Ideal is a guiding star.

Without it there is no firm direction,

and there is no direction - there is no life.

L.N. Tolstoy

The main distinguishing feature of the development of modern Russia is the desire to search for a national idea. Understanding the meaning of the national idea itself grows on a positive perception and reflection of the roots of one's historical past, finding the deep sources of social life through understanding one's own understanding of the greatness of the national idea and the revival of the best folk traditions stored in the treasury donated to the world by Russian literature.

It is well known that any country, nation, state only then acquire strength, stability, the will to live, the ability to develop, when people, people are inspired by a great idea, a noble and bright ideal. And vice versa, whenever a people is deprived of a great goal, an inspiring idea, a dream, it loses its active creative charge, ceases to be a viable subject of history. Without a really existing social, national, state ideal, the normal existence and development of human society is just as impossible as the viability of any integral system - without a goal.

What is an ideal? Relevance this issue in our days and determined the choice of this topic. Most of all, I was interested in the ideal of a person depicted in ancient Russian literature, because, it seems to me, in ancient times people were pure in thought, and all their thoughts came from the heart. Moreover, one of the heroes of Ancient Russia, whose image was the basis of one of the works - the Grand Duke of Novgorod and one of the saints Alexander Nevsky - in September 2009 was proclaimed by the Orthodox Church of Russia the national ideal of our state. In addition, acquaintance with the origins of national culture gives us new knowledge, helping to comprehend a new view of the world, a different way of thinking. Russian literature in its centuries-old development has created artistic values ​​of world significance.

Hypothesis: We assume that the image of an ideal person is a timeless concept that has a set of certain characteristics that are identical regardless of the historical context, but not without the influence of the “requests” of contemporary society.

So the topic this research workThe ideal of manancient Russian literature and in modern society". aim this work isa comprehensive analysis of the characteristics of the main characters of ancient Russian literature and the identification of the model “ideal of a modern high school student”.

To achieve this goal, we have set the following tasks :

• Reveal character traits the national ideal in oral folk art, in ancient Russian works of various genres (word, life, old Russian story, teaching).
• Present a classification of the signs of the national ideal in ancient Russian works.
• Compare the idea of ​​an ideal person in ancient Russian literature and in the mind modern man.

Novelty proposed research isanalysis of the main parameters perfect person, in a systematic description of the principles for determining ideal features that can reflect linguistic self-awareness, provide information about the culture of an ethnic group, about the folk picture of the world.

Object of study:the image of an ideal person, embodied in ancient Russian literature and expressed in the imagination of a modern young man.

Research methods: analysis Old Russian literary texts;sociologicaloral research survey among students in grades 9-11 MSOSh No. 40; modeling image of the ideal person; generalization material obtained during the study.

Theoretical significance of the study:a study based on ancient Russian literary texts and a sociological survey among high school students in order to comprehensively characterize the model of an ideal person.

Practical significance of the study:this research work can be used in the extracurricular activities of a literature teacher, has a high social significance in terms of the formation of a national ideal in adolescents, is focused on older age category schoolchildren.

Chapter 1. The ideal of man in ancient Russian literature.

In the view of the ancient Russians, only the Lord God is the bearer of absolute, ideal beauty. Man is His creation, a creature of God. The beauty of a person depends on how fully the divine principle is expressed in him, that is, his ability, desire to follow the commandments of the Lord, to work on the improvement of his soul.

The more a person works on this, the more he, as it were, is illuminated from within by the inner light that God sends him as his grace. Therefore, on the icons of the saints, we see a radiance around their heads - a golden halo. Man lives at the intersection of two worlds - the visible and the invisible. A righteous, pious way of life (especially prayer, repentance, fasting) could work a miracle: make an ugly person beautiful.

Russian literature from the most ancient period was distinguished by high patriotism, interest in the topics of social and state building, and connection with folk art. She put a person at the center of her quest, she serves him, sympathizes with him, portrays him, reflects national traits in him, looks for ideals in him. We selected the following ancient Russian texts, as well as the works of UNT, for analysis and highlighting the characteristics of the image of an ideal person: proverbs and sayings of the Russian people, epics about Ilya Muromets, Russian folk tales (“The Little Humpbacked Horse” arranged by P.P. Ershov), “The Word about Igor's regiment", "Instructions of Vladimir Monomakh", "Word about the destruction of the Russian land", "The story of the devastation of Ryazan by Batu", "The legend of the life of Alexander Nevsky", "The legend of Boris and Gleb", "The life of Sergius of Radonezh", " The Life of Archpriest Avvakum”, “The Tale of Peter and Fevronia of Murom”. The results of the study of ancient texts were reflected in the table "Characteristics of the heroes of ancient Russian literature and CNT."

Table 1 "Characteristics of the heroes of ancient Russian literature and UNT"

So gradually, from century to century, the image of a beautiful Russian person is formed, which can be understood as an ideal. The writers of Ancient Russia had a very definite attitude towards the image of a person. The main thing is not external beauty, the beauty of the body and face, but the beauty of the soul. In the view of the ancient Russians, only the Lord God is the bearer of absolute, ideal beauty. Man is His creation, "a creature of God." The beauty of a person depends on how fully the divine principle is expressed in him, that is, his ability, desire to follow the commandments of the Lord, to work on the improvement of his soul.

national ideal, which include the following (the number of references in Old Russian texts is reflected in Diagram No. 1 of the Appendix):

It is precisely these personality traits that the ideal of an ancient Russian person possesses, judging by the literary sources of that time. Does such an ideal coincide with the ideas of a modern young person about it?

Chapter 2. Ideas about the ideal of modern high school students.

The ideal of a person has changed significantly over the centuries under the influence of certain events in the life of people and the country, and I decided to find out what the ideal person is for my peers by conducting a sociological survey among grades 9-11.

The survey involved 34 people who were asked the following questions:

• Which of the works of ancient Russian literature do you know?
• What, in your opinion, is the ideal of a person in these works?
• What kind of person do you think is ideal in the modern world?
• What qualities should one have?
• Do you agree with the statement that true beauty man lies in the beauty of his soul?
• Which contemporaries correspond to your idea of ​​the ideal?
• To what extent do you correspond to the ideal?
• Would you like to become “more perfect? Why?

2.1. Weak knowledge of literary works of Ancient Russia is revealed. The students know only two works of that period: "The Tale of Igor's Campaign" and "The Song of the Prophetic Oleg." Consequently, the definition of the ideal person for the majority is associated with modern man, and not with historical figures. Moreover, the results showed in general that students had a vague idea of ​​the concept of "ideal".

Having processed the received data on the representation of the ideal, I obtained the following relation (See Diagram 2 "Appendices"):

60% of respondents consider the ideal person to be an honest, courageous, strong person who is ready to help those in need, who loves the Motherland. parents, wise, faithful, capable of creativity, etc.

20% of respondents believe that the ideal person is practical, cunning, able to adapt to any situation.

10% consider their parents to be ideal people to look up to.

10% find it difficult to define the concept of an ideal for themselves.

2.2. Among the main features of the national idealhigh school students identified the following (See "Diagram 3 "Appendices"):

2.3. To the question: “How do you match the ideal image?” high school students answered the following (See Diagram 4 "Appendices"):

It is noteworthy that when answering the question: “Would you like to correspond to the ideal of a person?” the opinions of the respondents were distributed in the following way (Diagram 5):

To the question about the reasons why a person tends to strive for an ideal, the main answers were as follows (Diagram 6):

Thus, it is possible to distinguish 3 levels lowest high highest

2.4. To the question: “Which of the contemporaries (and non-contemporaries) corresponds to the ideal?” high school students answered (Diagram 7, Table 2):

Such a range of opinions once again indicates a certain amount of uncertainty in understanding the ideal and the impossibility of the existence of a truly ideal person. That's why he is an ideal, a word formed from the word "idea" - something that cannot be "touched", but you can imagine, what you want and need to strive for. Without this aspiration, in my opinion, a person cannot take place as a Human.

Appendix.

Diagram 1 "The National Ideal of Old Russian Man"

Diagram 2 . "The ratio of ideal (60%) - anti-ideal (20%) - parents as an ideal (10%), found it difficult to answer (10%)"

Diagram 3. "Signs of the ideal of a modern young man"

Diagram 4. “Respondents match the ideal”

Diagram 5. "The desire of respondents to meet the ideal."

Diagram 6. "Reasons for a person's striving for the ideal"

Diagram 7. “Your ideal is an existing person”

table 2 . "Your ideal is an existing person"

Conclusion.

Each historical period forms its own idea of ​​the ideal of a person who was glorified in literary monuments. The ideal is that inexplicable, bewitching concept that does not have a stereotype, an exact definition.

Having studied the content of ancient Russian texts of various genres, I came to the conclusion that Russiannational idealis made up of well-defined signs, characteristic typological features , which include the following:

• Selfless love for the Motherland,
• Willingness to "lay down your head" for her in a moment of danger,
• spiritual beauty,
• Righteousness, observance of the norms of Christian morality (honor the elder, live in love and harmony, etc.),
• Tendency to introspection
• Striving for self-improvement
• Ability to create and be creative
• Honesty and loyalty
• Strength and courage
• Mind and ingenuity
• Kindness and mercy
• Hard work and diligence
• Wisdom and patience.

Among the main features of the national idealhigh school students identified the following:

Feeling of patriotism, ability and desire to defend the Fatherland (78%),

Inner harmony and beauty (65%),

Peacefulness, mercy, kindness (63%),

Honesty and loyalty (60%),

Ability to be creative (57%),

Wisdom(55%),

Education (54%),

Healthy lifestyle (50%),

Ability to achieve the intended goal (38%),

Social activity (34%),

Enterprise (28%).

From the above survey data, it becomes obvious that the ideal of a modern person is identical in most parameters to the ideal of a person presented in ancient Russian literature. The new formations of the modern ideal should includethe ability to achieve the intended goal, social activity, entrepreneurship, which is quite consistent with the requirements modern society. On the whole, the concept of the “ideal of a person” remains timeless, a constant unit with a “set” of the best qualities of the national character of a Russian person.

According to the survey data of high school students, it is possible to distinguish 3 levels the formation of a position that reflects the desire for the ideal of a modern young person: lower the level when a person just wants to appear, and not to be (the same “adaptive ideal”), tall a level where high school students really feel the need to be better, “more perfect”, and highest manifestation of this desire is to make the WORLD BETTER, CLEANER, MORE BEAUTIFUL.

The scatter of opinions of students in grades 9-11 of MSOS No. 40 on the question of which of the really existing (existing) people can be considered an ideal, once again indicates a certain amount of uncertainty in understanding the ideal and the impossibility of the existence of a truly ideal person. That's why he is an ideal, a word formed from the word "idea" - something that cannot be "touched", but you can imagine, what you want and need to strive for, which, of course, is inherent in human nature itself. Without this aspiration, in my opinion, a person cannot take place as a Human. Because, as T. Carlyle said: “The ideal is in yourself. The obstacles to achieving it are in you. Your position is the material from which you must realize your ideal.

List of used literature.

1. Russian literature, practical textbook, grade 9, ed. Mnemosyne, 1999.
2. History of Russian literature of the X-XVII centuries, D.S. Likhachev, Moscow "Enlightenment", 1980.
3. "Man in the Literature of Ancient Russia", D.S. Likhachev, ed. 2nd M., 1970.
4. Proverbs of the Russian people. V.I.Dal. Moscow, "NNN", 1994.
5. "Poetics of Old Russian Literature", D.S. Likhachev, ed. "Science", 1979.
6. "Old Russian Literature", E. Rogachevskaya, ed. "School-press", 1996.
7. Russian Literature, Encyclopedia for Children Avanta +, Moscow "Avanta +", 1998.
8. Brave Russians. Collection. E.I. Osetrov, Moscow worker, 1986.

EDUCATION

© 2006 B.Sh. Alieva

THE IDEAL OF THE DAGESTAN WOMAN AND HER ROLE IN PEOPLE'S EDUCATION

Each culture, each era develops its own ideals and normative models.

