Head of the Department of Pedagogy, Pomor State University.

Butorina T.S., Shchekina S.S.

Pomeranian family as the basis of folk pedagogy

Arkhangelsk. 1999.

Pomeranian folk ideal of a perfect man.

The popular ideal of a perfect man should be considered as a total, synthetic representation of the goals of popular education. The goal is a concentrated, concrete expression of one of the aspects of education. And the ideal is a universal, broader phenomenon that expresses the most general task of the entire process of educating a personality. 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 idea of ​​each people about the perfect personality developed and became concrete under the influence of historical conditions. So, for example, a "real horseman" 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 very close to each other.

According to I.S. Kon, "all peoples at all times want to raise their children honest, courageous, hardworking. The question is what specific meaning is invested in the content of these universal human values ​​and by what means and how effectively folk pedagogy achieves their implementation and implementation".

Pomors had their own "code" of human perfections, the so-called etiquette personality traits, which, ideally, a true Pomor should have. An analysis of the communicative behavior of Pomors made it possible to identify the following etiquette qualities:

one). Honoring elders;

2). Honoring a woman, her special position in the family and society (these two qualities will be discussed by us above);

3). Hospitality and generosity.

A hospitable person in the North was called "reception", "acceptable", and among the people there were expressions "we have a Pomeranian people of the reception", "whom God loved, he sent a guest", "you stand at home, so you sit among people" (in relation to hospitality) , "table and tablecloth" - an expression denoting someone's hospitality. "When you want to come to him, always a table and a tablecloth." "If you love someone else's beard, love to substitute your own" (i.e. if you like to visit, go to visit, love to receive yourself, or treat yourself). This quality is the best way to express the attitude of the Pomor to strangers and to each other.

So, A. Kamenev notes that "a traveler, walking along the highway, can stop in any village, go to sleep in any house. In the same way, a stranger is pleasantly surprised by the local custom of greeting everyone you meet with a bow.

In relation to their neighbors, the Pomor is very kind and helpful. "Anyone who comes to the living quarters, having crossed himself on the icon and bowed to the owners, will surely hear the traditional greeting "come and sit down!" A peasant working in the field will certainly hear from a passer-by: "God's help!" e. need) God's help!" A very nice Onega custom, when someone "from barge haulers" arrives, is to give gifts with "goodies" (sweets, gingerbread, kalachi) to children who come to congratulate them on returning home. This inconspicuous and gradually coming out of fashion custom testifies to the strong friendly ties that bind Onezhan together.

N. Kozlov noticed that rich and poor guests are treated equally, passers-by, beggars, termless soldiers are forcibly dragged to the hut and treated like relatives. A special Pomeranian custom of visiting all relatives and friends was called the "great guest" or "guest". In the "great guest" a strict order of precedence was observed. For each visit, a separate day was usually fixed, so that those who had many relatives had to make visits throughout the whole month, and sometimes more. Having finished visiting fellow villagers, they went with their whole families to neighboring villages, where they had already stayed for several days. The time of the "great visit" at the Pomors is the most fun time, since it had as its goal the mutual acquaintance of young people from different, sometimes quite distant from each other, localities. At this time, traditional parties are especially lively, where new acquaintances are made, sometimes leading to weddings. "Guests" were useful because they contributed to the establishment of friendly ties with neighbors, the exchange of views and opinions.

Preparations for the holiday began in a day or even two. Fish, flour, sweets were bought; "Rybniki", "Shangi" and all sorts of other dishes were baked in huge quantities. Guests arriving on the eve or on the very day of the holiday, together with the hosts, listened to the mass, performed with all sorts of solemnity, and after it they went to dinner, which was furnished with various ceremonies. Here the requests of the hosts and the breaking of the guests, the incessant offers of this or that dish and the rejections; the hosts resorted to all sorts of begging, and the guests refused in every possible way.

The traditional requirement of Pomeranian folk etiquette was the so-called "locality", which was very strictly observed in peasant life. If the invited guest turns out to be seated in the wrong place due to the host’s oversight, he will not forget this insult for a long time, and therefore the ceremony of seating guests is always long and troublesome. At the same time, the guests themselves usually do not sit down, and, having prayed before dinner, they wait for the invitation of the hosts, who begin to call them out in turn. P.S. Efimenko noted that the rule of every housewife was to present to the guests a pile of butter shanegs and pies of all sorts and types, as well as "a few (if possible more) dishes of fish, meat, some - game ... and other necessities, prepared according to all the rules of art, able to satisfy the local "gastronomic" taste". Northern hospitality was famous far beyond the borders of the region.

four). Honesty and collectivism.

Traditional relations and customary law in the social and industrial practice of Pomorye also affected the norms of behavior towards each other, in which individual and social principles merged. In the process of developing the marine fishery, the Pomors accumulated both fishing experience and the experience of collective consciousness. So, among the Pomors, the “fraternal court” was widespread - a discussion of a bad deed by one’s own court, without the participation of local authorities, and the expression: “he was punished by a brotherly court for something” meant that he was punished by his own comrades.

