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Plan
1. Formation of social and ethnic identity.
2. The problem of national character.
1. Formation of social and ethnic identity. The basic process that describes the process of entry of an individual into a particular society is the process of socialization. Socialization is the process and result of the assimilation and subsequent active reproduction of social experience by the individual; the process of a person entering the social environment and adapting to cultural, psychological and social conditions. In humanistic psychology, socialization is the self-actualization of the self-concept, the realization by the individual of his potentialities and creative abilities, overcoming the negative influences of the environment.
A. V. Mudrik singled out three groups of tasks to be solved at each stage of socialization:
Natural and cultural, associated with the need to achieve at each age stage a certain level of development characteristic of a given culture.
· socio-cultural tasks - a certain, typical for each specific society level of cognitive, moral, value-semantic development, specific for each age stage.
social and psychological tasks that are associated with the formation of self-awareness of the individual, its self-determination, self-actualization and self-affirmation, which at each age stage, in each culture have a specific content and ways to solve them.
The result of the socialization of the individual is the formation of his personal, social and ethnic identity. Ethnic identity is the experience of one's identity with one ethnic community and separation from others. Its formation is the result of a cognitive-emotional process of self-awareness as a representative of an ethnic group, the formation of a person as a subject of the culture of a certain ethnic group. The main mechanisms of socialization in modern society are the following:
Traditional (spontaneous) mechanism, which consists in the unconscious assimilation of norms, standards of behavior, attitudes, stereotypes.
Institutional mechanisms of socialization occurring as a result of the activities of special social institutions - education, culture, etc.
Stylized mechanisms that exist in various subcultures and form a certain style of life and relationships in a person.
· interpersonal mechanisms of socialization occurring as a result of interpersonal communication, interaction and mutual influence of people.
The traditional mechanism of socialization is the assimilation by a person of norms, standards of behavior, attitudes, stereotypes that are characteristic of his family and immediate environment. This assimilation occurs, as a rule, at an unconscious level with the help of imprinting, uncritical perception of norms and stereotypes prevailing in the immediate environment. The traditional mechanism is one of the most effective precisely because of its unconsciousness, automaticity, "cost-free" production.
M. Mead notes that the traditional mechanisms, characterized by the absence of doubt and lack of awareness in the assimilation of culture, are key to the preservation of any post-figurative culture.[ M. Mead., p. 229-230]
Institutional mechanisms of socialization operate during a person's stay in various social institutions of society and organizations, both specially created for his socialization, and realizing socializing functions "in passing" in parallel with their main functions. The institutions of socialization are specific groups in which the individual is attached to the system of norms and values and which act as a kind of translators of social experience. These are family, school, labor collectives, informal groups and associations. The institutions of socialization are, as it were, carriers of an external system of diverse social norms, ideological, political, ethical, legal and social, collective, group value-normative prescriptions that perform the functions of external regulators of the individual's behavior, which in the process of socialization must be translated into a system of internal regulation.
The stylized mechanism of socialization operates within a certain subculture, characteristic of people of a certain age, professional or cultural stratum, which generally creates a certain style of life and thinking of this social group. The subculture influences the socialization of a person to the extent that the groups that are its carriers are referential (significant) for him. The reference group acts as a perceptual filter that selects from the social norms and values the most significant for the individual, which he is ready to share, and which, ultimately, turn into his property, are interiorized by him.
Important subcultural mechanisms and, at the same time, phenomena of socialization are children's folklore and artistic creativity in general, as well as children's play. The fact that children's games, especially role-playing ones, have an important sociocultural meaning has long been known. In the game, the direct-subject content is clarified, the child plays and assimilates adult social roles, gets acquainted with the world of professions, general skills of social behavior, specific value systems, orientations towards group or individual action, competition or cooperation, etc.
An important mechanism of socialization is also children's communication. Psychological and pedagogical research shows that contacts between children already at a very early age differ sharply from the communication of the same children with adults and perform other psychological functions - in them the child presents himself to his peers, carries out attempts at authorship in the system of social relations, which is an important means for formation of self-concept.