“An ideal is a sample consisting of a set of perfect qualities of a person. First of all, it is an example of moral behavior. But the perfection of the individual is not limited to the sphere of morality: impeccable behavior is not combined with the lack of mental abilities and does not constitute perfection. Physical weakness also distances the personality from the model of perfection.

The ideal (sample) presupposes a certain set of qualities and virtues of the individual, which have been highly appreciated by the public. Therefore, it is not possible to judge a person by one or several actions. The image does not tolerate one-sidedness. Understanding the ideal as a holistic and complex phenomenon makes it possible to reveal its constituent parts, to define the relationship between them as a dialectic of the general, particular and individual.

In the history of mankind, the images of the heroes of Hellas, Scandinavian Vikings, Slavic combatants, English gentlemen, Japanese samurai, American businessmen have been fixed. The moral standards of society were most fully reflected in literature. Millions of people sought to imitate the heroes of Homer, M. Cervantes, I.V. Goethe, V. Hugo, L.N. Tolstoy, J. London, D. Galsworthy, A. Saint-Exupery, R. Gamzatov. The characters of the main characters in their works differ significantly, but many common features, such as diligence, nobility, a high sense of honor, active virtuousness, efficiency, enterprise, modesty, unite the best representatives of different eras and cultures. We find attempts to create a generalized normative model of personality in the Bible, the Koran, and other literary monuments, and this allows us to see specific guidelines for the development of personality, the formation of the most valuable moral qualities. At the same time, at each stage of historical development, the significance of universal human traits that have been passed down from generation to generation for centuries is preserved, and at the same time new ones appear that reflect the requirements of their time. I recall the words of N.I. Lobachevsky, not only a great mathematician, but also the rector of Kazan University, that is, the educator of youth: “What should we study in order to achieve our destination? ... My opinion: do not destroy anything and improve everything. These words are prophetic warnings to the reformers of our country.

The reason for our difficulties is that it has become unclear “how we want to see a Russian in our specific conditions of the transition period and in the near future.”

the shortest perspective. And this brings us directly to the problem of human values. Values ​​change, norms change, the goals of education change. Society feels that values ​​have changed, and the education system has not fully reflected this fact by changing for the purpose of education. It was in history, but contemporaries feel it especially well.

Since ancient times, people have tried to find the most general moral grounds for behavior, to bring them into a system of moral norms. The moral maxims of the Buddha anticipated the Christian precepts. Having adopted the ten commandments of the Old Testament, Christianity supplemented them, first of all, with the doctrine of love for one's neighbor, consistently expounded in the Sermon on the Mount of Jesus Christ. “Do with others the way you would like to be treated with you” - this is the main essence of Christian love as a universal value, which ultimately became the motto of V.A. Sukhomlinsky. The same is said in the Koran, which is much younger than both the Old and New Testaments: Allah loves those who do good; Allah is with those who patiently endure (difficulties); do no harm to others and no harm will be done to you; if you do good, do good for your own soul; if you do evil, you do it to yourself.

The laws of Hammurabi and Solon, the Domostroy and various declarations that preceded or followed revolutions (in France, the USA, Russia, and so on) in one way or another proclaimed moral norms and universal human values, including many of the time-honored ones.

The focus of all educational principles and parental happiness among the Dagestanis, as well as among other peoples, is the family, which has its own way of life, traditions, customs, holidays and rituals, with their help the people revive themselves, spiritual culture, character and psychology in a series of successive generations.

A woman-mother occupies a special place in the family. "Mother is a creature that proves with her presence, emphasizing the eternity of education." Highlanders traditionally believe that the father in the house is the head, and the mother is the soul. The mother is the keeper of the hearth, creating an elusive atmosphere of feelings, positive emotions. The attitude of Dagestan men to mothers is touching and reverent, at the level of worship. In one of the suras of the Koran it is written: "Paradise is under the feet of your mothers."

Dagestan mountain woman - a resident of the village embodies the best features oriental woman. Her image was created by outstanding writers, poets, artists, composers, and none of them managed to fully reveal it. The greatness and beauty of the Caucasus, sung in the works of brilliant artists, has always been personified by a mountain woman - the keeper of the hearth, loving

a loving wife, a caring mother, passionate in love and at the same time wise, morally pure and industrious. Let us recall the artistic creations of A.S. Pushkin, M.Yu. Lermontov, L.N. Tolstoy, Nizami, Fizuli, O. Khayyam, R. Gamzatov and others.

In the traditions of the highlanders, a highly respectful attitude towards a woman is manifested. At the same time, men make strict demands on her, among which women's honor is in the first place. Mountain namus (the code of honor of the mountaineers of the Caucasus) prescribes to her the following rules of conduct and duties: to be able to protect women's honor, maintaining chastity until marriage; to be worthy of her husband, to protect his honor and the authority of the family; to be a reasonable wife, an affectionate and gentle mother, a kind and economical housewife; create an atmosphere of love and mutual understanding in the family, help her husband with advice and deed, unquestioningly fulfill all his instructions; know Caucasian cuisine well and be able to cook all national dishes; engage in needlework (carpet weaving, knitting, embroidery, jewelry, pottery); be able to perform any household and agricultural work; give priority to the education of children, especially girls; be able to dance beautifully and smoothly, sing, speak gently and affectionately with her husband and relatives, understand and appreciate the beautiful, compose songs, draw patterns, compose melodies, have a delicate taste and be able to dress beautifully; manage your feelings and keep men at a certain distance; observe the measure in communication.

The ability to embroider, weave, knit was considered one of the most important virtues of a girl, indicating not only her industriousness, but also femininity. They said disapprovingly about those who did not know how to do this: “She doesn’t even know how to embroider.” This affects the concern for cultivating love for beauty (along with the requirement from girls to create beauty), and about instilling industriousness, and shaping moral character (requirements from young people for decency, modest behavior: it was believed that embroidery, knitting, weaving are brought up along with perseverance and moderation in everything, poise of character, discipline; they spoke about the desperate, unbalanced in the same way as about those who could not embroider, weave, knit: “Jumps like a goat-dereza”).

Grandmothers, mothers, and numerous relatives on the female line formed in young mountain women the desire to comply with the norms and rules of relationships with their future husband and his relatives, prepared them for an independent life. For this, traditional methods of folk pedagogy were used: demand, assignment, persuasion, prohibition, control, the example of parents and elders. Like most important person in the fate of her daughter, the mother continued to educate her even after her marriage, interfering already in someone else's family. This tradition has been preserved in the mountains to this day.

The mountain parable tells how a daughter complained to her mother that her husband was with another woman. The mother promised to settle everything, but on the condition that the daughter bring her some tiger hairs. No matter how the daughter objected, the mother insisted on it. Daughter gone

with a piece of meat to the forest where the tiger lived. The first time she threw a piece of meat to the beast and immediately ran away, the second time she threw the meat and stood for a while, the third time she fed the tiger from her hands, and the fourth time he went up to the woman, ate the meat, put his head on her knees and dozed off. The girl carefully pulled out three hairs from the tiger skin and brought them to her mother.

You tamed the tiger, - the mother was delighted, - now go and tame your husband.

Following her mother's advice, the daughter used cunning and affection, showed courage and patience, and made sure that there is a tiger in every man.

More than one generation of mountain women used this parable, bringing up humility, diligence, femininity, attractiveness, tenderness, cunning and wisdom in their daughters. And not one family was saved by this from discord.

The centuries-old history of the mountain peoples and works of folk art testify that the mountain woman demonstrates sincere feelings, fidelity in love, patience and endurance. A girl in love in expressing her feelings obeys the prescriptions of namus. She can, for example, give her beloved a gentle look, compose a song for him or embroider a scarf, knit socks or gloves. Restrained and modest answers to the questions of the young man, she transmits through an intermediary. Passionate and temperamental mountain women strive to have one husband for life. The loss of a spouse seems to them an even greater misfortune than childlessness.

Dagestan families, even in our time, are distinguished by their strength. The process of preparing for marriage and the ceremony of marriage is a serious school, a test and a test for both parties. As a rule, the final word belongs to the groom and his parents, but often the family is created at the initiative of the girl.

The legend tells about a handsome, but poor guy, for whom no one wanted to marry his daughter. One beauty took pity on the guy, decided to marry him against the will of her parents. At first, she made the following rule: if the husband went to godekan (a meeting of men at the highlanders), she walked in front, carried him a pillow and herself chose a place where it would be more convenient for him to sit down. If she was asked for advice, she said: "Ask my husband, he has a wise answer to everything."

Gradually, people began to respect him, appreciate and cherish his opinion, give way to him. So a smart wife elevated her husband, created authority for him. Her example was used by other women of the village, raising their daughters.

Family, fidelity to her husband, caring for children and their upbringing - these are the main moral ideals of mountain women, formed from an early age.

The peoples of Dagestan had a cult of virgin purity and fidelity to marital duty. Extramarital affairs were considered the most reprehensible phenomenon. The attitude of Dagestanis towards women can be described as chaste and respectful. They do not allow themselves to touch an outside woman, they do not allow obscene expressions, ambiguous conversations, cheeky behavior with her. For the mountaineer was not

nothing is holier than mother, sister, wife, daughter. And if he was very worried about the fact that only daughters were born to him, it was only because he saw in his daughters a potential threat to the honor of his family, in his son - her intercessor. And it is natural that the woman took care of her honor, like the apple of her eye.

The ideal of perfection of a Dagestani woman is also interesting in self-representations - personal songs, lamentations of the bride. This is a special topic, and yet it is impossible to get around it without presenting at least approximate contours. The theme of fidelity to love, devotion to the family is the leading theme of lyrical girlish songs.

In the conditions of even interethnic harmony, when entering into marriage, preference has always been given and is given to representatives of their own nationality. At the same time, in the XIX-XX centuries. there were many happy mixed families especially in rural areas. The joint work of spouses in agriculture removes all interethnic problems.

The ideal of a Dagestan woman is based on the idealization of the real image of a woman, bordering on religious worship of her. Ethnic traditions in Dagestan require strict observance of the commandments of antiquity in relation to a woman: "A man who offended a woman older than himself is not a man, A man who offended a woman younger than himself is not a man." This commandment is widespread everywhere, although for the first time we heard it from a Chuvash woman (Z.O. Osipova), who had an Avar husband (M.M. Eldarov).

In a patriarchal society, a woman is naturally relegated to the background. But in the ethnopedagogy of the Dagestan family, there are also clear traces of matriarchy. So, for example, at one time, G. N. Volkov drew attention to fairy tales that begin in a completely different way compared to the fairy tales of other peoples: "Once upon a time there was an old woman with her old man."

In Dagestan fairy tales, the ideal of a woman is represented in the images of old women, wives, mothers, sisters, daughters, granddaughters. Every now and then there are moral lessons given to "unfaithful" wives. However, it is curious that infidelity does not go beyond walking under the moonlight with men, dancing and dancing without a husband, singing in a male choir, etc. In fairy tales, the word of the mother is very highly placed: “The word of the mother is the word of God,” and the most cherished dream of women - to have a child, children. The number of joys and happiness is measured by the number of children. In fairy tales, women are sublime, generous, noble; in many cases they act as saviors.

Holiness, purity of love in the ethnopedagogics of the Dagestan family are unshakable. Cursing, greasy jokes in the presence of a woman is not allowed.

The ideal of a Dagestan woman - mother, housewife, wife is also represented in numerous proverbs and sayings, which are a kind of "code of the Dagestan woman", where the proverbs dedicated to the mother are especially noteworthy: "If you love your mother, do not scold the mother of another person", “He who loves a girl falls in love with her mother”, “Father dies - half an orphan, mother dies - a round orphan

ta”, “Whoever does not listen to the advice of his mother will not achieve his goal.” In friendly Dagestan families, conflicts between brothers arise mainly because of how much time the mother stays. Why didn’t she stay with me for so long, sometimes one of the sons is indignant: am I worse than others, or is my wife less hospitable?

