What competence is not formed by ethnopedagogy. Modern problems of science and education

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SCIENTIFIC ASPECT No. 4 – 2012 – Samara: Publishing House “Aspect” LLC, 2012. – T.1-2. – 304 p. Signed for publication on January 10, 2013. Xerox paper. Printing is efficient. Format 120x168 1/8. Volume 38p.l.

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Axiological foundations for the formation of ethnopedagogical competence of a future teacher

Tkachenko Olga Mikhailovna- Candidate of Pedagogical Sciences, Associate Professor of the Department of Pedagogy of Preschool and Primary Education at Kirovograd State Pedagogical University named after Vladimir Vinnichenko. (Kirovograd, Ukraine)

Annotation: The article highlights the issues of the legitimacy of using the axiological approach in studying the problem of developing the ethnopedagogical competence of a future teacher, and examines the main aspects of its projection onto the professional training of a future teacher in the context of the research problem.

Keywords: Axiology, competence, ethnopedagogical competence, axiological approach, ethnopedagogical values.

The emergence of a new educational paradigm, which is the educational outcome paradigm, is due to the importance for modern man, its adaptive capabilities in society, not only a certain amount of knowledge, but also its constant updating, flexible, independent, creative application in various life and professional situations. The new paradigm is implemented in the competency-based approach, which is leading for the educational policies of the countries of the Organization for European Cooperation and Development.

The modern system of education of societies with a multi-ethnic composition of the population, which many countries of the world have long been and are becoming as a result of migration processes, according to scientists, needs competent specialists, bearers of their own national culture, perceived in interaction with other cultures. In this regard, in the conditions of implementation of the competency-based approach in higher education The problem of developing the ethnopedagogical competence of the future teacher is being updated.

The problem of a teacher’s professional competence and the determination of its structural components was studied by A. A. Derkach, I. A. Zimnyaya, I. A. Zyazyun, N. V. Kuzmina, A. K. Markova, V. A. Slastenin; specifics professional development teacher's personality, formation different types his professional competence was studied in their works by V. P. Bezdukhov, O. B. Bigich, E. V. Bondarevskaya, N. M. Borytko, A. I. Gura, Ya. V. Kichuk, I. A. Kolesnikova, V. V. Radul, S. A. Rakov, L. L. Khoruzha and other scientists. Various aspects of ethnopedagogy were covered by G. N. Volkov, A. E. Izmailov, V. S. Kukushin, N. V. Lysenko, M. G. Stelmakhovich, E. I. Syavavko, A. M. Frolova, M. A. Khairuddinov, others. V. A. Nikolaev and M. G. Kharitonov drew attention to the importance of the ethnopedagogical training of the future teacher and the formation of his ethnopedagogical culture. The problem of developing a teacher’s ethnopedagogical competence is at the level of development in modern pedagogical science, which led to our appeal to her.

The purpose of the article is to study the axiological approach to solving the problem of developing the ethnopedagogical competence of a future teacher, to prove the legitimacy of its analysis and to detail the provisions of the approach in the context of the research problem.

In this work, we define ethnopedagogical competence as the personal education of a teacher-educator, which reveals the level of mastery of different types of experience ( cognitive activity in the field of ethnopedagogy, ethno pedagogical activity, creative activity in handling ethnopedagogical information, corresponding experience of emotional-value relations), the formation of different groups professional qualities, which allow you to carry out targeted complex species actions corresponding to general and pedagogical (including ethnopedagogical) culture, to effectively solve problems characteristic of pedagogical activity.

Analysis of the fundamental provisions of scientific studies about methodological levels and sources scientific research indicates that methodological basis The study of the problem of developing the ethnopedagogical competence of a future teacher represents a set of interrelated and complementary approaches, an important place among which is occupied by the axiological one.

The starting points for the axiological approach in the context of the intended problem are the cultural and competence approaches. E. O. Ivanova, within the framework of both approaches, considers it important to take into account such aspects as “cultural heritage, values ​​and previous experience.” The competency-based approach in vocational education, according to T. E. Isaeva, A. V. Semenova, makes it possible to preserve the cultural, historical and ethnosocial values ​​of society. The position that “the educational space is the space of culture, which is based on traditions and innovation”, a certain set of material and spiritual values, reveals the relationship between the cultural and axiological approaches in education, including pedagogical.

In the ethnopedagogical context, the term “culture” is used in the following meanings: the sphere of spiritual life of society; the totality of material and spiritual values ​​created by humanity throughout its history. The definition of culture, relevant in the context of the research problem, was proposed by A. S. Zapesotsky, who defined the phenomenological essence of culture as “a set of values, norms, ideals characteristic of a social community (ethnic group, nation, society), recorded and enshrined in texts, traditions, customs, traditions that provide the meaning of existence of a person and society." At personal approach The proposed definition of culture is supplemented by a set of values ​​that a person has appropriated and uses in the process of life and interaction with other people.

V.N. Grineva considers spiritual culture to be a personal phenomenon, which is an expression of “the highest universal values ​​developed by humanity in the entire history of world culture.” Values, as the scientist emphasizes, are the basis of all cultural phenomena, their inner essence, which is the basis for considering spirituality as a pedagogical category. As is known, the transfer and assimilation of values ​​becomes the essence and result of education. Thus, as V.N. Grineva notes, the organization of the pedagogical process in educational institution comes down to improving the “culture of perception of spiritual values” of humanity, and education in general is “the accumulation of knowledge through the assimilation of spiritual values.”

The content of the axiological approach is determined by the essence of axiology as a doctrine of values, a philosophical theory of universally valid principles that determine the direction human activity, the motivation of human actions. This approach acquires particular significance in the context of reforming the education system, which, according to V.N. Grineva, N.A. Tkacheva, is aimed at establishing a person as the highest social value, the most complete identification of his abilities, satisfaction of various educational needs, ensuring priority universal human values, harmony between man and the environment, society and nature.

V. V. Kryzhko presents the axiological approach in his works as a philosophical and pedagogical strategy that “determines the ways of developing professional art, using pedagogical resources for personal development and projects prospects for improving the education system,” the basis of which is “the principle of functional meaning or value.”

The essence of education, as V.N. Grineva emphasizes, is the transmission “from generation to generation, from people to people, from society to individual” values ​​preserved in culture. Given this, an educational professional must focus on two interdependent value systems: the value system that needs to be formed in students, and the professional value system. If we take into account that in the hierarchy of values ​​a special place is occupied by the values ​​of ethnic communities, which permeate the entire structure of social consciousness, then the presence of these values ​​in both named systems will be obvious. For a teacher-educator, ethnic values ​​of a pedagogical nature, the study of which is carried out by ethnopedagogy, are of particular importance.

I. B. Kotova, E. N. Shiyanov focus on “the possibility of providing an autonomous status of axiology” in pedagogy, since the axiological approach is “organically inherent in humanistic pedagogy, within which a person is considered as the highest value of society.” V. A. Slastenin initiated the identification of pedagogical axiology, which is due, as G. I. Chizhakova notes, to the need to assimilate and accept the humanistic ideal, which determines “the essence and purpose of pedagogical activity,” where priority is given to universal human values. Pedagogical axiology is interpreted by these scientists as a relatively independent area of ​​pedagogical knowledge, which considers educational values ​​from the standpoint of human self-worth and implements value-based approaches to education based on recognition of the value of education itself.

V. A. Slastenin and his students developed a classification of pedagogical values ​​in the structure of professional pedagogical culture. It is represented by values-goals, values-means, values-attitudes, values-qualities, values-knowledge. This classification reflects the axiological and technological components of professional pedagogical culture, which directly corresponds to the generally accepted structure of competence.

The system of value orientations of the teacher V. A. Slastenin and G. I. Chizhakova are considered as one of the structural formations of his professional and personal self-awareness. V.V. Kryzhko insists on the social and historical conditionality of the category of value. “In the process of the formation of humanity and individual ethnic groups,” he writes, the nature of people’s attitude towards environment, to themselves, to other people, to work as a necessary way of self-realization, and at the same time, the vectors of relationships that determine the values ​​of social consciousness also changed. Taking this into account, high-quality assimilation and acceptance of the system of pedagogical values ​​is possible provided that the future teacher masters ethnopedagogical competence, which is based on an ethnopedagogical culture that takes into account these aspects of the problem.

The ethnopedagogical competence of a teacher presupposes the mastery of cultural pedagogical values, without which the formation of both a pedagogical culture and the pedagogical competence of a future specialist is impossible. The truth of this statement is also indicated by the principles of the logical-structural construction of pedagogical axiology, including the principles of historical and sociocultural variability of educational values, the relationship of sociocultural and educational values, and the integration of traditional and innovative values.