A high level of collective public consciousness permeates many actions of the Pomors, their relations with the government and foreigners, the ability to unite in the name of common interests or for mutual assistance. The government had to listen to the public opinion of the Pomors, reckon with their experience, and ask for advice. With friendly performances, the Pomors forced the abolition of high duties and rules that limited their trade within the country and with Norway, sought permission to cut down trees for the construction of ships, boil salt, etc. The result of a fairly developed collective consciousness was a high level of manifestation of trust and honesty (it was impossible to hide food, money, if they were given to the industrialist during the fishing period, deceive with false news, leave without warning the artel, etc.)

Honesty was the main quality valued by the industrialists most of all: the owner, who was not reputed to be honest, could not recruit an artel, and an ordinary industrialist could not become its member. Indicative in this regard is the case described by K.M. Baer: he instructed the 15-year-old son of the owner of the artel to catch mice and gave 1 ruble for the first mouse caught; the boy divided it among the members of the artel.

In some areas of Pomorie, the one who stole a thing is taken along the streets with a crowd of people; for example, the one who steals firewood is hung over his shoulder with a bundle of firewood and driven around the village in this form. When they lead a thief, they stop at each house and ask: "Has anything been lost?"

Those who lie and prevaricate were everywhere accompanied by the derisive expression "mill of Krivets". In many villages, the peasants trusted the honesty of their fellow villagers so much that they left their houses, leaving far away, unlocked with locks, but simply stuck a “bailiff” through the rings at the gate, meaning that the owners were not at home and it was impossible to enter.

5). Feeling dignity.

Pomors were distinguished from the inhabitants of the central provinces by an independent manner of holding and speaking. The well-known traveler S.V. Maksimov, the author of the book "A Year in the North", was pleasantly struck by this feature of the northern peasant. “Some kind of strong self-confidence in personal virtues and a kind of swagger, which is expressed in the first outstretched hand, in a bold movement to sit on a chair without an invitation,” he notes when describing the life of the Pomors of the Kemsky coast. The same sense of self-respect struck him when he dealt with the inhabitants of the distant Pomeranian wilderness. For a person who arrived from serf Russia, the speech of the peasants, devoid of humble intonations, boldly addressing the guest "from Petersburg itself" to "you" was a wonder.

6). Goodwill and respect between family members and other people.

"The Pomeranian family," writes K.P. Gemp, "is a peculiar world, distinguished by its mutual respect for its members." Striving for mutual understanding, love and respect in family life clearly manifested in the address of the bride to the groom before the wedding:

"You sit down, good fellow,

Pops next to me,

So that we do not part for a century,

Don't blame each other

You sit down not with arrogance-pride,

And sit down with the mercy of the Lord,

So that we do not toil to live,

And, having lived, do not repent.

P.S. Efimenko also noted the benevolence and respect that prevailed in Pomorie: “The most sincere Russian respect for you is allowed in the appeal ...” There was a special name for polite, helpful people - “ostentatious”, on the contrary, about people who quarreled, angry said: "There has long been a taunt between them." (Nasardka - displeasure, anger), and the instigator of quarrels and fights was called "dragon".

There were also small rhymes among the people, which, according to P.S. Efimenko, showed that “how one thinks about the other or what, in their opinion, measures should be taken with vicious, obstinate” wives:

1. Alexander stick, his wife is a bluster (the measure is indicated: to beat and beat for bragging words).

2. To Alexey fly, his wife is black (treat condescendingly, as with a small creature).

3. Mikhail without an ear, his wife is an obsession (reproach to her husband that he does not hear and does not know about the depraved behavior of his wife).

4. Mercury is dear, the wife of his black foot (a mockery of slovenliness. It is said to the husband to make a road for his wife so that she does not get her feet dirty).

5. Matyushka is a harrow, his wife is wise (an explanation that the housekeeping was excellent with the prudence of his wife).

6. Grigory is a block, his wife is so young (they wish him the same good children as a good wife).

7. Alexey is an arc, his servant’s wife (i.e., so kind and obedient that harness her husband to a sleigh and she will drag).

8. Vasily has a black shirt, but the mistress is messy.

9. Nikita has a boat, and his wife is a self-propelled gun.

10. Peter's dog is barking, but his wife is walking.

11. Mikhail has a lot of beer, but his wife is lazy.

These small couplets performed the function of orienting children's and adult consciousness to socially significant values, an active rejection of moral flaws in a person and the wrong relationship of people with each other. They indicated the measure of responsibility of each to relatives, to the family, the village and, ultimately, to the state.

