In this paper, ethnocultural education is considered as the basis of ethnocultural ideas that contribute to self-identification and tolerance to other cultures. It will be of interest to primary school teachers and students.

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MOSCOW SOCIO-PEDAGOGICAL INSTITUTE

Abstract on the topic:

Ethnocultural education of junior schoolchildren as a part of spiritual and moral education

Performed:

Student of group 4NO3

Leonova S.G.

Checked by: Associate Professor Belyakova T.S.

Moscow, 2017

Introduction ……………………………………………………………………………… 3

1. The essence of the concept of "ethnoculture", "ethnocultural education"……… 4

2. Features of the implementation of the foundations of ethnocultural education in the system of primary education…………………………………………………………….. …..8

3. Organization of the educational process within the framework of ethno-cultural education and upbringing of younger schoolchildren…………………………… 12

Conclusion ………………………………………………………………………….. 16

Bibliography…………………………………………………………………17

Introduction

Changes in the social life of our country, changes in the field of education make the problems of spirituality, morality, and ethics especially relevant. The modern strategy for the development of the Russian school is also becoming different: at the center of it is the formation of a spiritually rich, highly moral, educated and creative personality. The most important functions of the school are being restored - educational and ethno-cultural, the emphasis in teaching is shifted from increasing the amount of information to cognition, education and development.

In the Federal State Standard of General Education of the Second Generation, the process of education is understood not only as the assimilation of a system of knowledge, skills and abilities that form the instrumental basis of the student's competencies, but also as a process of personality development, acceptance of spiritual, moral, social, cultural and other values. The “Concept of Spiritual and Moral Development and Education of the Personality of a Russian Citizen” states: “The most important goal of modern domestic education and one of the priority tasks of society and the state is education, social and pedagogical support for the formation and development of a highly moral, responsible, creative, initiative, competent citizen of Russia ".

Russian society is currently experiencing a spiritual and moral crisis.

Active changes in the socio-political situation in the country, the revival of the ethnic identity of the peoples of Russia, the diversity of the ethno-cultural image of the Russian society, the complex processes of self-identification of peoples have also influenced the education system.

Objective: consider ethnocultural education as the basis for the formation of value orientations among students on the basis of ethnocultural ideas that promote self-identification and tolerance for other cultures.

1. The essence of the concept of "ethnoculture", "ethnocultural education".

The new Russian general education school should become the most important factor in ensuring the socio-cultural modernization of Russian society. It is in the school that not only the intellectual, but also the civil, spiritual and cultural life of the student should be concentrated. The attitude to school as the only social institution through which all citizens of Russia pass is an indicator of the value and moral state of society and the state.

A child of school age is most susceptible to emotional and value, spiritual and moral development, civic education. At the same time, the shortcomings of development and education during this period of life are difficult to make up for in subsequent years. Experienced and assimilated in childhood is characterized by great psychological stability. The successive transitions from childhood to adolescence and then to adolescence are of particular importance.

The basis of ethnocultural education in the implementation of the concept of spiritual and moral development is:

Awareness of oneself as a citizen of Russia on the basis of the adoption of common national moral values;

Willingness of citizens to resist external and internal challenges in solidarity; the development of a sense of patriotism and civic solidarity;

Caring for the welfare of the multinational people of the Russian Federation, maintaining interethnic peace and harmony;

Awareness of the unconditional value of the family as the fundamental principle of our belonging to the multinational people of the Russian Federation, the Fatherland;

Understanding and maintaining such moral foundations of the family as love, mutual assistance, respect for parents, care for the younger and older, responsibility for another person;

Respect for human life, concern for procreation; law-abiding and law and order consciously supported by citizens; spiritual, cultural and social continuity of generations.

Ethnoculture is a multifunctional system. In the course of our study, a number of factors and structural elements involved in the formation of ethnoculture as a system were identified:

Language

Territory

National identity

ethnic identity

ethnic psychology

Sustainable continuity between generations

Traditions, customs, norms, system of values.

Ethnoculture includes a complex of elements (traditions, norms, customs, rituals, values, etc.), forming a system that performs an interacting function in society. Formed over the centuries, peoples have developed a unique material and spiritual culture. The coexistence and development of all the peoples of the Russian Federation requires a continuous search for ways to achieve a sustainable balance of their interests. One of the effective means of solving this problem is the educational potential of national cultures that carry values, traditions and orientations that are able to deepen contacts and unite all the peoples of the Russian Federation.

Ethnos, developing in a certain landscape, develops a way of life inherent only to it, a worldview, a worldview (L.N. Gumilyov). The conditions of existence form certain qualities and character traits of a person. Its formation is influenced by a single ethnocultural experience. Ethnic culture forms a certain type of personality, and the personality brings its uniqueness to ethnic traditions, forms itself in the process of activity as an ethno-cultural being.

In our opinion, ethnoculture is a special system, the evolution of which is determined by the need to adapt to the natural conditions specific to each culture, it unites people together, acts as a result and as a stimulus for social development. It includes a set of values ​​of all areas of material and spiritual life:

Features of the landscape, flora and fauna, places of residence of the ethnic group, architecture, the system of health care, education and upbringing, housing, features of historical events, religion, ethnography, rituals and ceremonies, folk arts and crafts, folklore, music, fine arts, interpersonal culture communication, feelings, etiquette, the use of graphic, motor, color, verbal symbols, etc.

The concept of spiritual and moral development and upbringing of students at the level of primary general education should provide for the familiarization of students with the cultural values ​​of their ethnic or socio-cultural group, the basic national values ​​of Russian society, universal values ​​in the context of the formation of their civic identity. The traditional sources of morality are: Russia, the multinational people of the Russian Federation, civil society, family, labor, art, science, religion, nature, humanity. According to the traditional sources of morality, the basic national values ​​are determined, each of which is revealed in the system of moral values ​​(ideas).

1. Patriotism is love for Russia, for one's people, for one's small homeland, serving the Fatherland.
2. Social solidarity - personal and national freedom, trust in people, institutions of the state and civil society, justice, mercy, honor, dignity.
3. Citizenship - serving the Fatherland, the rule of law, civil society, law and order, multicultural world, freedom of conscience and religion.
4. Family - love and fidelity, health, prosperity, respect for parents, care for older and younger, care for procreation.
5. Work and creativity - respect for work, creativity and creation, purposefulness and perseverance.
6. Science is the value of knowledge, the pursuit of truth, the scientific picture of the world.
7. Traditional Russian religions - ideas about spirituality, the religious life of a person, the values ​​of the religious worldview, tolerance, formed on the basis of interfaith dialogue.
8. Art and literature - beauty, harmony, the spiritual world of man, moral choice, the meaning of life, aesthetic development, ethical development.
9. Nature - evolution, native land, reserved nature, planet Earth, ecological consciousness.
10. Humanity - world peace, the diversity of cultures and peoples, the progress of mankind, international cooperation.

Basic national values ​​underlie the integral space of spiritual and moral development and education of schoolchildren, that is, the way of school life that determines the lesson, extracurricular and extracurricular activities of students. The quality of the upbringing process in education is directly related to the level of upbringing of schoolchildren, the formed general culture of the individual, which is the result of the upbringing process. The process of transforming basic values ​​into personal value meanings and guidelines requires the inclusion of a child in the process of discovering the meaning of a particular value for himself, determining his own attitude towards it, and developing experience in the creative implementation of these values ​​in practice.

Thus, it can be said thatethnocultural education- this is education in which the goals, objectives, content, methods and technologies of education and training are focused on the development and socialization of the individual as a subject of an ethnic group and as a citizen of the multinational Russian state, capable of self-determination in the conditions of modern world civilization.

Ethnic pedagogy is rooted in the distant past, retains the experience of many generations, but it also looks to the future, as it uses ethnocultural experience to organize the life of modern generations, educating them on the best traditions of their people. There are no issues of upbringing that are not reflected in ethnic culture. The purpose of ethnocultural education is the formation of value orientations among students on the basis of ethnocultural ideas that promote self-identification and tolerance for other cultures. Consequently, the content of ethno-cultural education is a system of knowledge of national-cultural and socio-historical values ​​that reflect the character and psychological characteristics, the identity of a given people and its culture, as well as the knowledge and ethno-cultural achievements of other peoples, the skills and abilities to use them in the process of life.

The future of any country and civilization as a whole depends on the effectiveness of training, education, development of the younger generation, on its intellectual, spiritual, moral qualities. We educate the citizens of Russia, and what kind of civic position we instill in them, what moral qualities we instill, will determine who will build a new democratic society.

1. Features of the implementation of the foundations of ethnocultural education in the system of primary education

The purpose of ethnocultural education as one of the components of the spiritual and moral education of students at the stage of primary general education is the socio-pedagogical support for the formation and development of a highly moral, creative, competent citizen of Russia, who accepts the fate of the Fatherland as his personal, aware of the responsibility for the present and future of his country, rooted in the spiritual and cultural traditions of the multinational people of the Russian Federation.

The goal is realized through the following tasks:

Formation of the foundations of civic identity: a sense of belonging and pride in their homeland, respect for the history and culture of the people;

Education of the moral qualities of the personality of the child,

The development by the child of the main social roles, moral and ethical standards;

Introducing children to the cultural traditions of their people, universal values ​​in a multinational state.

Based on the fact that ethnocultural education in elementary school is aimed at preserving and reviving the national culture and traditions of its people, as an example, let's pay attention to the connection between different cultures found in Russia.