Interpersonal mechanisms of socialization are manifested in the interaction of a person with persons subjectively significant to him. It is based on the psychological mechanism of interpersonal transfer due to empathy, identification, etc. Significant persons can be parents (at any age), any respected adult, fictional or historical hero, peer friend of the same or opposite sex, etc. Naturally, significant persons can be members of various organizations, groups with which a person interacts, and if they are peers, then they can be carriers of an age subculture.
The process of socialization is carried out by efforts agents socialization - persons who are crucial for the formation of identity. It:
1. caregivers, meeting basic needs;
3. discipliners who distribute punishments and thereby limit behavior that does not correspond to that accepted in society;
4. educators who purposefully teach;
5. partners - participants in joint activities;
6. roommates - just living together.
The socialization of a person is carried out with the help of a set of a certain set of means specific to a particular society, social stratum, age and other features of the situation. The means of socialization in the most general sense are elements of the environment that manifest themselves at different levels. Folklore is an important means of socialization of the individual: poetry of nurturing, epics, folk-religious poetry, folk songs, small genres of folklore, art in folk life, Russian folk toys, ancient holidays. And finally, the means of socialization are the relationships of people, all their diversity. The means of socialization are the methods of feeding the baby and the peculiarities of caring for him, the totality of requirements, rituals and norms of life of the family and the small group to which the person belongs, the available elements of material and spiritual culture (from lullabies, fairy tales to works of architecture, classical music, visual arts); style and content of communication, as well as methods of reward and punishment in the family, educational institutions, peer groups, etc.
As funds socialization are the features of interaction between an adult and a child, the content and forms of joint activity, presented and transmitted samples of culture, values, etc. The most important way is activity. Leading activity serves as the basis for the development of higher mental functions of a person, for mastering the necessary knowledge and skills, and also determines and mediates the nature of the relationship of the individual with his environment, and above all with the one that acts as the leading institution of socialization at this stage.
The main socializing factor in our time continues to be the family, family education, norms, values, traditions, customs that exist in the family, family resources, emotional and material support, family structure. We have already shown earlier that the family, its way of life, attitude towards children, style and goals of education are determined by culture.
One of the most important means of socialization is education. In every society, at every stage of its development, there are different styles and methods of education, allowing for numerous ethnic, cultural, group, regional, family and other variations. Even the emotional relationship of parents to the child cannot be considered in isolation from other aspects of history, in particular from the general style of communication and interpersonal relationships, the value attached to individuality, etc. All these phenomena are closely related to national characteristics and traditional everyday culture that makes up the object study of ethnography.
In the course of research by American researchers in the 50s of the XX century, for example, 6 main dimensions of education were identified:
1. obedience (submission to adults);
2. responsibility (for oneself and household chores);
3. caring (helping the younger, the elderly, the sick);
4. striving for achievements (competition);
5. independence (taking care of yourself and meeting your needs);
6. general independence (freedom from control, domination and supervision).
The researchers found that the choice of one or another pole depends on the characteristics of management: hunters and gatherers are focused on educating children in independence and independence, while pastoralists and farmers are oriented towards responsibility and obedience. And according to the observations of M. Mead, the peoples engaged in agriculture raise the child in such a way that he does not grow faith in his own strength, but the confidence that the members of the group will always come to the rescue.
In the 70s of the XX century. an experimental study of the characteristics of parental behavior depending on their social affiliation was carried out. It turned out that in all cultures, working-class parents were more demanding and less caring than those in the middle class. And the ethnicity of the parents had a weaker effect on the methods of socialization. This forms many of the psychological characteristics of the children of workers, which negatively affect the success of their schooling. On the other hand, it speaks of the increasing unification of society, the weakening of ethnic differences.
In the process of socialization, various phenomena arise and manifest themselves, which are a consequence of its bilateral nature. This is the assimilation of stereotypes of behavior, current social norms, customs, interests, value orientations. An important phenomenon of socialization is the formation of a "co-existential community" as an internal spiritual unity of people, characterized by mutual acceptance, mutual understanding, and the internal disposition of each to each other. Norms, values, meanings of communication and interaction are introduced by the members of the community themselves. It is the personal meanings and energy of jointness arising from the joint action that makes social organization a co-existential community.
Currently, ethnopsychology also uses the concept cultural transmission as a mechanism by which culture transmits itself by inheritance to its new members, primarily to children.