Thus, the Pomors' ideas about the aesthetic qualities of a person act in harmonious unity and interconnection, while reflecting their history, traditions and customs of the people. The creation of the image of a perfect person appears in the family pedagogy of the Pomors as a reflection of their collective experience, as an ideal in which the goal of education is concentrated.

§ "Mother's poetry" and concern for the spiritual health of the child

The main requirement was made to the new member of the Pomeranian family - "to be quiet", and therefore all the efforts of his educators were aimed at ensuring that he slept and did not interfere with work. Two main means existed for this: "feeding" and "mother's poetry". It was widely believed that a child before baptism was "the same imp" and should not be breastfed. Therefore, if the mother was allowed to feed the child, then he was immediately taken away, not allowing him to "sweep" with him, i.e. babysit. In general, mother's milk in Pomeranian folk art is a kind of symbol that reinforces sacred image mother. This can be proved by the well-known among the Pomors riddles about mother's milk: "Neither in the dishes, nor on the table, it was not destroyed with a knife, but was eaten by everyone."

"Mother's poetry" includes the following genres of oral folk art: lullabies, nursery rhymes, jokes, pestles, fairy tales. Among these means of educational influence on the personality of a child in a Pomeranian family, lullabies had the brightest and most original character. The well-known teacher G.N. Volkov highly appreciated the importance of the mother's lullaby. "It kind of prepares the ground, creates favorable conditions for subsequent educational influences ... A lullaby is ... a fusion of melody, rhythm, gentle movement and words, designed to promote the growth and development of the child."

The Pomors themselves called the lullabies "tales", and their performance - "baikane". Sitting near the cradle, the woman gently pushed it: up and down, up and down, and in the rhythm of this even swaying, a tale sounded softly, in an undertone: "Bye, bye, bye, bye, fall asleep as soon as possible." The nannies (according to the local expression - nurses) were usually elderly: "God forbid, if there is no old woman", "There is no dear grandmother, there is no one to hang out with you", "There is no old grandmother, but there is no elderly aunt", "If only grandmother was, she would have taken it by the ribs.

The purpose of lullabies is to lull, lull the baby to sleep. Mothers and grandmothers knew that a calm and long sleep is a necessary condition for the health and growth of a child, and therefore they sought to eliminate everything that interfered with sleep. The main role in achieving the goal - to calm, lull the baby belonged to the melody, its appearance and the nature of intonation. Tales were sung in an undertone, unhurriedly, evenly (in time with the movement of the cradle) - the performance itself was not supposed to entertain, but to lull with the monotony of sound, because it is known that a child has an increased sensitivity to the rhythm and sound of human speech. Hence the narrow range of the melody, and the monotony of the elements of its components. Melodies are made up of the repetition of small intonation cells, chants. In each locality, each petunia has its favorite melodic turns, for example: Baenki baenek, Bai kachi yes kachi, Bai bayu bayushok, cockerel in the garden, Oh lulen, oh lulen, A deer ran through the mountains. The repetition of individual speech elements, as well as the dimensionality of the rocking of the cradle, corresponded to the function of the tales. Such subtle, almost jewelery melodic mastery is a manifestation of that sense of beauty that lives in the people's consciousness, in the affairs of craftsmen, in everyday life and human relations, in the people's language and art. Therefore, a lullaby is never limited only to its domestic, "industrial" purpose (actually the purpose of lulling). The educational role of its content is reduced to both didactic and aesthetic impact on the personality of the child. This proves once again what deep and comprehensive knowledge of the psychology of childhood was possessed by the people, including the Pomeranian people.

The main motives of the lullaby songs are the wish for sleep ("Sleep, sleep at night, and grow by the clock", "Sleep, sleep, grow more"), health, good life. In general, the works of this genre are very stingy with the means of artistic representation. Exceptions were songs containing appeals to the child. In them, the mother called the child the most secret words: dear, good, dear, desired, handsome, fertile, implored, pretty, blue dove, my little gold, my pearl.

Bayu, Vasenka, Bayu, pardoned,

Sleep, beloved, Sleep, dear child,

Invisible, golden.

But sometimes a mother, pissed off by her child's disobedience, may address him like this:

Hush, Little Baby, Do not Say a Word,

I give beats,

Beaters with five,

Vanya will sleep better.

Sleep, my yawn

Sleep, my throat.

Among the lullabies that reflected the mother's love, her tenderness, care, songs containing a death wish for a child sound like a sad dissonance:

I love bye, I love bye

At least die now!

Tyatya will make a coffin

From aspen boards

We'll take it, we'll take it

Let's dig in the black earth.

There is water in the black earth

Runs under you!

There are several explanations for the existence of such songs: 1) their origin is due to social reasons - the hardships of peasant life, difficult economic and living conditions; 2) the comic trampling of the most sacred and dearest feeling for a person - love for one's child - speaks of the strength and inviolability of this feeling; 3) "mortal" motifs of tales are a consequence of the origin of lullabies from incantatory poetry.