Previously, the concept of “ethnoculture” was considered as a value-normative education of a personality, which gave us the opportunity to highlight the following features of the formation of the ethnocultural personality of a younger student:

Values ​​associated with the diverse needs of the interests of representatives of ethnic groups, influencing the socialization and cultural self-realization of the individual;

Ethno-cultural values ​​as structural components of culture (linguistic, socio-normative, ethno-psychological, material culture component) characterize the qualitative systemic specificity of the ethnos and perform the ethno-integrating and ethno-differentiating functions of ethnic culture;

The values ​​and norms of ethnic culture are closely interconnected, being a kind of protective mechanism, since ethnic culture contributes to the survival of ethnic groups;

Ethnic cultural tradition is one of the most important mechanisms for maintaining, maintaining the stability of norms, values, patterns of behavior, as well as the specifics of the ethnocultural experience of the nation as a whole.

In the course of centuries-old educational practice, different peoples have developed their own system of education. Folk pedagogy sought to teach children to feel the beauty of surrounding objects, to see and distinguish between the beautiful and the ugly, the sublime and the low, the tragic and the comic in the behavior of people and heroes of works of oral art, and at the same time experience feelings of pleasure, pleasure or displeasure. The people created and preserved rich verbal, musical, choreographic and arts and crafts. His genres were intuitively based on taking into account the physical and mental characteristics of children of different age groups and contributed to the instillation of behavioral skills in the children's team, as well as introducing each new generation to the national tradition.

J. Piaget identifies three stages in the development of ethnic characteristics:

A child of 6-7 years old acquires the first fragmentary and systematic knowledge about his ethnicity and about the existence of other ethnic groups.

A child of 8-9 years old already clearly identifies himself with his ethnic group. It awakens national feelings and forms an attitude towards representatives of other national cultures.

A child of adolescence (10-14 years old) forms an ethnic identity in full. As features of different peoples, he notes the uniqueness of the history of each of them, the specifics of the traditional everyday culture of the ethnic group and the commonality of the spiritual values ​​of many peoples.

Teaching a child in elementary school is an extremely complex process and one of the most difficult periods in a child's life, not only socially, psychologically, but also physiologically. The beginning of education changes a child's life.

An elementary school graduate is a person: inquisitive, actively exploring the world; loving his native land and his country; respecting and accepting the values ​​of the family and society; friendly, knows how to listen and hear a partner, knows how to express his opinion; a student familiar with the history of his school, developing its traditions; a member of the children's community who owns a culture of interpersonal and international relations built on parity of interests, on civilized forms of human communication with the requirements of the Federal State Educational Standard and a general idea of ​​\u200b\u200ba modern primary school graduate. Our school is called upon to take care of the formation of the psychology of the child, educating him in the spirit of brotherly love for all people, and we are obliged to teach younger students the ability to discern the evil that is rooted in the human heart.

The education of an ethnically cultural personality, in my opinion, cannot but be focused on the upbringing and education of the student as a bearer of the traditions and customs of the spiritual culture of the people.

The new conditions make it necessary to reconsider the previous positions, make teachers face the need to look for new approaches to teaching and educating the younger generation. In this situation, the school must serve its people and the state, therefore it must be national, patriotic and based on the principles of Orthodox morality, nationality and science.

The main idea of ​​the school with an ethno-cultural component is the idea of ​​the historical unity of the Russian and other peoples, the greatness and wealth of the Fatherland and the preparation of students for the defense of the Motherland, national blood brotherhood, spiritual improvement of the individual, asceticism, mercy and labor education.

The attitude to school as the only social institution through which all citizens of Russia pass is an indicator of the value and moral state of society and the state. A child of school age is most receptive to emotionally valuable, spiritual and moral development, civic education. At the same time, the shortcomings of development and education during this period of life are difficult to make up for in subsequent years.

Spiritual and moral development and education of the individual begins in the family. The values ​​of family life, assimilated by a child from the first years of life, are of great importance for a person at any age. Relationships in the family are projected onto relationships in society and form the basis of a person's civil behavior.

The next stage in the development of a Russian citizen is the conscious acceptance by the individual of traditions, values, special forms of cultural, historical, social and spiritual life of his native village, city, district, region, region, republic. Through the family, relatives, friends, natural environment and social environment, such concepts as “Fatherland”, “small motherland”, “native land”, “native language”, “my family and clan”, “my home” are filled with concrete content.

The modern school must identify and actively implement the educational potential of all educational areas and subjects.

Humanitarian education has a special potential in the spiritual and moral education of the individual, the development of his moral qualities, civic consciousness, communication skills, emotional and value attitude to the outside world, ethnic culture. In the process of mastering the system of theoretical and literary concepts, language and speech skills, analysis of literary works by schoolchildren, one should take into account the possibilities of forming a humanistic worldview of schoolchildren, ethnic culture, and the ability to interpersonal and intercultural dialogue.

Since it is impossible to fully study all aspects of national culture in a multicultural region, it is more efficient to get acquainted with various folk traditions and values ​​along the following parallels:

Folk philosophy as the basis for the existence of ethnic culture;

Man in nature: relationship with space, nature, rules of behavior in nature;

Family: attitude towards kinship and its significance, ideals, relationships between family members, etc.;

Folk art: toy, folklore, costume, dwelling, etc.;

Relations with other nations: friendship, non-intervention, etc.;

Folk traditions, ceremonies, rituals;

value orientations.

The ethno-cultural component has become an important factor in the educational process. This process is based on the following principles.

1. The principle of patriotism. Training and education must: correspond to the history, character, traditions of the people; be carried out on the principles of respect, love and devotion to one's Fatherland, faith in the future of Russia.

2. The principle of historicism. Humanitarian subjects are built on a historical basis. The study of other subjects should be accompanied by information about the history of the development of the relevant sciences.

3. The principle of nurturing education. School disciplines are considered not as a goal, but as a means of educating the personality of students.

3. Organization of the educational process in the framework of ethno-cultural education and upbringing of younger students

A higher level of spiritual and moral development of a citizen of Russia is the acceptance of the culture and spiritual traditions of the multinational people of the Russian Federation. The upbringing of a citizen and a patriot who knows and loves his Motherland is a particularly urgent task today and cannot be accomplished without a deep knowledge of the spiritual wealth of his people, familiarization with folk culture. A feature of folk culture is that in the context of constantly changing historical situations, the way of social life, it is not subject to transformation, mutation due to the age-old selection of the real, valuable, true, embodying folk wisdom. Therefore, ethnoculture is a source of renewal and education.

All layers of ethnic culture have found their figurative reflection in folk art, the appeal to which in modern pedagogy can allow solving social, general cultural, environmental, moral and aesthetic problems.

For the implementation of spiritual and moral education in primary school for the implementation of the Federal State Educational Standard, programs of extracurricular activities are being developed. For example, the circle "Native land", "World of love and kindness", class hours on civil and patriotic education of students, monthly on the topics: "Study of the native land", "Military-patriotic", "Improvement and gardening", "Sports and recreation " and etc.

It is impossible to talk about spirituality and morality as a mass social phenomenon without regard tospecific conditionsthat may help or hinder their development. One of the important conditions for spiritual and moral education is the use of the ethno-cultural traditions of the peoples of the region where it is carried out. The upbringing of a citizen and a patriot who knows and loves his Motherland is impossible without a deep knowledge of the spiritual wealth of his people and familiarization with its ethnic culture. A feature of ethnic culture is that in the conditions of a changing world it is not subject to transformation due to the age-old selection of the real, valuable, true, embodying folk wisdom. Therefore, ethnoculture is a source of improvement of the educational system and the ethnocultural educational process carried out within it.

The purpose of the pedagogical impact of ethnoculture on a junior schoolchild is to educate a person, a “socially valuable and internally free”, spiritually developed personality with its own worldview, high consciousness, and morality.

Personality as a carrier of a certain ethnic culture is formed under its influence. Ethnocultural traditions of the peoples of Russia are elements of their heritage, including norms and rules of behavior, philosophy and worldview, type of economic activity, passed down from generation to generation and possessing valuable educational potential. From the orientation of the system of spiritual and moral education of junior schoolchildren to ethnic culture, as an integrative social and personal phenomenon, depends on the expansion, deepening and personal acceptance by the subject of the educational process of universal human values ​​through ethno-cultural traditions.

When studying the native language, each student is provided with the opportunity to self-actualize as a representative of a particular ethnic culture and traditions; conditions are created for an equal dialogue with the ethno-cultural environment; there is an involvement of a growing personality in civilizational processes based on ethno-cultural, all-Russian and universal values.

Ethnic values, being a set of cultural traditions of an ethnic group, are reflected in ethno-cultural traditions.

In the light of such a perspective, the growing interest in ethno-cultural traditions as a means of spiritual and moral education of younger schoolchildren seems justified.

Ethno-cultural traditions are understood as historically developed forms of activity and behavior passed down from generation to generation, reflecting the totality of values ​​of morality and culture of a particular ethnic group. The traditions of ethnoculture, concentrating moral categories in themselves, acting as a collective memory, create a special psychological environment in which representatives of an ethnos are exposed to natural educational influence. Participation in traditions involves the appropriation of values, as a result of which the mechanism of genetic memory operates, which determines the national character, ethnic stereotypes and ethnic identity. We understand the latter as a psychological category related to the awareness of one's belonging to a certain ethnic community, its assessment and the significance of membership in it.