V. A. Vakaev draws attention to the fact that ethnopedagogy, which future teachers should study, is “a kind of humanistic value of the people, the function of which is the preservation and enhancement of other values.” The values ​​that are cultivated within the framework of this section of pedagogy make it possible to build a society, the basis of which is “real, viable ideals and values ​​developed by the people throughout their history.”
Universal human values, according to V. A. Vakaev, sometimes represent values ​​developed by peoples Western Europe and during its development “implanted on non-European nations.” Overcoming Eurocentrism in the assessment of pedagogical phenomena is one of the principles of modern ethnopedagogy and ensures objectivity and completeness of interpretation of world pedagogical experience.

Ethnopedagogical values ​​in the structure of pedagogical culture act as values-goals, values-motives, values-knowledge, technological values, values-attitudes, values-qualities associated with traditional education among different peoples in certain historical periods; value orientations consistent with ethnopedagogical culture - awareness of the value of this culture, an attitude to take into account folk pedagogical experience in the process of organizing the modern educational process, etc.

Taking into account the components of folk pedagogy, which are studied by ethnopedagogy, ethnopedagogical values ​​should also include the values ​​of the family of a particular ethnic group, the tradition of treating a child as a value, the values ​​of the folk calendar and folk art, etc. If earlier the values ​​of folk pedagogy and symbolic images of childhood, mainly represented in the culture of adults, were studied, then in modern ethnopedagogy it is considered appropriate to study the child as the bearer and creator of “his own autonomous subculture.” This approach, according to I. S. Kon, involves studying the child’s inner world through such “objectifications as children’s folklore (and in general artistic creativity), play and communication". Accordingly, the content of children's subculture is considered not only to be relevant to the official culture of the features of consciousness and behavior, but also sociocultural invariants - elements of different historical eras, archetypes of the collective subconscious, recorded in children's speech, thinking, play actions, folklore.

Considering that the identified issues belong to the problems of higher vocational education, it is important to emphasize the orientation of the study of the process of formation of ethnopedagogical competence towards the acmeological approach. Its relationship with the axiological can be traced in the orientation of acmeology towards the formation of a professional mentality in a future specialist, which is a system of value orientations and professional self-determination of the individual. The ethnopedagogical context of this issue is manifested in the study by future specialists educational material about the views of different peoples on educators and teachers.

Summarizing the above, it should be emphasized that the legitimacy of using the axiological approach in studying the problem of forming the ethnopedagogical competence of the future teacher is confirmed by the need to orient this process towards the system of ethnopedagogical values ​​that must be assigned by the student. The system of ethnopedagogical values ​​combines the values ​​that need to be formed in modern schoolchildren and the values ​​that are important for a professional in the field of education. The tendency to overcome Eurocentrism in modern science is reflected in the study by ethnopedagogy of the entire pedagogical experience of humanity without limiting it to the study of the pedagogical traditions of a particular ethnic group.

The formation of the ethnopedagogical competence of a future specialist involves the development of such competencies corresponding to the following groups of interdependent and interdependent values:
- childhood as a value among the peoples of the world in different historical periods;
- family values ​​among different nations;
- a system of values ​​that are traditionally assigned to children of a particular ethnic group in the process of socialization;
- values ​​of children's subculture;
- pedagogical values ​​characteristic of a particular ethnic group;
- traditional pedagogical values ​​that deserve the attention of the teacher-educator in modern conditions;
- values ​​that need to be formed in modern schoolchildren, awareness of their traditionality and novelty;
- values ​​that are formed in a teacher as a result of understanding the centuries-old pedagogical experience of different peoples of the world (the value of ethnopedagogical knowledge for a modern teacher; values-attitudes that are important for pedagogical activities; personality traits that are valuable for the organization of ethnopedagogical activities, etc.).

Mastering by the future teacher knowledge about the system of ethnopedagogical values, experience in taking them into account in professional activity and operating in the process of creative activity, reflected in a number of personality qualities important for the effective solution of professional problems, will contribute to the formation of ethnopedagogical competence in students.

Prospects for studying the problem may be the specifics of the formation of certain groups of ethnopedagogical values ​​among students in the process of their professional training.

Bibliography:

1. Vakaev V. A. Ethnopedagogy as an object of social and philosophical knowledge [Electronic resource] / V. A. Vakaev. – Access mode to statistics: http://www.aeli.altai.ru/nauka/sbornik/2000/vakaev.html. Cap. from the screen.
2. Grinova V. M. Axiological approach to the problem of pedagogical culture of the future teacher / V. M. Grinova // Ways of illumination. – 2002. No. 2. P.2-6.
3. Zapesotsky A. S. Education, philosophy, cultural studies, politics / A. S. Zapesotsky. – M.: Nauka, 2002. – 456 p.
4. Ivanova E. O. Competence-based approach in relation to knowledge-oriented and cultural [Electronic resource] / E. O. Ivanova // Internet magazine "Eidos". 2007. September 30. – Access mode to the journal: http://www.eidos.ru/journal/2007/0930-23.htm. Cap. from the screen.
5. Kon I. S. Ethnography of childhood. Historiographical essay / I. S. Kon // Ethnography of childhood: traditional forms of education of children and adolescents among the peoples of Eastern and South-East Asia/ ed. I. S. Kona. – M.: Nauka, 1983. – P.9-51.
6. Krizhko V.V. Anthology of the axiological paradigm of illumination: beginning. village / V.V. Krizhko – K.: Osvita Ukrainy, 2005. – 440 p.
7. Slastenin V. A. Introduction to pedagogical axiology: textbook. allowance / V. A. Slastenin, G. I. Chizhakova. – M.: Publishing Center “Academy”, 2003. – 192 p.
8. Tkachova N. O. Axiological ambushes of the pedagogical process in the current background of the world: abstract of thesis. dis. ... Dr. ped. Sciences: 13.00.01. / N. O. Tkachova; Lugansk National Pedagogical University named after. Taras Shevchenko. – Lugansk, 2007. – 44 p.

33. Multicultural competence of a modern teacher.

In the humanities, research is being conducted to identify the so-called key competencies (from the Latin competencies - the range of issues in which a given person has knowledge and experience), their nomenclature, content, functions and role in human life. The competency-based approach is becoming a reality of current social life, state educational policy, and the educational process.

The basis of a person’s life in society as a social being is his social competence. If we take into account that life activity is inextricably linked with communication, interaction, and mutual understanding of people, then in the conditions of a multinational state, such as Russia, we should talk about ethnosocial competence. Without taking into account the well-being and potential of peoples, territories and local communities, without a developed system of observance of human rights and freedoms, without strengthening unity through the balance of interests and partnership of all ethnonational diversity, it is impossible to achieve the result contained in the thesis about the development of ethno-nations and their relations in a united Fatherland: “The free development of each is the condition for the free development of all.” A special role in solving ethnosocial problems belongs to the education system.

Firstly, the high socio-cultural role of education is generally recognized - storage, generation and transmission of the cultural heritage of society, building up the intellectual and cultural layer of the nation, forming a new and preserving the traditional system of values, changing the mentality of the individual and society, adapting them to the new conditions of globalization of relations in the world.

Secondly, the need to change and adjust the content of education in accordance with new historical conditions, new tasks of human survival and development is defined in the national doctrine and documents on the modernization of education, focused on entering the Bologna process.

Thirdly, the new social and humanitarian orientation of education, taking into account the processes and trends of the socio-cultural situation, contributes to the formation of healthy social behavior among the younger generation in a multinational society.

The multiethnic structure of Russian society is an objective reality that has deep historical roots. Interethnic relations have always been an important factor in the social development of Russia, especially since interethnic relations are the most complex. Russia today is characterized by ethnonational contradictions and conflicts, which not only hinder its development, but also cause concern for the future of the country. The education system bears great responsibility in the ethnocultural socialization of the new generation.

Modern education should reasonably combine, on the one hand, the education of national self-awareness, rooting in the minds of the younger generation sacred concepts that determine the spiritual life of the nation (homeland, family, native language, people, their history, faith, spiritual culture of the ethnic group, etc.). On the other hand, education should create favorable conditions for the inclusion of a person in the past and present of world culture based on human interaction in the system “I - social group - society - world civilization” in the spirit of tolerance, mutual respect, dialogue of cultures, open communication.

It is important for teachers in general and each teacher to be prepared to solve pedagogical problems, taking into account the multi-ethnic composition of students. Forming the skills to solve pedagogical problems of interaction with children of different nationalities is the process of mastering a special sphere of social experience, as a result of which special professional competence is acquired, including ethnopedagogical competencies.

Pedagogical activity can be considered as solving successive professional tasks of a teacher.