Saying that the child is dying or has died, the mother thereby, as it were, protected the baby from the evil forces surrounding him (crybabies, illnesses). Upon hearing of the child's death, the latter should have left him alone.

In parallel with the songs of this group, there were songs that reflected the mother's dreams about the future wealth of the child:

You will walk in gold

Will you wear silver

You will grow big

You will choose a bride.

Among the lullabies there are many songs that have preserved pagan ideas. These are songs in which they refer to Dream, Sleep, Peace, Ugomon - personified carriers of sleep. These characters in the songs often argue at the cradle, who will do their job better:

Sleep and Sandman fell on my eyes,

Roll on your shoulder, on Mikhalkino.

The dream says: "I'll pour it out."

And Sandman says: "I'll take a nap"

Fairy-tale, sometimes scary creatures - Buka, Babai, often performed in tales:

Bye, bye, bye, bye, or bye, bye, bye,

Under the window stands Babai, Go, Buka, under the barn,

Shouts to Kolenka, give it back!" Do not interfere with Sashe's sleep.

You, Sashenka,

Ugom take you.

Along with appeals to creatures coming from pagan notions, lullabies contained appeals to birds and animals with a request to give sleep to a child, not to disturb his sleep, not to frighten him.

A prominent place in the lullabies was occupied by social motives - the cares and hardships of a peasant family, the labor future of a child. After all, lullabies are the first songs that a child has heard, and which he often tried to reproduce, singing along to nurses or even in early childhood taking on the heavy responsibilities of caring for younger children. Therefore, the educational value of tales is so great. In them, the child was taught to think that work is the necessary duty of everyone, and that the value of a person in society largely depends on his ability to work, on the quality of his work:

Lullabies, my friend, yes, or Sleep-tko, girl, yes

Not your meadow, Field reaper!

When you grow up, my friend, In a clean field of reaping, yes

Then you mow the lawn. There is a seamstress at the window!

When you mow the lawn, yeah

At that time, you will sweep away the pile.

Lullabies in numerous versions contained a listing of almost all the peasant work that the child will have in the future ("you will start to catch fish", "you will cut down the forest", "you will go into the forest by the berries"). Children falling asleep in the cradle were affectionately and seriously told about the affairs of their father ("went to get fish"), mother ("went to wash diapers"), grandmother ("went to milk the cows").

Parents knew that they were growing a work shift for themselves and they sang about it in lullabies:

Already I rocked the child,

Promised a change.

There will be a shift - there will be bread.

I won't have a shift,

No change to be seen

Do not eat bread and salt.

Obviously, the significance of such lullabies lies not only in awakening labor interest among minors, but also in maintaining the existing interest in labor in children who have passed the lullaby age.

A special group of plot motifs is formed by those that are not designed for the understanding of the child. Adults often use the form of a lullaby to express their thoughts and experiences both for themselves and sometimes for others. These are dreams about the future of the child and complaints about family members ("mother does not weave, does not spin, father does not plow, does not yell, only drinks vodka"), and everyday difficulties, grief ("there is no one to be with you, you need to hire a nurse, in to borrow money for people)

Lulling with monotonous singing, the rhythm of the song, adults pronounce their worries, joys and sorrows. In a lullaby, a mother finds an opportunity to speak out to the end, to speak out and get a mental release.

Summarizing all the above, we can distinguish the following types of lullabies:

1. Songs with wishes for sleep, health, good life.

3. Songs with appeals to the Dream, Sleep, Peace, Calmness - personalized carriers of sleep.

4. Songs where the main characters are fabulous, sometimes scary creatures - Buka, Babai.

6. Songs in which the main place is occupied by social motives - the worries and hardships of a peasant family, the labor future of a child.

8. Songs reflecting the mother's dreams of the child's future wealth.

9. Songs in which adults express their thoughts and experiences, not counting on the understanding of the child.

Lullabies introduced the child to human speech, introduced him to the people around him, objects, animals, contained elementary moralizing. Mothers invested in the lines of the lullaby, coming from the heart, reasonable requirements for a perfect personality. What physical, labour, moral and aesthetic qualities are preferred and highly valued by the working people, who can be a worthy role model for children and other aspects of folk life - the mother sang to the falling asleep child. However, the most effective educational influence on the child was maternal love and tenderness itself, which constitute the element of lullabies.

Introduction

Today there is a powerful movement of the progressive forces of society for the revival of universal spirituality, morality, cultural national values ​​and, in particular, the traditional culture of education.

Tradition (from the Latin word for transmission) refers to elements of social and cultural heritage that are passed down from generation to generation and preserved in certain societies, classes and social groups for a long time. Certain social institutions, unwritten laws, norms of behavior, values, ideas, customs, rituals, orders, etc. act as traditions.

Tradition is a very voluminous concept, it covers a wide variety of phenomena of life, customs, rituals of peoples. Custom can be considered a particular manifestation of it, in a broad sense.