I will list the most characteristic of the ethno-cultural traditions of the peoples of Russia, which I consider it necessary to use in the ethno-cultural education of a primary school student:

Earlier involvement in socially significant work;

Care of parents and the whole community about the physical development of children, about the formation of a healthy lifestyle; respect for one's "small homeland", a sense of "home", "family spirit", attachment to one's home, the desire for family communication, for joint activities with parents (using traditional methods of education, such as good wishes, instructions, advice, teachings encouragement, emotional support, reliance on family genealogy, its traditions, its correlation with the history of the village, place of residence);

Development of a variety of social ties, joint gaming, artistic, socially useful activities of adults and children in order to strengthen the traditional way of life, lifestyle, projection of life experience, knowledge, labor and artistic skills of the older generation in the field of spiritual needs and interests of children and youth; orientation to the example of adults as the main method of influencing children, engaging in active labor, cultural and leisure activities in society, in national arts and sports;

Education of kindness, mercy, care for people, nature, environment, etc.

Education in children of interest in studying the treasury of different peoples, a sense of beauty in the surrounding reality and the skill of self-educational activities in this direction.

The following features can be singled out, in which the process of forming ethno-cultural values ​​among students will be most effective:

Development in the child of pride in the ethnic culture that he inherited (traditions, language, folklore, etc.);

Inclusion of ethno-cultural material in all aspects of education and upbringing;

Development of acceptance and respect for ethnic forms and differences;

Carrying out the idea of ​​equality of all ethnic groups, without singling out any of the ethnic groups;

Ensuring open interaction or dialogue with the outside world in a system of various influences;

Attitude towards another person as a value in itself, as a being that embodies all the qualities of a reasonable kind of “man”.

Thus, it becomes necessary to address in our work to ethno-cultural traditions in the organization of the educational process of younger students. The use of various forms and methods of ethnocultural education and upbringing in the pedagogical process contributes to the development of the personality of an elementary school student on the spiritual and moral basis of human values, taking into account ethnic traditions and ideals

Conclusion

According to the National Doctrine of Education of the Russian Federation, the educational policy in Russia is aimed at creating optimal conditions for the development of young citizens. Its goal is to promote the comprehensive mental, political, moral and physical development of members of society, to improve their sense of beauty, to arouse a desire to create according to the laws of beauty. Today, when national conflicts are so exacerbated in the world, the problem of raising children in the spirit of harmony, non-violence, peace and respect for the national culture, language, history of one's people and, as a result, the culture and history of other peoples is very important.

It can be concluded that ethnocultural education, which implements the principle of protection and development of national cultures and regional cultural traditions, provides for the possibility of introducing content related to the history, traditions, and culture of one's region into the educational process.

The process of ethno-cultural education contributes to the formation of a feeling of love for the national culture in balance with understanding and respect for the cultures of other peoples, which is a condition for tolerant relations in inter-ethnic contacts, necessary in a modern multi-ethnic society. The use of works of various genres of folklore as artistic standards allows the child to structure the folklore space, highlight the supporting characteristics, as a result of comparison with which the newly heard material is recognized and assimilated.

When considering the issue of the features of the ethnocultural education of junior schoolchildren in educational institutions, the conditions were determined, the features of creating an ethnocultural environment that will enable students to express themselves in various types of creative and educational activities, satisfy their educational needs and allow increasing the number of educating ethnocultural factors. Through the knowledge of ethnic culture in the process of educational activities, the following is brought up:

A sense of national identity and a tolerant attitude towards the culture of other peoples;

- an interest is formed in artistic and creative activities, rituals, traditions of different peoples and the need for ethno-cultural reflection;

- the need for self-improvement and self-realization is formed;

- a value attitude to the history and culture of their people is formed.

The value priorities contained in the traditional ethnoculture can become the ideological basis of the modern educational process aimed at preserving the ethnocultural identity of the individual through familiarization with the native language, culture, while mastering the values ​​of world culture

1. Bibliography

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3. Vetryakova, E.F. Formation of national culture in the conditions of bilingualism. Text. / E.F. Vetryakova // Teacher of Bashkortostan. 1996. -№4.- p. 62-65.

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The concept of ethnocultural education in the Russian Federation (hereinafter referred to as the Concept) relies primarily on the "National Doctrine of Education in the Russian Federation", which establishes the priority of education in state policy, determines the strategy and directions for the development of the education system in Russia for the period up to 2025.

The concept is designed to ensure the constitutional rights and freedoms of Russian citizens in the field of preserving and developing the national and cultural heritage of each people of our country.

The concept is also based on the Law of the Russian Federation "Fundamentals of the Legislation of the Russian Federation on Culture". This document emphasizes: “The Russian Federation recognizes the equal dignity of cultures, equal rights and freedoms in the field of culture of all the peoples living in it and other ethnic communities, contributes to the creation of equal conditions for the preservation and development of these cultures…”. At the same time, it expresses the desire for interethnic cultural cooperation and the integration of national culture into world culture. Section III “Rights and freedoms of peoples and other ethnic communities in the field of culture” (Article 20) enshrines the right to preserve and develop the cultural and national identity of peoples and other ethnic communities. This document also emphasizes the dignity of the cultures of peoples and national groups, the recognition of their value and the manifestation of respect for them. It is noted that "the cultural heritage of the peoples of the Russian Federation is material and spiritual values ​​created in the past, as well as monuments and historical and cultural territories and objects that are significant for the preservation and development of the identity of the Russian Federation and all its peoples, their contribution to world civilization." Among the cultural values ​​in this Law, in particular, “national traditions and customs, folklore, arts and crafts” stand out. Russian culture is characterized in this Law as a set of material and spiritual achievements of the peoples of the Russian Federation, united by traditions of living together, economic ties, statehood, and a common contribution to science, literature and art. World culture is defined as the result of the material, scientific and artistic creativity of different peoples, united by a common planetary space.

The concept was developed in line with the Law of the Russian Federation "On Education", which guarantees the citizens of Russia the protection and development of national cultures, regional cultural traditions and characteristics in the conditions of a multinational state by the education system. This document notes that "the content of education should ensure the integration of the individual into the national and world culture."

This Concept reflects the tasks formulated in the State Program "Patriotic Education of Citizens of the Russian Federation for 2001-2005", in the federal target program "Formation of attitudes of tolerance of consciousness and prevention of extremism in Russian society", in the Concept of art education in the Russian Federation and in other state documents.

The concept reveals the role of ethnocultural education in modern Russian society, suggests strategic directions of state policy in this area, outlines the prospects for the development of ethnocultural education in the unity of its goals, objectives, content, principles, organizational forms and conditions for development.

The implementation of the Concept can be one of the foundations for overcoming the spiritual and moral crisis of modern Russian society, for the patriotic education of Russian citizens based on the best traditions of our multinational culture, for the revival and development of the original national and cultural traditions of the peoples of Russia in a single federal cultural and educational space, and also to preserve the cultural diversity of the country and enhance its international status in the face of impending globalization.

Ethno-cultural education is a purposeful continuous pedagogical process of introducing students to ethnic culture (or cultures) in institutions of preschool, general, additional and professional education, based on interaction with the family, cultural institutions and the media.

Ethnic culture includes a set of spiritual and material values ​​of a particular people (ethnos). It includes not only national images of the world, the mentality of the people, its festive ritual and family traditions, ethnic stereotypes of behavior in the natural environment and in society, but also folk art culture (the artistic values ​​of a particular people, as well as the ethnic forms of their existence, preservation and transmission). Folk artistic culture (or ethno-artistic culture) is represented by oral folk art, folk music, dances, arts and crafts, folklore theater and other types of artistic creativity of the ethnic group. Since ancient times, it has been inextricably linked with folk calendar holidays, with everyday life and with folk education.

Folk art culture is the subject of modern ethno-art education, which is considered as the most important component of ethno-cultural education.

Ethnocultural education has a huge pedagogical potential in the formation of students' ethnic identity, tolerance, culture of interethnic communication, in the prevention of interethnic conflicts. Such education forms in students an understanding of the spiritual values ​​of other peoples through the value system of their people. It ensures, on the one hand, the interaction between people with different cultural traditions, on the other hand, the preservation of the cultural identity of their own people.

At the same time, due to insufficient state support and underestimation of the importance of ethno-cultural education, including art education, its pedagogical potential is far from being fully realized. This is confirmed, in particular, by the results of a study by the Center for National Education of the Russian State Pedagogical University. A.I.Gertsena (Director of the Center - Academician-Secretary of the Department "Russian School" of the Petrovsky Academy of Sciences and Arts, Doctor of Pedagogical Sciences, Professor I.F.Goncharov). A survey of about eight thousand high school students in Moscow and St. Petersburg showed that only a few perceive national culture as the most important element of their way of life. Among the most significant values ​​of the respondents are wealth, parties, doing nothing, highly paid work without stress, etc. Domestic history came in 23rd place, and the native word - in 26th. Patriotism, moral values, self-education and self-education, spirituality are not at all among the priorities (see Literaturnaya gazeta, No. 44, 2004).

These extremely alarming data prove that the development and implementation of ethno-cultural education programs is necessary in all types and types of educational institutions (kindergartens, secondary schools, institutions of additional, secondary vocational, higher and postgraduate education).