In the ethnopedagogics of the Dagestan family, obvious traces of matriarchy have also been preserved. There are many proverbs about family relations between husband and wife: “A marriage made without hesitation is short-lived”, “If the wife does not give a stick, and the husband does not beat”, “Loving someone else’s wife becomes a friend of her husband”, “Tame a horse with affection, wife - praise”, “Highlander! Respect the woman, she is the mother of your children and the keeper of the hearth.” It is significant, by the way, that the Dagestanis do not have a single anecdote about their mother-in-law. A Dagestanian does not even imagine that it is possible to allow disrespect towards the grandmother of his children. A similar thing has been observed among the Chuvash, probably since the time of the Great Bulgaria, when the highlanders had intense spiritual relationships with the ancestors of the Chuvash people.

A Dagestan mother, as the owner of many virtues, should be: “bright in soul and body”, “a craftswoman in business”, “a loving and caring mother”, “a neat and clean housewife”, “in marriage, a support to her husband and a faithful wife”, “respectful to her husband's relatives", "cheerful and resourceful", "respectful and respectful to elders", "friendly to elders", "tender and beautiful". And oddly enough, beauty is far from in the first place. Apparently, this is due to the fact that beauty for a woman is taken for granted. In addition, she had to protect herself from the five main filths: not to envy others; do not seduce men, do not succumb to bad thoughts; do not be angry, do not be angry; do not engage in empty unnecessary business. The Dagestanis say: “Whether a child is good is known by his mother”, “Looking at the mother, take a daughter as a wife”, “In a family where a kind mistress is always people”, “People come to the house, honoring their husband, and leave, glorifying wife”, “Judge the food by the purity of the cup, choose the bride by the mother”. The mother, according to folk tradition, was supposed to teach her daughter all the wisdom of the art of being a woman. The bride-to-be was addressed with the mother's teaching "Abalagai", and the future wife was addressed with the husband's teaching "Ada-milyagyai". They contained instructions to be industrious, modest, patient, respect and honor the husband's relatives, observing the system of prohibitions - the tired taboos "Tsyakhdhy". Evidence of a respectful and humane attitude towards a woman is the Dagestani folk song "A husband's cry for his wife": Wai, my support, my support, How it all happened so soon, my support! The happiness of my life, the joy of my gaze, my support, The house stands, but where is its support, my support. Another house, a damp house dug in for you, my support, On whom did you leave orphans, my support? W.B. Dalgat writes: “It should be noted that the negative image of a woman (excluding the image of a negligent housewife) for Dagestan folklore works

ny is not typical, since it did not correspond to reality and the role played in the life of society by a woman-mother, a housewife, a hard worker, a family breadwinner, and even a defender of her homeland from foreign conquerors. Therefore, it is no coincidence that in Dagestani folk tales and anecdotes directed against khans, mullahs and other powers that be, wise and intelligent advice from women helps the poor to win the dispute or competition of the khan.

The oral folk art reflected the great and honorable socio-economic role of the mountain woman, which she played in all spheres of the economic, family and social life of peoples. North Caucasus.

In everyday and satirical stories, fairy tales, such as the Lak "The Shepherd's Daughter", the Kumyk "About the Khan, who ordered to skin the stone", the wisdom and resourcefulness of mountain girls are reflected.

In the Lak fairy tale “The Shepherd's Daughter”, the khan-despot threatens the servants with the death penalty if they do not “dig a clearing”, and the resourceful and smart shepherd's daughter teaches the servants to ask the khan for “cutting scissors”. The Khan orders the shepherd to force the sheep to hunt, and the shepherd's daughter explains to the Khan that her father has just given birth to a son and is lying, "how can a man give birth?" Khan asked. “Can a sheep hunt?” - the girl answered him. But in fact, the situation of the Dagestan woman was very difficult. In society, a mountain woman is an insignificant creature, in family life she is also a suffering person, - eyewitnesses wrote in the middle of the 19th century. All sorts of work was assigned to a young woman in her husband's family. She became a servant. Exhausted by overwork, angered by all sorts of reproaches from family members, the young woman said:

To load a donkey, go to the mill, Harvest, mow hay, To work like a donkey, An old father married.

No matter how difficult life was in a peasant environment (the share of a farm laborer, a landless plowman, a shepherd, a worker persecuted by everyone), the female lot was the most unbearable. In the system of patriarchal-tribal and feudal relations, adats of antiquity, the woman had the heaviest burden, the woman was the most powerless person in this system of relations.

The point is not that the peoples of the North Caucasus had some particularly unfriendly attitude towards women or the customs of antiquity put her in some unjustifiably humiliating position. The situation was much more complicated ... It is known that among the mountain peoples it was considered a shame to beat a woman. The girl in her father's family was the most guarded and free person, the whole burden of field work fell on the shoulders of men (and in the mountains of Dagestan and on the shoulders of women). A woman, especially an elderly one, was shown every kind of respect, and when serious matters were decided (the marriage of a son, the marriage of a daughter, the reconciliation of bloodlines, etc.), the woman's opinion was taken into account. Not only abuse and foul language, but no one could afford to say even an ambiguous word in front of a woman, otherwise he

subjected himself to universal condemnation. insulting a woman (mother, sister, wife), even with a word, was never forgiven to anyone. Mother in the songs of the highlanders also acts as the highest authority in the moral consciousness of the highlanders. But at the same time, all Dagestanis are well aware that women are burdened with unbearable hard work both in the household and in the field, they are not equal with men. Their humiliated position was also expressed in the fact that parents often married off against their will. Disrespect for her is also reflected in the forced abduction, the ethnographer B. Dalgat wrote in 1934.

A woman, sad, longing, lonely in a strange family, is the main heroine of oral folk art. In the songs, a hostile attitude towards the daughter-in-law of the entire patriarchal large family is also clearly reflected.

The father-in-law and mother-in-law, to whom the daughter-in-law had to obey first of all, are characterized by especially sharply negative traits. No wonder the Laks in the proverb said: "The husband's house is a red-hot brazier." A lezgin woman, forcibly married, curses her new relatives in a song:

"Let the dish break into pieces,

Let the generation of new relatives dry up!”

Class prejudices, property and social inequality destroyed the harmonious world that lovers wanted to create. As a result, a crippled family, an unhappy life in the house of a hateful husband, sometimes an old man.

Noting the reflection in the drawn-out lyrical songs of the social and social life of the old Russian village of different eras, N.P. Kolpakov points to the social nature of family songs: , about social struggle and related experiences. the general emotional tone of these songs usually expresses sadness, melancholy, often resentment, and in songs of social struggle - anger and indignation, which can be easily read between the lines and heard in the tune.

Humiliation, prodding gives rise to protest and anger, the desire to defend one's honor and dignity. A woman opposes slavish submission, blind obedience. To be hardworking and able to work are the main wishes of the mother in songs addressed to daughters. All these motifs of labor education in folklore, including lullabies, are predetermined by the conditions of life in the mountains, which, as you know, were fraught with difficulties.

Dagestan in the family is a bonding beginning. It creates an elusive atmosphere of feelings that the rising generations breathe, completely determines the general spiritual and moral mood of the family. Proverbs, highlighting one of the features of the ideal of a Dagestan woman, show her generalized ideal appearance. Oddly enough, in the first place, despite the so-called sexual revolution that has penetrated into the Dagestan environment, her chastity remains in the first place, manifested in modesty of behavior, shyness,

modesty, which confirms the preservation of the eternal truths of the world, the truth of life, the values ​​of mankind. There were no cases of a Dagestan woman violating the purity of marriage, they still maintain such a reputation. Usually a father advises his son: “Marry a Dagestan woman, i.e. a girl of her nationality: in the world, a more reliable, more faithful and devoted wife is still not to be found. According to our long-term observations, mixed families are less prosperous than mono-ethnic families. They are united by a common language, traditions, customs, relatives and interests. A Dagestan girl is looking for her happiness on her street, in her village. A guy from another village is a stranger seven times and is unlikely to ever become completely his own, native. In the conditions of even interethnic harmony, when entering into marriage, preference was always given to representatives of their own nationality.

At the same time, in the XIX-XX centuries. many happy blended families arose, especially in urban areas.

In conclusion, let us recall that the Dagestan woman is characterized by intelligence, diligence, patience and dedication, charm, femininity, humility, accommodatingness, complaisance, tenderness, kindness, but beauty is far from in the first place.

Her courage, on the verge of self-denial, is noted almost equally in Dagestan and non-Dagestan sources, including modern ones (Russian, Tatar, etc.).

To be hardworking, modest, kind, capable of work - these are the main wishes of mothers in songs addressed to daughters: on the one hand, her daughter is a “heavenly angel”, “white-faced”, “with beautiful teeth”, on the other hand, before the birds wake up on field work going.

In the lullaby, the main place is occupied by a detailed monologue, built on the method of address, through which, firstly, feelings and moods are expressed, and secondly, the concretization of the content contained in it is achieved. The form of direct (with affection) address in the beginning usually has nothing to do with the main topic. Its purpose is to symbolically attract attention, interest and prepare the child for the perception of what will be discussed. A typical example is the Dargin song - a mother's monologue addressed to a boy:

Dagestan State University

Illalai, my beloved, Laila, my precious, Be big, be beautiful, To become as brave as Kapila Mutai was To become as industrious as Karakhan Shamil was. This song is of both research and practical interest. When a mother addresses her son with the words of this song, the daughter always tries them on herself: to be loved, precious, beautiful, brave, hardworking. Health care is the beginning of education, its first element. Morality is the crown of education, its completion, its outcome. The ideas of a perfect Dagestan woman are put into practice by the traditional culture of the Dagestanis and are refracted in the main features of the national character, despite the negative and destructive influence of the media that promote violence, sex, aggression, and cruelty. In the modern period of national and spiritual revival, the task of further studying this phenomenon in connection with the ideal of a perfect person remains relevant. The problem of orientation to the ideal in education acquires special significance when the concept that it contains, especially the humanistic one, undergoes social rethinking, thanks to which it is possible to maintain ethnic identity and uniqueness, laying universal human values ​​as a basis.

Literature

1. Akhtyamova G.E. The Problem of the Ideal of the Perfect Man in the Socio-Cultural Systems of the Tatars and Chuvashs (Comparative Philosophical Analysis). Yoshkar-Ola, 2005.

2. Lobachevsky N.I. On the most important subjects of education // Kazan Vestn. 1832. Ch. 35.

3. Nikandrov N.D. Russia: Socialization and education at the turn of the millennium. Pedagogical Society of Russia. M., 2000.

4. Volkov G.N. Ethnopedagogics of the Chuvash people. Cheboksary, 1988.

5. Kuliev K., Dzhusoyty N. Songs of the mountains and steppes of the Caucasus // Songs of the peoples of the North Caucasus. L., 1976. S. 32-33.

6. Dalgat W.B. Folklore and literature of the peoples of Dagestan. M., 1962.

7. Kalpakov N.P. Russian folk household song. M.; L. 1962.

© 2006 N.G. Ampilogova

PROBLEMS OF TYPOLOGATION OF MODERN PEDAGOGICAL TESTS

Effective management of the pedagogical process in any educational institution is possible only if there is an operational and adequate feedback system, and therefore the introduction of various test systems is being updated in educational institutions.

multi-stage control of knowledge and skills of students. Reasonable criticism of the subjectivity of the traditional five-point scale is accompanied by attempts to reform it by giving each score a pronounced criterial character - according to the system

In any pedagogical system, one of the key concepts is the concept of "educational ideal". Reflecting on the national ideal of education, G. N. Volkov operates with the concepts "perfect man" and "perfect personality". It is the formation of a perfect personality that G. N. Volkov considers the leitmotif of public education. “The popular ideal of a perfect person,” he writes, “should be considered as a summary, synthetic representation of the goals of national education ... Ideally, the ultimate goal of the upbringing and self-education of a person is shown, he is given the highest model to which he should strive.”