A custom is a stereotyped way of human behavior that in a particular society or social group is familiar to its members. Customs are inherently more related to a particular ethnic group, and therefore have national specificity, which characterizes the ethnos from different aspects - in terms of worldview, worldview, assessment of things and phenomena, mutual understanding of people, psychology and morality. Since assessments and worldviews can change over time under the influence of various circumstances and conditions, the possibility of changing the customs of the people turns out to be natural.

Folk pedagogy is a set of pedagogical ideas and educational experience developed by the masses throughout their history and deposited in oral folk art, traditions, customs, rituals, games, ethnographic and historical materials. The ideas and experience of folk pedagogy still exist in families, in auls and villages, are used in the practice of educational work of schools, in pedagogical propaganda among the population. However, in general, teachers are poorly prepared theoretically and methodically on this issue and the process of using them folk ideas and the experience of education goes spontaneously, unsystematically. A certain part incorrectly believes that in modern conditions, in a period of rapid internationalization, national traditions die off and do not play a big role, their educational value is small. The main reason for this attitude to the problem is that these teachers themselves are poorly versed in folk pedagogy, in its positive and negative manifestations.

In order for public education to regulate the influence of such an important factor social environment, as national traditions, deep theoretical and practical training of future and present educators and teachers is needed.

The role of the people in the creation of all the values ​​of spiritual culture that mankind has is enormous. The role of the masses in the emergence and development of pedagogical culture is especially great. Education was carried out at the early stages of human development. Initially, it occurred in the process of all human life, in the process of labor. "Accompanying mothers and fathers to go fishing, picking roots and berries, children directly gained experience in such activities, which was supplemented by appropriate education." The use of primitive tools, and then the increasingly complex conscious manufacture of them, entailed the need to transfer labor knowledge, skills and experience to the younger generations. In the future, in connection with the development of productive forces and the enrichment of people's labor experience, education becomes more complicated. It becomes multilateral and full-scale. In this regard, there is a need to accumulate and pass on from generation to generation the experience of raising children. This is how the pedagogical thought of the people was born and developed.

Folk pedagogy enriched pedagogical science and, in turn, enriched itself. The ideas and experience of public education are especially highly valued in the pedagogical theory of the great Russian teacher K.D. Ushinsky. The great Russian teacher highly appreciated the vast educational experience of the people, considered it impossible to conduct public education without taking into account the nationality.

1. The ideal of beauty in folk pedagogy

In folk pedagogy, an aesthetic ideal has developed that determines the main content of the aesthetic education of the younger generation. This ideal is a generalized image that embodies the concept of beauty, beauty. Under the beautiful in a broad sense, the people understood life in its continuous development, movement towards progress. The people saw the features of the beautiful in the phenomena of nature, family and social life, communication, work, art crafts, expressive sounds (music), organized movements of the human body (plastic, dances), artistic word. At the same time, the concept of beauty included the creative activity of people aimed at mastering and transforming reality according to the laws of beauty. The concept of the beautiful contained the denial of the ugly, the ugly - that which contradicted the ideas of beauty and human dignity, which prevented the establishment of the new, progressive and led to the aestheticization of the ugly. The people considered the sphere of manifestation and the source of beauty, first of all, the beauty of the home, things, clothes, jewelry. The aesthetic orientation of life was manifested in the composition, architecture of household buildings. The specifics of the village, the location of housing and other buildings were taken into account, the interior of the dwelling was determined by the need to create better conditions for the life of the family.

The aesthetics of the living quarters, the yard, and everyday life in general had a positive effect on the aspects of raising children. The aesthetics of labor was understood as the friendly and productive work of the family, community, as the beauty of the labor process and its results.

The people saw the beauty of labor in the high culture of work, in the ability to perform it quickly, accurately, in truly human relations necessary for collective activity. By the beauty of the results of labor, people judged the beauty of man: show what you have done, and I will tell you who you are. Honest, voluntary and free labor, illuminated by an inquisitive thought that had a moral basis, was considered beautiful. The development of the aesthetic ideal of the people was greatly influenced by the great treasury of beauty surrounding nature: snowy mountain peaks or picturesque forests, spacious steppes, swift mountain or calm majestic lowland rivers, a variety of colors, purity and transparency of the air. Beauty in nature was understood as the highest absolute beauty. Nature was sung by the people, gave out an emotional lift, inspired parents to work, good deeds and deeds, adults showed examples of a caring attitude of love for nature.

On the basis of centuries of experience, the people developed the ideal of beauty in behavior and communication. Its foundation was the universal concepts of goodness, collectivism and individualism. The aesthetics of communication included the requirements of a culture of speech, movements, manifestations of politeness, tact, self-esteem, etc.

The ideal of beauty included the physical beauty of a person. It was understood as a unity of form and content and included recognition, appreciation of external beauty (specific female and male).