Using cultural transmission, a group can perpetuate its characteristics in subsequent generations through basic learning mechanisms. There are usually three types of transmission:
Vertical, during which cultural values, skills, beliefs, etc. passed from parents to children;
Horizontal, when from birth to adulthood a child learns social experience and cultural traditions in communication with peers;
"Indirect", in which the individual is trained in specialized institutions of socialization (schools, universities), as well as in practice - from those around him, in addition to his parents, adults (relatives, senior members of the community, neighbors, etc.).
The term is used to describe the process of an individual entering the culture of his people. inculturation, which was introduced by the American cultural anthropologist M. Herskovitz. (The term inculturation should not be confused with the term acculturation, which is used - among others - to refer to the process of an individual entering a new culture). Sharing the concepts of socialization and inculturation, under the former he understands the integration of the individual into human society, the acquisition of experience by him, which is required to fulfill social roles. And in the process of inculturation, the individual masters the world outlook and behavior inherent in the culture, as a result of which his cognitive, emotional and behavioral similarity with members of this culture and difference from members of other cultures is formed. The process of inculturation begins from the moment of birth - with the acquisition by the child of the first skills and mastery of speech, and ends, one might say, with death. For the most part, it is carried out not in specialized institutions of socialization, but under the guidance of elders on their own experience, i.e. learning takes place without special training. The end result of the enculturation process is a person who is competent in culture (in language, rituals, values, etc.). However, Herskovitz emphasizes that the processes of socialization and inculturation take place simultaneously, and without entering into a culture, a person cannot exist as a member of society.
The main mechanism of inculturation is a person's own activity, the accumulation and comprehension of the acquired social experience. This activity is carried out in various spaces, and as a person develops, these spaces expand. On the other hand, in the process of activity, a person enters into vital relationships with various people who have a significant impact on the course and content of the social experience being mastered.
N. Krylova, discussing the features of a child's inculturation in various situations, highlights the expanding spaces of cultural practices, as a result of activities in which the formation of a person as a subject of culture is carried out:
Me and a significant adult;
· I and my family (at the same time, sometimes close and distant relatives are very different in socio-cultural terms);
Me and my friends (reference group);
· I and the world around me;
· I and the local community (levels of the social environment);
I and traditions;
Me and my ethnos, Me and my clan (I am a descendant of ancient people);
· I am a part of the World.
For each culture, there is a generalized scenario of inculturation that is specific to it, i.e., the entry of a person into a culture. As the child learns many everyday scenarios that reflect the principles of interaction between people in his culture, generalized features that determine this interaction are deposited in his head. Moreover, the principles of interaction can be common at the micro and macro levels. There are common features in how a person develops a plot of land he has bought and how a people develops a territory acquired by them during military operations.
One of the results of the socialization of a person in culture is the formation of a self-concept - a set of thoughts and feelings of an individual in relation to himself; subdivided into subject (I) and object (Me). In collectivistic cultures, it is related to their attitude towards other people and these people towards them; in individualistic - depends on one individual. In the West - "Self-made-man"; which is practically not allowed in collectivistic cultures. In collectivist ones, “what people say” is more important, in individualistic ones, field independence. Collectivistic cultures encourage and nurture social identity more, individualistic cultures - personal.
In youth, a person forms a "I-concept", referring himself to certain large social groups - gender (sexual, psychosexual), ethnic, social, cultural (subcultural), etc. . And further socialization is already built as familiarization with the norms and values of the group that, often unconsciously, a person has chosen for himself as an object of identification. "I-concept" exists at the conscious and unconscious levels and includes three main components: cognitive, emotional-evaluative and behavioral (conative).
The cognitive component of the “I-concept” is the “I-image”, which characterizes the content of a person’s ideas about himself, his place in society, his abilities, appearance, personal qualities, social roles and statuses. The content of the cognitive component contains two parts: “unifying”, which ensures that a person belongs to certain groups (identification), and differentiating, which serves to distinguish him from others and creates the basis for a sense of his own dissimilarity, uniqueness, originality.
The emotional-evaluative component of the "I-concept" reflects a person's attitude towards himself and the group to which he belongs, and is manifested in self-esteem, self-esteem, level of claims, self-esteem. Tragic pages in the history of mankind are associated with inadequate self-assessment of the ethnos, an overestimated level of claims. Countless wars between peoples and states were fought under the banner of their national exclusivity and the "second-rate" nature of their opponents.
