the reasons that they have the longest life expectancy. This can be assumed from a similar situation with the consumption of seafood by Norwegians, who also hold one of the first places in the world in terms of life expectancy.
In a situation where in developed countries the need for human physical effort has sharply decreased due to scientific and technological progress, sport plays an important role in the physical development of people. In those countries where it has become an integral part of the way of life, there is a better physical development of people. Naturally, both conditions work in these countries - both better nutrition and sports activities, as well as a third circumstance - improved medical care.
The insufficiency of these conditions in Russia has led to high infant mortality and morbidity, poor physical development of large groups of children, adolescents, young men, and a reduction in life expectancy. So, according to various sources, by the mid-90s. 20th century only 8.5% of all schoolchildren from I to XI grades were harmoniously developed - with the right physique, with the correspondence of height and weight. 40-45% of schoolchildren had deviations at the level of functional disorders, which, under adverse conditions, can lead to serious illnesses. 25-35% had chronic diseases. Finally, only 12-15% of young men could be recognized as absolutely fit for military service.
About the mentality of the ethnic group
The influence of ethnocultural conditions on the socialization of a person is most significantly determined by what is usually called mentality (a concept introduced at the beginning of the 20th century by the French scientist L. Levy-Bruhl).
Mentality is a deep spiritual warehouse, a set of collective ideas at an unconscious level, inherent in an ethnic group as a large group of people, formed in certain climatic, historical and cultural conditions.
The mentality of an ethnos determines the ways peculiar to its representatives to see and perceive the world around them both at the cognitive, affective, and pragmatic levels. In this regard, the mentality is also manifested in the ways characteristic of the representatives of the ethnic group to act in the world around them.
Thus, studies have shown that the peoples of the North, formed and living in specific natural and climatic conditions, figuratively called “white silence” by Jack London, have a specific tradition of sound perception, a kind of ethnic sound ideal, which affects the characteristics of emotional manifestations among representatives of northern ethnic groups and at the behavioral level.
Another example. Finns began to eat mushrooms only in the second half of the 19th century. The researchers explain this as follows. For many centuries, the Finns, living in harsh climatic conditions, believed that a person obtains everything necessary for life by hard work in the fight against nature. Mushrooms - a creation of nature - could be collected easily and simply, and if so, the Finnish mentality did not consider them as something suitable for human life.
And one more evidence of the manifestation of mentality in the cultural attitudes characteristic of representatives of various nations. A study conducted in five European countries in the late 1980s. XX century., Revealed a very curious situation. Among the British, there was the largest number of people indifferent to art and most of all adherents of the "rigorous sciences" - physics and chemistry. Close to the British in this aspect were the Germans. But among the French, Italians, Spaniards (the peoples of the Romanesque group) people who highly appreciate art, there are much more of those for whom physics and chemistry are priorities. Summarizing various data, we can conclude that the mentality of an ethnos, manifesting itself in the stable features of its culture, determines mainly the deep foundations of perception and attitude of its representatives to life.
1. Ethnic socialization - the process of development and self-development of the individual in the course of assimilation of ethnic social roles
2. Ethnic "I-concept" as a process of self-identification of the nation
3. Types and types of ethnic identity. Factors and mechanisms of the formation of the student's ethnic identity.
1. Ethnic socialization - the process of development and self-development of the individual in the course of assimilation of ethno-social roles. A person lives in a constantly changing social environment, experiences its various influences, is included in new activities and relationships. At the same time, he is forced to fulfill different social roles: schoolchild, student, etc. As a result, during his life a person learns new social experience and simultaneously reproduces social relations, while influencing his environment in a certain way. The interaction of a person with society is denoted by the concept of "socialization". Socialization is a continuous, lifelong process of a person entering the social environment and adapting to cultural, psychological and sociological factors.
In the process of socialization, it is possible to continue society and transfer its culture from generation to generation, as well as the social formation and development of the individual, since through the development of social roles, the individual has the opportunity to manifest and reveal himself. That's why socialization can also be viewed as a process of self-development and self-realization of the individual in the society to which he belongs.
According to I.S. Kohn, one of the well-known Russian ethnologists, socialization is the influence of the environment as a whole, which involve the individual in participation in public life, teach him an understanding of culture, behavior in groups, self-assertion and the fulfillment of various social roles. The purpose of socialization is the formation of such a member of society that would correspond to the ideal image of a person in a given culture.
Psychologist Krysko V.G. notes the following feature of socialization “this is a two-way process of assimilation by an individual of the social experience of the society to which he belongs, on the one hand, and active reproduction and building up of systems of social ties and relations in which he develops, on the other. A person not only perceives social experience and masters it, but also actively transforms it into his own values, attitudes, positions, orientations, into his own vision of social relations. At the same time, the personality is subjectively included in a variety of social connections, in the performance of various role functions, thereby transforming the social world surrounding it and itself. That is, it is a process of development and self-development of the individual in the course of assimilation of social roles.
Socialization proceeds in the interaction of the individual with a huge number of various conditions that more or less actively influence his development, which are usually called factors. In fact, not all of them have even been identified, and far from all of the known ones have been studied. More or less studied conditions or factors of socialization are conditionally combined into four groups (A.V. Mudrik).
First - megafactors(mega - very large, universal) - space, planet, world, which to some extent through other groups of factors influence the socialization of all inhabitants of the Earth.
Second - macro factors(macro - large) - a country, ethnic group, society, state that affect the socialization of all living in certain countries (this influence is mediated by two other groups of factors).
Third - mesofactors(meso - medium, intermediate) - the conditions for the socialization of large groups of people, distinguished: by the area and type of settlement in which they live (region, village, city, township); by belonging to the audience of certain mass communication networks (radio, television, etc.); by belonging to certain subcultures.
Mesofactors affect socialization both directly and indirectly through the fourth group - microfactors. These include factors that directly affect specific people who interact with them - family and home, neighborhood, peer groups, educational organizations: school, universities, etc., various public, state, religious, private and counter-social organizations , microsociety.
A.V. Mudrik (1991) notes that in various countries ethnos can be considered as a factor of socialization at different levels. In states where the vast majority of residents belong to one ethnic group, it is a macro factor. In the case when any ethnic group is a compactly living or intensively communicating national minority in a particular settlement, it is a microfactor. The role of the ethnos as a macro factor in the socialization of a person throughout his life path, on the one hand, cannot be ignored, and on the other hand, it should not be absolutized.
specific type socialization of the individual is ethnic socialization, the essence of which lies in the active development of the ethnic culture by the individual, the assimilation of the norms, values and patterns of behavior of the ethnic group, belonging to which is recognized by the individual. Although it should be noted here that there is no unambiguous definition of the essence of ethnic socialization in science yet.
However, one can agree that ethnic socialization, as well as the process of socialization in general, this is a two-way process of interaction between an individual and an ethnic community, as a result of which a person becomes a representative of a certain ethnic group through the internalization of those cultural and social values and relations that form the basis of the social being of an ethnic group. Ethnic socialization acts as one of the mechanisms for the reproduction of ethnic culture by subsequent generations. Kazakh scientist teacher Munalbayeva U.D. understands by the ethnic socialization of the individual "the process of formation in the individual of his universal ethno-social essence (national self-consciousness) by introducing him to the ethno-social experience developed by previous generations within the framework of the specifics of the national culture functioning in a multi-ethnic environment" .
As you know, a person is a collective being, so the feeling of belonging to a certain social group, with which she identifies herself, is of exceptional importance for a person. But the ethnos is not the only group, in the realization of belonging to which a person seeks support in life. Among such groups are parties, religious organizations, professional associations, informal youth associations, etc. and so on. Many people completely immerse themselves in one of these groups, but with their help the desire for psychological stability cannot always be realized. The support turns out to be not very stable, since the composition of the groups is constantly updated, the periods of their existence are limited in time, the person himself can be expelled from the group for some misconduct. All these shortcomings are deprived of the ethnic community (ethnos). This is an intergenerational group, it is stable over time, it is characterized by the stability of its composition, and each person has a fairly stable ethnic status, in any case, it is impossible to “exclude” him from the ethnic group. It is thanks to these qualities that an ethnos is a reliable support group for a person.
The feeling of unity with one's people, which have a different history, culture, language and mentality, gives a person a positive attitude, a sense of stability and fullness of life. It is the ethnos that is able to successfully perform the functions that are important for each person: 1) to orient in the surrounding world, supplying relatively ordered information; 2) set common life values; 3) to protect, being responsible not only for social, but even for physical well-being.
Russian ethnologist M.N. Guboglo, speaking about the problems of modern youth, noted: “In order to feel confident in the present and build the future, it is necessary to rely on the cultural foundation built in the past. We need a high culture of continuity of generations, filled with a deep tradition of the formation and functioning of one's own identity. ”It is in the course of ethnic socialization that the reproduction of the cultural layer of an ethnos takes place and a sense of belonging to an ethnic group is formed.