Every problem that a person must solve represents a field of his activity in a specific situation (L.M. Friedman). The pedagogical task is the result of the subject of education’s awareness of the purpose of education and the conditions for achieving it in a pedagogical situation, as well as the need to perform professional actions and accept them for execution. Readiness to perform professional actions and accept them for execution in the context of a multi-ethnic composition of students is gradually formed in the process of ethnopedagogical training of a teacher.

Ethnopedagogical training of a teacher includes theoretical and applied training at a university and practical work at school, as well as the development of reflection on one’s own actions and professionally significant qualities. Readiness as a result of this process presupposes the formation of ethno-pedagogical competence, which ensures a stable, purposeful nature of the flow of pedagogical activities in the context of a multi-ethnic composition of students. Ethnopedagogical competence frees the teacher from the need to control activities in standard, previously encountered situations. The content of ethnopedagogical competence is included in the structure of the future teacher’s readiness to work in a multiethnic environment. educational environment. The structure of a teacher’s readiness to work in a multiethnic educational environment can be represented by the unity of three components:

Value-based - conviction in the significance of ethnopedagogical knowledge;

Activity - efficiency in choosing the priority of values, forms of tolerant interaction in the conditions of a multi-ethnic (multi-national) composition of students;

Reflective - an adequate attitude towards oneself and other people from a position of respect for a person.

Each component of a future teacher’s readiness to work in a multiethnic educational environment is in close relationship with the other two, while performing its own specific function.

Ethnopedagogical training focuses on:

To help the student establish his personal identity in a world where different cultures interact;

Support in adaptation to new sociocultural conditions;

Prevention of educational deprivation in the learning process in conditions of multi-ethnic (multi-national) students;

Organization and creation of conditions in educational process, in which the student can develop ethnic self-awareness and Russian identity.

Ethnopedagogical training is part of professional pedagogical education, the result of which is general professional competence.

Competence is most often determined by the readiness to perform professional functions in accordance with the standards and norms accepted in society. The competence of specialists should be understood as such a characteristic of their qualifications, which represents the knowledge necessary to carry out professional activities. The interpretation of a specialist’s competence reflects his ability to apply scientific and practical knowledge to the subject of professional activity.

Competence is manifested only in the course of activity and can only be assessed within the framework of a specific profession. The competence of a teacher is associated with the versatility of general professional knowledge. The substantive basis of his professional competence in the field of intercultural interaction of subjects of educational activity is found in the following manifestations.

Firstly, it is manifested in the ability to correlate one’s activities with what has been developed in the world pedagogical culture as a whole, in domestic pedagogy, in the ability to productively interact with the experience of colleagues, innovative experience, the ability to generalize and transfer one’s experience to others. Secondly, in the conditions of a constantly changing situation of education (training), creativity as a way of being in the profession, the desire and ability to create a new pedagogical reality at the level of values ​​(goals), content, forms and methods of diverse educational processes and systems becomes a necessary normative quality of a teacher. And thirdly, a professionally competent teacher at any level is capable of reflection, i.e. to a way of thinking that presupposes a detached view of pedagogical reality, historical and pedagogical experience, and one’s own personality.

The essential characteristics of the general professional competence of a modern teacher who has competencies that are important for working in a multi-ethnic student population can be considered:

Humanistic orientation as a stable system of ethnopedagogical values ​​in relation to each child in a multiethnic educational environment;

Individual characteristics of a teacher’s personality - the ability to adequately perceive the people around them in the context of the intersection of different cultures;

Professional “I-concept” is a relatively stable system of ideas of a teacher about himself as a professional and a representative of a certain national and universal culture, on the basis of which he builds his interaction with colleagues, students and determines his ethnic identity;

Psychological and pedagogical knowledge, abilities and skills, including: communicative, allowing to build communication in a multi-ethnic educational environment; knowledge and skills that determine the solution of ethnopedagogical problems; various groups of pedagogical skills related to the organization of ethnodidactic relations.

It becomes obvious that one of the ethnopedagogical functions of a modern teacher in a multiethnic educational environment is knowledge of ethnosocial processes. Since “all pedagogy is, first of all, social ethnopedagogy” (O. I. Davydova), which simultaneously solves the technological problems of society and the adaptation problems of the ethnos. The role of ethnopedagogy lies in the ability to introduce an element of naturalness into any educational events (parent meeting, Classroom hour, children's party). Knowledge of the characteristics of ethnosocial processes in a multiethnic educational environment, taking into account the mentality, character, interests, needs, culture and traditions of the subjects of education and many other issues require special knowledge, i.e. competencies. A teacher’s ethnopedagogical knowledge should be considered as the substantive basis of competencies.

Thus, ethnosocial and ethnopedagogical competences as components of the general professional competence of a modern teacher are considered as:

The ability and ability to function in gender and cultural society, to know the problems of this society, to understand the mechanisms of its development;

Socially active activities and implementation of ethnopedagogically oriented projects;

The ability to be efficient in choosing the priority of values ​​in a multicultural society, accepting rules, norms, laws, traditions of social life;

The ability to interact tolerantly in a multicultural society, to have an adequate attitude towards oneself and other people from a position of respect for the individual;

Accepting responsibility for solving ethnopedagogical problems in a multi-ethnic student population;

The ability to realize oneself as a representative of a particular culture.

In general, the ethnopedagogical competence of a teacher can be understood as a certain qualification and body of knowledge necessary to carry out professional activities in a multiethnic educational environment, including pedagogical maturity and ethnosocial mobility in solving educational problems.

“Formation of professional competencies of future teachers by means of ethnopedagogy”

In the situation of the formation of a new Kazakh statehood, the democratization of civil society, the entire multi-ethnic space of the Republic of Kazakhstan, one of the most important conditions The formation of a growing person is ethnocultural education. The history of each people, the content of which reflects the mother’s language, folklore, ethnic symbols, traditions, customs, spiritual and moral values, and to this day forms the best universal human values ​​and qualities. An important part of the multidimensional process of human personality development in a multicultural society is the process of forming ethnocultural competencies, namely the transfer of cultural values, traditions, social norms of the ethnic group of which he is a representative and in whose environment he lives, which is an integral part of the multidimensional process. The use of the values ​​of the ethnoculture of a certain ethnic group makes it possible to influence the social, spiritual, moral and physical development modern youth.

The Republic of Kazakhstan is distinguished not only by its vast open spaces, rich history and culture, but also by the ethnic and religious diversity of its population. Representatives of Bol In connection with this, there is a need, in the conditions of integration into the global educational space, to strengthen the process of forming the ethnocultural competence of future teachers, acting as a translator of ethnocultural values.

Modernization modern system education in relation to vocational education suggests that the future teacher needs to possess the basic competencies of a modern person, including ethnocultural competence, which is understood as a personality trait expressed in the presence of a set of objective ideas and knowledge about a particular culture, realized through skills, abilities and models behaviors that promote effective interethnic understanding and interaction. Analysis of scientific research works and regulatory documents of the Republic of Kazakhstan allows us to identify five models for introducing a national-regional ethnocultural component into the content of professional education of future teachers: interdisciplinary, modular, single-subject, complex and complementary. The interdisciplinary model assumes an even distribution of relevant material across all academic subjects of professional training of future specialists. The modular model is implemented by including in academic disciplines humanitarian cycle of special topics (modules) that reflect the ethnocultural identity of the region, Kazakhstan, other peoples and countries. The single-subject model involves in-depth study by students of ethnic cultures (including their own), languages ​​(including their native), history, geography, art of the region, Kazakhstan, other peoples and countries in a specially designated academic subject for this purpose - ethnopedagogy.

It should be noted that within the framework of the competency-based approach in the educational process of the college, a special role is given to the independent work of students, the most important means of managing which are project-based forms of training and the introduction of educational and methodological complexes. The main methods of organizing independent work of students within the framework of the study of ethnopedagogy are both traditional methods (writing and presenting an essay, making a report, etc.), and modern ones - performing creative tasks (composing crossword puzzles, pedagogical situations), developing and defending projects, scenarios and recommendations, etc. When organizing ethnopedagogical training, in our opinion, independent research activities students, aimed at collecting, studying, analyzing and using in the educational and extracurricular process materials that reveal the characteristics of culture, history, traditions, way of life, lifestyle, psychology of peoples.For example, third year students completed creative work on the topic “Use of TRIZ technologies in kindergarten” where students told and showed how, through Kazakh national games, works of art and fairy tales to teach children to solve creative problems.Another condition for increasing the ethnocultural competence of students in a pedagogical college is the implementation of ethnocultural and personality-oriented technologies in the educational process, involving the use of active and interactive design and research, simulation and game forms and teaching methods that ensure that future specialists master not only knowledge, but also methods of professional thinking and activity, development of the ability to solve problems in new conditions, as well as stimulate them independent work, self-development and self-improvement.. Effective condition increasing the ethnocultural competence of students is the active inclusion of future specialists in social meaningful work during extracurricular hours. Sostudentsto study the possibilities of using the ideas of folk pedagogy in the practice of kindergarten work, we studied the traditions of tUsau kesu, prepared and carried out this custom forchildren as part of the Nauryz celebration.