A very extensive sphere of manifestation of beauty was various types and genres of art, including choreography, painting, music, and literary creativity. Like other works of oral folk art, the song carried a huge educational charge. It expressed the self-consciousness of the people, contributed to the development of the worldview among young people, introduced them to the cultural values ​​of the people. The original and apt language of the song, the depth of thought, vocal intonation and today act as a means of influencing not only the mind, but also the feelings of children, which enhances its educational impact. The song is at the same time a source and a means of development. creativity.

Aesthetic education child starts at an early age. The first thing a child is meaningfully acquainted with is the mother's voice. Lullabies are the first steps in introducing a child to musical culture and artistic expression. The lullabies had a deep meaning and a protective function, because the word above the cradle was given the meaning of spells.

Nowadays, the importance of music therapy has been proven not only for adults, but also for children in the womb ... from the age of two months. The aesthetic education of babies with lullabies is obvious.

As the child grows older, rotating among adults, he constantly heard sweet words. For example, in a Russian family, these were either affectionate names (Vanyusha, Ilyusha, Mashenka, Katenka), or gentle adjectives (“dear”, “native”, “handsome”, “beloved”), or affectionate nouns (“gold”, “ tiny"). Even the vocabulary of songs that children get to know from an early age is replete with phrases like “gray tail”, “Little Red Riding Hood”, “gray top”.

National clothes always distinguished by elegance, simplicity and exquisite combination of colors. Surprising but true: studying National Costume, it is easy to see the mutual influence of cultures. For example, in the clothes of the Kuban Cossacks there are many details of the highlander's costume (papakha, dagger, cloak, Circassian, sash, Kubanka). Even the combination of predominant colors among the Kuban Cossacks is closer to the mountain (black + red) than to the Zaporizhzhya or Don (blue + red).

The image of the dwelling of all peoples reflected not only its main functional purpose, but also artistic taste. Depending on the traditional materials, appropriate means of its aestheticization were also used. Among the Russians, Tatars, Bashkirs, wooden huts were decorated with carvings, southern Ukrainian huts and Kumyk saklis were carefully whitewashed with lime, the dwellings of mountain villages were decorated with stone carvings. A special place in the aestheticization of the habitat was given to the artistic image of religious buildings. Christian churches, Islamic mosques, Jewish synagogues, Buddhist datsans were erected on elevated places and were not only an architectural dominant in the villages, but also the main artistic decoration. Mausoleums and cemeteries occupy a special place in architecture. The "towns of the dead" in Chechnya, Ingushetia and Ossetia, the mausoleums in Central Asia and the Southern Urals, the structures of the funeral ritual in Kalmykia and Buryatia delight us with their majesty, strict simplicity of forms, rationality and make us once again think about the frailty and transience of being.

§ 1. THE PERFECT MAN AS THE GOAL OF NATIONAL EDUCATION

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 bowels 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.

Lecture 3. The ideal of a perfect person in folk pedagogy

Plan:

1. The perfect man as the goal and ideal of public education

2. Ethnic and universal character of a perfect person

3. Ways to educate a perfect person

Literature:

1. Volkov G.N. Ethnopedagogy: Textbook for students. avg. and higher ped. textbook establishments. - M.: Academy, 1999. - 168 p.

2. Kukushin V.S., Stolyarenko L.D. Ethnopedagogy and ethnopsychology. - Rostov-on-Don: Phoenix, 2000. - 448 p.

3. Ethnopedagogics of the peoples of Kazakhstan. Collection of scientific papers / Edited by G.N. Volkov and K.Zh. Kozhakhmetova. - Almaty: Alem, 2001. - 305 p.

1. The perfect man as the goal and ideal of public education

The goal of education is what education strives for, the future, to achieve which its efforts are directed (I.P. Podlasy); what the society strives for, what its efforts are aimed at achieving (Course of lectures on pedagogy, Almaty); what they strive for, what needs to be realized (I.P. Kharlamov). The purpose of education reflects the ideal model of the personality of the pupil, on which the educational process is oriented. This ideal (personality model) is most often determined by the socio-economic needs of society, the level of scientific and technological development, state policy, and the views of teachers.

Judgments about the ideal of a person, to which education strives, can already be found in the era of the slave system: in pedagogical and philosophical works this is the idea of ​​​​spiritual and physical beauty, which can be achieved by introducing people to art, spiritual culture, gymnastics. But in these ideas there is absolutely no labor activity. In the Renaissance, the ideal of a comprehensively harmoniously developed person for the first time included the idea of ​​labor (along with the cult of bodily beauty, the enjoyment of art, music, literature). At all times, among all peoples, the main goal of education was the nourishment of a perfect person. G.N. Volkov: "The popular ideal of a perfect person should be considered as a total, synthetic idea of ​​the goals of public education."