Scientists recognize that ethnic socialization in a particular ethnic group has features that can be combined into two groups - vital and mental (fundamental spiritual properties).
Under the vital (literally - vital, in this case, biological and physical) features of the ethnic group are understood as ways of the physical development of children (feeding the child, the nature of nutrition, sports activities, protecting the health of children, etc.).
The socialization of the younger generation is also greatly influenced by the spiritual make-up of the ethnic group, which is designated by a number of scientists as the mentality and which is formed in the specific socio-cultural conditions of the life of a particular people. In the scientific community, the understanding of ethnic socialization has become stronger as the impact of the mentality of an ethnic group on a person, familiarizing him with the history, culture, native language, traditions of his people, in the process of which he is aware of his national identity.
Mentality is a deep spiritual warehouse, a set of collective ideas at an unconscious level, inherent in an ethnic group as a large group of people, formed in certain climatic, historical and cultural conditions. The mentality of an ethnos determines the ways of seeing and perceiving the world around it, both at the cognitive level and at the affective, pragmatic levels, characteristic of its representatives. The mentality of an ethnic group largely determines: the attitude of its representatives to work and specific traditions associated with labor activity; ideas about the conveniences of life and home comfort; ideals of the beautiful and the ugly; canons of family happiness and relationships of family members; norms of gender-role behavior, in particular the concept of decency in the manifestation of feelings and emotions; understanding of kindness, politeness, tact, restraint, etc. In this regard, the mentality is also manifested in the ways of acting in the surrounding world, characteristic of the representatives of the ethnic group. In general, the ethnic mentality characterizes the originality of the culture of a particular ethnic group.
Attitudes towards one's ethnic group and towards other ethnic groups begin to form in childhood and adolescence. The main factor of ethnic socialization is the family. Namely, being in a family, being included in family ties, intra-family relations, a person feels his closeness with representatives of a certain nationality, ethnic group, religious denomination, etc. The process of socialization of the individual in the family is aimed at forming a young person's ethnic identity, as well as a system of values, moral and legal norms, worldview orientations, relevant qualities and socio-psychological attitudes that take into account the characteristics of the ethnic community.
One of the main features of the development of mankind in the second half of the twentieth century was an ethnic revival. Almost universal interest in their roots among individuals and entire nations is also manifested in the 21st century, but in different forms: from attempts to revive ancient customs and rituals, folklorization of professional culture, searches for a mysterious folk soul to the desire to create or restore their national statehood.
The formation of civil society in Kazakhstan is also interconnected with the increased ethnicity. We have already noted above that in the process of ethnic socialization, an individual perceives the culture, values, behavioral stereotypes of the ethno-cultural environment in which he is included from birth. On how “debugged” the details of the mechanism of ethnic socialization, how effectively they cope with the transfer of ethnicity to the younger generation and meet the challenges of the time, depends, firstly, the preservation and further development of the ethnos, and secondly, the emotional well-being of each of its representatives individually.
Ethnic socialization is a multi-level social phenomenon that includes the socialization of ethnic groups, that is, the intergenerational socialization of ethnic groups, as well as the individual socialization of a person under the influence of an ethno-cultural factor.
The influence of ethnocultural factors on the process of social development and the formation of the younger generation is obvious and objective. It is the youth that should become the bearer of ethnic culture and ensure the further reproduction of the group community. And ethnic culture is part of the universal culture. Therefore, an ethnic personality is a person who is the source of all forms of culture, including the creator of universal culture.
The role of ethnic socialization in the formation of the individual and the development of society is manifested through the implementation of its functions: regulatory, informational, psychological, instrumental, motivational.
Socialization of the individual in modern conditions differs in many ways from a similar process in pre-industrial society. However, as the researcher I.S. Kon, “the lessons of the past, if properly comprehended, help to better understand the present.” Many traditional factors of ethnicization can be successfully used at the present stage. So, folk holiday"Nauryz", which had local features, almost forgotten over the years Soviet power, in our time, not only revived, but also turned into a bright public holiday, becoming a kind of ethno-consolidating symbol of Kazakhstan.
Sociocultural changes in modern society determined the features and basic principles of ethnic socialization: the principle of dialogue of cultures and the principle of multiculturalism.
The most favorable basis for the ethnic socialization of youth in a multi-ethnic society is the interaction of cultures, their dialogue. The whole history of mankind is a dialogue. Dialogue permeates our whole life. In its reality, it is a means of implementing communication links, a condition for mutual understanding of people. Dialogue presupposes active interaction of equal subjects. The interaction of cultures and civilizations also implies some common cultural values. The concept of dialogue is especially relevant for modern culture. The dialogue of cultures can act as a reconciling factor that prevents the emergence of wars and conflicts. It can relieve tension, create an atmosphere of trust and mutual respect. The process of interaction itself is a dialogue, and the forms of interaction represent various types of dialogical relations.
The dialogue of cultures is the penetration into the value system of a particular culture, respect for them, overcoming stereotypes, synthesis of original and other national, leading to mutual enrichment and entry into the global cultural context. In the dialogue of cultures, it is important to see the universal values of interacting cultures. The dialogue of cultures is a condition for the self-preservation of mankind.
Multiculturalism is a term closely associated with ideology, and therefore is explained differently by both theorists and practitioners. Among the many approaches to the concept of "multiculturalism", our mentality is most consistent with the definition of the Russian scientist N.S. Kirabaev, who characterizes multiculturalism as "the theory, practice and policy of non-conflict coexistence in one living space of many heterogeneous cultural groups. It asserts respect for difference, but does not abandon the search for universality.” That is, the interaction of cultures occurs through coordination, and not through subordination.
Multiculturalism is a special form of integrative ideology, through which multi-ethnic, multicultural national societies, which is Kazakhstan, implement strategies social harmony and stability on the principles of equal coexistence of different ethnic cultures.
At the personal level, multiculturalism is a relatively stable internal position of the individual, based on the recognition of the idea of the need for mutual consent and equal coexistence of different ethnic cultures. In this case, multiculturalism at the level of the individual will be opposed by nationalism.
Ethnic socialization is a continuous process. The stages of ethnic socialization are not directly related to age and psychological development personality and therefore distinguish between primary and secondary ethnic socialization. The main indicator of the primary stage of ethnic socialization is the formation of ethnic identity, which has age dynamics, the indicator of the secondary stage is the ethnocultural competence of the individual, based on a positive ethnic identity.
Ethnocultural competence allows an individual to find adequate models of behavior that help maintain an atmosphere of harmony and mutual trust, high performance in joint activities and, consequently, the elimination of intolerant attitudes towards people who differ in skin color, language, values, and culture.
Ethnocultural competence means a person's readiness for interethnic understanding and interaction, which is based on the knowledge about a particular ethnic culture acquired in everyday life and in training sessions. The formation of ethnocultural competence is facilitated by the integration of knowledge from different sources, as well as the development of the ability to solve problems of interethnic interaction, in connection with which it is necessary that a young person knows and understands not only his native, but also other cultures. Recognition of the values of one's culture in unity with their correlation with the values of another is the starting point for entering the culture of another people, developing the ability for interethnic understanding and dialogue. A high level of ethno-cultural competence is achieved by passing the following steps, corresponding to the stages age development:
1) elementary literacy in the field of their own ethnic culture, as well as the ethnic cultures of the peoples living in this country (preschool and junior school age 5-10 years);
2) functional literacy in the field of their own and ethnic cultures of the peoples of Kazakhstan and elementary literacy in the field of ethnic cultures of neighboring countries (adolescent age 11-15 years);
3) education in the field of ethnic cultures of Kazakhstan and the manifestation of elementary literacy in the field of ethnic cultures of the world (youth age 15 - 18 years).
It should be noted that the formation of ethnocultural competence continues throughout a person's life. Changes in social realities (change of residence, country, creation of an interethnic married couple, increase in interethnic contacts, etc.) and life situations the person himself can lead to a new ethno-cultural environment, which, undoubtedly, will require clarification, adjustment and replenishment of his awareness in the field different cultures. The formation of ethnocultural competence can and should be carried out in the educational space, which today represents a form of existence and transmission of experience and a condition for training and education, by introducing an ethnocultural component into the content
As a result of successful ethnic socialization, it is necessary to consider the ethnic tolerance of the individual. Tolerance is a characteristic feature of a person with a high level of ethnocultural competence. According to N.M. Lebedeva, ethnic tolerance is defined as the acceptance of ethnocultural differences and the exclusion of the development of ethnophobia and interethnic confrontations, it is influenced by such socio-psychological factors as: 1) the degree of ethnocultural competence; 2) psychological readiness for intercultural dialogue; 3) experience and skills of intercultural understanding and interaction.