G. N. Volkov notes that the ideas of each people about the perfect personality developed and were concretized under the influence of historical conditions. The peculiarity of the living conditions of the people is reflected in the national ideal of human perfection.

Example. The "real horseman" of the Bashkirs, Tatars, peoples of the Caucasus and Central Asia has some differences from the Russian "good fellow" by the nature of his activity, code of decency and good manners etc.

In the basic human qualities, the ideals of a perfect personality are still very close to each other. Intelligence, health, diligence, love for the motherland, honesty, courage, generosity, kindness, modesty, etc. are valued by all peoples.

According to the observations of G. N. Volkov, among some peoples, in particular, among the Circassians, love for the Motherland - one of the decisive features of a perfect personality - "always manifested itself along with a sense of tribal and national dignity ... A high sense of national dignity implied condemnation and rejection behavior that discredits the nation, which contributed to the upbringing of responsibility to the native people for their good name, and before other peoples - for the good name of their people. “Be such that your people are judged by you, be a worthy son (daughter) of your people” - such an idea, often expressed in the form of good wishes, is present in the pedagogy of almost all peoples.

Each people has its own system of moral perfections: the Chuvash have "seven blessings" or "seven commandments", the Buryats have "nine virtues", etc. "Man's striving for perfection," writes G. N. Volkov, "is natural. This striving itself is an internal stimulus to the progress of man and mankind."

From the national ideal of a perfect man, he moves on to the universal ideal of education, which “cannot be created by one people. In the characteristics of a perfect man, peoples do not contradict, but complement each other. peoples; the ideal of a perfect personality can also be objectively presented only as a harmonious unity of thoughts different peoples about a good person.

One of the key in folk pedagogy is the formation in children of a sense of respect for another people, its traditions and culture, but before that, the student must form a national identity and a sense of dignity. "On the basis of one's own self-consciousness, - writes G. N. Volkov, - thanks to comparison with oneself, the ability to put oneself in the place of others, on one's own personal example - on one's national dignity - a person learns to understand, respect and appreciate the national dignity of another person, any nationality, for it is impossible to truly appreciate in another what is absent in oneself.

Methodological approaches to the essence of ethnopedagogical phenomena were built on the basis of a specific historical analysis, taking into account to the maximum extent the fact that the traditional culture of education is due to the uniqueness of the sociocultural and historical development of the life of an ethnic group. Ethnopedagogical phenomena were considered taking into account the connection between history and modernity, as dialectical manifestations of the general, particular and particular, in line with a systematic approach to the analysis of the phenomena of upbringing and education.

Introduction

Chapter I. Characteristics of the moral ideal in folk pedagogy

Chapter II. Traditions of folk pedagogy in the educational process

Conclusion

Bibliography

Thus, the topic of my work "Moral ideals in folk pedagogy" can be considered relevant.

The purpose of this work: To analyze moral ideals in folk pedagogy.

Work tasks:

1) To characterize the moral ideal in folk pedagogy.

2) Consider the traditions of folk pedagogy in the educational process.

3) Draw conclusions.

The object of this study is the moral ideal.

The subject of this study is the moral ideal in folk pedagogy.

Chapter I. Characteristics of the moral ideal in folk pedagogy

1.1 The emergence of the idea of ​​a moral ideal

Moral education occupies a leading place in the ethnopedagogy of most peoples. Understanding ethnopedagogy as a system of goals, objectives, methods, techniques and methods of education and training traditional for a particular ethnic group, we should note that it permeates all spheres of the spiritual and material life of the people: customs, traditions, rituals, beliefs, folklore, games, toys , life, etc.

Folk education, developing throughout the history of the ethnos, was called upon to perform a number of functions. Its role in the mechanisms of formation of national self-consciousness, overcoming alienation, reproduction of ethnic culture is very important. Ethnopedagogy contributes to the comprehensive development of the individual and includes elements of mental, labor, physical education. However, despite such a wide range of tasks performed, the folk tradition of education was primarily focused on moral education.

A striking example of this is the ethnopedagogy of the Russian people. Almost all of its means and factors, to one degree or another, are aimed at shaping the values, ideals, needs, and moral norms characteristic of the Russian ethnos in the younger generation.

The idea of ​​the perfection of the human personality originally - in its most primitive form - arose in ancient times, although, of course, the "perfect man" in ideal and reality is much younger than the "reasonable man" (the first arises in the depths of the second and is part of it). Education in a truly human sense became possible only with the emergence of self-education. From the simplest, isolated, random "pedagogical" actions, a person went to an increasingly complex pedagogical activity. According to Engels, even at the dawn of mankind, “people acquired the ability to perform ever more complex operations, set themselves ever higher goals and achieve them. Labor itself became from generation to generation more diverse, more perfect, more versatile. Progress in work entailed progress in education, which is unthinkable without self-education: setting goals for oneself is its concrete manifestation. And as for the goals of "increasingly higher", they testify to the birth of the idea of ​​perfection in the depths of still primitive forms of education. The diversity, perfection and versatility of labor, about which F. Engels wrote, demanded, on the one hand, human perfection, and on the other hand, contributed to this perfection.

The formation of a perfect person is the leitmotif of public education. The most convincing and most striking evidence that man is “the highest, most perfect and most excellent creation” is his constant and irresistible striving for perfection. The ability for self-improvement is the highest value of human nature, the highest dignity, the whole meaning of the so-called self-realization lies precisely in this ability.

The very concept of perfection has undergone historical evolution along with the progress of mankind. The first glimpses of the consciousness of human ancestors are associated with the instinct of self-preservation; from this instinct subsequently grew a conscious concern for health promotion and physical improvement (according to Comenius - about harmony in relation to the body). Labor created man. The desire to improve the tools of labor awakened an internal desire for self-improvement. Already in the most primitive tools of labor, elements of symmetry begin to appear, generated not only by the desire for convenience, but also for beauty. In the struggle for existence, the ancestors of man met with the need to coordinate their actions and provide - albeit at first and unconsciously - help to each other. The very eternal harmony of nature and the activity of man's relationship with it made natural the improvement of individual qualities of the human personality. The idea of ​​the harmonic perfection of the personality was embedded in the very nature of man and in the nature of his activity. At the same time, the most primitive tools of labor were already carriers of the emerging primitive spiritual culture: they stimulated the first glimpses of consciousness, causing tension in the twilight mind of the primordial man; not only did the hands distinguish between the convenience and inconvenience of a stone tool, but the eyes also began to notice the attractiveness of the convenient, and this selectivity was the beginning of a primitive sense of beauty.

The improvement of the individual turned out to be due to the two greatest acquisitions of the human race - heredity and culture (material and spiritual). In turn, the progress of mankind would be impossible without the striving of people for perfection. This very perfection engendered labor activity, went in parallel in the sphere of material and spiritual culture, went in man and outside him, in human communication.

1.2 The main means of moral education in ethnopedagogy

Researchers identify a number of factors of public education: nature, play, word, work, communication, traditions, art, religion, ideal example, each of which contributes to moral education. An important feature of ethnopedagogy is its natural conformity, which arises due to the naturalness of folk traditions of education, the harmonious involvement in the processes environment. Raising their children, our ancestors sought to form in them an idea of ​​the beauty of nature, the place of man in it, the need for a moral attitude towards all living things.

Folk games, contributing to intellectual and physical development, carried a certain moral potential. The games to a large extent reflect national characteristics, the way of life, the worldview of the people, they are closely connected with the historical fate of the ethnic group. All this also determined the functions of the games: through them, respect for national customs was instilled in the child, personal qualities valuable for this ethnic group were formed, and the younger generation was accustomed to the rules and norms of behavior.

The next factor, the word, plays a decisive role in ethnopedagogy, especially in the matter of moral education. Having noted the presence of verbal elements in almost all factors of public education, we single out the actual verbal means of folk pedagogy: proverbs, sayings, riddles, songs, fairy tales, tongue twisters, jokes, fables, parables, edifications, etc. The number of verbal forms of influence on the feelings, consciousness and behavior of the child in folk pedagogy is enormous: teaching, admonition, exhortation, reproach, condemnation, covenant and much more.

Traditionally, fairy tales occupy one of the most important places in Russian ethnopedagogy. Simplicity, sincerity, immediacy of a fairy tale correspond to similar properties of the child's psyche and thus make it possible to achieve a harmonious combination of mental and moral development.

Creating fairy tales, the people sought to reflect their best features, ideals, values, principles in them and pass them on to the younger generation: diligence, collectivism, modesty, generosity, truthfulness, philanthropy, etc. are sung in fairy tales, and the opposite qualities are ridiculed and condemned.

A unique creation of folk art are songs that, no less than fairy tales, contribute to moral education, since in them the people reflected their entire worldview, including views on morality. Developing over several millennia, songs passed through the natural selection of folk educators, who, understanding the great importance of musical and poetic works in the formation of a person's personality, cultivated those types of them that contributed to mental, aesthetic, labor, moral education.

Of great importance in the formation of a moral personality were proverbs, which, being a concentrated expression of folk wisdom, were called upon to satisfy various spiritual needs of people: cognitive, ethical, aesthetic, production, etc. The proverbs of the Russian people are a detailed system showing the ideal of a person. He must be hardworking, courageous, honest, loving the Motherland.

An exceptional place in the life of Russians was occupied by religion, which is also one of the factors of ethnopedagogics. The huge educational potential of Christianity was effectively used in folk pedagogy: introducing children to prayer and confession contributed to the formation of their moral principles.

Moral education is impossible without an important factor of ethnopedagogy - an example-ideal, which is designed to show the child what a person should be like. Epics, legends, historical songs used in education stimulated the child's activity to achieve a moral ideal. The Russian people were clearly aware of the importance of a personal example in education, in connection with which a whole code of conduct for parents with children was developed.

Other factors of folk pedagogy - work, art, communication, traditions also contributed to the moral education of children. Participating in labor, communicative, aesthetic activities, the child consolidated those personality traits that are considered valuable for this ethnic group.

1.3 Ethnic character of the perfect man

The ideas of each people about the perfect personality developed under the influence of historical conditions. The peculiarity of the living conditions of the people is reflected in its national ideal. So, for example, the “real horseman” of the Bashkirs, Tatars, peoples of the Caucasus and Central Asia has some differences from the Russian “good fellow” by the nature of his activity, code of decency and good manners, etc. In the basic human qualities, the ideals of a perfect personality are all still very close to each other. All peoples appreciate intelligence, health, diligence, love for the motherland, honesty, courage, generosity, kindness, modesty, etc. In the personal ideal of all peoples, the main thing is not nationality, but universal principles.

At the same time, peoples evaluated many things from the point of view of their own standards. So, for example, the Chuvash still have the expression “perfect Chuvash”, which is used to characterize a person of any nationality, corresponding to their idea of ​​a good person, that is, the word “Chuvash” in this case is identical to the word “man”. “A perfect (good, real) Chuvash” is a Russian, Tatar, Mordvin, Mari, Udmurt, these are people with whom the Chuvash communicated and who fully corresponded to his ideas of good. Among the Circassians, love for the Motherland is one of the decisive features of a perfect personality, always manifested itself along with a sense of tribal and national dignity. Even in the most difficult conditions, the Adyghe was required to preserve the good and honest name of his family, clan, tribe and people. “Do not bring shame to your father and mother”, “Look, try not to take off the Adyghe face”, that is, do not dishonor the honor and dignity of the Adyghe.

The upbringing of national dignity was the foundation of the moral perfection of the individual. A high sense of national dignity also implied the condemnation of behavior discrediting the nation, which contributed to the upbringing of responsibility to the native people for their good name, and to other peoples - for the good name of their people. “Be such that your people are judged by you, be a worthy son (daughter) of your people,” such well-wishing is present in the pedagogy of almost all peoples. By your behavior, do not give a reason to think badly about your people, do not desecrate the sacred memory of the best people of the people, multiply the glory of the people with your patriotic actions - this is how any people wants to see their pupils and, based on this, builds its pedagogical system. The glory of a nation is created by its glorious sons. Not in vain high name only the best of its representatives are honored with the son of the people: there are no bad peoples, but their sons are bad.