What is the relationship between the concepts of "goal" and "ideal"? In the encyclopedic dictionary, “goal” is interpreted as “an ideal, mental anticipation of the result of an activity”; "ideal" - "a model, something perfect, the highest goal of aspirations." Considering the relationship between the concepts of "goal" and "ideal", G.N. Volkov writes: “The goal 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.

2. Ethnic and universal character of a perfect person

The understanding of the perfect man in folk pedagogy was formed as a reflection of the history of the people, its development, relationships with other people, connection with outside world, awareness of one's own "I". Undoubtedly, on the ideal of a perfect man, different peoples influence the specific conditions of their lives, but the ideal of a perfect man in all ethnic groups involves the formation moral qualities such as honesty, compassion, the desire to help other people; patriotism; industriousness; strength, dexterity; mental qualities - ingenuity, resourcefulness, etc.

G.N. Volkov: “the most difficult problem in ethnopedagogy is the problem of the perfect person, closely related to the peculiarities of the national character ... the program for educating the perfect person reflects the level of national self-consciousness and undergoes constant evolution under the influence of social conditions”; “the idea of ​​a perfect man is not ethnic, arising as a universal idea of ​​harmony with nature and the need to adapt to it and name it, a man to a new level of harmony. The ethnic program concerns only the specific details of the program of human perfection.”

The idea of ​​a perfect man was reflected in the oral folk art of all peoples. K.Zh. Kozhakhmetova: “The Kazakh people have always had their own ideal of a perfect person and in their upbringing practice sought to achieve this goal.”

The image of a real horseman: Appearance. Growth is high. Vision - vigilant; eyebrows - black; forehead is wide. Arms - With silly. Qualities and properties: dexterity, pride, strength, courage, endurance, sensitivity, caution. Abilities: govern a country, resolve a dispute, etc. Efficiency. Six virtues of a horseman: attentiveness, skill, courage, perseverance, mobility, knowledge. Three beautiful character traits: honesty, justice, truthfulness. Three inseparable friends of a dzhigit: tulpar, intelligence and ingenuity, a devoted wife. Girl image: nobility. Intelligence and mind. Beauty-beauty. Efficiency. Kazakh values: relatives, health, smart wife, prosperity. This is reflected in folk proverbs.

So, Kazakh proverbs about a person reflect such qualities as: compassion, mutual understanding, readiness to help people; honour and dignity; honesty; diligence; heroism, courage, determination; perseverance, stubbornness; knowledge, teaching, mind;

In Russian fairy tales, there are traditional Russian characteristics of a person: smart and beautiful, a beautiful girl, a good fellow, small and remote. The leading quality of the Russian beauty is the mind; the mind presupposes the presence of many skills, including skill in work (for example, the fairy tale "Plums for rubbish"). The features of the "good fellow" are widely represented. For example, Ilya Muromets: a remote, glorious hero of the Holy Russian, a wonderful horseman, a well-aimed shooter, well-mannered, brave, courageous, people's defender. In fairy tales and songs: a good fellow is smart, handsome, hardworking, honest, modest.

Thus, the ethnic character of the perfect man is as follows. Different peoples, under the influence of socio-economic conditions of life, developed their own ideals. For example, among the Russian people: beauty and intelligence, courage, fearlessness, health. The Turkic peoples: mind, care for loved ones, diligence, generosity, kindness, memory of ancestors. The universal character of a perfect person is the desire of all peoples to form universal human qualities, such as health, beauty, will, the ability to overcome difficulties, patience, the connection of generations.

3. Ways to educate a perfect person

The upbringing of a perfect man begins with the birth of a child. In folk pedagogy, such methods of education were used as clarification; accustoming; encouragement; OK; belief; personal example; exercise demonstration; hint; reproach; condemnation; punishment. Explanation and encouragement were used to form in children positive attitude to work, decent behavior in the family and in society. Show how to do it various kinds agricultural, handicraft, domestic labor was of great importance in folk pedagogy. After explanation and demonstration, the method of exercise was usually applied. The exercises were accompanied by advice: "Exercise your hands, develop the habit of a certain work." Listening to the advice of adults, a young man and a girl must develop the necessary skills and methods of work. Reception is part of the method. Edification is the most common example in folk peda-go-geek. In folk pedagogy, there is a code of edification of the elder - the youngest, the teacher - the student, the folk sage - the youth, the father - the son. In folk education, various pedagogical categories are included in aphorisms: instruction, warning, reproach, as well as certain pedagogical conditions, under which one can count on success in any business. These conditions are usually defined by the word "if". So, the Kazakhs say: “If a six-year-old has returned from a trip, a sixty-year-old should visit him”; Uzbeks - "If a bad person refuses evil, the world will become a flower"; Kirghiz - "If you are great - be modest"; Turkmens - “If you are a ruler, warm your people like the sun”; Karakalpaks: “If you have sown millet, do not wait for wheat.”