A tolerant person is a person who is able to accept the diversity of the world. Among the components of the principles of tolerance, it is necessary to name: a democratic system of values, views, stereotypes based on the recognition of the principle of tolerance in interethnic relations; the ability to accept people with a different culture, consciousness, traditions; psychological readiness to interact with representatives of other nationalities on the basis of tolerance and consent.
A young person who has acquired knowledge of intercultural differences and mastered the skills of interethnic interaction will be more capable of preventing external conflicts in case of inadequate response to various situations of interethnic interaction, interact effectively within a specific situation of ethnocultural communication, mitigate the consequences of an internal conflict of the stressful impact of a new culture or culture shock; to positive identification, which is the result of a conscious look at a foreign ethnic culture, which, in turn, is the result of its comparison with the culture of one's own people.
The ethno-cultural competence of the individual is called upon to perform, mainly, preventive (proactive) function. The essence of which is the prevention of possible intercultural conflicts, as well as reducing the degree of effort required to mitigate negative consequences and overcoming the existing ones. All this contributes to the strengthening and cultivation of an atmosphere of interethnic harmony and tolerance among the youth, the successful socio-cultural adaptation of young people and prevents the creation and activities of nationalist extremist youth groups.
For the effective formation of ethnocultural competence, a student needs to accumulate experience in intercultural communication, knowledge acquired in the process of direct experiences, impressions, observations, practical action, which is different from the knowledge achieved through abstract thinking. IN pedagogical process University intercultural communication is possible by organizing excursions, trips, special meetings with representatives of other cultures in extracurricular activities. The participation of students in various international educational programs, for example, in the academic mobility program, as well as in volunteer programs, expands their experience and skills in intercultural understanding and interaction.
The experience of interethnic, interethnic communication is one of the essential elements success in solving problems of interaction between cultures. In connection with intercultural competence, the ethnocultural competence of a person is an emerging quality. Its content is: a person's elementary awareness of his ethnicity; emotional and value attitude to ethnic culture; the ability to apply knowledge about their ethnic culture, the ability to see the similarities and differences between communicating cultures in their activities; ethnocultural tolerance; empathy.
2. Ethnic "I-concept" as a process of self-identification of the nation. In the process of socialization, an individual assigns ethnic characteristics inherent in this ethnic group, including ethnic self-consciousness. However, to denote a person's awareness of their own ethnicity in psychological science several concepts come into play: national identity(A.F. Dashdamirov, V.S. Mukhina, O.S. Novikova, O.N. Yudenko, S.S. Otamuratov); ethnic identity (Yu.V. Harutyunyan, V.Yu. Khotinets, A.A. Nalchadzhyan, Y.V. Bromley, V.P. Levkovich); ethnic identity (E.Ts.Danzanova, N.M.Lebedeva, G.U.Soldatova, T.G.Stefanenko).
Some psychologists consider the national self-consciousness of the individual in terms of "I-concept" and "I-images" (A.A. Nalchadzhyan). The ethnic "I-concept" of an individual is a whole system of ideas about oneself, closely connected with the image of one's ethnic group. The formation of the ethnic "I-concept" is manifested in the fact that an adult can give a more or less detailed description of his ethnic community, its origin, language and culture, and even some of its psychological features ("national character"), indicate his place in this community and his attitude towards her.
Ethnic self-consciousness includes ethnic "I-images" - a system of ideas about one's ethnic group (about common physical and mental traits, general cultural characteristics, etc.) and ethnic self-identification - awareness of oneself as a representative of a certain ethnic group, a sense of community and empathy, kinship and common destiny with its members, the formation of the "image of us" and ethnic interests. By “image we” are understood as autostereotypes, i.e. ideas about the characteristic features of the group, and other ideas about their people, their culture, territory, etc.
The composition of an individual ethnic "Image" includes the idea that he (a given individual, his bearer) is one of the representatives of this ethnic group among many thousands and millions; ideas about some physical and mental traits that are common to him and to many other representatives of this ethnic group (for example, certain physical, anthropological features: the color and shape of the eyes, the shape of the nose, silhouette, height, expression of the eyes, skin color, etc. .); ideas about some cultural communities (national language, history, origin, certain habits and values, national symbols, etc.); a sense of community and positive mental identification with this community, in which there is a particularly strong empathy for its members, a sense of kinship and a common destiny with them.
The individual ethnic "I-concept" of the personality constitutes a more or less integral system and, at the same time, is distributed in various substructures of the general "I-concept" of the personality. Elements of the ethnic "I-concept" of the personality are in all parts of the "I-concept" - in the "ideal I", "real I", in various "social I", and these elements - cognitive, figurative and evaluative - are somehow interconnected .
The structure of the individual ethnic "I-concept" also includes ethnic status, ethnic roles (as a kind of social roles), ethnic role expectations (expectations).
Self-identification of individual members of an ethnos is that the individual is aware of himself as a member, a representative of a particular ethnos.
Considering the evolution of ethnic self-consciousness from the state "I am an individual", through the state "I am a person" to the state "I am an individual", O.V. Nelga notes that "If a person is the highest value for humanity, then ethnicity is the most important individual value."
Ethnic self-identification is a mental process, the result of which is expressed in the form of outwardly simple statements such as “I am Kazakh”, “I am Russian”, “I am Uighur”, etc. » is formed, structured and stated at the level of consciousness. There is a "feeling" or a constant "intuition" of belonging to a given ethnic group.
Psychologists identify the following conditions for an individual to belong to a particular ethnic group (ethnos):
- he was born from his representatives;
- has been socialized in this ethnic environment for several years and, therefore, to a certain extent knows its culture and carries its lifestyle in itself;
-he must, by his actions, again and again prove, confirm his belonging to this ethnic group. To be able to do this, he must become the bearer of his language and culture.
In this sense, ethnic identity is not only a quality initially given to an individual, but also a quality acquired, used, revealed, and sometimes deliberately hidden, only then ethnic identity will be a clearly perceived quality of a person. And only the constant dynamics of the ethnic "I-concept" of the individual, its periodic presentation, expression, can preserve its intense ties with other members of the group.
Ethnic status most often remains unchanged throughout a person's life. However, as the Russian ethnopsychologist T.G. Stefanenko notes, this is still not a static, but a dynamic formation. First, the process of its formation does not end in adolescence. External circumstances can push a person of any age to rethink the role of ethnicity in his life, lead to the transformation of ethnic identity. After the accumulation of facts, the “loose” ethnic consciousness often becomes more stable and can even change. In addition, the transformation of ethnic identity is influenced not only by countless circumstances of individual human life, but also by factors caused by changes in the life of society. For example, the political persecution of representatives of the Jewish people in Soviet society led to the fact that representatives of this ethnic group were forced to outwardly identify themselves with Russians.
Secondly , even in children, the sequence of stages in the development of ethnic identity and their temporal boundaries are not universal for all peoples and social situations; depending on the social context, they can accelerate or slow down.
The modern realities of the life of countries, the experience of human development shows that a person can successfully and fully correlate himself with the universal culture through his national culture. Therefore, psychologists believe that at present, along with the solution of topical issues of the formation of a multi-ethnic personality, there is the problem of the formation of ethno-cultural consciousness and self-awareness. Only with successful qualitative development can one get the final result - a harmonious civilized personality of the 21st century - a worthy representative of his people. Such a process should be based on ethnic identity. The origins of this phenomenon is the knowledge of the native language and national culture.
As you know, any national culture contains authentic, original and unique, which is typical only for this people. In the rich multi-faceted cultural and spiritual heritage of multinational Kazakhstan, the formation of a multi-ethnic personality is a unique phenomenon of educating modern citizens on the basis of preserving ethnic identity and ethno-cultural identity.
Experimental work programDurnovskaya basic general education Cossack school
Novoanninsky district of the Volgograd region
2007-2009
Subject: Ethnocultural education as a means of socialization of the individual
(in the conditions of the main general education Cossack school)
Relevance of the topic
Education is a factor that ensures progressive development in all spheres of human life. Changes in the social system affect the qualitative (target, content, procedural) characteristics of education.
Contemporary education has several essential characteristics. Firstly, education- a universal cultural and historical form of the formation and development of the essential forces of a person, acquiring a human image, the ability for self-education, self-education and, thereby, self-development. Secondly, education- quite an independent form of social practice. It includes various types of professional activities in education (professional-pedagogical, scientific-methodical, socio-pedagogical, managerial), the relationship of which ensures the most effective achievement of personal and social goals of education. Third, education- a universal way of transmitting social experience, a gift from one generation to another; a general mechanism of social inheritance, binding a certain community of people, transferring and preserving the norms and values of their common life.
The organization of ethno-cultural education is of great importance in this process as a counterbalance to the unification of education, its value inversion. Ethnocultural education contributes to overcoming the gap in value ties between generations, familiarization with cultural and cultural historical heritage people. Ethnocultural education consolidates the experience of practical and spiritual activities of the community. It contributes to the formation of the most important moral principles, norms and moral attitudes, enshrined in the culture of ethnic groups and sub-ethnic groups (for example, the Cossacks). The organization of ethno-cultural education in modern educational institutions is aimed at the formation and consolidation of norms social relations, family, labor relations between generations.