The behavioral component of the "I-concept" determines the possibility of self-regulation, the ability of a person to make independent decisions, control his behavior, and be responsible for his actions. An important dimension of the "I-concept" is the orientation in behavior towards external or internal control ("locus of control"). Studies and observations show that in collectivistic cultures, the external locus of control prevails, in individualistic cultures, the internal locus of control. An analysis of the features of the Russian language shows that there are a lot of impersonal turns in it, which indicates a high level of subjectlessness, dependence on external, random circumstances.
In many cultures, there is a concept of a "face" ("image") - a public image by which each member of society declares himself. The threat of "losing face" arises in situations of uncertainty and its experience depends significantly on the type of culture. Members of collectivistic cultures are much more concerned about their own public face, and experience significant anxiety in situations of uncertainty. Representatives of individualistic cultures in such cases rely more on rational ideas about the rules of behavior.
In addition, any interpersonal communication has a multi-purpose orientation: in addition to the exchange of information and decision-making, the need to preserve and maintain the “face” is important; failure to understand this can cause long-term interpersonal and group (“group face”) conflicts.
In problem situations, the communicating parties express a need for inclusion (maintaining a positive face) and/or isolation (supporting a negative face). The manifestation of the protection of one's face or the face of another and the need for attachment or isolation are influenced by the characteristics of the relationship (degree of closeness), factors of the communication situation and the degree of clarity of the source of the problem. These dimensions are influenced by cultural norms, expectations, and are interpreted in a cultural context. Certain strategies are preferred by members of some cultures more than others. These preferences are most influenced by the collectivism-individualism dimensions.
Researchers have identified the following personality traits that affect interpersonal behavior and have cross-cultural differences and significance:
self control- self-observation and self-tracking, carried out in a situation of communication to achieve social adequacy. Self-control is associated with the desire to reduce uncertainty.
self-awareness- a stable tendency of the individual to direct attention to their internal or external manifestations. Three dimensions:
Personal self-awareness (introversion). Masculine cultures are field-independent, i.e. self-oriented; feminine - field dependent.
Public self-awareness - awareness of oneself as a social subject and an object of perception by others; concentration of attention on oneself as a social subject independent of the context; individualism is a high development of public self-consciousness.
· Social anxiety - discomfort in the presence of others.
As we noted above, one of the results of the processes of socialization and inculturation is the formation of a personal, social and ethnic identity of the individual, awareness of oneself as a subject of the culture of a particular society or part of it. ethnic socialization leads to the formation in children of behavior, perceptions, values and attitudes characteristic of one of the ethnic communities, as a result of which they begin to consider themselves and other people as members of them. The result of ethnic socialization is the formation of the self-concept and self-acceptance of children containing ethnic components, their attitudes and behavior towards their own and other ethnic communities.
In domestic psychology, the problem of personality development as the adoption of an identification system with a name, ethnic group, gender, age, etc. is considered in the works of V. S. Mukhina and her school. The child acquires sociality through identifying himself with certain categories that allow him to be identified as a member of society. “The basis of the personality structure is the identification of oneself as the bearer of a certain name. At the initial stage of personality development, there is a primary preparation for the "appropriation" by the child of socially significant positions and relationships to himself and to the people directly surrounding him. However, as the most important addition to identification, which ensures the true birth of a personality, the formation of a subject, V. S. Mukhina also calls isolation, which allows you to separate yourself from others, to defend your natural and human essence. “If identification ensures the assimilation of conventional roles, norms, rules of behavior in society, then isolation allows us to appropriate the external through the internal.” It is isolation that makes it possible to relate in a certain way to social structures, a system of identifications and individualize social experience. Alienation allows one to take a place outside the accepted system of meanings and, therefore, to accept or not accept certain identifications.
Ethnic identity is not only an awareness of one's identity with an ethnic community, but also its assessment (a sense of pride, dignity, resentment, fear). It is possible to single out a positive ethnic identity, when a person is satisfied with his belonging to a certain ethnic group, is proud of his people. Negative ethnic identity is the presence of negative attitudes towards one's ethnic community, a feeling of humiliation, shame, preference for other groups. So, American psychologists have found that black Americans from an early age form the idea that everything black is bad.