PEDAGOGICAL SCIENCES

UDC 37.036:37.017.925

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TENDENCIES TO ETHNO-CULTURAL EDUCATION AT THE PRESENT STAGE: REGIONAL DIMENSION

V. Yu. Arestova, L. V. Kuznetsova

V. Yu. Arestova, L. V. Kuznetsova

FGBOUVPO "Chuvash State Pedagogical University named after I.I. I. Ya. Yakovleva, Cheboksary

Annotation. The article deals with the problems and the state of ethnocultural education of various categories of students at the present stage of the socio-cultural development of Russian society, identifies ideas and principles for the effective organization of ethnocultural education in modern schools, analyzes modern technologies of ethnocultural education, including the development of ethno-theatrical projects. The results of the sociological survey "Ethnocultural development and interethnic relations in the Chuvash Republic: youth aspect (on the example of Cheboksary)" are given, the results of which actualize the problems that arise in the ethnocultural education of various categories of students.

abstract. The article considers the problems of ethno-cultural education and the state of the various categories of students at the present stage of socio-cultural development of the Russian society; reveals the ideas and principles of effective organization of ethno-cultural education in modern schools; analyzes modern technologies of ethno-cultural education, including development of ethno-theatrical projects. The article reveals the sociological survey "Ethno-cultural development and international relations in the Chuvash Republic: youth perspective (by the example of Cheboksary)", the results of which make the problems in ethno-cultural education of various categories of students actual.

Key words: ethnocultural education, ethnocultural education, pedagogical technologies.

Keywords: ethno-cultural education, ethno-cultural upbringing, pedagogical technologies.

The relevance of the problem under study. Ethnocultural education of schoolchildren is currently one of the priority areas of the educational policy of the Russian state. Thus, in the National Doctrine of Education in the Russian Federation until 2025, the main tasks of the state in the field of education are, among others, the preservation and support of the ethnic identity of the peoples of Russia, the humanistic traditions of their cultures.

Material and methods of research. The study of the main directions of ethno-cultural education was carried out on the basis of regional and all-Russian normative documents, concepts and programs of ethno-cultural orientation adopted for execution in the system of general and additional education of the Chuvash Republic. The main research methods we have identified are: theoretical (analysis of pedagogical, ethno-pedagogical, sociological literature, legal and regulatory acts in the field of education) and empirical (synthesis, sociological survey, observation, study of the results of educational activities of institutions of general and additional education).

Research results and discussion. The preservation of historically established ethno-cultural traditions, following them, the desire to transfer them to the future without losing ethnic identity, is one of the most important goals in the life of an ethnic group. In this regard, it is traditions that play the role of social mechanisms for transferring the experience of the older generation to the younger.

Modern trends in education and the socio-cultural sphere are characterized by a significant increase in the attention of the state and the public to the problem of ethno-cultural education of the younger generation.

In the conditions of the formation of modern Russia, the search for new ways in the education system, there is an active process of development of national-regional education systems, including in the Chuvash Republic,. One of the main directions is the transfer of the original culture of the Russian and Chuvash peoples to new generations on the basis of ethno-cultural education of children and adults.

The republican target program for the development of education for 2011-2020, adopted in 2008 in the Chuvash Republic, provides for “creating conditions for the formation of traditional and transversal competencies, for ensuring the growth of self-awareness and civic maturation of society by educating a tolerant, multicultural personality with an active civic position” . This document concludes that significant work has been done in the Chuvash Republic to develop ethnocultural education, which contributes to the formation of a favorable infrastructure for interethnic communication, conditions for the coexistence of different cultures, and expansion of dialogue between them. In addition, it was decided to develop a subprogram "Modernization of the system of education of children and youth in the Chuvash Republic", designed to strengthen the educational component of the Republican Target Program for the Development of Education in the Chuvash Republic for 2011-2020.

The historical continuity of generations, the development of national cultures, the upbringing of a careful attitude to the historical and cultural heritage based on the best folk traditions and folk art are considered today in society as a factor in preserving cultural identity, ethnic mentality, and national characteristics of peoples. A deep knowledge of traditions and customs by teachers is a necessary condition for the activation of pedagogical activity to involve the younger generation.

generations to the traditional culture of ethnic groups. More and more scientists, public figures, practitioners consider ethnoculture and ethnocultural education as a socio-cultural and pedagogical problem.

An urgent task of modern pedagogy is ethnocultural education, which contributes to the acquisition of sustainability, stability and integrity of society. And in this, a large role is given to folk culture, which sets the scale of value orientations for pedagogy, thanks to which the educational process is based on the principles of understanding and respect for the culture of one's people, combined with a similar attitude towards the cultures of other peoples. The result of the implementation of such education is a holistic worldview and a mastered system of value orientations among students.

Universal and national culture are organically introduced into the educational environment, the broad society on a parity basis, without exaggerating the importance of one of the cultures. These guidelines have a moral basis based on the richest historical experience of the peoples of Russia. Our people, as Patriarch Kirill noted, "on the basis of their historical experience, managed to maintain and strengthen their loyalty to the only correct course for human happiness, which is rooted in our human nature."

The Russian civilizational identity is based, according to the President of the Russian Federation V.V. Putin, on “the preservation of the Russian cultural dominant, which is carried not only by ethnic Russians, but by all carriers of such an identity, regardless of nationality. This is the cultural code that ... has been preserved, ... at the same time, it must be nourished, strengthened and protected. Education plays a huge role here.” This provision shows the relevance of the ethnocultural education of children and adults (from schoolchildren to professionally trained teachers) as the main condition for the harmonious development of the multicultural community of Russians, the formation of a culture of interethnic relations, and, in general, civic identity.

According to the Ministry of Education and Youth Policy of Chuvashia, conditions have been created in the republic for the coexistence of ethnic cultures and dialogue between them. This is confirmed by the fact that in the Chuvash Republic in 2013 there were 319 schools with Chuvash, 168 with Russian, 16 with the Tatar language of instruction, and 4 schools study the Mordovian language. In all schools with the Russian language of instruction, as well as in schools where the Tatar and Mordovian languages ​​are studied, students in grades 1-9 study the Chuvash language as the state language, students in grades 10-11 study Chuvash literature in Russian. Students studying the Tatar and Mordovian languages ​​have the opportunity to participate in various competitions and olympiads, including the republican olympiads in Mordovian and Tatar languages ​​and literature, as well as in interregional olympiads in Saransk and Kazan.

Among the various competitions and festivals aimed at generating interest in the study of ethnic cultures, the following stand out in Chuvashia: the All-Russian game-competition "Chuvash Swallow - linguistics for everyone", the republican festival of national culture "Sparkle of Friendship", the republican competition "From the primer to fiction ”, Internet Olympiad in the Chuvash language and literature.

These data are evidence that the state policy in the field of interethnic relations considers the education system as the main factor in the development of interethnic tolerance in society, which is based on ethnocultural dialogue.

In the ethnocultural education of schoolchildren, an important role belongs to the educational environment. It is valuable when the student himself creates his own subject environment, where beauty and expediency, traditions and innovations are consistent, forming a comfortable basis for the formation of personality. Thus, in the Chuvash Republic, under the Ministry of Economic Development and Trade, there is a guild of artisans, which is developing a system of measures to attract craftsmen and professionals to the production of national souvenirs, clothing, and household items. As O. I. Golovaneva notes, many members of the guild teach in schools, technical schools and institutions of additional education, thereby being teachers and craftsmen.

In modern conditions, the general education school is a fundamental base in the upbringing and education of the younger generation as a school of dialogue with the past, present and future through the continuity of the cultural traditions of the peoples of multinational Russia. This idea became a reference point for the authors of the article in organizing the All-Russian Correspondence Competition of Ethnotatrical Projects “Kavak Khuppi U^alsan” (“Illumination”). The competition was held in 2011, 2012 and 2013. , . The initiative to organize and conduct it belongs to the Research Institute of Ethnopedagogy named after Academician of the Russian Academy of Education G. N. Volkov at the Chuvash State Pedagogical University named after I. I. Ya. Yakovlev. The idea was supported by the interregional public organization "Chuvash National Congress".

The objectives of the competition were:

Identification and support of talented leaders of ethnotatrical groups: teachers, teachers of preschool and additional education, teachers of children's music schools and art schools, workers of houses of culture and children's creativity;

demonstration of new approaches, ideas, content and methods of education in the system of general and additional education based on folk traditions;

Exchange of experience of leaders of ethnotatrical groups of student youth.

The competition held in 2011 made it possible to identify the teams that distinguished themselves most by the creative nature of the implementation of ethno-theatrical projects. So, the Grand Prix of the competition was awarded to the Center for Children's Theatrical Art "Sorvanets" in the village of Luchegorsk, Pozharsky District, Primorsky Territory. In the Chuvash Republic, such institutions as the Laprakasinsky rural cultural and leisure center of the Yadrinsky district, the Historical and Memorial Folk Museum of the Yanshikhovo-Norvashsky rural settlement of the Yantikovsky district, and the Yantikovskaya secondary school were distinguished. According to the results of the competition held in 2012, the Grand Prix was awarded to the People's Creative Ethnofuturistic Association "Tody Yus" of the Yakshur-Bodyinsky Information and Cultural Center (Udmurt Republic). From the Chuvash Republic, interesting projects were presented by the Trakovsky secondary school of the Krasnoarmeisky district (awarded by the jury with a diploma of a laureate of the 3rd degree), as well as the School of Arts at the Tsivilskaya secondary school No. 2 (diploma of a laureate of the 2nd degree). The list of winners of this competition in 2013 was headed by the Ethnographic Children's Theater "Khabze" of the Adyghe Republican Gymnasium in Maikop, Republic of Adygea.

In the 2014/15 academic year, on the basis of the Research Institute of Ethnopedagogy of the Chuvash State Pedagogical University named after I. I. Ya. Yakovlev, a sociological survey was conducted on

topic "Ethnocultural development and interethnic relations in the Chuvash Republic: youth aspect (on the example of the city of Cheboksary)". The survey was conducted according to the methodology “Types of ethnic identity, developed by G. U. Soldatova, S. V. Ryzhova.