Despite the complexity of the social situation, favorable conditions are emerging for the modernization of education, the formation of a new modern system of ethno-cultural education: a regulatory framework has been created for organizing the functioning of circles and optional courses of an ethno-cultural orientation in schools, textbooks and programs recommended by the Ministry of Education and Science appear Russian Federation. Obviously, the leading principles of the new educational model are: humanistic educational process; emphasis of all pedagogical activity on the personality of the child; implementation of the principle of social justice; ethnocultural orientation of the content of education.
In the Volgograd region, positive experience has been accumulated in the implementation of these educational principles. This is facilitated by the regional targeted program to support the Cossack societies, which determines the priority areas for the revival of the Cossacks; target project "Regional Cossack component in the education system of the Volgograd region as part of the interdepartmental list of activities in the public sector" Education "for 2004-2010". Currently, there is a regional program of patriotic education, a regional ethno-cultural component has been developed state standard general education. In educational institutions of the region there are circles and courses of ethno-cultural orientation, olympiads and competitions are held creative works on the history of the region.
At the same time, as President of the Russian Federation V.V. Putin noted at a meeting State Council, "the efforts of the state to preserve and develop the ethno-cultural sphere are still far from corresponding to the degree of its significance for society and the state."
Thus, the organization of ethnocultural education in the current situation is characterized by a number of contradictions. These are contradictions between:
Humanistic orientation of ethno-cultural education and new value priorities of youth based on the principles of individualism and pragmatism;
The need for a positive impact on the development of the student's personality in accordance with his age characteristics and the degree of socialization and the lack of demand in the mass pedagogical experience of traditional values;
The importance of integrating regional information with data on the all-Russian processes of sociocultural and economic development and insufficient development of its mechanisms;
The need of students for adequate ways of self-identification as representatives of the ethno-cultural community and insufficient realization of educational potential academic disciplines;
The need to develop the ability of students to make an independent life choice, socialization in the conditions of the multinational and multi-confessional identity of the Volgograd region and insufficient coordination of the functions of participants in the educational process.
These contradictions, inherent both in the Russian education system and in the educational practice of institutions of basic general education, are a serious obstacle to organizing the process of ethno-cultural education of students. In this regard, the experimental work of the Durnovskaya basic general education Cossack school will be aimed at finding options for resolving them and optimizing the process of ethnocultural education.
Experiment object : ethnocultural education of personality
Subject of the experiment : conditions for organizing the process of ethno-cultural education in the main general education Cossack school
Goals of the experiment:
1. Identification of organizational and pedagogical conditions for the implementation of the process of ethno-cultural education of students.
2. Identification of psychological and pedagogical conditions for the implementation of the process of ethno-cultural education of the individual.
3. Designing the potential results of ethno-cultural education, which can be guaranteed in the main general education school.
4. Development and testing pedagogical means focused on optimizing the process of ethno-cultural education of students.
5. Creation of conditions for advanced training of teaching staff in the areas of implementation of the goals of ethno-cultural education.
Pedagogical goal of the experiment is to create conditions for organizing the process of ethno-cultural education as a means of socialization of students through testing the ethno-cultural Cossack component.
Ethnocultural education is a combination of spiritual and objective social activity, as well as its results, which have developed and exist in society under the influence of traditional ethnocultural values.
In this regard, the following principles of ethnocultural education are of particular importance:
Humanistic orientation of education(the attitude of the teacher to the pupil as a responsible subject of their own development) is realized through the formation of an attitude towards oneself, towards the world and with society.
Conformity(education should be based on a scientific understanding of natural and social processes be consistent with the general laws of human development in accordance with his sex and age).
culturally appropriate(education should be built in accordance with the values and norms of the national culture and the characteristics inherent in the traditions of certain regions).
Secular nature of education and legality(compliance with the current legislation of the Russian Federation).
Taking into account these principles optimizes the organization of the process of ethno-cultural education in the conditions of the main general education Cossack school.
Objectives of experimental work :
1. To develop a set of indicators that provide a holistic view of the qualitative and quantitative changes in the process of ethno-cultural education of students.
Expand the proportion of courses that take into account the individual educational trajectory (elective courses, elective courses).
Ensure the implementation of the ethno-cultural educational component in relation to humanitarian and, in part, natural science courses, extracurricular activities.
To work out mechanisms for the interaction of the school with Orthodox religious institutions, with secular institutions and residents of the region in order to optimize the process of ethno-cultural education of students.
Develop educational, program and methodological documentation corresponding to structural and content-technological changes in the control and managed subsystems of an educational institution in the process of experimental activities.
Hypothesis: ethnocultural education implements a socializing function if:
based on the analysis of existing conditions and the forecast of future requirements, modeling of the results of ethnocultural education in the main general education Cossack school will be carried out;
the management system of the institution of basic general education will promptly make decisions on organizational and legal issues;
a system of scientific and methodological support of the educational process will be created;
a system will be developed to stimulate work on organizing the process of ethno-cultural education at all levels: student - teacher - leader;
the achieved level of organization of the process of ethno-cultural education will be regularly correlated with the achievements of other educational institutions in the region;
a system of pedagogical monitoring will be created to track the results of the work of the team as part of the experiment;
professional growth and creative search of teachers will be stimulated as the basis progressive development educational process;
Diagnostic tools:
Monitoring will be carried out at all stages of the pilot work, the main functions of which are the following:
Integrative - provides a comprehensive description of the processes taking place in the educational process of the school.
diagnostic - will reveal the level of readiness of teachers for experimental work.
expert - characterizes the features of the examination of software methodological material, forms, methods, technologies used in experimental work.
Initial theoretical positions
Currently, a new psychotype of a person is being formed, aimed at developing his human potential, who has mastered his native culture and traditions, who has received a quality education, who is able to live in any situation. Cultural traditions are a kind of survival mechanisms that preserve the experience of generations in solving economic problems, the experience of collecting and using the potential that allowed the ethnic group to survive in any conditions. Consequently, only taking into account these patterns will help to resolve all issues related to overcoming negative social phenomena and conflicts.
One of the natural mechanisms for the harmonization of interethnic relations in the conditions of polyethnicity and multiculturalism of settlements is the education system. Most of the peoples of the planet, according to UNESCO, are bilingual or polylingual, especially the population of large cities. Characteristic is the presence of a contradiction facing the representatives of the ethnic groups inhabiting them: on the one hand, this is the desire to preserve their language, cultural heritage and identity, and on the other hand, the desire to preserve and ensure their inclusion in the national and world socio-cultural context. The way out of this contradiction is to create a subsystem in the education system that would satisfy the most urgent ethno-cultural and ethno-educational needs of the population with the maximum possible completeness in real time. Such a subsystem are institutions with an ethno-cultural component of education.
- the ethno-cultural component should cover a wide range of academic disciplines and be one of the basic foundations of extracurricular activities. Such an approach stems not only from the provisions of modern pedagogical science, but also from the experience of developing national schools both in our country and abroad, as well as from the practical tasks facing educational institutions in connection with the influx of a foreign population. Students are in dire need of adequate ways of self-identification, and in the education and implementation of constructive interethnic interaction, and in the formation of skills of interethnic tolerance, and in the expansion of ethnocultural horizons. In this regard, the ethnocultural component in educational programs should not be limited only to the study of the culture of one's own people, but should be guided by intercultural learning, that is, familiarization with the cultures of various peoples, with representatives of which students will have to communicate. It should be especially noted that in connection with the ongoing changes in the ethno-demographic situation in the country, the national aspect of education concerns not only institutions of national education. Almost all educational institutions are multinational in composition of students. And in the future, according to scientists' forecasts, this process will continue, which will require appropriate reflection in the content of the educational process in all educational institutions, the adoption of new management decisions.