To develop ethnotolerance among students, during ethnopedagogy lessons, conditions are created for constructive interaction with representatives of different ethnic groups. When studying the topic “National structure of Kazakhstan”, students were asked to complete homework: Conduct research and determine what nationalities their family roots belong to.

Such work allows students to acquire socio-psychological knowledge on the culture of interethnic relations; develops their ability to adequately, impartially evaluate themselves and other people as representatives of a certain nationality; teaches individual techniques for interacting with people of different nationalities. Results of coursework and diploma research current problems ethnopedagogy, analysis of results various types practices, students' answers in exams indicate that they have a sufficient understanding of the essence of ethnocultural education. Graduates develop ethnocultural competence: mastery of methods (techniques, actions) of applying acquired ethnopedagogical knowledge in practice (operational-activity component), an emotional-volitional component, which is characterized by a responsible and positive attitude of the future teacher to ethnoculture and the process of ethnocultural education; manifestation of creativity, activity and initiative in the ethnocultural education of future teachers.

Thus, the study of scientific and methodological literature and the work experience of teachers of pedagogical colleges, rethinking one’s own experience made it possible to determine the main conditions for increasing the ethnopedagogical competence of future teachers: -

inclusion of a professional component in the content educational process disciplines of the ethnocultural cycle; - value-semantic self-determination of future specialists in relation to ethnocultural activities; - the use of ethnopedagogical ideas in the topics of coursework and dissertations, as well as in the content of various types of practice; - a high level of psychological and pedagogical competence of the teaching staff, which allows students to be creative in interacting with them in the educational process; - use of active and interactive design and research, simulation and game forms and teaching methods; - active inclusion of future specialists in pedagogically significant work during extracurricular time, which is aimed at developing in them valuable pedagogical skills.

Taking into account the multiethnicity of the society in which the younger generation of Kazakhstan is socialized today, the need to develop new educational strategies and approaches in developing ethnocultural competence among future teachers becomes obvious.

Content of ethnocultural competence

(expressed in learning outcomes)

Possession of knowledge of the ethnoculture of the Kazakh people (EC-1)

Lists, illustrates in diagrams and clearly interprets the ethnoculture of the Kazakh people.

Knowledge of ethnopedagogical concepts and factors

(EK-2)

Lists and schematically depicts a cluster of basic ethnopedagogical concepts.

Systematizes and comments on ethnopedagogical factors influencing the ethnoculture of the Kazakh people.

Demonstrates the ability to apply ethnopedagogical knowledge.

Characterizes the national psychological characteristics of a certain ethnic group.

Possession of knowledge about ethnocultural values, heritage, norms and traditions of one’s ethnic group (EC-3)

Lists and interprets the ethnocultural values, heritage, norms and traditions of his ethnic group.

Demonstrates the ability to observe the ethnocultural values, heritage, norms and traditions of their ethnic group.

Ability to observe the traditions of Kazakh ethnoculture (EC-4)

Lists and interprets the traditions of Kazakh ethnoculture.

Gives reasons for the choice of certain traditions.

Predicts the impact of traditions on the formation of personality.

Demonstrates a commitment to observing the national traditions of his ethnic group.

Ability to cooperate in other ethnic communities

(EK-5)

Lists and interprets signs of cooperation in certain ethnic communities.

Demonstrates manifestations of cooperation in joint activities with representatives of another ethnic group.

Ability to recognize the ethnoculture of the peoples of Central Asia (EC-6)

Lists and interprets the national and psychological characteristics of a particular ethnic group.

Models the process of interaction with a representative of another ethnic group.

Possession of self-control skills in other ethnic communities (EC-7)

Lists and interprets self-control techniques.

Uses self-control techniques to apply to situations.

Predicts the choice of self-control techniques in critical situations.

Ability to prevent conflict situations(EK-8)

Classifies types of ethnic conflicts.

Argues for ways to resolve conflict situations.

Uses constructive ways to resolve conflicts.

Demonstrates the ability to prevent conflict.

Svetlana FEDOROVA,
Yoshkar-Ola, 2002

Ethnocultural competence of a teacher

Children always represent the people in their purest form.
When the national dies in children, this means the beginning of the death of the nation.

I. ETHNOPEDAGOGY

“Ethnopedagogy studies the process of social interaction and social-folk influence, during which a personality is brought up, develops, assimilates social norms, values, experience, collects and systematizes folk knowledge about the upbringing and education of children, all folk wisdom reflected in religious teachings, fairy tales, tales, epics, parables, songs, riddles, proverbs, games, toys and so on, in the family and community way of life, everyday life, traditions, as well as philosophical and ethical, actually pedagogical thoughts and views, that is, the entire pedagogical potential, the cumulative experience of historical -cultural formation of personality” - this is how one of its founders G.N. defined the essence of ethnopedagogy. Volkov.

G.N. Volkov identified the following problem-thematic sections of scientific ethnopedagogy:

1. Basic pedagogical concepts people.

2. The status of the child as a subject of upbringing (native child, orphan, adopted child, peers and friends, strangers and strangers, children's environment, etc.).

3. Functions of education (preparation for work, formation of moral character trait, development of the mind, taking care of health, instilling a love of beauty).

4. Factors of education (nature, work, way of life, customs, art, religion, native word).

5. Methods of education.

6. Educational tools (rhymes, rhymes, riddles, proverbs, sayings, songs, fairy tales and legends, stories, etc.).

7. The idea of ​​perfection of the human personality and its implementation in the system of public education.

8. Organization of education and pedagogical role collective forms life activities (labor associations of children and youth, youth holidays, national holidays, etc.).

9. Folk educators (parents, older children, street and community teachers, etc.; their pedagogical principles and thoughts).

The teacher, providing national education, forms the child’s national self-awareness by teaching his native language, by familiarizing himself with the customs, traditions, and value orientations of the people. However, placing the national in the foreground in the personality structure, two possible extremes should be taken into account: nihilistic - denying and not recognizing one’s nationality and its culture, and nationalistic-chauvinistic - preaching only one’s own national priorities and attitudes and belittling the role and importance of other nationalities. Therefore, parallel work on familiarization with other ethnic groups is very important, so as not to miss the sensitive period of mastering other languages ​​and cultures, and not to limit the world of social contacts of children.

National self-awareness or ethnic identity, as awareness of one’s belonging to a particular ethnic group, is formed in a person in the first years of his life. It is this period that is decisive in the formation of the foundations of character and the development of norms of behavior, which largely depend on the social environment.

One of the most important factors determining the process of formation of ethnic identity is the preservation and usefulness of the existence of ethnic traditions in the surrounding society. The famous researcher L. Gumilyov noted that “not a single ethnic group has achieved the absence of tradition, because then it would simply cease to exist, dissolving among its neighbors.”

At all times and among all peoples, the main goal of education has been concern for the preservation, strengthening and development of good folk customs and traditions, concern for the transfer to younger generations of the everyday, industrial, spiritual, including pedagogical, experience accumulated by previous generations. What is the strength of folk pedagogy, folk traditions? The answer is simple: first of all, in a humane, kind, humane approach to the personality of the person being educated and the requirement on his part of a reciprocal, philanthropic attitude towards others. It was precisely the goal of “ennobling” the human soul that was affirmed in folk pedagogy.

To solve this problem, folk pedagogy used a variety of means. The importance of a lullaby in the development of the humane principles of the human personality has been emphasized by different peoples. For example, the mountaineers said about a worthless person: “Probably his mother did not sing over his cradle.” And the Chuvash, characterizing the evil man, claimed that “he listened, lying in the cradle, not to singing, but to swearing.”

One of the most effective forms of pedagogical influence on the individual was a folk tale. In most Russian folk tales main character- the hero, caring for his loved ones, his people, fights with various monsters (Serpent Gorynych, Koschey the Immortal) and, destroying evil, establishes justice and harmony in the world.

Fairy tales often give an example of a responsive attitude towards the environment (Martynka’s attitude towards animals in the fairy tale “The Magic Ring”, Alyonushka’s attitude towards surrounding objects in the fairy tale “Geese and Swans”, etc.).