A sense of national dignity presupposes a sense of responsibility for the dignity of the people, which has been developing over the centuries. Therefore, national dignity requires being a worthy son of one's own people and earning the respect of representatives of other peoples. Therefore, in the development of a healthy sense of national dignity, both the idea of ​​national flourishing and the idea of ​​international rapprochement are embedded at the same time.

Natural was the striving of peoples for happiness, which could not be conceived without striving for perfection. The Tatian fairy tale "Mind and Happiness" claims that happiness is impossible without the mind, that "stupidity can destroy weight." Here the mind is declared the elder brother of happiness: “My brother, Mind, now I bow before you. I admit you're taller than me." A similar plot is common in India, as well as among Jews, both European and Afro-Asiatic. A fairy tale with the same plot is also common among many peoples of Dagestan. In it, a real Avar horseman knows how to appreciate feminine beauty, but at the same time to the question “What would you prefer - the mind of an old man or the face of a beauty?” replies, "I value the old man's advice twenty times more." A similar dilemma arises in the Armenian fairy tale "Mind and Heart". Once the mind and heart argued: the heart insisted that people live for him, and the mind insisted on the opposite. The conclusion of the tale is as follows: “The mind and heart repented of what they had done, and gave a vow to act together from now on, having decided that mind and heart, heart and mind make a person human.” Common plots and a similar interpretation of the same issue in the tales of different peoples indicate that they are dominated by universal principles. And the folk educator Ushinsky, drawing his ideas from the sources of folk wisdom, draws a conclusion similar to the above fairy tales: "Only a person whose mind is good and his heart is good is a completely reliable person."

In the Russian fairy tale "Pravda and Krivda" it is said about one of the two brothers that he lived "the truth, worked, labored, did not deceive people, but lived poorly ...". The strengthening of specific manifestations of truth with synonyms - “worked”, “worked” - indicates that, according to popular belief, the truth is in honest work and it is on the side of the working people. Similar ideas were inherent in other peoples. At the same time, the national was not reflected in their essence, but only in the form of transmission. Peoples in the characteristics of positive and negative personality only complement each other. Human ideas about beauty and goodness, about a perfect personality are made up of the sum of the ideas of many peoples, while reflecting the history, traditions and customs of the people.

In the Ossetian fairy tales "The Magic Hat" and "The Twins" the characteristic features of the perfect highlander are revealed, the main of which are hospitality; diligence combined with intelligence and kindness: “Alone, without friends, drinking and eating is a shame for a good highlander”; “When my father was alive, he did not spare a churek and salt, not only for friends, but also for his enemies. I am my father's son"; “May your morning be happy!”; “Let your path be straight!”; The characteristic of the young man, the son of a poor widow, is noteworthy, all hopes and supports: “He is brave, like a leopard. Like sunbeam, his speech is direct. His arrow hits without a miss.

It should be noted the brevity and beauty of the form of folk tales. The aesthetics of form, as well as verbal characteristics, conveys the beauty of the human personality, the ideal hero, and thus enhances the educational potential of folk tales as one of the means of folk pedagogy.

In conclusion, it should be noted that the moral education of the rising generation cannot be abstract, it is always concretely national. Moral norms and values ​​in ethnic culture acquire their own special sound, and only a historically developed mechanism for their reproduction (ethnopedagogy) contributes to effective education. That is why many teachers believe that moral education should be based on folk pedagogical traditions.

Chapter II. Traditions of folk pedagogy in the educational process

2.1 Using the traditions of folk pedagogy in small rural schools

As you know, education in the traditions of Russian folk pedagogical culture has never been opposed to learning. Inheriting progressive folk pedagogical traditions in their professional activities, modern educators consider education as an integral part of a disproportionately broader socio-pedagogical process - education. It is necessary to always remember the wise folk saying: “Whoever succeeds in the sciences, but lags behind in good deeds, lags behind more than he succeeds.” Today, the progressive ideas of folk pedagogy, again, more than ever, are becoming in great demand in the theory and practice of education.

There are many opportunities to use the traditions of folk pedagogy. So the teachers of small rural schools choose the idea of ​​community as the basis for experimental work. As a principle, they strive to put this idea into practice, and define it as the foundation of the developed theory of the educational system of the school.

If we are consistent in implementing the principle of community, then education, in essence, is an exchange of spiritual values ​​carried out in the process of interpersonal communication. And the goal of upbringing and education is still the same: the formation of a personality capable of socially significant creative activity, continuous moral self-improvement. In their experimental and search work, teachers repeatedly convinced themselves that a teacher, in order to professionally and competently organize the life of his students, must himself live this child's life. Then and only then can he find shortest way to the hearts and souls of their students. And the “magic key” that opens the souls of children, awakening their cognitive and creative activity is joint creativity.

The cultivation of creative activity initially implies independence, independence, originality of thinking, a wealth of intrapersonal, interpersonal and intragroup relations in a team. The desire to develop these extremely valuable qualities drives teachers in organizing educational work with children. But here it is important to remember that creating something new for a child always means creating something that he has never succeeded in. This is an extremely difficult and pedagogically extremely responsible task. The implemented system of educational activities is focused precisely on the full support of children's creative initiatives, the development of their independence, the creation of conditions for the manifestation of creative activity, in general, the formation of a personality responsible for their actions.

The main directions of the system of educational work at school:

1) cognitive, understood as the enrichment of children's ideas about the world around them, the formation of the need for systematic education, continuous intellectual and creative development;

2) labor, considered as the promotion of socialization, ensuring the conscious involvement of children, adolescents, high school students in topical problems of social development, intensive involvement in actively transforming socially useful activities;

3) social orientation, which includes the formation of an objective idea of ​​universal social values, the formation of a sense of one's involvement in social development, an understanding of the indissoluble unity of school and life, teaching and creativity, play and future professional activity;

4) artistic, involving the purposeful development of the emotional and sensory sphere of the child, his artistic and creative worldview, the need for creative activity, the versatile realization of his artistic inclinations and abilities;

5) sports and recreation, cultivating healthy lifestyle life, promotion of endurance, plasticity, ideas about the beauty of the human body.

In the conditions of a rural small school, the educational system is necessarily a socially open pedagogical system. This is also supported by the concept implemented in the school, where community spirit, the spirit of reviving folk pedagogical ideas put the teaching staff of the school before the urgent task of establishing sustainable educational relationships with an open society.

Socio-family relations in this regard are of particular interest. The traditions of Russian folk pedagogical culture, enriched with modern scientific knowledge, reveal their special vitality, their original creative power.

When organizing work with parents, teachers strive to "return parents to school", to increase their responsibility for raising children. In folk pedagogical culture, the upbringing of children is the very first and most important duty parents. That is why it is so important today to establish interaction between teachers, students and parents. The fact of self-removal of parents from upbringing is an unnatural tendency for the Russian mentality, which is subject to every possible eradication by all pedagogically available means.

The union of family and school is ensured by the implementation of the following three main areas:

1) pedagogization of intra-family relations;

2) purposeful increase in the role of the family in the versatile spiritual and moral development of the child;

3) the use of potential educational resources of the family for the formation of the student as a subject of Russian culture.

The following parameters are used as criteria for the effectiveness of the ongoing educational work:

1) the upbringing of students (the dominant direction of personality development, the motives of socially significant behavior, the degree of formation of school-wide and individual personal characteristics of pupils, the dominant moral values ​​and orientations of the child);

2) the level of social maturity of children (social adaptability, social activity, social stability);

3) the nature of the relationship between the participants in the integral pedagogical process (between the students themselves, between parents and children, teachers and students, the style of relationships in the teaching staff);

4) increasing the role of self-government in the educational process.

The dynamics of the indicators characterizing the above criteria testifies to the effectiveness of the ongoing educational work.

The results of the monitoring surveys performed showed that 96% of schoolchildren feel comfortable at school, 70% of the respondents noted a positive attitude towards classes. The monitoring study of parental satisfaction also showed that 82% of the respondents are satisfied with the attitude of teachers towards the child; 90% are satisfied with their relationship with teachers, 83% of parents are quite satisfied with the nature of their interaction with the school. With regard to the educational result, it seems fundamentally important to note that graduates, leaving the school, do not forget it and often come to visit with words of gratitude, send letters, etc.

2.2 Ideas of ethnopedagogy in modern "folk" schools

In many regions Russian Federation Recently, so-called "folk" schools have begun to form. The main principles of the folk school:

1) The principle of openness. The Folk School is an open educational system.

2) The principle of cultural conformity is the humanistic basis of the folk school.

The implementation of the principle of cultural conformity in education and social upbringing is complicated by a number of problems caused by the socio-cultural situation that has developed in Russia. The desire to focus on the Euro-American civilization asserts as values ​​freedom, the priority of individual rights, enterprise, etc. At the same time, before 1917, and in Soviet time such values ​​were not characteristic of Russian culture. On the contrary, Russian morality has always been collectivist in its content. With regard to the socio-cultural conditions of the Russian school, these goals and the content, forms and methods of education and creative education necessary to achieve them will be culturally compatible if they reflect the values ​​of a particular society: a certain ethnic group and such social groups as working families and families of the intelligentsia. The modern interpretation of cultural conformity is largely due not only to the transition to humanistic concepts of upbringing and education, but also to the orientation towards the features of anthropogenic civilization. A person in an anthropogenic civilization is a spiritual person, looking for the meaning of life in creative activity, in social contacts and communication.

3) The principle of conformity to nature and upbringing in the public school.

Based on the concept of man, developed by the Russian philosophical school (I.O. Lossky, N.A. Berdyaev, P.A. Florensky, etc.), the principle of conformity to nature is the attitude towards the child as part of nature, knowledge of his natural essence, education in unity and harmony with the natural environment, care and support for childhood, preservation of the health of children and their living environment, etc.

4) The principle of becoming a Man and a Citizen.

5) The principle of patriotism - loyalty to the spiritual and historical heritage of the Motherland, love for the Great and Small Motherland.

6) The principle of regionalization of education and upbringing in accordance with the norm of the Law of the Russian Federation "On Education".

In search of a “national educational ideal”, the developers of the concept are based on the triune essence of the child proclaimed by Russian pedagogy of the 19th century: natural, cultural, social. It is necessary to note the deep reading of the principle of cultural conformity by F.A. Diesterweg: "... in education, it is necessary to take into account the conditions and places and times in which a person was born or he will live, in a word, all modern culture in the broad and comprehensive sense of the word, especially the culture of the country that is the homeland of the student" .

The main national values ​​of the Russian people include:

1) the inherent value of life and the human personality;

2) Russian language and folklore;

3) the heritage of Russian culture, the culture of the Slavic peoples;

4) a family that preserves and reproduces the spiritual culture of the people, etc.

Introduction to folk culture is supposed; modular inclusion within the framework of the regional and school component in the school curriculum of new training courses, electives, special courses:

Folklore;

Russian literature;

Outstanding people of Russia;

History of the Russian book;

Russian history;

Slavic studies;

Folk crafts;

"My city";

Russian house, etc.

The developers of the concept outlined the goal of the folk school in the revival of the national character, the school is called upon to be a support for the people in the formation of self-awareness of the revival of national culture.

Conclusion

Thus, the popular ideal of a perfect person should be considered as a total, synthetic idea of ​​the goals of popular education. The goal, in turn, is a concentrated, concrete expression of one of the aspects of education. The ideal is a universal, broader phenomenon that expresses the most general task of the entire process of personality formation. Ideally, the ultimate goal of education and self-education of a person is shown, the highest model is given, to which he should strive.

The moral ideal carries a huge social charge, playing a cleansing, calling, mobilizing, inspiring role. “When a person forgot how to walk on all fours,” Gorky wrote, “nature gave him an ideal in the form of a staff.” Belinsky highly valued the role of the ideal in human progress, in ennobling the personality; at the same time, he attached great importance to art, which, as he believed, forms "longing for the ideal."