The humanistic values World, Man, Life, Beauty, Fatherland, Labor, Cognition (V.A. Karakovsky, A.V. Kiryakova) included in the content of education as an experience of an emotional-value attitude to the world are present there implicitly and need to be identified. Being identified, structured, didactically processed and accepted by the teacher as a personal system of values, they can become the basis of the system of value orientations of adolescents, who, by virtue of age features, increased interest in the search for ideals and the meaning of life, as well as the core of the system of ethno-cultural education in mass pedagogical practice;
Responsibility for the formation of value orientations of the younger generations, the disclosure of the national mentality through the development of national and world culture, creates a theoretical and methodological foundation for the use of humanistic values of education in the process of ethno-cultural education of students;
The content of ethno-cultural education is a reflection of the most important dimensions of a person's existence, his relations and activities in society, the spiritual sphere, nature, presented in the content of education. In addition to knowledge and methods of activity, it includes the experience of creative activity and the experience of an emotional and value attitude. The integrity of the picture of the world and the definition of a person's place in it is achieved by a complex of basic and additional education on the basis of the unity of the content and procedural aspects of education, its educational, upbringing and developing functions, the unity of goals and values, the complementarity of content, as well as the unity of requirements from teachers and educators. The openness of the process of ethno-cultural education ensures a harmonious combination of compulsory and additional components, based on educational subjects of a humanitarian and cultural profile, thereby providing ample opportunities for choosing content in accordance with the personal needs of students and teachers;
Technologies of the process of ethnocultural education are a set of actions, operations and procedures that provide a diagnosable and guaranteed result in constantly changing conditions. The fundamentally significant characteristics of these technologies include: the presence of a clear and diagnostically set goal, a correctly measurable result of activity; presentation of the content of activities in the form of tasks of varying degrees of complexity; the solution of each of these tasks by describing their object, a specific set of rules, techniques, the logical structure of their solution; accumulation of many models, techniques and descriptions that allow generalizing methods for finding solutions, accumulating and using existing experience; indication of the ways of interaction of participants in the educational process; motivational support for the activities of teachers and students; the active reflexive influence of the teacher on the emotional and motivational sphere of the adolescent, which ensures spiritual and moral development; determination of the boundaries of rule-compliant (algorithmic) and heuristic (creative) activities of students and teachers, permissible deviation from the rules;
-ethnic identification is defined as the awareness of one's belonging to a certain ethnic group, the individual's experience of his identity with one ethnic community and isolation from other ethnic groups (V. S. Mukhina). The main condition for the development of identity is ethnocultural education, the basis of identity is ethnic traditions - historically established patterns of thoughts, feelings, actions that are acquired by the child in the process of learning environment and socialization in the microenvironment. Ethnic self-consciousness (like any group self-consciousness), the feeling of "we" necessarily implies the correlation (and in this sense, opposition) of this "we" to some or some "they", that is, to other ethnic groups. Awareness of the peculiarities of one's ethnic group does not contain prejudice against other ethnic groups.
- the influence of ethnic self-consciousness on the socialization of the individual is great. It manifests itself in the sphere of interpersonal relationships. Being a stable basis for human existence, it is an active factor in human life: it contributes to the initiation of certain actions, the adherence to certain values, the preference for a certain culture, acts as a barrier that repels everything "foreign" (standards of behavior, ideas). Ethnic self-consciousness acts as a vector of human life behavior.
Stages of experimental work.
The first stage (motivational, 2007-08 academic year) involves the creation of an information space, resource support for the start of the experimental site, development and testing of author's programs. Identification of difficulties in the practical implementation of the main areas of experimental activity. It is planned to improve the qualifications of teaching staff on the profile of the experiment in the system of course preparation of VGIPK RO.
The second stage of the experiment (formative, 2008-09 academic years) involves the creation of a system of conditions for organizing the process of ethno-cultural education of students, monitoring to track the dynamics of the quality of education of students using traditional methods (questionnaires of students, parents, teachers, observation). Active use of the method of individual and group expert evaluation. Correction of EMC in accordance with the goals of the experiment.
The third stage of the experiment (generalizing, 2009-10 academic years) involves theoretical understanding of the results obtained, making adjustments to the concept of development of the institution of basic general education. Implementation of a scientific and methodological description of the course and results of the experiment and presentation of them as products of the activities of the teaching staff of the main general education Cossack school. Presentation of the results of experimental work to the pedagogical community.
SCIENTIFIC AND METHODOLOGICAL SUPPORT OF THE EXPERIMENT:
Akhayan T.K., Kiryakova A.V. Orientation and activities of schoolchildren. Moscow: Prometheus, 1991.
Blyumkin V.A. The world of moral values. Moscow: Knowledge, 1981.
Bondarevskaya E.V. Value foundations of personality-oriented education// Education in search of human meanings. Rostov-on-D.: RPU, 1995.
Intraschool management. Dictionary reference. Ed. A.M. Moiseeva. M., 1998.
Global problems and universal values. Moscow: Progress, 1990.
Deacon Andrei Kuraev "School theology". St. Petersburg, Svetloyar, 2000.
Karakovsky V.A. Raise a citizen. Moscow: Mosk. Rabochy, 1987.
The concept of modernization of Russian education for the period up to 2010. M.: APKiPRO, 2002.
Lazarev V.S. Systematic development of the school. Moscow: Pedagogical Society of Russia, 2002.
Medushevsky V.V. Fundamentals of spiritual and moral education and education at school. M., 2001.
Morozov E.P., Pidkasisty P.I. Preparing teachers for innovation activities// Pedagogy.1991.
Novikova T.G. Designing an experiment in educational systems. M.: PPKiPRO, 2002.
Educational process in primary, primary and high school. Recommendations for the organization of experimental work. M.: September, 2001.
Appendix to the letter of the Ministry of Education of the Russian Federation to the educational authorities of the constituent entities of the Russian Federation of October 22, 2002 No. 1452-876in / 16. (Approximate content of education in the subject "Orthodox culture").
Serikov V.V. Education and personality. Theory and practice of designing pedagogical systems. M., 1999.
Sidenko A.S. Pedagogical experiment: from idea to development. M., APKiPRO, 2001.
Surova L.V. "Orthodox School Today". A book for students and parents. Publishing house of the Vladimir diocese, 1999.
Shamova T.I. Management of the educational process in an adaptive school. M .: Center "Pedagogical search", 2001.
Shamova T.I., Tretyakov P.I. Management of educational systems. M.: VLADOS, 2001.
Experiment at school: organization and management. Ed. M.M.Potashnik. M., 1992.
Additional education program
1. Ethno-cultural education
mythology of the Slavs
customs and rituals
the concept of Orthodoxy as a military religion
folk calendar
prophetic epics and their decoding
symbolism in the Cossack military tradition
name concept
the concept of a cult number, the meaning of the word
Law of God
Orthodoxy in Russia, Orthodoxy on the Don
domostroy
Orthodox education
Orthodox marriage
Russian saints
Church holidays (thrones)
3. Military-patriotic education
history of the Russian army, Russian army, Russian fleet
wars in Russia, their analysis
cross training
drill
basics of medical training
terrain orientation,
general physical preparation
Azimuth orientation
fire training
tactical training
military legal training
field survival school (theoretical part)
basics of plastun training
work with applied types of weapons, use of improvised means in combat
military rites
Russian history
History of the Cossacks
study of song and dance culture, their decoding and application
acquaintance with the Cossack song tradition:
Dance Cossack tradition: the basics of the Cossack dance
work on balancing, the rhythm of movements, elements of the grassroots dance (squat, sliders, spinning tops), trick dance, the use of dance in a combat duel, the use of elements
dances against applied weapons.
5. Sports and health education (mastering
traditional games and amusements)
development martial art Cossacks "Cossack Spas"
classes in general physical disciplines
organization of health tourism trips
basics of tourism and mountain training
mastering traditional games and fun
6. Environmental education
the study of the life of the plant and animal world, their relationship, their benefits to humans.
practical actions: planting trees, cleaning springs, conserving rare species plants and animals.
wood carving
weaving
pottery, clay toy
knitting
Expected Result
1. The development of the personality of a young man, the disclosure of his strengths and abilities.
2. Development of lofty moral and ethical
concepts.
Formation of an integral spiritually enlightened image of a person.
Raising the general cultural level
Education of patriotism and love for one's big and small Motherland.
Working out correct understanding the younger generation has the roles and tasks of the army and navy.
Prepare youth for work national economy. To attach to the revival of folk crafts. Teach self care skills.
Raise a physically healthy person.