The results of the survey helped to understand the problems that arise in the ethno-cultural education of various categories of students. These problems can be conditionally formulated as follows:

ethnocultural training of students as a factor in the formation of conflict-free interethnic relations;

National language and culture in the practice of developing tolerance among schoolchildren;

Ethnocultural education in the context of the implementation of the Federal State Educational Standard;

The potential of the pedagogical university in the formation of tolerance of interethnic relations among the youth of Chuvashia;

Theoretical and practical issues of the formation of a multicultural educational environment in a pedagogical university;

Psychological problems of interethnic communication among university students;

Theoretical and practical issues of educating a culture of interethnic communication among future teachers and schoolchildren.

The study revealed the following picture: to the question "How do you assess the current state of interethnic relations in the city of Cheboksary?" only 6% of respondents answered "bad" and "very bad, almost catastrophic". The vast majority (84%) rate it as good and satisfactory, 10% found it difficult to answer. The data convincingly speaks for itself, but at the same time, to the question “Have you had to listen to disrespectful statements about representatives of any nationalities in the city of Cheboksary over the past year or two?” 30% of the respondents answered in the affirmative (27% of the students of the ChSPU named after I. Ya. Yakovlev). And if the students of ChGPU them. I. Yakovleva indicated Chuvash (24%) and Ukrainians (15%) in this capacity, then other categories of respondents (schoolchildren and working youth) were named: Turkmens - 46%, Tajiks - 30%, Caucasians - 24%.

More than 90% of respondents do not experience inconvenience or negative attitude towards them in connection with their nationality.

The question about attitudes towards labor migration (the work of migrants in the city of Cheboksary) caused difficulties for the respondents. Thus, 78% of the respondents did not decide on the nature of their own attitude (positive or negative) towards labor migrants in the city of Cheboksary.

The language of communication at home, among friends and in the service sector is mainly Russian. But in this answer, it is noteworthy that 40% of the respondents communicate in the Chuvash language at home, and only 23% in the circle of friends. At the same time, 3% of respondents speak Tatar at home and 2% among friends. These figures indicate that for the representatives of the Chuvash nation, the native language somewhat loses its importance for communicating with friends (for Tatars, the native language is of great importance as the language of communication with friends).

The sociological survey questionnaire "Ethnocultural development and interethnic relations in the Chuvash Republic" contained questions, the answers to which testified to a positive, negative, indifferent and exaggerated attitude towards oneself and other nations.

The respondents' opinions on these issues are presented below.

Positive attitude towards oneself and others (agree):

- “loves his people, but respects the language and culture of other peoples” - 78% of respondents;

“ready to deal with a representative of any nation, despite national differences” - 66% of respondents;

- "always finds an opportunity to peacefully negotiate in an interethnic dispute" - 61% of respondents.

Negative attitude towards self and others (disagree):

- "often feel ashamed for people of their nationality" - 62% of respondents;

- "it is difficult to get along with people of one's nationality" - 84% of respondents;

- “believes that interaction with people of other nationalities is often a source of trouble” - 67% of respondents;

- "experiences tension when he hears someone else's speech around him" - 57% of respondents;

“often feels inferior because of their nationality” -85% of respondents;

- “believes that people of other nationalities should be limited in their right to reside on their national territory” - 65% of respondents;

- "gets annoyed at close contact with people of other nationalities" - 81% of respondents;

- "does not respect his people" - 89% of respondents.

Exaggerated attitude towards their nation (agree):

- "believes that any means are good for protecting the interests of their people" -20% of respondents;

- "often feels the superiority of his people over others" - 18% of respondents;

- “considers it strictly necessary to preserve the purity of the nation” - 43% of respondents;

- “believes that its people have the right to solve their problems at the expense of other peoples” - 12% of respondents;

- “considers its people more gifted and developed in comparison with other peoples” - 12% of respondents;

- "considers it necessary to 'purify' the culture of his people from the influence of other cultures" - 19% of respondents;

- “considers that on his land all the rights to use natural and social resources should belong only to his people” - 19% (more than half of the respondents do not agree with this statement).

Indifferent attitude towards oneself and others (I agree):

- “does not give preference to any national culture, including his own” - 33% of respondents;

“is indifferent to their nationality” - 12% of respondents;

“never took interethnic problems seriously” - 27% of respondents;

- "Believes that its people are no better and no worse than other peoples" - 73% of respondents.

The data obtained indicate that the state of interethnic relations in the Chuvash Republic is mostly characterized by tolerance and mutual respect. Characteristically, more than half of the respondents do not agree with the statement that on their land all the rights to use natural and social resources should belong only to their people (only 19% agree with this statement). The choice of this answer confirms the thesis about the conflict-free, tolerant, friendly nature of the Chuvash people (67% of the total number of respondents participated in the survey). It should be noted that the results of the sociological survey we conducted became the basis for expanding the problem field of the study of ethnocultural education, in particular, the continuity of this process at all levels of education requires scientific development.

Summary. The ideology of education and culture in the modern world should be based on unshakable universal human values, formed on the basis of folk traditions of good neighborliness, on basic knowledge and ideas about the diversity of cultures. The moral values ​​developed and tested by the generations of the peoples of Russia should serve as spiritual and moral guidelines for the development of the “historical state” inherited from our ancestors, the “state-civilization” - Russia, in which the integration of various ethnic groups and confessions is organically taking place.

LITERATURE

1. Arestova V. Yu. Method of projects in the organization of etiotheatrical activities of children and adults // Fundamental research. - 2012. - No. 9, part 4. - S. 838-841.

2. Arestova V. Yu. Organization of a competition of ethno-theatrical projects: from the experience of the Research Institute of Ethnopedagogy // Integration of ethno-pedagogical processes in the educational space: problems and prospects: VII International Volkov Readings: Sat. scientific works. - Sterlitamak: Sterlitamak branch of BashGU, 2013. - S. 17-20.

3. Vladimir Putin. Russia: national question [Electronic resource] // Nezavisimaya gazeta. - Access mode: http://www.ng.ru/politics/2012-01-23/1_national.html.

4. Golovaneva O. I., Kuznetsova L. V. Pedagogical conditions for the continuity of technological pre-profile training and profile education of schoolchildren (on the example of the elective course "Design of national clothes"). - Cheboksary: ​​Chuvash. state ped. un-t, 2007. - 182 p.

5. State program of the Chuvash Republic "Development of education" for 2012-2020 [Electronic resource]. - Access mode: http://docs.cntd.ru/document/473610747.

6. State program of the Chuvash Republic "Culture of Chuvashia" for 2012-2020 [Electronic resource]. - Access mode: http://gov.cap.ru/SiteMap.aspx?gov_id=12&id=1081454.

7. Kuznetsova L. V. Ethnic phenomenon of children's handicraft // Pedagogical creativity in education: Sat. scientific Art. - Cheboksary, 2014. - S. 15-19.

8. National doctrine of education in the Russian Federation [Electronic resource]. - Access mode: http://www.rg.ru/2000/10/11/doktrina-dok.html.

9. Report on the activities of the Ministry of Education and Youth Policy of the Chuvash Republic for 2010-2013 [Electronic resource]. - Access mode: http://gov.cap.ru/default.aspx?gov_id=13.

10. Patriarch and youth: conversation without diplomacy. - M. : Danilov Monastery, 2013. - 208 p.

11. Subprogram "Modernization of the system of education of children and youth in the Chuvash Republic" of the Republican target program for the development of education in the Chuvash Republic for 2011-2020 [Electronic resource]. - Access mode: http://gov.cap.ru/SiteMap.aspx?gov_id=13&id=475517.

12. Psychodiagnostics of personality tolerance / ed. G. U. Soldatova, L. A. Shaigerova. -M. : Meaning, 2008. - 172 p.

Additional education" href="/text/category/dopolnitelmznoe_obrazovanie/" rel="bookmark"> additional education for children

The collection presents theoretical questions on ethnocultural education and methodological recommendations based on the experience of some institutions of additional education for children in the Kaluga region.

This manual is intended for specialists of additional education.

Introduction.

In modern pedagogy, the problem of ethnocultural education has developed into an independent scientific problem, requiring serious attention. This problem becomes an independent direction of pedagogical science. The specificity of ethno-cultural education has its own boundaries: they are open from mono-ethnic to multi-ethnic ethno-cultural education. The problems of ethno-cultural education presuppose the comprehension of mono-ethnic depth and multi-ethnic breadth, issues of intercultural interaction.

Approaches to solving the problem of ethno-cultural education in the pedagogical culture of Russia have several opposite paths: ethno-philological - through the development of ethno-language and, in general, through the improvement of language competence; ethno-artistic - through deepening attention to folk art culture in the process of education; ethnopedagogical - through ethnopedagogization of the educational process; regional studies - through local history with varying degrees of depth and breadth of its ethno-cultural issues in education, culturological - through the knowledge of ethnoculture as part of civilizational culture; ethnoculturological - through the knowledge of ethnoculture in its systemic integrity. These opposite paths became active (the first two) and emerged in the culture of Russia at about the same time - from the last third of the 20th century - and at the turn of the century they entered pedagogical theory and practice. It is in the interaction of these counter flows that ethnocultural education should develop.

At present, there is an acute need for the revival of the Russian national idea, culture, the study of the history of Russia, one's native land in order to educate the moral personality of a citizen. Of particular importance for the revival of Russian culture is the return to the traditional system of morality, formed by folklore and Orthodoxy, the historical and cultural heritage of the native land. Legends about native places, Orthodox parables, traditions and rituals, song folklore, ancient crafts of Russian culture and specifically the Kaluga province provide rich food for thought, are valuable material for conducting additional classes in the UODOD of the Kaluga region.