Just as the national ideal of a perfect man could not be created by one person, even if he were the greatest teacher, so the universal ideal could not be created by one people, in one country. The education system is not invented, but assimilated, it is developed by all mankind and passed on to subsequent generations. The history of pedagogy shows that the universal ideal of a harmoniously developed personality is created only by the joint efforts of all peoples.

Ethnic pedagogy, international in its basis and universal in its meaning, explores and generalizes the educational experience of all peoples. Humanistic education, as the highest stage in the development of all historical forms of education that mankind has ever had, incorporates the positive pedagogical achievements of all peoples and tribes.

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Applications

Appendix 1

An extra-curricular educational event using the ideas of folk pedagogy "A fairy tale is leaven for a bright mind" for younger students

Target: To expand children's knowledge about the wealth of oral folk art; to form an in-depth semantic perception of a fairy tale; develop analytical thinking, memory and speech.

Lesson progress:

Host: Hello guys! Today we have gathered for a somewhat unusual lesson. We have to talk about the story.

(music plays)

The fairy tale has a pure soul,

Like a forest stream.

She comes slowly

In the cool hour of the night

The native people are its creator,

The people are sly, the people are wise,

I put my dream into it

Like gold in a chest!

The fairy tale was born long ago, before man learned to read and write.

Tales were composed by folk dreamers and told to their relatives and friends, and they passed the tale on, and she walked around the world from mouth to mouth, bright, smart, cheerful. Today she came to visit us!

Guys, do you like fairy tales?

– Do you read them?

- If you were attentive, you noticed that we have prepared a small exhibition of books for you. Have you watched them?

- What are fairy tales? (Children call: Russian, English, French ...)

- No, of course, right guys! What are these stories called? (folk)

Today one of these fairy tales came to us! Meet!

(Music sounds and the guys show puppet show according to the fairy tale "Turnip").

The presentation ends with:

"THE TALE IS A LIE, YES IN IT A HINT, A LESSON TO THE GOOD FELLOWS"!

– Do you agree with this?

Or a modern version: "FAIRY TALE - FOR A BRIGHT MIND LEAVING".

- Let's talk a little with you: "let's ferment your brains."

1. - Who do you think the protagonist fairy tales?

a) Grandfather or Grandmother?

B) Granddaughter, Bug, Cat?

(Children need to be made to understand that all the characters in the fairy tale are the main ones, that it is all together that they are strength and therefore were able to cope with a difficult task).

2. - So what is this tale about?

A) About work!

b) About friendship!

C) About mutual assistance!

(Give each child an opportunity to express their opinion.)

After that, focus the attention of children on the fact that it is joint work and friendly relationships that help people achieve positive results, that is, SUCCESS.

So what conclusion have we come to?

(Children summarize what was said).

- Have you noticed that Repka speaks in this tale?

We recall the words of Repka:

I'm growing, growing, growing

Pulling leaves to the sky

I will gain strength from the sun

I'll save it in a box

Higher, higher! Wider, wider!

I'm growing, I'm trying

I'm pouring juice!!!

All! I'm a little tired...

Now you can rest.

We distribute the text with the words of Repka and give homework: to work on the image of Repka.

- Guys, what did you learn in our lesson?

(Give each child a chance to speak.)

Music sounds - the lesson ends here.

There is a knock at the door - the postman came, he brought us a telegram:

“I look forward to visiting you in October. Your Favorite Story.

- Guys, do you want to visit a fairy tale?

“Yes,” the children answer!

– So, next time we will go to travel to the land of fairy tales! Goodbye!

Annex 2

Extra-curricular educational event using the ideas of folk pedagogy for teenagers "Dear side"

I. Purpose of the lesson:

1) To develop in a teenager an interest in their ancestral roots, using a conversation with older and older people about their past, about the clothes they wore. Develop interest in historical costume, folk costume.

2) To instill a sense of patriotism, love for their homeland, for native land, respect for elders.

3) Teach competent dialogue, proper communication. Learn to express your thoughts (a story about the work done in front of peers).

II. Tasks:

1) Organize a discussion of the style of clothing, paying attention to the connection of times.

2) To teach students to learn new things in the field of historical costume, through a specific story of real people.

3) Perform creative work - students' sketches of the clothes presented in the lesson.

III. Lesson plan:

1) Organizational moment. Lesson topic message.

2) Brief repetition of the material covered

The popular ideal of a perfect man should be regarded as a total, synthetic idea of ​​the goals of popular education. The goal, in turn, is a concentrated, concrete expression of one of the aspects of education. The ideal is a universal, broader phenomenon that expresses the most general task of the entire process of personality formation. Ideally, the ultimate goal of education and self-education of a person is shown, the highest model is given, to which he should strive.

The moral ideal carries a huge social charge, playing a cleansing, calling, mobilizing, inspiring role. When a person forgot how to walk on all fours, Gorky wrote, nature gave him an ideal in the form of a staff. Belinsky highly valued the role of the ideal in human progress, in ennobling the personality; at the same time, he attached great importance to art, which, as he believed, forms "longing for the ideal."

Among the numerous treasures of folk pedagogical wisdom, one of the main places is occupied by the idea of ​​the perfection of the human personality, its ideal, which is a role model. This idea originally - in its most primitive form - arose in ancient times, although, of course, the "perfect man" in ideal and reality is much younger than the "reasonable man" (the first arises in the depths of the second and is part of it). Education in a truly human sense became possible only with the emergence of self-education. From the simplest, isolated, random "pedagogical" actions, a person went to an increasingly complex pedagogical activity. According to Engels, even at the dawn of the emergence of mankind, “people have acquired the ability to perform increasingly complex operations, set yourself higher goals (highlighted by me. - G.V.) and reach them. Labor itself became from generation to generation more diverse, more perfect, more versatile. Progress in work entailed progress in education, which is unthinkable without self-education: setting goals for oneself is its concrete manifestation. And as for the goals of "increasingly higher", they testify to the birth of the idea of ​​perfection in the depths of still primitive forms of education. The diversity, perfection and versatility of labor, about which F. Engels wrote, demanded, on the one hand, human perfection, and on the other hand, contributed to this perfection.

The formation of a perfect person is the leitmotif of public education. The most convincing and most striking evidence that man is “the highest, most perfect and most excellent creation” is his constant and irresistible striving for perfection. The ability for self-improvement is the highest value of human nature, the highest dignity, the whole meaning of the so-called self-realization lies precisely in this ability.

The very concept of perfection has undergone historical evolution along with the progress of mankind. The first glimpses of the consciousness of human ancestors are associated with the instinct of self-preservation; from this instinct subsequently grew a conscious concern for health promotion and physical improvement (according to Comenius - about harmony in relation to the body). Labor created man. The desire to improve the tools of labor awakened an internal desire for self-improvement. Already in the most primitive tools of labor, elements of symmetry begin to appear, generated not only by the desire for convenience, but also for beauty. In the struggle for existence, the ancestors of man met with the need to coordinate their actions and provide - albeit at first and unconsciously - help to each other. The very eternal harmony of nature and the activity of man's relationship with it made natural the improvement of individual qualities of the human personality. The idea of ​​the harmonic perfection of the personality was embedded in the very nature of man and in the nature of his activity. At the same time, the most primitive tools of labor were already carriers of the emerging primitive spiritual culture: they stimulated the first glimpses of consciousness, causing tension in the twilight mind of the primordial man; not only did the hands distinguish between the convenience and inconvenience of a stone tool, but the eyes also began to notice the attractiveness of the convenient, and this selectivity was the beginning of a primitive sense of beauty.

The improvement of the individual turned out to be due to the two greatest acquisitions of the human race - heredity and culture (material and spiritual). In turn, the progress of mankind would be impossible without the striving of people for perfection. This perfection itself, generated by labor activity, went in parallel in the sphere of material and spiritual culture, went on in man and outside him, in human communication.

In the oral art of all peoples, heroes are characterized by many features that testify to the richness of human nature. Even if only one or two words are spoken about this or that positive character, these words turn out to be so capacious that they reflect the whole range of personality characteristics. Traditional Russian characteristics of a person (for example, “clever and beautiful”, “beautiful girl” and “good fellow”, “small and remote”), emphasizing its main features, do not reduce the complex nature of a person solely to the named qualities only. So, the leading quality of the Russian beauty is the mind, and the mind, in turn, also implies the presence of many skills and dexterity in work. The highly poetic characteristic "clever and beautiful" is both a high assessment of the girl's personal qualities and the ideal image of a woman as a specific goal of education, brought by folk pedagogy to the level of a personality formation program. The character traits of the “good fellow” are given in even more detail. So, for example, one of the “good fellows” most beloved by the people, Ilya Muromets, is a “remote”, “glorious hero of the Holy Russian”, an excellent horseman, a well-aimed shooter, well-bred (“led bows in a learned way”), brave and bold, people’s protector. He cut off the head of the Nightingale the Robber and said:

You are full of tears and fathers and mothers,

You are full of widows and young wives,

It’s enough for you to let go orphans and small children.

In the same direction, the virtues of the Russian “good fellow” are concretized in fairy tales and songs: he is smart, and handsome, and hardworking, and honest, and modest.

The ideas of each people about the perfect personality developed under the influence of historical conditions. The peculiarity of the living conditions of the people is reflected in its national ideal. So, for example, the "real horseman" of the Bashkirs, Tatars, peoples of the Caucasus and Central Asia has some differences from the Russian "good fellow" by the nature of his activity, code of decency and good manners, etc. In the basic human qualities, the ideals of a perfect personality are still very close to each other. All peoples appreciate intelligence, health, diligence, love for the Motherland, honesty, courage, generosity, kindness, modesty, etc. In the personal ideal of all peoples, the main thing is not nationality, but universal principles.

At the same time, peoples evaluated many things from the point of view of their own standards. So, for example, the Chuvash still have the expression “perfect Chuvash”, which is used to characterize a person of any nationality, corresponding to their idea of ​​a good person, i.e. the word "Chuvash" in this case is identical to the word "man". “A perfect (good, real) Chuvash” is a Russian, Tatar, Mordvin, Mari, Udmurt, these are people with whom the Chuvash communicated and who fully corresponded to his ideas of good. Among the Circassians, love for the Motherland is one of the decisive features of a perfect personality, always manifested itself along with a sense of tribal and national dignity. Even in the most difficult conditions, the Adyghe was required to preserve the good and honest name of his family, clan, tribe and people. “Do not bring shame to your father and mother”, “Look, try not to take off the Adyghe face”, i.e. do not dishonor the honor and dignity of the Adyghe.

The upbringing of national dignity was the foundation of the moral perfection of the individual. A high sense of national dignity also implied the condemnation of behavior discrediting the nation, which contributed to the upbringing of responsibility to the native people for their good name, and to other peoples - for the good name of their people. “Be such that your people are judged by you, be a worthy son (daughter) of your people,” such well-wishing is present in the pedagogy of almost all peoples. By your behavior, do not give a reason to think badly about your people, do not desecrate the sacred memory of the best people of the people, multiply the glory of the people with your patriotic actions - this is how any people wants to see their pupils and, based on this, builds its pedagogical system. The glory of a nation is created by its glorious sons. It is not for nothing that only the best of its representatives are honored with the high name of the son of the people: there are no bad peoples, but their sons can be bad.

A sense of national dignity presupposes a sense of responsibility for the dignity of the people, which has been developing over the centuries. Therefore, national dignity requires being a worthy son of one's own people and earning the respect of representatives of other peoples. Therefore, in the development of a healthy sense of national dignity, both the idea of ​​national flourishing and the idea of ​​international rapprochement are embedded at the same time.