11. Prepare youth for a strong marriage and a strong family.
12. Teach young people to love, revive and preserve their native culture.
Plan for the implementation of experimental work on spiritual and moral education
|
Stages of the experiment |
Goals and objectives |
Actions |
Expected result
|
Logistics security |
|
1.Motivational 2007-2008 academic year |
1. Define a specific social order for the school 2. To develop and test the main directions of spiritual and moral education until 2010. 3. To motivate the teaching staff to search for the conditions for creating a system of spiritual and moral education at school. 4. Introduce elements of knowledge on spiritual and moral issues into the content of individual curricula. |
1. Diagnostics: Analysis of the possibilities and forecast of the success of the school in the spiritual and moral direction Teachers' council on the topic: "Creation complete system Spiritual and Moral Education at School: Problems and Ways to Solve Them" 2. Development of a graduate personality model based on a system of universal human spiritual and moral values. 3. Development of topics for sociological surveys and conducting on their basis sociological research to determine the social order of the school. 4. Creation of an information data bank on the topic of the experiment. 5. Organization of education and self-education of teachers on the topic of the experiment |
1. Results of diagnostics and sociological surveys to determine the further work of the school in spiritual and moral education 2. School development program 3. Value self-determination and acceptance by the teaching staff of the direction of school development 5. Graduate personality model based on the system of universal human spiritual and moral values. 6. Monitoring the success of the activities of teachers on this topic and the development of an appropriate regulatory framework |
Enter additional states:
6. Creation of a methodological library for the introduction of the spiritual and moral component into curricula |
|
1.Develop and test the content and methods of spiritual and moral education of students 2. Creation of a unified structure of the educational and upbringing process, covering all levels of educational training (primary and basic) 3. Create a system of interconnection with institutions involved in spiritual and moral education |
1. Creation of author's programs that ensure the spiritual and moral development of the child's personality 2. Creation of a package of psychological and pedagogical methods for studying the spiritual and moral sphere of the child 3. Working out the logic of the stages in the educational process, focused on the spiritual and moral development of a specific composition of children, the capabilities of teachers. 4. Isolation of the mandatory component of spiritual and moral education in each academic subject, in additional education and extracurricular activities |
1. The use of modern pedagogical technologies focused on the education of spiritual culture 2. Students have value-semantic and general cultural competence, which are based on the ability to choose target and semantic attitudes, their actions and deeds; knowledge of national, Orthodox and universal culture 3. Students have a positive social experience of interpersonal and social interaction 4. Creation of a unified network of interaction between institutions and public organizations engaged in spiritual and moral education |
1. Creation of the Art Salon and Museum Orthodox culture 2. Musical equipment, VCR, TV, video camera 3. Stands on spiritual and moral topics. |
|
3. Generalizing stage 2009-2010 academic years |
1. Prepare a final report on the experimental work on the stated topic 2. Plan the prospects for the development of the spiritual and moral direction at school |
1. Development of a scientific base for the future development of the school (scientific and practical seminars, publication of methodological literature, scientific publications) 3. Development of a new program for the further development of the school 4. Pedagogical Council "Results of the work of the school to create an integral system of spiritual and moral education and prospects for its development" 5. Conducting open district parent meetings on this topic, days open doors |
1. Creation and testing of diagnostics that reflect the effectiveness of the educational process on the child from the standpoint of spiritual culture 2. School development program for the next stage 4. Active participation of the school in public life 5. Attracting to school students whose parents are interested in the development, education and upbringing of children from the standpoint of Orthodox pedagogy. 6. Creation of an information site about the school, cooperation with educational institutions working on this topic by means Email |
|
Ecological education system for schoolchildren
|
Period |
Educational tasks |
Forms of work on the basis of the ecolaboratory |
Participation in social events |
The role of the museum and the reflection of the work in its expositions |
|
1-4 grades |
Formation of interest in environmental issues, motivations for environmental activities based on emotions, feelings of joy in communicating with nature. Initiation to socially useful activities in nature, education of skills, initial environmental skills |
The work of the circles "We draw this world." Growing and caring for flowers in the classroom. In summer, spring, participation in the preparation of animal feed in a corner of wildlife, for wintering birds. Making feeders. Excursions to the library, to the school experimental site "What grows in our garden." Creation of a green pharmacy on the basis of the site. |
Participation in holidays dedicated to the day birds, forest day, earth day, nature conservation day, spring holidays, etc. |
Conducting individual lessons in natural history. Exhibition of drawings about nature, exhibitions of circles, exhibitions of books about nature for the little ones. |
|
5-8 grades |
Accumulation of experience in environmental behavior in nature. Formation of a system of moral, aesthetic ideas, concepts, assessments of nature and its protection. Consolidation and development of environmental skills in assessing the state of the environment, restoring destroyed biocenoses, etc. |
Creation of "green patrols", "Squads of foresters". Work on school area. Participation in the creation of the ecological trail of the school reserve, participation in the operations "Starling House", "Green Pharmacy", "Anthill". Meeting with employees of the nature conservation society, who aim the children to carry out specific practical measures to help nature. |
Participation in the preparation and holding of the "Day of Birds", ecological and geographical weeks, ten days, monthly. Release of school radio newspapers. Speech with oral journals in front of the villagers, students of other schools. Together with the elders, participation in summer expeditions to study native land. |
Excursions: "All rivers flow into the sea", "Plants in human life", " rare plants of our region”, “Medicinal plants”, “Mushrooms”, “Red Book of the region”. Decoration of stands in the museum. Participation in the design and compilation of the "Red Book" of the region. Issue leaflets "green patrols", squads of young foresters. Participation in the publication of a handwritten journal. Participation in the debriefing of the expedition. |
|
Grade 9 |
Formation of the sanitary and hygienic aspect of nature protection, conviction in the need to protect one's health as a social value. Formation negative attitude To bad habits and the ability to deal with them. Formation of skills to determine sanitary and hygienic standards. |
Holding weeks of health, weeks of struggle for clean air. Participation in raids to identify the level of air and water pollution. Communication with the sanitary and epidemiological station and the city committee for nature protection. Participation in activities for the landscaping of the city, village. |
Exhibitions of devices that determine the pollution of air, water, soil. Thematic stands on the level of pollution in the area. Stands with information on the impact of emissions from technical enterprises on human health. |
|
The main directions of the experiment
|
Directions experiment
|
Tasks |
Events |
|
1.Civil-patriotic education |
1. To form the qualities of a socio-moral personality with an active civic position, skills of moral behavior 2. To develop in children a high level of worldview beliefs that allow them to navigate the complex world of social relations. 3. Involve students in the study, revival and preservation of cultural and spiritual and moral values of the native land 4. Raise respect for the cultural and historical past of Russia, for the traditions of the native land 5.Develop research skills and Creative skills children |
Routines:
Participation in local and city events Promotions "Hands warm heart" Meetings with veterans Competitions of drawings and essays: "My family tree", "The village, I'm in love with you", "War through the eyes of children", "There is such a profession - to defend the homeland" Creation of the Book of Memory
Scientific and practical conferences Quizzes, games Themed class hours, Memory lessons and Courage lessons The work of the school museum "Cossack Room" Interdisciplinary weeks
Social design, research work Young correspondents, the work of the school press center, the release of the school newspaper, the stand "Legal corner of the student" - "Me and my profession" - thematic conversations |
|
2. Education based on national cultural values and traditions of Orthodox culture. |
1. Introduce students to the spiritual values of world and national culture 2. To expand the types of creative activity in the system of additional education for the most complete satisfaction of the interests and needs, professional self-determination, creative self-realization of the child's personality. 3. To create conditions for self-realization and self-affirmation of children through the comprehension of their own creative potential and the transfer of this experience to younger generations 4. Introduce children to folk culture through the study of ethnic traditions and crafts of their native land. 1. To develop the personality of the child on the basis of the study of Orthodox culture as the basis of the national culture and spirituality of the Russian people. 2. Create a school system of educational relationships that provides the child with an opportunity for a multidimensional understanding of the world 3. Develop the ability to lead research work in the field of historical local history, the history of Orthodoxy 4. To develop in students the ability to self-assessment and self-control. |
1. Implementation of the project "Cabinet of Orthodox Culture" 2. Open days of creative associations of the school 3. Development of diagnostics of students' interest in visiting creative associations, planning of creative associations, taking into account the opinions of children 4. Creation of a gallery of Russian artists 5.Holding traditional national holidays jointly with other institutions of additional education 6.Report of the creative associations of the school during the Day of Slavic culture and writing. 7. Creation of theater studios: book theater, folklore theater, fashion theater 8. Creation of a creative environment, "co-directing" at rehearsals. 9. Speech to peers, parents, pupils of orphanages and kindergartens 10. Expeditions to collect folklore and ethnographic material, study the crafts of the area 1. Creation of LOU 2. Conducting scientific and practical conferences of students 3. Creation of a "Portfolio" of the student, the use of an ungraded system for assessing student achievements, a rating system. 4. Participation of children and teachers in Christmas and Easter readings 5. Introduction of special courses for the study of national and Orthodox culture. |
|
3. Education based on the actualization of family values |
1. Strengthen the school's relationship with the community and parents 2. Involve parents in school activities 3. To improve the pedagogical culture of parents on the issues of spiritual and moral education of children 4. Promote the development of family culture to create and strengthen national traditions |
1. Relationship with institutions involved in spiritual and moral education 2. Expand the scope of activities of the Board of Trustees 3. Creation of the club "Family Hearth" 4. Creation of the declaration "Commonwealth of teachers-parents-children" 5. Participation of parents in the work of creative associations 6. Conducting joint pilgrimages to holy places 7. The work of the consulting service on the spiritual and moral education of children (individual thematic consultations of a psychologist and a social pedagogue, a priest, parental general education, parental readings, parental conferences) 8. Creation of the stand "Parent's Corner" |
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4. Environmental education. |
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Routines:
- environmental actions and operations to improve the microsociety Research work 2. "School is our home, let's study the ecology in it" Monitoring of the school territory Competition for the greenest office Projects "School yard", "Clean and safe road to school" Questioning students and teachers about the favorable environment in the school, implementing projects to implement ideas. 3. "To the living sources" - annual cycle of public holidays Autumn, Christmas, Maslenitsa, Easter, Trinity, Ivan Kupala Organization of pilgrimage trips to the holy places of the native land Cycle class hours"Lessons in Morality" 4. "Take care of your health from a young age" health day Implementation of educational programs "Dazzling smile", "Talk about proper nutrition" Meetings with medical specialists Lecture hall for parents "Children's health is in your hands" Crime Prevention, Addiction, AIDS and Advocacy Months healthy lifestyle life. |
Lecture - Ethno-cultural conditions of socialization.