The ideas of humanistic education were briefly and laconically expressed in folk proverbs and sayings. Thus, in the old days the Mari people had the following saying: “Tree leans on tree, and man leans on man.” Many proverbs and sayings emphasize the need to use humanistic methods in the educational process: “Children are not taught by fighting, they are taught by kind words” (Russian); “You can’t teach a child to beat him” (Mari).

For a person to remain human, he needs to remember his roots. It is not for nothing that in the old days every child knew his relatives almost to the seventh generation (in some ethnic groups, for example in the Indian community, children had to know 80 generations of the family). Attentive attitude towards one's relatives and drawing up one's pedigree strengthened the humanistic orientation of the developing personality.

Numerous customs and traditions of different nations can be attributed to complex forms of influence on the upbringing of the younger generation. Unlike the city street, which most often has a negative impact on young people, the village street has always educated, punishing with public censure for rash actions, wild life, and idle pastime. The village principles of mutual assistance are peculiar. If a person’s house burned down or fell into disrepair, the neighbors would arrange free labor assistance and transport the entire village construction material, erected a new house. Collective assistance was provided to each other both during planting potatoes and during haymaking time. Particular attention was paid to frail old people and lonely elderly people.

Each family had to monitor the sanitary condition of the assigned area, make the roadway along the street smooth and comfortable, plant trees to protect rivers and springs from drying out, participate in the collective construction of bridges, etc. If the established rules of life in the village were not followed by someone, such a person received silent condemnation and a cold attitude from fellow villagers.

National holidays were a real code of unwritten norms and responsibilities, but only in an artistic and emotional form. So, for example, the New Year rituals of the Mari contained a whole set of norms: masks on these days checked the economic, household, family, social life of people, criticized the negative aspects of life in the form of games, comedy, and parody, exalted hardworking people, castigated the morally devastated. Rituals that reflect the moral foundations of the Russian people, consolidate feelings of loyalty to friends (girlfriends), develop the aesthetic feelings of children and contain many other pedagogical elements are clearly represented in such holidays as Trinity, Maslenitsa, Kuzminki, etc.

That is why it is more expedient to introduce children to folk traditions in the form children's party. At the same time, it is important not only to give children new knowledge, but also to organize their direct participation in the performance of rituals, singing folk songs, and dramatizations.

One more important point should be borne in mind: the entire life of the people was closely connected with nature - work, rest, and entertainment. From time immemorial, natural phenomena have served the people as a means of influencing the personality of the person being educated.
A.P. Chekhov wrote that people learned “not from books, but in the field, in the forest, on the river bank. The birds themselves taught them when they sang songs to them, the sun when it set and left behind a crimson dawn, the trees and grass themselves.”

That is why it is so important that the child’s developing environment be natural: trees, the sun, the sky have an immeasurably greater ennobling effect on a person, who is part of nature itself, than the walls of our houses and educational institutions.

II. MULTICULTURAL (INTERNATIONAL) EDUCATION

Friendliness and respect for people of different nationalities are not inherited; they must be brought up again and again in each generation, and the earlier the formation of these qualities begins, the more stability they will acquire.

E.K. Suslova

Recognition and acceptance of the differences of ethnic groups can be considered the norm of intercultural interaction at the present stage of human development. At the same time, this is the norm of behavior for a modern multiculturally educated person. Multicultural (international) education refers to the development in a person of the ability to respect the ethnic diversity and cultural identity of different human groups. The lack of proper attention to the multicultural education of an individual leads to the manifestation on his part of socio-cultural intolerance and hostility towards people of a different ethnicity around him. Domestic researcher L. Borovikov notes that “in the absence of proper attention to solving the problems of multicultural education in multiethnic conditions, quite acute crisis situations such as “ethnic egocentrism” can arise - the tendency to judge other cultures only by one’s own nationally oriented standards.”

Multicultural education is based on multicultural education, which includes knowledge about the following elements of the culture of peoples:

1. Material culture:

The main type of settlements, housing, basic household items;
- clothing (national costume), jewelry;
- national dishes;
- vehicles;
- tools;
- labor taking into account its specifics.

2. Spiritual culture:

Folk customs, rituals, holidays;
- language, folk art (fairy tales, proverbs and sayings, children's games, music);
- art (songs, dances, works of art and arts and crafts, literature).

3. Normative culture:

Universal human moral qualities;
- rules of communication between people inside and outside the ethnic group.

It should be taken into account that the basis of the communicated knowledge about the customs, cultural values, and stereotypical norms of behavior of other peoples should be a full mastery of the ethnic characteristics of their culture - only a person who deeply respects and understands the originality of his people will be able to understand and accept the specifics of the cultural values ​​of other ethnic groups.

In our opinion, the following sequence is appropriate in multicultural education:

National education, understood as instilling love and respect for one’s people, pride in their cultural and historical achievements;
- introducing children to people from their immediate national environment, developing a friendly attitude towards peers and adults of neighboring nationalities based on familiarization with the customs and traditions of neighboring peoples;
- communication of knowledge about the ethnic identity of remote peoples and the formation of an emotionally positive attitude towards the national diversity of the planet.

Thus, the process of multicultural socialization of children begins with entering the culture of their people, with the process of forming ethnic identity.

The eminent psychologist J. Piaget, one of the first to trace the dynamics of the development of ethnic identity in ontogenesis, identified three stages of its formation:

1. At the age of 6-7 years, a child acquires the first knowledge (fragmentary, unsystematic) about his ethnicity.

2. At 8-9 years old, the child develops national feelings and has a clear identification with members of his ethnic group.

3. At the age of 10-11, ethnic identity is fully formed: the child realizes the ethnic identity of not only his own people, but also others.

Domestic authors note that today a sense of national identity arises in our children long before they cross the threshold of school. “Children become sensitive to the national factor” - this is precisely the statement of the famous researcher of international (multicultural) education of children E.K. Suslova substantiates the relevance of the formation of ethics of interethnic communication already among preschool children.

The content of the concept of “ethics of interethnic communication” includes: sympathy, friendliness and respect for peers and adults of different nationalities, understanding and acceptance of the ethnic identity, customs and traditions of different peoples, their functional significance; manifestation of an interested attitude towards the life and culture of representatives of other ethnic groups; reflection of an emotionally positive attitude towards them in one’s own behavior during direct and indirect communication.

Multicultural education of children should be carried out in three directions:

Information saturation (communication of knowledge about the traditions, customs of different peoples, the specifics of their culture and values, etc.);
- emotional impact (in the process of implementing the first direction - information saturation - it is important to evoke a response in the child’s soul, to “stir up” his feelings);
- behavioral norms (the knowledge acquired by a child about the norms of relationships between peoples, the rules of etiquette, must necessarily be reinforced in his own behavior).

To implement these three directions, you can use a wide variety of means. So, E.K. Suslova suggests using the following in multicultural education of preschool children:

Communication with representatives of different nationalities;
- folklore;
- fiction;
- game, folk toy and a national doll;
- decorative and applied arts, painting;
- music;
- ethnic mini-museums.

To familiarize preschool children with people from their immediate national environment, we have developed an appropriate game activity ( Fedorova S.N. An activity as a means of introducing preschool children to people from their immediate national environment. Yoshkar-Ola, 2001).

However, the effectiveness of using all of the above means largely depends on the teacher himself, his moral culture and professional ethics.

It is also very important to preserve the continuity of the connection between the preschool educational institution and the school in the multicultural and national education of children. The national school performs a broadcasting function, ensuring the transmission of cultural values ​​and spiritual treasures to the younger generation, first of all - native language. At the same time, a truly national school is characterized by openness and promotion of national tolerance and justice. Acquaintance with the best examples of the culture of other nations not only broadens the horizons of students, but also, by encouraging comparison, contributes to an understanding of the individual character of a nation, its ideals and aspirations.

III. PREPARATION OF TEACHING STAFF

It should be especially emphasized that the tasks of national education can be solved only with the availability of appropriately trained teaching staff. A growing person is brought up only by the personality of the teacher, and no textbooks can replace him. This is the fundamental principle of folk pedagogy.

Great importance has the training of qualified teaching staff. At our pedagogical university, the course “Fundamentals of Ethnopedagogy” is taught, during the study of which students learn about the goals and means of education among different peoples (fairy tales, proverbs, sayings - as a moral regulator of behavior; riddles - as a means of mental education; dances, songs - as a development factor aesthetic feelings; national games - as a means of developing physical qualities), and also develop scenarios for festive events based on folklore materials of Russian, Tatar, Chuvash and other peoples.

The special course “Educating Children in the Ethics of Interethnic Communication” is also aimed at solving the problems of harmonizing interethnic relations, which reveals issues of national self-awareness and worldview, national traditions of everyday communication, and the peculiarities of relationships between children and adults in various sociocultural situations. During practical classes, a methodology for using national games, national fiction, painting, decorative and applied arts, music of different nations as a means of developing the ethics of interethnic communication, the pedagogical conditions for developing skills of a friendly attitude towards a multinational environment are considered.