Natural was the striving of peoples for happiness, which could not be conceived without striving for perfection. The Tatian fairy tale "Mind is already happiness" states that happiness is impossible without the mind, that "stupidity can destroy everything." Here the mind is declared the elder brother of happiness: “My brother, Mind, now I bow before you. I admit you're taller than me." A similar plot is common in India, as well as among Jews, both European and Afro-Asiatic. A fairy tale with the same plot is also common among many peoples of Dagestan. In it, a real Avar horseman knows how to appreciate female beauty, but at the same time, to the question “What would you prefer - the mind of an old man or the face of a beauty?” replies, "I value the old man's advice twenty times more." A similar dilemma arises in the Armenian fairy tale "Mind and Heart". Once the mind and heart argued: the heart insisted that people live for him, and the mind insisted on the opposite. The conclusion of the tale is as follows: “The mind and heart repented of what they had done, and gave a vow to act together from now on, having decided that mind and heart, heart and mind make a person human.” Common plots and a similar interpretation of the same issue in the tales of different peoples indicate that they are dominated by universal principles. And the folk educator Ushinsky, drawing his ideas from the sources of folk wisdom, draws a conclusion similar to the above fairy tales: "Only a person whose mind is good and his heart is good is a completely reliable person."

In the Russian fairy tale "Pravda and Krivda" it is said about one of the two brothers that he lived "the truth, worked, labored, did not deceive people, but lived poorly ...". The strengthening of specific manifestations of truth with synonyms - “worked”, “worked” - indicates that, according to popular belief, the truth is in honest work and it is on the side of the working people. Similar ideas were inherent in other peoples. At the same time, the national was not reflected in their essence, but only in the form of transmission. Peoples in the characteristics of positive and negative personality only complement each other. Human ideas about beauty and goodness, about a perfect personality are made up of the sum of the ideas of many peoples, while reflecting the history, traditions and customs of the people.

In the Ossetian fairy tales "The Magic Hat" and "The Twins" the characteristic features of the perfect highlander are revealed, the main of which are hospitality; diligence combined with intelligence and kindness: “Alone, without friends, drinking and eating is a shame for a good highlander”; “When my father was alive, he did not spare a churek and salt, not only for friends, but also for his enemies. I am my father's son"; “May your morning be happy!”; “Let your path be straight!”; Kharzafid, “a good mountaineer”, “harnessed oxen to a cart and worked day, worked night. A day passed, a year passed, and the poor man drove away his need. The characteristic of the young man, the son of a poor widow, her hope and support, is noteworthy: “He is brave, like a leopard. Like a sunbeam, his speech is direct. His arrow hits without a miss.

It should be noted the brevity and beauty of the form of folk tales. The aesthetics of form, as well as verbal characteristics, conveys the beauty of the human personality, the ideal hero, and thus enhances the educational potential of folk tales as one of the means of folk pedagogy.

There are no historical and non-historical peoples, peoples capable of pedagogical creativity and incapable of it. All peoples, large and small, have a conscious concern for the upbringing of a perfect man. So, for example, the ideal of a perfect Nivkh, according to V. Sangi, is presented as follows: “The heart of a bear was given to me so that the spirit of the mighty owner of the mountains and taiga would scare away the feeling of fear from me, so that I would grow into a courageous man, a successful earner”; “A hunter needs a steady hand and a precise eye. The son of U. Tera has all this, like any Nivkh”; "He is a real hunter and a real Nivkh: he does not forget folk customs". The ideal of a real Nivkh involves the cultivation of courage and courage, respect for folk traditions, customs and, of course, hard work.

The Mordovian people in the song "Riddle" call that of the kind people who solves three riddles the wisest of the wise. Here is the last of the riddles:

What is grass without roots?

Lives on earth, flourishing?

And blooms in the native land.

This is life's best gold.

Riddle answer:

That grass is called a man.

Man is the adornment of the universe, man is the best gold. In the words of the song - a call to be worthy of a human name. This call is national only in form, but in essence it is universal.

According to the pedagogical ideas of the mountaineer Georgians, a man had to be “comprehensively perfect”, i.e. healthy, strong, mobile, well endure cold and heat, all the difficulties of working and fighting life. A highlander must be courageous, show willpower at the right time, contempt for death and military prowess, intransigence towards the enemy, deeply revere and fulfill the covenants of friendship, have self-esteem, have self-esteem and pride, not allow anyone to offend the honor of the family, clan and tribe . The ideals of upbringing Georgians - highlanders ordered them to be hospitable, hospitable: hardworking; to be able to compose and read poetry, to be eloquent, to be able to maintain a conversation so that others would be pleased to listen.

The idea of ​​"comprehensive personal development" is close to the Ichuvash. The understanding of this perfection was in accordance with the level of social development. Of interest is the attempt of the people to arrange the virtues according to their degree of importance: “A man without a mind and a handsome man is a freak (literally: pockmarked)”, “It is better to call smart than beautiful”, “If you live wisely, you won’t have to be treated for diseases”, “Tie your belt tighter, for your thoughts, hold on tight. Chief educator- work, reasonable education - in work. “Work will put anyone in order”, “Living without labor, you can lose your mind”, “Chuvash child with one foot in the cradle, with the other foot in the plowing”. This was followed by health, beauty, etc. The concept of the mind among the Chuvash had a very broad meaning and included many of the most important moral features. The boundless possibilities for improvement were especially emphasized: “There are people who are stronger than the strong and smarter than the smart.”

The people constantly remembered the goals of education, which they represented as concern for the improvement of the individual. As soon as the child was born, wishes were expressed to the newborn boy: “Be like a father, strong, strong, hardworking, plow, hold an ax in your hands and drive a horse,” and the girl - “Be like a mother, friendly, modest, zealous to work, a craftswoman to spin, weave and embroider patterns. The wise old man expressed wishes to the child: “Be big! Before I came to you before the naming ceremony, I ate butter - let your tongue be soft and tender, like butter. Before coming to you, I ate honey - let your words be sweet like honey. In the very first prayer in honor of the newborn, he was blessed to be brave, brave, happy, honor his parents, elders and old, fellow villagers, live in health and cleanliness until old age, and have many children.

The name that was given to the child, among many peoples, was a wish reduced to a single word, reduced to a possible minimum by a magic spell. The Chuvash have more than 11 thousand names - good wishes. The meaning of numerous Russian names - Lubomir, Vladimir, Svyatoslav, Lyubomud, Yaroslavna, etc. - publicly known. The name Hope contains not only the affirmation - "You are our hope", but also the blessing - "Be our hope and support." In the name Vera - not only faith, but also confidence and trust. The names reflect many of the characteristics of a perfect personality. Naming occupies a very important place in the structure of a person's self-consciousness, in his self-identification. Naming newborns by the names of the most respected members of the family and clan expresses concern for the preservation and development of the good features of their predecessors by descendants, for the transmission from generation to generation of all the best that people have achieved both in the spiritual and moral spheres.

Among the Enets, after choosing a name, they began to improvise songs in honor of the newborn, expressing their wishes for him to be happy, rich and generous. The names were given intricate, derived from the names of those qualities that they desired for the newborn. As a rule, they were called by several names. So, for example, one Enets had two names, which in translation into Russian mean “woodcutter” and “flint”, he received the first at birth, the second when he grew up. The first name is well-wishing - a dream, the second - well-wishing-characteristic. The final name is given to the Enets when he is 15 years old, this name often characterizes his physical and spiritual qualities, i.e. sums up the results of education for a certain period of time or involves the consolidation and development of these qualities.

One person cannot absorb all the perfections necessary for the people. Therefore, in folk pedagogy, the concept of the total, cumulative perfection of members of the genus was entrenched. In general, the desire for the perfection of the family, clan, tribe was characteristic of many peoples. The Buryats, for example, strove to take wives from a good family, which was considered an honest, friendly and numerous, healthy family. Russians, Ukrainians, Maris and Chuvashs considered a good industrious family, in which such qualities as high morality, chastity, modesty, kindness were cultivated, i.e. approximately the same requirements were imposed on the whole genus as on an individual person. Thus, the perfection of the individual grew into the perfection of the family (collective), the perfection of the family - into the perfection of the tribe, and it already led to the perfection of the people as a single and great collective of fighters for the right to a decent human life.

Folk educators tried to bring the goals of education into a system. In Central Asia, the commandment about the three good human qualities is known - a good intention, a good word, a good action. Among the Chuvash people talk about "seven blessings", "seven commandments". Their implementation was an obligatory goal of the national education system. Most often, the seven virtues included diligence, health, intelligence, friendship, kindness, chastity, honesty. Man must possess all these virtues in harmonious unity.

The ideas of the peoples of Dagestan about a perfect person are peculiar, in which the mind is the starting point, but moral perfection is decisive. It is noteworthy that the Dagestanis considered their code of human perfection in the interrelation and unity of education, self-education and re-education. Perfection is evaluated by them in opposition to the negative qualities of the individual. They consider the formation of positive human qualities in parallel with re-education, which, in turn, is based on self-education. In all cases, according to the Dagestanis, self-education - as a resistance to bad influence from outside and bad, already existing in the individual due to this influence - strengthens the position of the educator. The formation of positive personality traits is understood here, first of all, as the support in a person of internal forces that oppose negative qualities. If a person does not have the strength to overcome the qualities that oppose the virtues, then the positive qualities are lost, perish, disappear. These virtues and their opposites are as follows:

the first is the mind, it is overshadowed by irritation, anger;

the second is friendship, it is destroyed by envy;

the third is conscience, which is destroyed by greed;

the fourth is a good upbringing, but it can be affected by a bad environment;

the fifth is modesty, licentiousness harms it;

the sixth is kindness, selfishness interferes with it;

the seventh is happiness, jealousy destroys it.

The list of perfections called “nine virtues of a man” is an achievement of the pedagogical culture of the Buryats. The Nine Virtues include the following commandments:

above all - consent;

on the sea - a swimmer;

in war - a hero;

in teaching - the depth of thought;

in power - the absence of guile;

in work - skill;

in speeches - wisdom;

in a foreign land - steadfastness;

in shooting - accuracy.

To the nine virtues, the Buryats add other positive qualities of a man as a program for the formation of a perfect man.

Ideas about the essence and content of human perfections testify to the stability of folk, ethnic ideals of education, which were carried out in life not only with the help of words, but also in concrete activity. The unity of word and deed is one of the strongest aspects of the national traditional pedagogical system, the living practice of education, which the working people considered in the aggregate of all its parts and carried out as a holistic process. The approach to upbringing as a holistic process was also manifested in the use of combined measures of influence on children and complex forms of organizing their life and activities.

The thousand-year experience of folk pedagogy has crystallized the most effective means of influencing the personality. The differentiation of educational means associated with the formation of well-defined personality traits is amazing. Let us turn, for example, to riddles, proverbs, songs, fairy tales, games, holidays as a means of influencing the child's personality. The main goal of riddles is mental education, proverbs and songs are moral and aesthetic education. Fairy tales, on the other hand, are called upon to contribute to the cumulative solution of the problems of mental, moral and aesthetic education, a fairy tale is a synthetic means. Festive game culture is a kind of pedagogy in action, where all means were used in harmonious unity, in a well-coordinated system, where all elements are interconnected. The games used songs, riddles, and fairy tales. The game is the most effective practical pedagogy, a materialized fairy tale.

Riddles are designed to develop the thinking of children, to teach them to analyze objects and phenomena from the most diverse areas of the surrounding reality, to compare their properties and qualities; moreover, the presence of a large number of riddles about the same object (phenomenon) made it possible to give this object a comprehensive description. The use of riddles in mental education is valuable in that the totality of information about nature and human society is acquired by the child in the process of active mental activity. At the same time, riddles about good fame, lies, gossip, grief, about life and death, youth and old age certainly contain material that in one way or another encourages young people to improve their moral qualities. The highly poetic form of riddles contributes to aesthetic education. Thus, riddles are combined means of influencing consciousness, with the aim of carrying out mental education in unity with other aspects of the formation of a perfect personality.

The same should be said about proverbs and songs. The purpose of proverbs is moral education, songs are aesthetic. At the same time, proverbs call for work, the development of the mind and the strengthening of health, but this is done again under the guise of a call to fulfill moral duty. Songs are a means of influencing feelings and consciousness, but they contain riddles and proverbs; besides this, there are also independent riddles-songs.