Plan:
- The concept of ethnicity
- Ethnos as a factor of socialization
Literature:
1. Mudrik A.V. Introduction to social pedagogy. M., 1997
2. Mudrik A.V. Social Pedagogy.
1 question. The concept of ethnicity.
The concept of "ethnos" appeared in sociology relatively recently. IN Western Europe interest in ethnic issues arose after the end of World War II, when an influx of immigrants from Africa began to the countries of Europe and Great Britain. In the USSR, the concept of ethnos in the 1970s. introduced into scientific circulation Yu.V. Bromley. Until now, there is no consensus among researchers about what "ethnos", "ethnic community" and "ethnic group" are. Many authors in their writings use them as synonyms. However, there are differences, and they are as follows.
Ethnos- a historically established stable set of people with a common mentality, ethnic identity and character, stable features of life, culture, as well as an awareness of their unity and difference from other similar entities.
Ethnos(from Greek ἔ θνος - people) - a group of people united by common features, objective or subjective. Various trends in ethnology include in these signs:
- origin,
- language,
- culture,
- area of residence,
- self-awareness, etc.
Some researchers consider the existence of the phenomenon denoted by the term "ethnos" to be at best a hypothesis due to the fact that, in their opinion, a consistent definition of the concept has not been proposed.
Ethnos- the common racial, linguistic or national identity of a social group.
Ethnos(people) is an established stable group of people, characterized by a common language, territory, features of life, culture and ethnic identity.
Ethnos can unite people on several grounds:
- cultural (language, traditions, customs),
- religious (ideological),
- national (political),
- genetic (racial) (for example, they say - "he is ethnic Russian", that is, of Russian origin, although the individual himself may not be aware of this).
An ethnos is characterized not by any one of these features, for example, only by a common language, or only by a common territory, but by their combination. So, the British, the inhabitants of the USA speak English language but they are different nations. The language should ensure the exchange of information between all representatives of the people.
ethnic community- a set of people united by common ethnic characteristics and aware of their belonging to a given ethnic group.
ethnic group- a stable group of people who have a common history, customs and identity, and in most cases both language and religion, who are aware of themselves as a single whole.
Ethnocentrism - the tendency to judge the behavior of other groups by the standards of their own group, intolerance towards other ethnic groups and cultures.
Ethnic composition of the population- this is the result of a long historical process of mixing and resettlement of representatives of different races and ethnic groups.
In the recent past, when different ethnic groups existed relatively locally, isolated from each other (both national borders and cultural (linguistic, religious, etc.) differences, ethnocentrism served as an obstacle to mixing), the ethnic community and the ethnic group were identical to each other. friend.
The consequence of mass migrations of the peoples of the world in the twentieth century. it became that at present the ethnic community covers all representatives of this or that ethnic group, wherever they live, even if they have nothing in common except for the origin and self-awareness of belonging to this ethnic group; an ethnic group, as a rule, exists within the national state, or in a certain territory within the state (autonomous republic, region, district, district), which allows its representatives to actively interact and reproduce the structure of their ethnic group in each subsequent generation.
The structure of the ethnos includes:
1) language (speech, manner of communication, facial expressions, gestures);
2) everyday culture (clothes, cooking, type and furnishings of the dwelling);
3) customs and traditions (holidays, rituals, typical patterns of behavior, labor, leisure and other activities);
4) ethnic self-awareness (self-identification - awareness of oneself belonging to a particular group, in this case - ethnic);
5) ethnic kinship (sense of ethnic solidarity - awareness of common origin, interests, needs with other representatives of this group);
6) self-name (ethnonym, for example, Russians).
Ethnic groups arose in ancient times, exist today and, obviously, will remain in the foreseeable future, giving originality to the socio-cultural communities of people.
Researchers distinguish three historical forms of existence of ethnic groups:
1) tribe - people united by tribal and social ties (the most important features of a tribe: ethno-cultural community, ethnic self-consciousness and self-name);
2) people - a community united mainly by socio-economic ties and characterized by a higher level of development of the language, material and spiritual culture;
3) nation - the highest historical form of an ethnic group today, united mainly by economic and political ties. The first nations appear in the period of capitalism (Western Europe XY!-XY!! Centuries)
The nation is distinguished by:
- specific national identity;
- developed, literary language;
- professional culture;
- a stable social class composition corresponding to the era of industrial and scientific development;
- national statehood or a developed movement to achieve it;
- economic community based on national statehood.
Historically, a tribe arises during the formation of a tribal system and is transformed into a people at the stage of the emergence of the state. However, some ethnic groups still exist in the form of a tribe to this day (in the countries of Central Asia, Africa, Latin America). An ethnic group in the form of a people existed in the traditional states of the pre-capitalist era. During the period of capitalism (in Western Europe - from the 16th-17th centuries), the first nations appeared, united within the borders of states of the modern type. However, even to this day, not all the peoples of the world have become nations. The process of transformation of peoples into nations is the most important feature modern stage development of ethno-national relations (6.2).
In total, there are 3-4 thousand ethnic groups . Some of them have turned into nations, others are nationalities, tribes.
Classification of ethnic groups It is carried out on various grounds, the main of which are the number and language.
By number of peoples world are different. The vast majority of peoples are small. Only 310 peoples have a population of more than 1 million people, but they account for about 96% of the world's population.
The largest populations in the world include:
- Chinese (1,120 million people);
- Hindustanis (219 million people);
- US Americans (187 million people);
- Bengalis (176 million people);
- Russians (146 million people);
- Brazilians (137 million people);
- Japanese (123 million people).
More than 30 million people include the following peoples: Biharis, Punjabis, Mexicans, Germans, Koreans, Italians, Vietnamese, French, British, Ukrainians, Turks, Poles, etc.
By the language of the peoples united in language families, which, in turn, are divided into language groups. In total, there are 20 language families in the world. The largest of them are:
- Indo-European, whose languages are spoken by 150 peoples (about 2.5 billion people). It includes Romance languages (French, Spanish, Portuguese, Italian), Germanic (German, English, Yiddish, Dutch), Slavic (Russian, Polish, Ukrainian), Indo-Aryan (Hindi, Marathi, Punjabi), Iranian (Persian, Tajik ) and etc.;
- Sino-Tibetan, whose languages are spoken mainly in China, Nepal, Bhutan (over 1 billion people).
The linguistic classification of peoples differs significantly from the national one, since the distribution of languages does not coincide with ethnic boundaries. For example, in the former colonies of Spain, Great Britain, France in Africa, Asia, Latin America, they speak the languages of the metropolitan countries.
- 2 Question. Ethnos as a factor of socialization
Each ethnic group has its own specific features that have been formed over the centuries under the influence of natural, climatic, historical, economic, religious, social and other circumstances.
Ethnic features mean a system of properties not of an individual, but of a large group - a nation.
Every ethnos is a cultural-historical community, but not every historical-cultural community is an ethnos. Ethnic features provide the originality of ethnic culture. At each moment of history, the intersection of a huge number of cultural communities forms a complex network that provides unity and diversity to earthly culture; complements, enriches ethnic cultures.
Ethnic cultures differ from each other because different nations often perform actions aimed at satisfying the same needs in different ways. Thus, representatives of the Belarusian ethnic group sit down at the table when eating, use a knife and fork; When we go to bed, we put our head on the pillow. For us, this seems natural. The Japanese, and many peoples of the East, still have a tradition of squatting while eating, sitting on a carpet while eating.
Ethnic identity is also manifested in how:
- people are working,
- what tools are used
- what dwellings, clothes, food they prefer.
Ethnic features are manifested in food, methods of its preparation. So, in Moldova bread is baked from corn, in Georgia it is a lovash; or Belarusian jelly is a chilled dish, and in the Caucasus it is served hot.
Ethnic identity manifests itself in customs, stereotypes of behavior different peoples. So, in Europe the color of mourning is black, and in China it is white; Christian men, entering the temple, take off their headdress, while a Jew, entering the synagogue, covers his head.
Different ethnic groups have different ideas about beauty. So, the ancient Sarmatians (inhabitants of the southern steppes of Russia) changed the shape of the head with the help of certain devices, since they did not like the natural shape. Excavations show that the Sarmatians almost lacked a vertical forehead. In India, the tradition of making holes in the nose to pass through jewelry is still preserved.