Social changes in Russia at the end of the 20th century. led to a negative ethnic and social identity among a whole generation of Russian citizens; the derogatory word "scoop" appeared to characterize an entire people. In addition, objects of pride in the past have disappeared, existing myths have collapsed, and the image of a coherent and attractive future has been lost. All this led to the formation of a negative identity among entire generations, to the formation of an inferiority complex and the search for a "scapegoat" among other ethnic groups. As a result, negative attitudes towards representatives of other nationalities began to form.
2. The problem of national character. An analysis of the formation of ethnic identity inevitably leads to the question of the relationship between personal characteristics and ethnicity, or the problem of a national character. In another way, the question can be put like this: are there any characterological features that distinguish representatives of one ethnic group from another?
M. Mead, studying various primitive peoples, discovered significant psychological differences between the natives and the inhabitants of the United States. What is it connected with? A detailed analysis of the living conditions of these peoples showed that they have less opportunity for self-expression and choice, everything is predetermined by life. And then - more freedom and no neurosis, less inter-role and intra-individual conflicts. There is no need for such personality traits as the desire for individual haste, collectivism is developed in relationships. Thus, in her research, a clear relationship was found between the character of the people and the conditions of their life, between culture and personality.
She considered culture as a variety of "learning environments" that provide the individual with the necessary information to solve social problems set by society. The direct influence of culture is connected with the process of fixing the primary experience of socialization in the very structure of the personality. This fixed experience influences the formation of the basic personality, which, in turn, creates and preserves certain aspects of culture. From the moment of birth, a person is under the influence of the institutions of primary socialization (family, friends, fellow tribesmen), which are typical for a given culture. In the process of adaptation to them, a person develops a sense of confidence in his own existence. This confidence in the future is the basis of self-identification and helps to cope with situations of a frustrating nature.
The assumption of the existence of a national character has always been a more or less hidden premise of both ordinary consciousness and the social sciences. Initially, the descriptive concept of "national character" was used in travel literature to reflect the way of life of the people and its influence on the development of individual personality traits.
A national character is a fixation of typical features that are present to varying degrees and in various combinations in a significant number of representatives of a given ethnic group. And this national character is formed by history, socio-economic characteristics, type of production, tradition. The same industriousness is a universal human quality, however, a complex of historical conditions affects the value meaning of work in different cultures. In particular, the problem of developing labor morality at one time faced the African states liberated from colonial oppression, the labor of whose population for centuries was forced, slave, which did not at all contribute to the development of industriousness.
Changes in social organization inevitably lead to a radical transformation of the basic personality type. These transformations occur due to new technologies or cross-cultural contacts.
During the Second World War, there was a lot of research on the features of the Japanese character. Their fanaticism during the battle was striking, but when captured, they became "traitors" and easily cooperated with the Americans. Why? Because, being captured, they became "socially dead" for their loved ones, and, therefore, did not bear obligations towards them.
E. Fromm, examining the features of the German character, came to the conclusion that an authoritarian type of personality prevails in Germany: obligatoriness and obligingness towards superiors, imperiousness and contempt for subordinates. It was these features of the German national character that allowed the Nazis to come to power.
The Russian national character took its place in the focus of research by foreign anthropologists immediately after the Second World War. The British anthropologist D. Gorer put forward his "diaper" hypothesis, M. Mead developed and popularized it, and E. Erickson adapted it in his article "The Legend of M. Gorky's Youth". E. Erickson believed that three elements of Russian traditional culture influenced the formation of the Russian character.
The views of N. A. Berdyaev on the reasons for the peculiarities of the Russian character are interesting: “An infinitely difficult task faced the Russian man - the task of formalizing and organizing his vast land ... The landscape of the Russian soul corresponds to the landscape of the Russian land, the same boundlessness, formlessness, aspiration to infinity, breadth” . In another work, he suggested that the formation of the Russian soul was based on two opposite principles: the natural pagan Dionysian element and ascetic-monastic Orthodoxy. It was in this that he saw the historical reason for the fact that the Russian people are extremely polarized and combine opposites: despotism-anarchism; cruelty, propensity to violence - kindness, humanity, slavery-rebellion, etc. .