This collection presents theoretical questions on ethnocultural education and methodological recommendations based on the experience of some institutions of additional education for children in the Kaluga region.

The purpose of this publication is to summarize and disseminate the experience of ethnocultural education in institutions of additional education for children in the Kaluga region.

ChapterI. Ethnocultural education: an introduction to the concept, problems, ways to solve them.

Senior lecturer of the department

Pedagogy KSU them.

Features of ethnocultural education. The ethno-cultural orientation of education and upbringing is one of the topical directions of modern educational policy. The study of native culture should begin with the assimilation of the native language. Language should be considered as a single spiritual and cultural space of national existence.

The degree of development of the problem. The methodological and theoretical foundations of ethno-cultural education were developed at the philosophical-historical, historical-pedagogical levels. Consideration of philosophical and historical provisions that theoretically substantiate the categories of "ethnos", "nation", "behavioral models of the ethnos", "ethnic picture of the world", "ethnic self-consciousness", "ethnic psychology", "traditions" is revealed in the works of F. Barth, . Various concepts of modern researchers considering the importance of studying the cultural and pedagogical heritage of an ethnos, the dialogue of cultures are presented in the works,. The study of traditions from the standpoint of semantic and functional purpose in the fields of culture and social life, in real practice and science was carried out, etc. Work was carried out especially fruitfully to study this problem in ethnographic studies, etc. The methodological significance of studying culture as a socio-historical phenomenon, a specific way of life in the unity and diversity of historically developed forms, material and spiritual values ​​is disclosed in the works of E. Tylor, A. Toynbee, O. Spengler and others. The issues of the relationship between the formation and development of civilization and culture, culture and education are raised in the works of E. Shils and others.

The problem of the relationship between culture and education as a disclosure of the essential powers of a person, a change in the worldview, a change in the person himself and the world he perceives, is reflected in a culturally appropriate approach to education in research, etc. Consideration of personality development in the aspect of the educational paradigm based on the theory of the formation of a system of values presented in works. The essence of ethnoculture, its functions, development trends, conditions for revival and preservation in modern conditions have been developed in research, etc.

The views of prominent teachers and public figures on the interpretation of the role and importance of the principle of nationality in public education are summarized in the works of -Rosinsky, and others. The place and educational significance of the ideas of folk pedagogy were considered in the works, and others.

Consideration of the psychological foundations of the formation of the ethnocultural personality of preschool children and the rationale for the ethnocultural connotation of preschool education is presented in the following main areas:

- the relationship of personality and culture of childhood (F. Aries, E. Erickson, M. Mead, etc.);

- psychological features of the development of socio-cultural experience by children, features of the child's personal development in the development of ethnic culture (, etc.);

- the role of social attitudes in the formation of an ethno-cultural personality, its functions, conditions for involvement, the relationship of social and ethnic attitudes (, G. Allport, etc.);

- the formation and development of ethnopsychological mechanisms, patterns, personality traits, national identity of activity (, R. Redfield, etc.);

- ethno-cultural approach in the selection of content, forms, methods, conditions, building an ethno-cultural environment; the role and place of the teacher in the organization of pedagogical activity in a multicultural multiethnic environment (, etc.);

Let us single out the main provisions on which ethnocultural education can be based:

● the need to include in the education system a national (national-regional and school) component based on the ideas of a polylogue of cultures, multilingualism, modern value orientations of the individual and society, which, if implemented, allow representatives of different ethnic communities to live and develop their culture;

● substantiation of the special content of ethno-cultural education, in which the components that provide the individual with the opportunity to self-identify as a representative of a particular ethnic culture and tradition, enter into an equal dialogue with the existing foreign cultural environment, join in modern world general civilizational processes - join the most universal knowledge covering global changes in the life of the world community and methods of international cooperation, including human rights and international law, economics, ecology and the history of world civilizations, foreign languages ​​and formal languages ​​of modern means of communication;

● determination of the variability of the ethno-cultural component of education, which can be implemented in the form of basic and additional classes, in classroom and extracurricular activities, subject and integrated courses, using the whole variety of modern pedagogical technologies;

● recognition of the need to develop curricula and programs in the subjects of ethnocultural education as a promising direction for achieving real diversity and variability in the content of preschool, school, additional and post-school education.

Developed and implemented in educational practice developing models ethnocultural education: subject-thematic, value, institutional, design. These models increase the potential and developmental orientation of education and upbringing. Experience has been accumulated in the implementation of author's concepts and experimental programs: the concept and program of multicultural education, implemented in the Center for National Cultures created on the basis of UVK No. 000 (); models of education based on the values ​​and ideals of national culture, developed at the Moscow State University of Culture and Art () and at the Primary School - Kindergarten No. 000 (); an experimental model of ethnology in kindergarten, created at MIOO (), programs "Ethics", "Lithuanian language", "Geography of Lithuania", "History of Lithuania at school No. 000; an integrated art history course at school No. 000 with a Georgian component; the course "History of the Jewish people", integrated into the basic course of history (UVK No. 000); course "Russian Literature" for students in grades 5-11 of school No. 000; author's programs for the study of folk subjects and folk cuisine (UVK No. 000, schools No. 000, 1247, 1331, 858, 624, 1148, 1186, etc.). The program of the educational area "Art" widely includes topics on folk cultures and art: Russian folklore, folk music and folk traditions in Russian art (educational institutions with a Russian component of education);

● programs are being implemented additional ethno-cultural education on the basis of schools with an ethno-cultural component and national-cultural centers: folklore, choreographic, choral, music studios and ensembles, museum and local history work, ethnographic expeditions;

● the formation of a system cultural and linguistic adaptation for children of forced migrants who do not speak Russian well. One of the main directions of modernization of education is the study of the Russian language under the program "Russian as a foreign language" in general educational institutions with a contingent of students who do not speak Russian or have a poor command of Russian.

● the first experience of scientific and methodological, organizational, psychological and information support of cultural and linguistic adaptation of children who do not speak or have poor command of the Russian language

● created scientific and methodological base development of ethnocultural education. Original textbooks have appeared, focused on the introduction of an ethno-cultural component into the teaching of various subjects of the humanities cycle: the textbook "Ethnology" for grades 10-11 (editor - prof.), the program and a set of four textbooks of the Moscow Art Theater for grades 5-9 (author - prof. and prof.), textbook on history and social science for secondary school "Mosaic of Cultures" (authors V. Shapoval, I. Ukolova, O. Strelova, etc.). In the series "Instructive and methodological support of the content of education in Moscow" of the Moscow Committee of Education, publications of collections "Ethno-cultural (national) education in Moscow" have begun. In 2000, the Moscow Institute of Open Education began work on the creation of special programs for teaching children who do not speak Russian or have little knowledge of the Russian language. Programs for children 6-7 years old (author) and Programs for children 8-12 years old (author and) were published. For scientific and methodological support of the implementation of the ethno-cultural component of education, the Center for International Educational Programs was opened at the Moscow Institute of Open Education. The problems of ethnocultural education, the prospects for its development are constantly discussed at interdepartmental scientific and practical seminars organized by the Department of Education, the Center for Interethnic Education "Ethnosphere", the Committee for Public and Interregional Relations of the Government of Moscow;

● started the formation youth clubs of interethnic communication"Ethnosphere" system. A project of UNESCO associated schools is being implemented, in which educational institutions with an ethno-cultural component of education actively participate.

Today, an urgent need is to increase the role of ethnocultural education, tolerance and correctness of intercultural communication as factors in achieving civil harmony and interethnic peace, the transition to a qualitatively new level of ethnocultural education. The urgency of this task is determined new, rapidly changing socio-cultural and ethno-contact situation in Russia. In many respects, this situation differs significantly from the situation in the first half of the 1900s and, obviously, will change rapidly and further;

· an increasingly significant role in ethnic self-determination and intercultural relations of the confessional component: religious values ​​and symbols, spiritual heritage and traditions;

· a tendency to politicize ethnic and confessional differences. Given the significant political differentiation of the Moscow society, this creates the possibility of exploiting ethnic and religious differences;

· active and often negative impact on the formation of ethnic identity, the atmosphere of intercultural and interethnic relations in the Moscow media;

All this requires a certain renewal of the content, directions and forms of organization of ethno-cultural education.