Each ethnic group has its own idea of the ideal of a person. So, for Belarusians, this is a hardworking, benevolent, tolerant person; Eastern peoples have a brave horseman.
Ethnic originality is distinguished by folk art, folk songs, dances, music, crafts. Each person, as a representative of his people, is the bearer of a complex of cultural features characteristic of him. These ethnic characteristics are not biologically inherited, but are accepted by a person in the process of socialization in childhood from parents and other adults. The main factors that determine the originality of ethnic culture, and hence socialization in a particular ethnic group are:
- n the specifics of the interaction of each people with the natural environment;
- n the continuity of generations;
- n natural resources and ways of their use;
- n occupation of the ethnic group.
Ethnic features cannot be ignored in the process of socialization, but their role should not be absolutized either.
The process of socialization in a particular ethnic group is associated with ethnic characteristics, which can be conditionally divided into 2 groups:
- vital features of socialization (life, i.e. biological features that are associated with the material and everyday way of life characteristic of an ethnic group, ways of feeding children, features of their physical development.
- metal features of socialization.
mentality- the concept was introduced at the beginning of the twentieth century by the French scientist L. Levy-Bruhl.
Usually the concept of "mentality" is interpreted as "a way of thinking, the general spiritual mood of a person, a group" [FES 1998, 263], mindset, way of thinking, intellectual world of a person [Dictionary of foreign words 2001, 312], mindset.
mentality- a deep spiritual warehouse, a set of collective ideas at an unconscious level, inherent in an ethnic group as a large group, formed in certain natural, climatic, historical and cultural conditions.
The mentality determines the ways of seeing and perceiving the world around us at various levels, characteristic of its representatives: cognitive, affective, pragmatic.
The mentality of an ethnic group largely determines the attitude of its representatives to work and the specific traditions associated with work; ideas about the conveniences of life and home comfort; ideals of the beautiful and the ugly; norms of gender-role behavior, in particular the concept of decency in the manifestation of feelings and emotions; idea of the family, family relationships, etc.
The mentality of the ethnic group affects both spontaneous socialization and relatively socially controlled (ie through education).
The mentality of the ethnos is honed by time, its unstable archaic forms drop out of it, which are replaced by elements introduced by the era and external influences. Most often this happens when the ethnos is divided from the inside under the influence of "irritants". Such "irritants" are critical situations, transitional periods in the development of an ethnos, reactions to war and other external challenges.
Mentality is “a manner of feeling and thinking inherent in people of a given social system in a given period of their history” [Gurevich 1984, 37]. Mentality is made up of these “manners of feeling and thinking” throughout the history of an ethnos, and therefore a significant part of its mental and behavioral culture has become genetically fixed and expressed in established ideas, ways of thinking and behavioral stereotypes.
The concept of ethnicity. An ethnos is “a stable set of people that has historically developed in a certain territory and has common features and stable features of culture (including language) and mental make-up, as well as a consciousness of their unity and difference from other similar entities” (Brief Dictionary of Sociology. - M., 1988. - S. 461). The ethnic or national identity of a person, as established, is determined primarily by the language that he considers his mother tongue, and the culture behind this language.
In different countries, ethnos can be regarded as a factor of socialization at different levels. IN nation states, where the vast majority of the inhabitants belong to one ethnic group, it is a macro factor. In the case when any ethnic group is an intensely communicating national minority in a particular settlement, it is a microfactor (Harlem in New York). In Russia, an ethnos is a mesofactor, since even numerous ethnic groups that have their own statehood (autonomous republics) could not help but experience the influence of other ethnic groups and reproduce in their life their characteristic properties and characteristics (A. V. Mudrik).
It is known that modern humanity is diverse in its composition. It has two or three thousand ethnic communities. The states that exist today on Earth (there are about two hundred of them) are polyethnic. This makes us look at ethnic problems as the highest priority in the policy of any state, including Russia.
Ethnic influence. Each ethnic group has specific features, the totality of which forms its national character or mental warehouse, which are manifested in the national culture. Ethnopsychologists distinguish such differences, for example, in the nature and traditions of people's work, in the peculiarities of everyday life, ideas about family relationships and relationships with other people, about good and evil, beautiful and ugly, etc.
It must be borne in mind that ethnic characteristics characterize not an individual, but numerous groups - nations. They are formed over centuries and even millennia under the influence of the natural and geographical environment, economic, social, religious and other circumstances in which this or that ethnic group lives.
The most obvious ethnic features are manifested at the level of everyday consciousness. For example, punctuality, a personality trait highly valued by Germans, is of little value to Spaniards and even less so to Latin Americans.
Ethnicity as a factor in the socialization of the younger generations cannot be ignored, but its influence should not be absolutized either. "So, in a comparative study of education in numerous, not similar friend In other cultures, it was found that in all of them they sought to educate the same traits in children of each sex. For boys, the main attention was paid to the development of independence and striving for success, for girls - a sense of duty, caring and humility. But there are societies in which parenting patterns are different, and in them men and women behave differently (Shibutani T. Social Psychology. - S. 424).
All peoples strive to educate their children to be hardworking, courageous, and honest. The differences lie in how these tasks are solved. Ethnic features associated with the methods of socialization are divided into vital (vital, biophysical) and mental (spiritual).
The vital features of an ethnic group are understood as ways of the physical development of children (feeding a child, the nature of nutrition, sports activities, protecting the health of children, etc.).
The socialization of the younger generation is also greatly influenced by mental characteristics - the spiritual make-up of an ethnic group, which is designated by a number of scientists as a mentality and is formed in the specific socio-cultural conditions of life of a particular people.
Socialization under the influence of several ethnic groups. There are a significant number of ethnic groups in Russia. Therefore, the success of the socialization process often depends on the influence of the culture of two or more ethnic groups on a person. And here the consequences of intercultural contacts are of great importance.
Vital, and especially mental, manifestations of an ethnos make it difficult for people to enter a new ethnic group. Special studies it has been established that entering a new ethnic group, a new culture is accompanied by unpleasant feelings of discomfort, rejection, loss of status, friends, decreased self-confidence, depression, anxiety, irritability, psychosomatic disorders.
Along with the negative ones, there are also positive consequences of the transition to a new ethnic group - the adoption of new values, new social attitudes, new behaviors, which together can provide conditions for personal growth.
The time of adaptation in a new ethnic group and the severity of "culture shock" depend on many indicators, including individual characteristics (personal and demographic); from readiness for change and knowledge of language, culture. living conditions; individual experience of being in a foreign cultural environment; degree of similarity and difference between cultures, etc.
A school that has accepted refugees and migrants must be prepared to deal with neurotic and psychosomatic disorders, deviant and even criminal behavior. The successful adaptation of the "stranger", his well-being and mental health depend on the ability to remove the "shock of transition" into a new cultural environment.
Allocate Various types intercultural contacts:
"Defector" - a person who discards his own culture in favor of someone else's.
A "chauvinist" is an adherent of his own culture.
The “marginal” fluctuates between two cultures, experiencing an intrapersonal conflict, gets confused in identity and, as a result, is not satisfied with the requirements of either culture.
"Intermediary" synthesizes both cultures, being their connecting link.
Individuals and groups usually have one of the following choices: assimilation, separatism, marginalization, integration. A productive choice is integration, which is called "constructive marginality", "intercultural competence", and the individual who made such a choice is called "multicultural person".
Thus, successful adaptation does not always represent assimilation with a foreign culture and adaptation to a new environment. An individual who is well adapted to life in a new society, at the same time, can retain the characteristics of his ethnic or cultural group. He can acquire the riches of yet another culture without compromising the value of his own.
Representatives of different peoples and cultures interpret the causes of behavior and the results of activities in different ways. The teacher's task is to help them understand the reasons for each other's behavior, to master the characteristic features of interacting cultures. To do this, it is advisable to use training aimed at solving the problem of explaining the behavior of representatives of another culture. In this case, children do not abandon their own culture in order to become like representatives of another culture, but learn to see situations from the point of view of a number of ethnic groups, to understand the range of vision of the world by members of different ethnic groups.
To teach the interaction of representatives of different ethnic groups, it is necessary special programs. They are called "cultural assimilators". The first "cultural assimilators" were developed by American psychologists in the early 60s and were intended for Americans interacting with Arabs, Greek-Thais, etc. The authors of the programs aimed to give students as much information as possible about the differences between the two cultures in a short time. .
To date, many “cultural assimilators” have been created, but so far they are used by a narrow circle of people, moreover, there are no assimilators that would take into account multinational subjects of interaction, which is especially important for Russia. At the same time, in many regions of the country there are teachers who do not have experience in intercultural communication, clear ideas about ethnic differences between peoples, and even more so about models of preparation for intercultural interaction and programs such as "cultural assimilator".
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