To enhance the cognitive activity of students on the problems of national and multicultural education, other forms of work are used:

Conversations and debates on the pedagogical views of different peoples, the ideal of the perfect person, methods and techniques of education;
- creative evenings with speeches by representatives of the national intelligentsia (composers, artists, writers, etc.);
- conducting KVN based on folklore materials, “Days of Ethnopedagogy” with comparative analysis educational traditions of different peoples;
- preparation of abstracts on the traditions of raising children, norms of behavior of different peoples (based on the results of independent search activities);
- watching videos about best pedagogical experience in national and multicultural education of children in preschool educational institutions, schools, etc.

In the process of teaching courses in ethnopedagogy, it is very important that the objectives of teaching are harmoniously combined with the objectives of education and are reinforced in the behavior of students.

We discuss in detail with students the problems of national nihilism and nationalism, because future educators will largely determine who our children will grow up to be - ardent nationalists or “Ivans who do not remember their kinship.” As you know, a person is born neither a nationalist nor an internationalist - everything depends on his upbringing. At the same time, the need national education children of preschool age is justified by the increased sensitivity of children to the national factor today.

In solving cognitive problems, it is advisable to use a dialogue form of teaching. For example, you can organize seminar classes in such a way that students speak on behalf of famous teachers and researchers, talking about “their personal” contribution to the pedagogy of national education. This form of conducting classes enlivens the pedagogical process and contributes to a deeper and more conscious assimilation of the material by students.

For the purpose of development creative thinking a task is given to compile a crossword puzzle on terminology (courses “Fundamentals of Ethnopedagogy” and “Education of Ethics of Interethnic Communication”), which contributes to a more solid assimilation of “dry” definitions that students do not like. Conscious assimilation of knowledge is also facilitated by a facial exercise, which requires showing the differences between two concepts (for example, ethnopedagogy and folk pedagogy), using only facial expressions and gestures.

Students' speech is developed through the task of composing their own poetic definitions of the basic concepts, problems and tasks of the disciplines being studied. Activation of acquired knowledge is facilitated by “cross-questioning”: each team of students prepares a package of questions on the problem being studied for the opposing team and then monitors the alternation of their collective and individual answers.

A differentiated approach to teaching is carried out when drawing up tasks for drawing up stereotypes and self-stereotypes of different peoples, a scale of values ​​in national education programs, etc.

The use of non-traditional forms of teaching not only activates and “revitals” the pedagogical process, but also allows students to be involved in the unique world of folk art and national pedagogy, influencing their emotional and volitional sphere.

The learning results should be reflected primarily in the behavior of students, in particular, in their personal adherence to the basic principles of the culture of interethnic communication.

1. The principle of “ethnic indifference,” that is, abstraction from the national factor in interpersonal communication.

Unfortunately, it should be noted that these days we are increasingly encountering the exact opposite behavior not only among adults, but also among children. And the attention of teachers is not always focused on these cases of immoral behavior of their students, confining themselves only within the framework of the didactic educational cycle.

2. Tact in communicating with people of a different nationality.

A tactful person will never allow himself to offend or humiliate a person of another nationality by ridiculing the traditions, customs of his people or by using anecdotes, jokes, sayings about representatives of another nationality. However, the results of many experimental studies indicate that this principle is not always realized even in the behavior of preschool children. Thus, research workers at the Institute of Philosophy and Law of the Ural Branch of the Russian Academy of Sciences, after interviews with 253 children aged 6-7 years, conducted in 16 kindergartens
Yekaterinburg, stated: “The respondents showed undisguised hostility towards the Gypsies (87%), Chukchi (81%), Germans (72%), Tatars (64%), 18% are extremely nationalistic: they speak negatively about all other nationalities and prefer to communicate only with “their own”. The boys’ heads are literally stuffed with all sorts of “name-calling” and anecdotes offensive to national dignity.”

There is something here for teachers, parents, and government officials to think about.

3. It is common for a person of any nationality to respect the rituals, rites, customs, and traditions of his ethnic group, and such an attitude should be recognized as natural and the only normal one.

Each ethnic group has its own specific traditions, which for representatives of another nationality may be incomprehensible and even seem absurd. However, no matter how many apparent grounds arise for discussing the advisability of observing a particular national tradition or custom, negative assessments of the norms and attitudes of his ethnic group should never be imposed on a person.

4. When entering into a discussion of national-ethnic problems, it is necessary to clearly understand the amount of knowledge that you have on this issue. Most often, people draw basic knowledge about the ethnic sphere of life from inadequate sources: chance encounters, publications in the “yellow” press, stories of other people, and the information obtained in this way spreads to another ethnic group as a whole.

5. Knowledge about the rites, rituals, and customs of the ethnic group in which the person lives is necessary. He himself must master the minimum requirements of etiquette characteristic of his ethnic environment. In this case, knowledge and compliance with prohibitive norms are especially important.

The term “ethics” is of French origin and means the form, manner of behavior, rules of courtesy and politeness accepted in a particular society. The rules of politeness of every nation are a very complex combination of national traditions and customs. And wherever a person is, he must respect the traditions of his national environment and behave in accordance with their norms.

Communication between representatives different countries, different political views, religious views and rituals, national traditions and psychology, ways of life and culture require the ability to behave naturally, tactfully and with dignity. So, for example, if a Spaniard invites you to breakfast, you cannot accept the invitation, because for now it is only a formality, just like the second invitation. And only three times repeated invitation will be truly sincere and can be accepted. To understand how important etiquette is for the Japanese, it is enough to recall that a particularly respected person is greeted by bending down ninety-three times in a row (an everyday greeting consists of fifteen bows). If during a conversation with a Japanese you pat him on the shoulder in a friendly manner, you risk making your own biggest enemy, since the Japanese believe that a person can touch his interlocutor only if he completely loses self-control, or expresses unfriendliness or aggressive intentions.

6. One of the most important aspects of the culture of interethnic communication is linguistic. Knowledge of the language of the main ethnic group in which a person lives is the most important element of the culture of interethnic communication.

A person himself must master the language of the people in whose territory he lives, at least at the colloquial and everyday level. It is very important to support someone who is taking their first steps in mastering an unfamiliar language, and not to laugh at them, making fun of them about pronunciation and sentence construction. The example in this sense is the British, who encourage any attempt by a foreigner to express himself in English.

The above principles of the culture of interethnic communication are based on the concept of “acceptance”. There is no need to memorize hundreds of rules, you should remember one thing - the need to respect others.

IV. CONCLUSION

The meaning of national education in modern world consists in preserving existing original ethnic groups and strengthening the relationship between them on a universal basis. Maintaining traditions contributes to the formation of ethnic identity to the maximum extent possible. It is in preschool age that a child acquires the first fragmentary knowledge of his ethnicity. The most effective factor in the formation of children's ethnic identity is their immediate social environment, but the influence of the latter can be both positive and negative. Taking into account, firstly, the multi-ethnic environment surrounding the Russian child, and secondly, the greatest ability to perceive the cultures of other peoples precisely in childhood, when stereotypical forms of emotional and evaluative attitudes towards representatives of other nationalities have not yet developed, it is natural to draw a conclusion about the relevance and favorable prospects for multicultural education of children through the education system.

Multicultural education involves developing a person's ability to perceive and respect the ethnic diversity and cultural identity of different population groups. The lack of proper attention to the multicultural education of people leads to socio-cultural intolerance and hostility. At the same time, only a person who deeply respects and understands the ethnic identity of his people will be able to understand and accept the specificity of the cultural values ​​of other ethnic groups.

In this regard, it is necessary to strengthen and deepen ethnological, ethnographic and ethnopsychological teacher training capable of working with a diverse group of children at all levels of the education system.

Application

1) Methodology “Treat yourself with candy” (Compiled by: Suslova E.K.)

The technique is designed for individual work with each child. Assumes the presence of 6-8 pictures depicting boys and girls of 3-4 nationalities. Children are introduced to them in advance, naming the names and nationalities of their peers. For example: “Here are the Ukrainian guys Galina and Gritsko, here are the Azerbaijani guys - Gunay and Yashar, here are the Russians - Tanechka and Nikolasha, and these are the English - Bill and Maggie. Do you see how different their costumes are?” After a short pause, he turns to one child: “Look, Andryusha, how many delicious candies are in the vase, they are yours, you can eat them yourself (candies are placed according to the number of pictures and one for the child). But all the kids love sweets. And those you met today, too. Maybe you can treat someone? Who do you want to treat? Why exactly him (her, all of them)?”
For convenience and accuracy, the results of introducing children into the problem situation “Treat me with candy” can be recorded on cards that reflect the nature of the child’s actions (treats, keeps, treats with one candy, keeps the rest, and so on).
The “treats” column includes the nationality or names of the girls and boys depicted on the cards. The choice is marked with a plus.
In the conclusions, it should be noted: are children selfish or kind, do they show preference to anyone or are equally friendly to everyone, what is the motivation for their choice.