The teaching method is a common method of folk pedagogy. People say: “Things are washed with water, a child is brought up by habituation.” Learning is typical of early childhood. For example, a child is taught to a certain daily routine; to order (keep toys and clothes in order); to cultural habits. Teaching is associated with instructions for children and checking their implementation, as well as the example method (adults show examples and patterns of behavior and actions).

Persuasion as a method of education contains clarification (explanation) and proof, i.e. showing specific samples, so that the child does not doubt the reasonableness of certain concepts, actions, deeds.

Encouragement and approval as a method of education were widely used in the practice of family education. The child always feels the need to evaluate his activities (games, labor) and behavior by adults. Verbal praise from parents is important. People say about the role of praise in education: “Children and gods love to be where they are praised.” At the same time, a different assessment of the work of children can be given, for example: “well done”, “good”, “very good” (with a smile) or “nothing”, “will do” (without a smile). Praise and approval have a stimulating effect on children. It is customary for people to praise children for noble deeds. In these cases, it is more common to praise not the teenager himself, but his parents for his upbringing. For example: "Thanks to your father for raising you like this." On holidays, encouragement was manifested in the presentation of inexpensive gifts. At the same time, the manifestation by children of such qualities as diligence, kindness, responsiveness, collectivism was encouraged. But the people always condemned and considered it unacceptable to promise in advance encouragement for good studies, exemplary behavior. Encouragement must be objective, reasonable, fair; correspond to the approved activity of the child, and not be rewarded for imaginary successes; do not encourage arrogance; stimulate the child to new successes and achievements.

A hint (direct or indirect) as a method of education is common among all peoples. So, people say: “Daughter, I’m telling you, daughter-in-law - you listen”, “I scare my daughter so that my daughter-in-law hears.” The people believe in the educational power of a hint: "For a smart person, a hint is enough," "A hint is enough for a smart person, a stick for a stupid one." G.N. Volkov about the pedagogical value of hints: "The pedagogical value of hints is that they allow one to speak about the shortcomings of the behavior of a boy in a harmless tone."

Most effective method public education - a personal example (especially the example of parents). Attitude to people, things, work; The moral character of parents has a huge impact on children. In education, a positive example should be used. Folk wisdom testifies to its significance: “If you have an adult son, make friends with a modest person, if you have an adult daughter, make friends with a craftswoman” (Kyrgyz). The most poetic form of educational influence on children was parental blessing.

To folk methods education can also include such methods as coercion, punishment, censure, prohibition and reproach. At the same time, the people were not a supporter of the widespread use of these methods: “By beatings, you can’t teach to work,” and so on. The people more often used the word-s-noe condemnation of bad deeds and actions. The condemnation was accompanied by a suggestion so that the child would realize his mistakes and eliminate them. Reproach was rarely used, while parents sought to influence the pride of children. For example: "All the children are busy with useful work, and you ...". The reproach was used as one of the educational measures of prevention, when the behavior of children received public condemnation from neighbors, fellow villagers: “What will the neighbors say, did you think about it?”.

Considerable attention was paid to the re-education and self-education of children. The people realized that if something was missed in the upbringing of a child, then he had to be re-educated. Re-education is a more difficult task than education: "Even generals cannot cope with sons who lead a wild life." At the same time, re-education can be successful: “a stone can be polished, but a person can be re-educated a long time ago.” According to the people, the reasons for the deviation in the child's behavior should be sought in the family, in family education: "For a bad son, the mother is responsible, for a bad grandson - the grandmother." The main reason for the neglect of raising children is the lack of exactingness towards them: "A spoiled son will bring reproaches to his father." Knowing the reasons for the deviations in the behavior of children, the people empirically developed a system of methods of re-education: teaching, the example of parents and other adults in the family, a negative attitude towards physical methods of influence, the need to observe pedagogical tact, exactingness and timeliness of educational influences. The first step towards re-education is to eliminate everything that supports negative habits, to change the environment of communication and the situation in the family. The people recommend involving older children in the family in the upbringing of younger children. The people pay great attention to self-education: “Parents gave you life - bring up the will yourself”, the need to form the best human qualities in the process of self-education: “Know more, say less”, “Get down to business, do it well”, etc.

Thus, the people have a certain understanding of the methods and techniques of education, taking into account age and psychological characteristics children. Particular attention was paid to education in early childhood, as well as gaming activity children. The people widely used in education such methods and techniques as accustoming, showing, encouraging, censuring, personal example, hint, blessing and others, not contradicting, but coinciding with the principles of scientific pedagogy.

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 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 people, to multiply the glory of the people with their patriotic actions - any people wants to see their pupils like that and, based on this, builds its own 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 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 "Magic hat" and "Gemini" are revealed character traits a perfect highlander, the main of which is 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 sunbeam, his speech is direct. His arrow hits without a miss.

It should be noted the conciseness and beauty of the form 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.