Main problems:

· the current system of schools/classes with an ethno-cultural component of education covers a small part of educational institutions in Russia and, thus, does not meet the growing complexity of the multicultural and ethno-contact situation, the needs of a systemic response to negative, potentially conflicting trends in interethnic, intercultural relations;

· mass school does not yet have the proper impact on the socialization of schoolchildren in the field of intercultural relations. The formation of ethnic self-awareness and intercultural communication skills is mostly spontaneous, under the strong influence of the "street" - in line with negative ethnic stereotypes and primitive images of other cultures that are spreading in everyday life. The function of socialization in the sphere of interethnic, intercultural relations is often assumed by informal youth communities, often associating ethnic identity with cultural and racial prejudices, violence and intolerance towards the other;

Creation of a Moscow-wide system of adaptation and integration of migrants is of urgent importance, including teaching the children of migrants the Russian language with a view to their subsequent inclusion in the educational process on a common basis, propaedeutic training of migrant children in the content of primary education, social adaptation (lessons of social integration), and cultural adaptation – acquaintance with the history, geography and culture of Russia and Moscow, the realities of Russian (Moscow) life, psychological support for migrant children throughout the entire learning process. There is no well-established exchange of information on the education of children of forced migrants between interested persons and organizations;

· the problem of certification, control and methodological support of the introduction and teaching of ethno-cultural and ethno-confessional courses has not been solved. The content of such courses is developed by educational institutions (having state status) independently and in some cases is determined by programs and teaching aids published in other countries and not having a Russian certificate. This makes it difficult to determine uniform state requirements for programs of teaching national languages ​​and literature within the framework of the ethno-cultural component, and allows for the possibility of its arbitrary orientation to the educational standards of other states;

· the system of examination of foreign programs and textbooks used in ethno-cultural education has not been established;

· in the absence of a state standard for ethnocultural education and due to the lack of development of its directions and forms, there are difficulties in quantitative and qualitative assessments of the level of ethnocultural education in state educational institutions, the compliance of these institutions with the stated goals and objectives. The requirements to be met by the programs of teaching national languages, as well as the required number of study hours for their study, have not been defined. The level of requirements for the study of history, literature and other subjects within the framework of the ethno-cultural component has not been defined either;

● in the context of emerging problems, it requires a significant expansion and updating of the normative and methodological base of ethnocultural education. This concerns the organization of the educational process within the framework of the ethno-cultural component, the content, level and volume of programs that give the right to open an appropriate educational institution. It is also necessary to develop a normative document that defines and regulates the work of individual classes, associations with an ethno-cultural component of education;

● no city-wide system of training and retraining of personnel working in the field of ethno-cultural education, as well as their attestation, has been established. Without this, however, it is impossible to achieve an increase in the effectiveness of ethnocultural education, which is determined primarily by the preparedness of the teacher for the spiritual and moral development of the child's personality and dialogue with students, the individualization of the learning process, and the constant solution of educational tasks. This requires not only subject, but also special educational, socio-psychological competence of teachers and administrators of the relevant educational institutions.

Principles, features and guidelines for the development of ethno-cultural education

The content of ethno-cultural education orients the upbringing and development of the child's personality towards the formation of the so-called basic socio-cultural identities, which, as a rule, are lifelong and set the disposition, self-perception of a person in the world. The basic ones include civil (national) affiliation, confessional, civilizational affiliation. In the mass consciousness, the totality of basic identities usually forms an integral image of the native country, the Motherland, which is included in the image of the rest of the world. A particularly important role in the formation of this image and the harmonization of its components is played by fluency in the state language of the country. The concept of 1994 defines three types of cultural communities, different in their scope and nature of identity, to which the content of the component of ethno-cultural education focuses. On the ethnic community to which the child belongs by origin, preserving its language, cultural heritage, customs and traditions of their ancestors. The subjects of ethnocultural education (especially in terms of determining its goals and objectives) are state as a representative of society as a whole, regional authorities as representatives of the regional community, certain groups of citizens striving to preserve their ethno-cultural and linguistic identity.

The peculiarity of ethnocultural education lies in the fact that it allows - within the limits established by law - free worldview self-determination, receiving education in accordance with their worldview, the choice of parents as the legal representatives of the child. This gives ethno-cultural education as a whole a fundamental ideological ambiguity and cultural pluralism.

The value of the potential of ideological and cultural diversity inherent in the content of ethno-cultural education, the need for its preservation and harmonious development express the ideological and legal principles of the development of this educational area.

Worldview principles:

● formation as standards and results of humanitarian education of understanding the fundamental significance of the diversity of world cultures as a universal value, respect for other opinions, the ability to find and implement a reasonable compromise and a way to resolve conflict as a condition for the existence of every person and human communities in the modern world;

● respect for the cultural heritage of Russia and Moscow as the capital of the Russian state, a center of Russian history and culture, a city with centuries-old traditions of interethnic, interconfessional and intercultural communication;

●unification of various options for ethnocultural education around the principles and priorities of maintaining the unity of the federal cultural, educational and spiritual space, consolidating the peoples of Russia and into a single all-Russian nation, forming, in combination with ethnic self-awareness, all-Russian self-awareness, ensuring high-quality education for children studying in the languages ​​of the peoples of Russia:

●recognition of the priority importance of civil unity, civil solidarity, knowledge of the Russian language as factors of interethnic integration of Muscovites into a single metropolitan society in relation to the values ​​and attitudes of mono-ethnic development: ethnocentrism, ethnic isolation and corporatism:

Regulatory principles:

Recognition for persons belonging to ethno-cultural minorities the right to preserve and develop their culture and to preserve elements of identity: religion, language, traditions and cultural heritage. In expanded form, this principle is enshrined in the Document of the Copenhagen Meeting of the Conference on the Human Dimension of the CSCE in 1990; the Paris Charter for a New Europe of 1990; the Declaration on the Rights of Persons Belonging to National or Ethnic, Religious and Linguistic Minorities, adopted in 1992 at the 48th session of the UN on Human Rights; the 1995 Framework Convention for the Protection of National Minorities of the Council of Europe; Convention on Ensuring the Rights of Persons Belonging to National Minorities of 1994, signed by the CIS member states.

The regulation on an educational school with an ethno-cultural (national) component of education in Moscow in 1997 recognizes “the right of institutions of national (ethno-cultural) education to develop educational activities and develop an educational program on the ideological, spiritual and moral foundations and in their appropriate forms”, as well as the right of the highest self-government body of the school to determine “ethno-confessional subjects for the study of religions recognized as culture-forming in the respective national communities and shaping the way of life of the family, people, state, and also to determine the scope of the study of these subjects”;

provision cultural conformity of education- compliance of the content of education with the cultural heritage and historical memory of the people, society, country, national traditions and spiritual and moral values, including knowledge about the religious traditions of a given culture, while observing the principle of voluntariness in the choice of culturally and religiously oriented subjects. The legal rights of citizens to free ideological self-determination, the choice of education in accordance with their ideological, cultural and religious values. At the same time, knowledge by representatives of ethnic and religious minorities of the national culture of their country of residence. This principle is enshrined in the Constitution of the Russian Federation, which obliges citizens to “take care of the preservation of historical and cultural heritage”, the Law of the Russian Federation “On National-Cultural Autonomy” (1996), the Law of the Russian Federation “On Freedom, Conscience and Religious Associations” ( 1997). The last law recognizes "the special role of Orthodoxy in the history of Russia, in the formation and development of its spirituality and culture" and singles out "Christianity, Islam, Buddhism, Judaism and other religions" as an integral part of Russia's historical heritage. The above-mentioned "Regulations on an educational school with an ethno-cultural (national) component of education in Moscow" links the cultural conformity of education with the preservation of national identity, the development of the national (native) language and national culture, the implementation of the national and cultural rights of citizens of the Russian Federation, "referring themselves to certain ethnic communities”;

· secular nature of education in state and municipal educational institutions enshrined in the Law of the Russian Federation "On Education" (1992). The Law of the Russian Federation “On Freedom of Conscience and on Religious Associations” (1997) allows children to be taught religion by religious organizations “outside the framework of the educational program”. According to the “Regulations on an educational school with an ethno-cultural (national) component of education in Moscow”, “the secular nature of the state system and educational programs implemented at the school are ensured by the organizational and legal independence of the state educational institution from religious and atheistic organizations, the accountability of the school principal to the Founder in the supreme body of self-government in schools, the control of the methodological services of the Founder over the development of education standards and the teaching of ethno-confessional religious studies and other worldview training courses, the teaching of religious disciplines is optional, at the request of citizens.

The ethno-cultural component of education today has a wide social, intercultural, international and educational significance. It connects educational, cultural, social civil and personal beginnings, provides a link between socialization, socio-psychological adaptation, socio-cultural integration with the need for a sense of cultural roots, psychologically strong ties, the desire for knowledge and development of the world - with the need for cultural identification with a certain ethnic, religious community with the cultural and historical heritage of the group, the regional community, the country as a whole. Ethnocultural education can play an important role in ensuring the harmonious development of the individual and its socio-pedagogical support. Meeting the needs of citizens in preserving their ethnic identity, in-depth study of their native language, familiarization with the traditional religious worldview, state educational institutions with an ethno-cultural component should be combined with the implementation of the state order, associated with the need for a harmonious inclusion of the wealth of the cultural and spiritual heritage of the people in the state, national and regional socio-cultural context, ensuring the required level of proficiency in the Russian language in which education and upbringing are conducted in these institutions, creating conditions for equal access of citizens to education, improving its quality and the effectiveness of the state education system.

A wide and specific socio-cultural and educational format gives ethno-cultural education the character of a special educational system.

Its features are determined by:

● complex nature of functioning and development the ethno-cultural component of education is the possibility and necessity of extending it to the entire socio-cultural space that forms the personality: school, family, school and non-school environment, ethno-contextual situation, social institutions, mass media, etc.;

● multidisciplinary pedagogical support ethnocultural component. Its quality and effectiveness are ensured by preschool pedagogy, school pedagogy, vocational education pedagogy, social pedagogy (out-of-school system of social employment of children and adults), comparative pedagogy (comparison of the functioning and development of the corresponding educational systems in different countries), special methods of teaching Russian and native languages, literature, history and other subjects, as well as methods of interaction between students, both with other students and with teachers, the connections of pedagogical science with ethnology, psychology, cultural studies, psychology and other sciences;

● as a basic target – harmonization of student personality development in the unity of spiritual, moral, socio-cultural, psychological conditions and components of such development: the preservation of the native language, the wealth of ethno-cultural and spiritual heritage on the one hand, inclusion in civil, state integrity through complete mastery of the Russian language, knowledge of the history of Russia and the Russian state, the legal foundations of the Russian Federation, respect for the right of the modern individual to cultural identity;

● from the point of view of the functioning of the ethno-cultural component of education - maintaining a positive relationship between the harmonization of personality development and its socialization and integration into society. In fulfilling this task, the ethno-cultural component of education implements the following functions:

- sociocultural identification,

- educational-supporting and educational-developing,

- spiritual, moral and aesthetic education,

– social adaptation and integration – adapting to a changing environment and maintaining the necessary level of solidarity,

- socio-cultural communication - interaction for the purpose of transferring or exchanging information.