2) Methodology “Sisters” (Compiled by: Suslova E.K.)

Individually contacting 2-3 children of older groups, the experimenter invites each of them to complete a creative task: come up with the conclusion of a story called “Sisters.”
“One morning, while the children were having breakfast, the door to the group opened and the head of the kindergarten came in with two black girls who bore little resemblance to those sitting at the tables. One of them quietly said some incomprehensible words (it turns out she said hello in English), the other looked at the children with curiosity. Tatyana Petrovna said that her sisters' names are Baharnesh and Anina. They recently arrived with their parents from Ethiopia. Now they will go to kindergarten. And then this is what happened...”
“So what happened next, what do you think?” - the experimenter asks the child.
The continuation of the story, the child’s questions to the experimenter and the attitude revealed on their basis are recorded on cards (friendly, indifferent, unfriendly).

Final entry form

3) Game “Peoples are like one family, although their language is different...” (Compiled by: Chaldyshkina N.N.)

The game is intended for children over 5 years old.

Target: nurturing in children interest and love for the culture of the peoples of neighboring countries through didactic games.

Task: consolidate and generalize children’s ideas about the culture of the peoples of the near abroad.

The game provides for the formation and clarification of children’s knowledge in the following sections: “Name of the country”, “Capital”, “Musical works”, “National dance”, “Flag”, “ Folk game", "Folk instrument", "National name", "Features of agriculture", "National costume", "Live and inanimate nature", "Literature".

From 3 to 6 people can take part in the game at the same time; more people can be divided into mini-groups that make a move and together answer the question - a picture of a sector of the playing field. If a boy is drawn in the sector reading a book, it is necessary to tell some work of the people whose name is on the child’s card with a red asterisk (for example, “Ukraine” - which means the child is telling a poem or fairy tale of the Ukrainian people).

Stage I - before starting the game, children choose a card with the name of the country, and while moving through the sectors, they are guided only by their card.

Stage II - the cards are on the playing field. Moving through the sectors, each time the child takes a new card with the name of the country.

At first, children are allowed to give hints to each other under the guidance of the teacher. And based on the game, a concert program about the culture of different peoples of the neighboring countries can be compiled.

4) Game “Travel around Russia and neighboring countries” (Compiled by: Eliseeva I.)

Designed for children of senior preschool and primary school age.

Goals: to consolidate and expand children's understanding of the peoples living in Russia and neighboring countries, their oral works: fairy tales, riddles, songs, proverbs and sayings. Foster love and respect for other nationalities.

Game task: reach the finish line first.

Game actions:

1. Children choose what type of transport they will use;

2. Throw the dice and, according to the number of points rolled, move the transport chip around the map.

Rules of the game:

Three or more players participate. Everyone has their own chip (plane, boat, car, etc.) and the same cube for everyone. The first one to arrive at square 75 with the exact number of points wins. If this number is exceeded, the player retreats as many cells as he has extra points. The game starts with number 1 - the Mari people. Salika and Onar decided to travel all over Russia and get to know other peoples.

The directions given on the cages must be followed.

At stops and displays of people, the one who came first waits for the others.

If 6 points are rolled, the player gets the right to take a second turn, but if this happens three times in a row, he will have to start the game over again.

Progress of the game:

Children sit around a table on which the journey map is located, the chips are lined up at the start. The child rolls the dice and moves forward by the number of points rolled on the dice.

Game options:

1. The teacher conducts the game and asks the children questions depending on their level of knowledge.

The number of children playing is from 3 to 6 (children can play in pairs).

2. Can be carried out as a game-activity during the study of the peoples who inhabit Russia and neighboring countries.

During these games and activities, the teacher gradually introduces children to the peoples, the names of the capitals of the republics or districts in which they live, talks about the national costume, what they do, and introduces oral folk art.

Game activities may vary depending on the goal of the game set by the teacher. The following tasks can be used:

1. Explain the proverb.
2. Tell a story.
3. Guess the riddle.
4. Sing a folk song.
5. Name the capital of the republic where you are staying.

1

The article reveals the necessity and timeliness of developing the ethnopedagogical competence of a teacher in a multicultural educational space. Analysis of the internal structure made it possible to reveal the essence and give brief description the content of the phenomenon under study. Reflecting the multi-level nature of ethnopedagogical competence, the components of this system are presented as necessary and sufficient for its research, preservation and development, and also represent a set that reveals the diversity of connections and relationships existing between them. The following components of ethnopedagogical competence are identified as structural ones, through the development of which the process and result of its formation are most clearly visible, namely: motivational-need, cognitive and activity-based. The interconnection and interdependence of the content components of the ethnopedagogical competence of future teachers characterizes the systemic, holistic nature of the phenomenon under study.

multicultural educational environment

structure

essence

ethnopedagogical competence

competence

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The relevance of the research topic is due to modern trends in the sociocultural development of the leading countries of the world and Russia, which are characterized by the ambivalence of civilizational processes: the development of unification trends, on the one hand, and on the other, the preservation of the ethnocultural identity of peoples. World experience shows that the most successful strategy acculturation is integration, preservation of the individual’s own cultural identity along with its mastery of the culture of other ethnic groups. Hence the need to prepare highly cultural and educated members of society who can live and work in a multicultural environment, who know and respect not only their own ethnic culture, but also the culture of other ethnic groups, who are able to combine national and international interests. In this regard, before pedagogical theory and practice arose the problem of forming a personality capable of functioning successfully in a heterogeneous ethnic environment with high level ethnocultural, including ethnopedagogical competence.

The need and timeliness of developing the ethnopedagogical competence of a teacher in a multicultural educational space is indicated in the “National Doctrine of Education in the Russian Federation until 2025,” which emphasizes that the education system is designed to ensure “... the preservation, dissemination and development of national culture,” as well as “...development of a culture of interethnic relations.” The Strategy for the long-term socio-economic development of the Republic of Mari El until 2025 in the field of education emphasizes the need to create an effective educational system that meets the demands and needs of personal development, taking into account the national component in education, including cultural traditions and characteristics of a multinational republic. In accordance with this, ethnopedagogical competence should today be considered as one of the central components of the professional culture of a modern teacher, since the importance for society of the ethnonational component of the individual, the problems of his ethnic and civil identity, the development of tolerance, and the culture of interethnic relations increases. Ethnopedagogical competence, being a qualitative characteristic that determines the level of fulfillment of ethnopedagogical tasks in a multicultural educational space, stimulates the growth of national self-awareness of peoples, the revival of national cultures, folk pedagogy, change value ideals, appeal to the national values ​​that make up the culture of any nation, the desire to revive ethnic culture through the preservation of their native language, customs and traditions.

Purpose of the study

In accordance with the above, one of the main objectives of this study is to reveal the essence and give a brief description of the content of the phenomenon under study.

Material and methods

The research material was an analysis of the holistic pedagogical process of professional training of 65 2-4 year students of the Mari State University in the areas of “Technology and Entrepreneurship” and “Vocational Training”, scientific research of domestic and foreign researchers on the research problem, as well as many years of pedagogical experience of the authors in the system higher professional education. The reliability and validity of the research results is ensured by the scientific argumentation of the initial theoretical positions and conclusions, based on data from modern psychological and pedagogical science; using a complex of interrelated theoretical and empirical methods research corresponding to the subject of the study and the assigned tasks.

Results and its discussion

Significant for the study are the leading provisions of the organization of multicultural (multi-ethnic) education, developed by O.V. Gukalenko, G.D. Dmitriev, A.N. Dzhurinsky, N.B. Krylova, Z.A. Malkova, I.L. Nabokom, L.L. Suprunova, D. Banks, as well as the works of G.M. Gogiberidze, V.M. Dzhashakueva, L.V. Kuznetsova, D.N. Latypova, V.B. Mandzhieva, V.K. Shapovalov, reflecting the ethnocultural context in the educational process.

The following scientists dealt with the issues of improving the ethnopedagogical training of university teachers: G.N. Volkov, P.A. Apakaev, S.N. Fedorova, E.P. Zhirkov, V.A. Ivanov, M.B. Kozhanova, L.V. Kuznetsova, V.G. Krysko, A.B. Pankin, T.N. Petrova, M.G. Kharitonov, A.V. Kaisarova and others.