Features of the life of the Russian peasant - a compact social life in secluded fortified settlements isolated from each other by the cold of the central plains and the periodic release of their inhabitants after the spring thaw; long periods of tight swaddling, alternating with moments of joy during the release from diapers; the approved manifestation of inhuman endurance and the periodic emotional catharsis achieved by the unbridled outpouring of the soul led, according to American anthropologists (B. Kaplan, K. Klakhohn, etc.), to the formation of the modal character of the Russian people, which is characterized by such features as warmth, dependence, desire to social attachment, lability and emotional instability, strength and indiscipline, the need for submission to imperious authority.
It is important for us to study the transformation of the Russian national character at the present stage of Russia's development. Such studies are carried out by both foreign and Russian scientists. So, the American anthropologist K. Klakhohn suggested that the ideal type of the Soviet personality, planted under socialism, was in conflict with the traditional Russian personality type, as evidence of which he cited the following table.
Experimental work programDurnovskaya basic general education Cossack school
Novoanninsky district of the Volgograd region
2007-2009
Topic: 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. Thirdly, 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 the cultural and historical heritage of the 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 the norms of 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: the humanistic setting of the 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 of the state standard of general education has been developed. In the educational institutions of the region there are circles and courses of ethnocultural orientation, Olympiads and competitions of creative works on the history of the region are held.
At the same time, as President of the Russian Federation Vladimir Putin noted at a meeting of the 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 socio-cultural and economic development and the 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 the educational potential of 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 approbation of pedagogical tools aimed at 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(upbringing 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 gender 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;
the professional growth and creative search of teachers will be stimulated as the basis for the progressive development of the 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 program and 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 in which the experience of generations in solving economic problems, the experience of collecting and using the potential that allowed the ethnic group to maintain itself in any conditions is preserved. 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 that confronts 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 global 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 ethno-cultural component in educational programs cannot be reduced only to the study of the culture of one's own people, but should focus on intercultural learning, that is, on acquaintance 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 terms of the 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, due to their age characteristics, show an increased interest in the search for ideals and the meaning of life, as well as the core of the system of ethnocultural 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 based on the unity of the content and procedural aspects of education, its educational, nurturing and developing functions, the unity of goals and values, the complementarity of content, as well as the unity of requirements on the part of 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 ethno-cultural 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 about the 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. Preparation of teachers for innovative activity // Pedagogika.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 design 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)
mastering the martial art of the 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, preserving rare species of 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.
Development of a correct understanding among the younger generation of the role and tasks of the army and navy.
Prepare young people for work in the 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 |
Targets and goals |
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: "Creating an integral system of 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. Application 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 involved in spiritual and moral education |
1. Creation of the Art Salon and Museum of 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, graduation methodical literature, scientific publications) 3. Development new program further development schools 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, open days |
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 within the means Email |
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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 the holidays dedicated to the Day of Birds, the Day of the Forest, the Day of the Earth, the Day of Nature Conservation, the holidays of the meeting of spring, 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. Release of leaflets of "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 of a 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 the cultural, spiritual and moral values of their native land 4. Raise respect for the cultural and historical past of Russia, for the traditions of the native land 5.Develop children's research skills and creativity |
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. To develop the ability to conduct research 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.Days of open doors creative associations schools 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. Conducting 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 theater studios: book theatre, folklore theatre, 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" |
|
4. Environmental education. |
|
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 The cycle of class hours "Lessons of 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. |
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 residents 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, dissimilar 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 the desire for success, for girls - feelings duty, care and obedience.But there are societies in which the patterns of upbringing are different, and in them men and women behave differently (Shibutani T. Social psychology. - P. 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 have found 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.
There are different types of 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, special programs are needed. 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".
ETHNOS About an ethnos or a nation. An ethnos (or a nation) is a historically established, stable set of people who have 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 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 refers himself to a certain nation and, accordingly, the closest environment 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 value system common to this nation. . That is, an ethnos, a nation is a historical, social and cultural phenomenon. The role of the ethnos as a factor in the socialization of a person throughout it 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 a mother constantly carries a baby on her back and gives him a breast 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 away from the breast and from the mother), the child begins to lose its lead in development, and then lags behind European standards, which is apparently due to 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 by 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 - 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.