In the described genres of oral folk art, the unity of content and form, purpose and means is seen: in riddles, the smart is the goal, the beautiful is the means, in proverbs morality is the goal, the beautiful and smart is the means, in the songs the beautiful is the goal, the smart is the means. Fairy tales, as mentioned above, are designed to bring into the system the pedagogical roles of riddles, proverbs and songs, of which there are many in fairy tales.

It is noteworthy that the people took care not only to determine the functions of individual genres of oral creativity, but also distributed them among individual age groups in accordance with the specific tasks of education and self-education. For example, children willingly use riddles and songs in their environment, although new riddles to children and adolescents are mainly communicated to adults, who themselves almost never resort to riddles in their environment, proverbs are most common among older people and are communicated to children and young people for the purpose of educational influence, the latter rarely resort to them in their midst; songs are most common precisely among young people, the elderly almost never sing, and the individual performance of songs by a small child and teenager is unusually rare. Fairy tales not popular among adults, but they are very fond of children and teenagers. One of the combined means of influence in a given age period is of predominant importance. This by no means excludes their joint and parallel application. The variety of poetic forms and content of songs, fairy tales, riddles and proverbs indicates that folk pedagogy, defining the features of a perfect personality, simultaneously showed concern for the realization of the ideal of a perfect person. It is clear that such a purposeful system of education could not take shape without the presence of an element of consciousness in the pedagogical creativity of the masses.

Folk pedagogy does not conceive of the upbringing of a perfect person outside of vigorous activity. Combined measures of influence on the consciousness and feelings of the younger generation have always been in accordance with the complex forms of organization of his life and work. The complex forms of organizing the life of young people include numerous customs and traditions, rituals and holidays. One of the first places in this series among all peoples is occupied by labor traditions and customs, which, in the course of their implementation, certainly acquire a festive coloring. This is: help- the Russians khoshar and hashar- Uzbeks and Tajiks; talkas, talgut and talka- respectively among Latvians, Estonians and Lithuanians; cleanup- Ukrainians and Belarusians. In an old Russian village, if, for example, at the end of the harvest, a crowd walks past a lagging reaper, most often lonely and with many children, then it was considered commonplace in such cases to help her in an artel. Such assistance eventually turned into a custom of mutual assistance - to help. Especially such "help" was widespread among young people and, as a rule, ended with general fun - games, dances, songs.

Numerous spring youth holidays were original forms of aesthetic education and self-education, a means of checking the level and results of this education. So, for example, amazing girls' round dances were in the nature of daily spring and summer "singing festivals". Autumn evenings pursued the goal of developing and testing aesthetic tastes in needlework. Akatui among the Chuvash, Sabantuy among the Tatars, Kargatuy among the Bashkirs pursued the goals of a public review of the physical development of young people. It is no coincidence that the outstanding Tatar scientist D.R. Sharafutdinov in his book on Sabantuy calls it a way of life of the people. The book has sections: “Born by the People”, “Youth of the Ancient Rite”, “Echo of Ages”, “Maidan of Friendship”, “Celebration of Health, Sports”, “From Sabantuy to the World Games”, etc. He writes: “.. .Sabantuy has a great future. It is only necessary to scientifically comprehend the centuries-old folk educational experience, the continuity of traditions. Without a careful attitude to these spiritual treasures of the people, progress in public life, the formation of the historical self-awareness and worldview of the people are unthinkable.

Folk sports holidays were common among almost all peoples. Among the Chuvashs, the spring holiday "Seren" was known, which was held by children and youth under the guidance of the old as a day of memory of deceased ancestors, as a holiday of moral self-purification and self-improvement.

In any of the holidays, one of the sides of human perfection occupied a dominant position, but at the same time other qualities of a perfect personality were not left out of sight.

A differentiated approach to the techniques, methods and forms of education ensured the concreteness and purposefulness of the work on the formation of the traits of perfection. The education program sometimes turned out to be distributed over years, months, and even days of the week and was closely connected with annual work cycles. So, for example, the Chuvash names of the spring, summer and autumn months are associated with agricultural work: the month of sowing, the month of the sickle, the month of threshing, etc. May is the month of youth round dances, October is the month of weddings, November is the month of memory of ancestors, etc. The following beliefs existed about the days: Monday is the day of chants; Wednesday - the day of life and health, favorable for sowing peas; Thursday - the day of the most productive work; Friday - the day of memory of the ancestors, the day of rest, the day of a clean body and purification of the soul, etc. Even the time of day had educational significance: “morning is wiser than evening”, “morning for an important matter”; "to sing only in the afternoon, best of all - after dinner"; “morning chant is a harbinger of evening tears”, “the day is not for fairy tales, they are told only after sunset”, etc. etc. Here, of course, there is an element of superstition, but the main thing is the concern of the industrious people about creating conditions for the formation of the traits of a perfect person.

The improvement of a person was presented by the people quite concretely and definitely: it was not only about the synthetic image of a perfect person, but also about the formation of specific personality traits. The most important place in the formation of these qualities was assigned to labor. In the oral art of many peoples, ideas about the unlimited possibilities for improving a person in labor are widespread. In the Russian fairy tale "The Frog Princess", for example, even the tsar checks his daughters-in-law both "in needlework and in business." The peasants transferred their ideas about life, generated by the nature of their activities, even to the life of the royal family. Folk pedagogy does not allow any compromises and concessions in the field of morality; there is no indulgence in it for those who violate the requirements popular ideals. Examples of moral perfection are fabulous and epic heroes, heroes of legends, myths and songs. In the oral art of the peoples last place also occupies the idea of ​​the physical improvement of man.

An outstanding achievement of folk pedagogy is the promotion of such an important condition for the improvement of the individual as the connection of each person with his own kind. The demand for this connection in folk pedagogy is formulated as a call for unity of action, for solidarity, for uniting the efforts of the working people in the struggle to improve their lives. In folk pedagogy there is no perfect "Robinson", it recognizes only the friends and sons of the people as perfect: "Man is a friend and brother to man" (Russian), "Man is life to man" (Polish), "Man is alive by man" (gr. Chuv.) “A person is necessary for a person” (Azerb.), “A person is a friend for a person, a person is a care for a person” (Swedish). The saying "Unity is strength" sounds like an aphorism in many languages. Sayings and proverbs based on showing the omnipotence of close-knit people and the doom of a person who finds himself outside of society are common among all peoples without exception. Here are examples: "Community - great person”(Ukrainian), “If all the people breathe, the wind will be” (Russian), “The ant army will overcome the lion” (Azerb.), “Who is not together with the village, that is dead without a grave” (Nogai), “ The weak together are strength, the strong alone are weakness ”(Chuv.), etc. There are a lot of similar proverbs emphasizing the need and importance of uniting the efforts of working people in the pedagogy of any people.

The main and decisive factor that unites combined measures of influence on children, complex forms of organizing their activities into a single whole is nature. The initial impetus for the awakening in man of the idea of ​​perfection, which later developed into a conscious desire for self-improvement, was the idea of ​​the harmonious perfection of nature.

The life of a child in harmony with nature helps to strengthen his health, has a beneficial effect on mental development. Nature and life are recognized by the people as the best educators. They develop in peasant children the habit and love for work, since the latter see a constantly working father and mother and often help them themselves, and free labor, as K.D. dignity. In the bosom of nature, the child is encouraged to devote himself for a long time and inseparably to the observation of some one phenomenon, one impression. As a result, concentration and depth of thought are brought up in him. Nature enriches the child's mind with important knowledge and interesting information, and through this contributes to a broader and more comprehensive growth of the intellectual powers of children. The aesthetic role of nature is indisputable. The people, drawing their inspiration from the contemplation of her beauties, poetized her in their songs, fairy tales, epics. So, nature contributes to the formation of all aspects of a person's personality, and, under the condition of conscious pedagogical activity of adults, it is a powerful pedagogical factor. The meaning of the humanistic nature of human perfection is in the harmony of Man - the "small universe" and Nature - the great universe.

The program of educating a perfect person is multifaceted and extensive. There are various means of its implementation. Education was the very life of the people: everyone educated, educated everyone, educated everyone. Subjectively, this or that phenomenon of life served a certain purpose, performed a specific task, for example, such works of folk art as songs served as means of entertainment and recreation. But at the same time, as mentioned above, they performed a multifaceted educational function.

Russian folk laments are a similar means of education. Wept - lamented for the dead, but for the living. For example, “Lament for the Wife” is addressed to the husband, so that he remembers the children and protects them from the evil stepmother; children - so that they remember their mother and grow up kind and smart; peers of the children of the deceased - so that they remember their healthy mothers and appreciate their care, the call to the living - to be as perfect as the one for whom tears are shed. In weeping, they lamented about the “born” child, and about the adopted child, about the “watchdog”, “educator”, about feeding, etc. Lamentations summed up the life of the deceased, Russian laments are obituaries of amazing poetic power ... Let us turn, for example, to the following lines of "Lament for the adopted child":

And reasonable, handsome and caring,

And if he sings - a nightingale!

And a child grew up to help me

At work, cool in poly, in the threshing floor.

All the neighbors marveled at the mind-reason

And is it something to his zealous heart,

And is it something to bow to his little head,

And whether his will-will obedient;

Nicoli, he didn’t say a word to me.

In these lines - the traditional idea of ​​​​the people about a perfect young man: smart, reasonable, not afraid of any work, his behavior is impeccable, moreover, he is a merry fellow and a skilled singer. The people have always been an optimist, and at the coffin entrance, they did not stop thinking about their future, showing concern for educating the younger generation in the spirit of their ideals.

Creative genius is equally inherent in both numerous and small nations. In the pedagogical culture of every nation there are original achievements designed to realize the idea of ​​a perfect person. From the point of view of universal ideals, Russian epics, and the Ukrainian "parubetska community", and Georgian sports traditions, and Moldavian dances, and gypsy dances for the smallest, and Jewish intellectual traditions, and the Eskimo system of teaching meteorology, and the Bashkir children's holiday“kargatuy”, and exceptionally rich in content Mordovian songs, and Kalmyk fairy tales that amaze with wisdom, and much, much more.

Ethnic pedagogy, international in its basis and universal in its meaning, explores and generalizes the educational experience of all peoples. Humanistic education, as the highest stage in the development of all historical forms of education that mankind has ever had, incorporates the positive pedagogical achievements of all peoples and tribes.

Just as the national ideal of a perfect man could not be created by one person, even if he were the greatest teacher, so the universal ideal could not be created by one people, in one country. The education system is not invented, but assimilated, it is developed by all mankind and passed on to subsequent generations. The history of pedagogy shows that the universal ideal of a harmoniously developed personality is created only by the joint efforts of all peoples.

1. Describe the perfect heroes of fairy tales of different peoples.

2. Name the names of prominent historical figures whose personal characteristics correspond to the national ideal.

3. “Christianity has absorbed all the mysteries, all the search for salvation - sacrifice, asceticism, theories of two worlds and the philosophy of world denial - all manifestations of a flawed and fading life. It defeated all competitors, such as the cult of Mitra, absorbing their content and strengthening their motives” (K. Jaspers). What traits of perfection cultivated in Christianity can you name based on this passage?

4. “Not only does a good commander not need a genius and any special qualities, but, on the contrary, he needs the absence of the highest, best human qualities - love, poetry, tenderness, philosophical inquisitive doubt. He must be limited, firmly convinced that what he does is very important (otherwise he will lack patience), and then only he will be a brave commander. God forbid, if he, a man, loves someone, regrets, thinks about what is fair and what is not. It is clear that from time immemorial they have forged the theory of geniuses for them, because they are the power ”(L.N. Tolstoy).

Based on this statement by Tolstoy, try to name human qualities that are especially important and necessary for a teacher.

5. Pick up a few proverbs as advice to a good person.

6. "Pedagogy requires from a person qualities close to maternal" (MO Knebel). Justify the validity of this idea.

7. Give examples of works of art that sublimely represent the image of a teacher as an educator of good, versatile people.