An analysis of the above sources showed that sufficiently complete and comprehensive studies on the formation of ethnopedagogical competence of future teachers in a multicultural educational environment have not been carried out.

Before moving on to consider the essence and content of the phenomenon under study, it is necessary to reveal the meaning of the fundamental terms “competence” and “competence”. On this issue we agree with the opinion of A.V. Khutorskoy, who refers to competence as a fairly wide range personal qualities. “The concept of competence includes not only cognitive and operational-technological components, but also motivational, ethical, social and behavioral ones.” Consequently, competence is always personified and realized through qualities a certain person. The scientist also points out that competence is a set of interrelated personality qualities (knowledge, abilities, skills, methods of activity), specified in relation to a certain range of objects and processes and necessary to act efficiently in relation to them. A predetermined requirement (norm) for a student’s educational preparation. Based on the above, we consider it legitimate to move on to consider the concept of “ethnopedagogical competence”.

So, A.V. Kaysarova understands ethnopedagogical competence as a set of ethnopedagogical knowledge and skills that allows a teacher to design the educational process in such a way as to achieve maximum purposeful and consistent inclusion of the pedagogical heritage of his people, which contributes to the formation of patriotism, tolerance, empathy, intercultural sensitivity, and also the development of teacher qualities such as creativity, cognitive activity, determination, initiative, tolerance, reflexivity.

M.G. Kharitonov interprets ethnopedagogical competence as a set of certain personality traits with a high level of ethnopedagogical preparedness and the ability for creative activity, in which a person maximally demonstrates his professional and personal qualities. According to M.G. Kharitonov, the ethnopedagogical competence of a teacher presupposes knowledge of: learning objectives educational subjects based on traditional pedagogical culture, their specific content and priority in modern conditions of developing goals; psychological mechanisms of mastering ethnopedagogical knowledge and ways of using them in the learning process for the purposes of student development; ethnopedagogical concepts and facts, both directly presented in school textbooks and directly related to them; criteria for assessing the didactic and developmental value of various ethnopedagogical contents; ways (the most typical) of working with various ethnopedagogical contents; effective ways teaching traditional pedagogical culture (instruments, organizational forms of training and control), various categories of students differentiated both by the level of learning ability and the nature of cognitive interests, etc.

In addition to the above knowledge, the ethnopedagogical competence of the teacher, according to M.G. Kharitonov, presupposes knowledge of: ways of implementing various models of teaching traditional pedagogical literature, focused on the characteristics of different typological groups of students; the most typical ways to solve ethnopedagogical problems presented in the content school subjects, and using them for the development of schoolchildren; methods of awakening and developing students’ cognitive interest in ethnopedagogical content, etc.

Reflecting the multi-level nature of ethnopedagogical competence, the components of this system should be presented as necessary and sufficient for its research, preservation and development, and also represent a set of structural and functional components that reveal the diversity of connections and relationships existing between them. The following components are identified as structural components, through the development of which the process and result of its formation are most clearly visible, namely:

• motivational-need component (professional and value orientations; a set of personal qualities; the presence of developed general and pedagogical abilities). This component reflects the social and professional position, professional and value orientations, and attitudes of the teacher, reflecting his motivational readiness to carry out ethnopedagogical activities; a set of personal qualities (morality, tolerance, empathy, sociability, initiative, reflexivity, etc.); the presence of developed general and pedagogical abilities (gnostic, creative, constructive, communicative, organizational);
• the cognitive component (a complex of ethnopedagogical knowledge; formed ethnopedagogical thinking) is considered as the development of the cognitive sphere of the future teacher associated with cognitive processes and consciousness, which includes knowledge about the world and about oneself. The formation of strong, deep ethnopedagogical knowledge and the ability to apply it in practice is one of the most important components of the educational process of professional training of future teachers, allowing one to see, identify and effectively solve professional pedagogical problems and tasks. Ethnopedagogical thinking, associated with the practical, transformative activities of the teacher, is aimed at productively solving professional pedagogical problems in specific pedagogical situations;
• activity component (abilities, skills; experience in transformative ethno-pedagogical activities; mastery of modern pedagogical technologies and pedagogical technology) determines the individual’s sustainable ability to be creative, his readiness for professional activities that meet the needs of society.

The interconnection and interdependence of the content components of the ethnopedagogical competence of future teachers: motivational-need, cognitive and activity-based - characterizes the systemic, holistic nature of the phenomenon under study. Thus, the manifestation of the activity component is determined by the signs of the cognitive component of ethnopedagogical competence: the formation of ethnopedagogical knowledge and the corresponding skills and abilities for the effective organization of pedagogical activity. At the same time, the process of transformative activity, in which the activity component is formed and manifested, activates the mental activity of students, they realize the value and significance of the acquired knowledge and skills. As a result, their cognitive activity increases, which in turn contributes to the formation of the cognitive component of the ethnopedagogical competence of future teachers. The same relationship can be traced between motivational-need and other components of ethnopedagogical competence: an interested attitude towards activity increases its productivity, the formation of moral and volitional qualities contributes to the mastery of self-control skills and facilitates overcoming difficulties. At the same time, it is the activity component, that is, sufficient experience of specific activities and cooperation, that has a positive impact on the development of moral and volitional qualities; The success of work causes a positive emotional attitude towards it.

The components of ethnopedagogical competence, on the one hand, act as relatively independent systems that have their own structure, logic, set of elements, internal organization, and on the other hand, this division is conditional. The level of intellectual development can be used to characterize creative potential personality, and the attitude to ethnopedagogical activity and its results can be analyzed both in the structure of the activity component and as a personal quality of the future teacher.

The listed components of ethnopedagogical competence can be considered as normatively necessary for the successful work of a teacher in modern conditions. Moreover, as noted above, they are all closely interconnected - each subsequent one is productive only in the presence of the previous one, formed to the necessary and sufficient extent.

Thus, the analysis of the internal structure and external system-forming connections allows us to characterize the ethnopedagogical competence of future teachers as an expression of integration, maturity and development of the entire system of socially and professionally significant personal qualities and give it the following definition. The ethnopedagogical competence of a teacher is an integrative quality of the individual, expressed in the totality of knowledge, skills, behavioral experience and contributing to effective multi-ethnic educational activities.

At the same time, it should be noted that, being a component of holistic professional competence, ethnopedagogical competence is not given once and for a lifetime. With changes in educational policy state, transformation and modernization of the content of education in general (external factors), and in particular, when changing the student population, choosing a different educational and methodological complex for teaching the subject, reorienting professional activities and interests, for example, to another subject, etc. ( internal factors) the teacher needs to re-form individual components of ethnopedagogical competence associated with new types of creative transformative activities: study theory and content in the aspects of modern scientific achievements; determine meanings for yourself, find your place and specify the motives for participation in the changes taking place; master other methods and techniques of activity, learn to carry out purposeful actions; determine the field of one’s capabilities and prospects in changed conditions.

Conclusion

Thus, in the context of a change in the priority of value-goal attitudes, the abandonment of the predominant orientation of education on knowledge and the transition of the content of education to a competency-based basis, it is relevant to form the ethnopedagogical competence of future teachers, which, being a component of an integral professional and personal structure, is defined as a complex of motivational-needs, cognitive and activity components mediated by value-semantic attitudes and motives for carrying out ethno-pedagogical activities of future teachers.

The work was completed and published within Regional competition“Volga lands in the history and culture of Russia” 2014 - Republic of Mari El: “Formation of ethnopedagogical competence of a teacher by means national cuisine peoples of the Middle Volga region in a multicultural educational space.” Project number: 14-16-12006 in the Russian Humanitarian Fund.

Reviewers:

Shabalina O.L., Doctor of Pedagogical Sciences, Professor, Head of the Department of Pedagogy and Methods of Primary Education. FSBEI HPE "Mari" State University", Yoshkar-Ola.

Apakaev P.A., Doctor of Pedagogical Sciences, Professor, Dept. pedagogy and methods of primary education. Federal State Budgetary Educational Institution of Higher Professional Education "Mari State University", Yoshkar-Ola.

Bibliographic link

Komelina V.A., Krylov D.A., Lavrentiev S.Yu., Zhidik A.R. ESSENCE AND CONTENT OF ETHNOPEDAGOGICAL COMPETENCE OF A FUTURE TEACHER IN THE CONTEXT OF A MULTICULTURAL EDUCATIONAL SPACE // Contemporary issues science and education. – 2014. – No. 4.;
URL: http://science-education.ru/ru/article/view?id=14464 (access date: November 26, 2019). We bring to your attention magazines published by the publishing house "Academy of Natural Sciences"