Has specific features and implementation actually educational and educational functions of the ethno-cultural component of education:

● in the field of didactics – unity of learning and communication educational process and cultural co-creation, striving for self-affirmation, a positive image of "one's own" culture with intercultural cooperation;

● in the field of educational content - knowledge of Russian, native, foreign languages, national and Russian literature, Russian and regional cultural and religious heritage, diversity and unity of the modern world, world religions, the structure of Russian society and the state (courses of civics, Russian studies and local history), interethnic and intercultural relations in the courses of history, Russian literature, geography, fine arts and MHK, physical culture, geography, the basics of comparative grammar, elements of scientific ethnology, ethnopsychology and cultural studies; education of values ​​and feelings patriotism, civic solidarity, tolerance, responsiveness, openness, benevolent or neutral attitude towards ethno-cultural characteristics; formation skills engage in intercultural dialogue, evaluate cultural information, do not emphasize ethnic and racial differences in interpersonal relations, correctly determine the balance of one's own, group, ethno-cultural and national interests, develop skills introspection, self-correction of behavior and compliance with accepted etiquette feeds, functional social literacy, sustainable self-identification of a person in an intercultural environment; integration of acquired knowledge, skills and abilities in the form of intercultural and civil competencies: effective understanding communication, critical thinking, conflict resolution, sociocultural and ethnocultural research, social and cultural design;

● in the field of organization of educational work - respect for the personality of the student, while educating students in the spirit of friendship, cooperation and cultural mutual enrichment, creating an atmosphere of trust between teachers and students, forming a personal principle through a group, and a group - through a personal one, relying on internal activity, experience, the zone of proximal development of the student;

● in the field of organization of school space and the way of life of the school - the creation permanent cultural an environment that stimulates the development of a common culture, mastering the Russian language and various types of culturally appropriate activities, positive intercultural contexts (interethnic, interfaith, interregional, international), learning through school experience, transferring the experience of intercultural communication from an educational situation to a real one.

Features of the ethno-cultural component of education should also be considered in connection with the global changes in the nature of education that have taken place in recent decades. Should be considered priority areas for updating educational activities, which are recognized as educational landmarks in UNESCO documents and are among the priority tasks for the modernization of Moscow education:

● matching education perspective needs of modern society, which requires an increase in the role of the developmental beginning of education, the modern quality of training in the communicative sphere (including in the field of the Russian language), purposeful preparation of students for inclusion in a rapidly changing sociocultural reality, systemic pedagogical support for the student's personality, the formation of modern civil and intercultural competencies. In this regard, a new quality of realization of the potential and functions of the ethno-cultural component of education is also required. It is necessary to move from elementary forms of satisfying the ethnocultural needs of certain groups of citizens (in-depth study of the native language, native literature, folk traditions, etc.) to the creation of a comprehensive systems of socialization of cultural adaptation, integration and cultural self-determination of children from different ethnic groups; systems with a different range of educational services containing an ethno-cultural component: for children of migrants who do not speak Russian well, for institutions of preschool, school, additional and higher education, for retraining courses for educational and administrative personnel;

● continuity of modern education as a qualitatively new condition for its renewal. The ethno-cultural component of education also acquires the quality multilevel, multifunctional process, which captures both the stages of preschool, school and additional education, as well as the stages of training teachers, educating young people and organizing their leisure time, improving the skills of employees of general educational institutions, as well as teachers working with children of forced migrants, training and retraining of civil servants, workers and culture , police and passport and visa services, media representatives;

● compliance with the goals of educational institutions public and individual expectations. These expectations today are no longer reduced to the reproduction of social experience and the existing system of social relations and social roles, they are guided by innovative changes in the existing culture, social, professional and educational environment. The ability and willingness to adequately perceive new social situations, quickly and constructively change one's private, temporary identities becomes a value. Educational institutions with an ethno-cultural component of education face a serious problem of ensuring balance between supportive and innovative types of education, reproduction of cultural heritage as an indispensable condition for the full development of the individual, its preparation for mastering the situation of rapid social change;

● compliance of the educational process and its pedagogical conditions, including the competence of the teaching staff, with the needs and requirements of the student's personality. In the field of ethnocultural education, this means compliance tasks of the respective educational institution status and competence of the teaching staff: learning style and communication; organizational mechanisms of school life; real status of educational subjects; teachers' expectations from students; images of the school, psychological, cultural, linguistic competence of teachers - the specifics of this educational system, its principles, functions and tasks. It must be remembered that the effective content of ethnocultural education is reflected not in the textbook, but in the image and position of the teacher, his ability for intercultural dialogue with the class and individual students, for the conscious implementation of the general educational strategy by the teaching staff. The school cannot instill in students a sense of tolerance, responsiveness, openness, skills of cultural identification of the individual, if these personal positions and attitudes are alien or indifferent to the teacher himself;

● compliance with the state of the student team, its educational and extracurricular activities self-disclosure opportunities, self-realization of the student. In ethnocultural education, this landmark is realized in understanding by high school students of the goals and purpose of this educational institution, their involvement in situations of social and intercultural interactions: in the activities of youth clubs, in the organization of holidays that support the traditions of the school, national cultural community, local community, city, participation in socially oriented projects and leisure activities;

● direct inclusion of the content of education and the entire educational process in the formation of the social experience of students, the accumulation of social experience through learning and learning through the acquisition of experience. With regard to ethnocultural education, this means representation and effective the inclusion of its various directions and forms in the processes of socio-cultural adaptation, socialization, identification and integration of students.

The specified guidelines are systemic, continuity, multi-level and multifunctional activities of institutions with an ethno-cultural component of education, a combination of supportive and innovative education, compliance with the tasks of educational institutions of the state and competencies of teaching and student teams, the inclusion of ethno-cultural education in creating favorable conditions for adaptation and integration into the public life of the society of representatives different ethnic groups and, above all, recent migrants, represent the most important foundations for development - improve quality, accessibility and effectiveness of ethnocultural education in Russia.

To the main goals school activities include:

● preservation of national identity;

● development of the national (native) language and national culture; realization of the national and cultural rights of citizens of the Russian Federation who identify themselves with certain ethnic communities;

Special goals and objectives include:

● development of the child's personality based on the harmonious inclusion of the wealth of the national cultural heritage in the all-Russian socio-cultural context;

● creation of conditions that ensure the use of ethnic culture for the effective development of a creative personality in all areas of its future activities;

● satisfaction of ethno-cultural needs in the field of education;

● providing every student with the opportunity to study their native language, literature, history, national and cultural traditions;

● formation of civic feelings, education of love for the motherland and family, respect for the spiritual and cultural heritage, improvement of interethnic relations.

From the point of view of satisfying the ethno-cultural needs of citizens - ensuring the study of the national language, culture, traditions of the people - these goals and objectives remain important as an area of ​​activity for schools with an ethno-cultural component of education. At the same time, the requirements that life makes today for ethnocultural education are the strengthening of interethnic peace, linguistic and sociocultural integration, the inclusion of the Russian language in the space and in the Moscow community of migrants from foreign countries arriving for permanent and temporary residence in the capital, the need to form a nationwide Russian self-awareness, - go beyond the cultural and linguistic requests of representatives individual ethnic groups. Today, these requirements can no longer be satisfied by simply increasing the number of schools with an ethno-cultural component of education. In order to meet modern requirements, fully and adequately respond to the needs of the city, ethnocultural education must take a new step in its development. It is necessary to purposefully increase its role as a mechanism for personal development, intercultural communication, learning, along with the native, the Russian language, at the level of mass education institutions, Moscow education as a social sector. Today, this is already one of the systemic tasks of the development of the Moscow society and the renewal of the capital's education. It must be solved by the efforts of the entire educational system, the structures of the city authorities together with the public of the city, non-governmental, non-profit organizations. This is in line with the guidelines of the city target program, for example, in Moscow - “Multinational Moscow: the formation of civic solidarity, a culture of peace and harmony” and the tasks of its educational subprogram:

● improving the educational level and special knowledge of civil servants of city governments in the field of interethnic relations;

● improvement of conditions for the development of national educational needs of Muscovites - representatives of various nationalities;

● increasing the level of international education of students;

● Improving the efficiency of work with representatives of young people of various nationalities staying in Moscow for permanent and temporary residence in terms of their adaptation to the norms of the social culture of the Moscow metropolis at the level of prefectures of administrative districts.

The main goal of the current stage of development of ethnocultural education in the city state education system is to bring its content and directions in line with the requirements of modern life, the features of the new social and ethnocontact situation in the capital, the need to strengthen the unity of Moscow society through the development of interethnic integration based on the Russian language, spiritual and moral foundations of Russian society, all-Russian identity, Moscow traditions of intercultural communication, interethnic and interfaith harmony.

To achieve this goal, it is necessary to perform the following main tasks:

● increasing the level of tolerance in the youth environment, international education of students in institutions of pre-school, school and post-school education by expanding general cultural, ethno-cultural and religious knowledge, familiarizing with the values ​​of Russian and world culture, developing skills and abilities of intercultural communication, forming students of civic and intercultural competence, excluding ethnocentrism, chauvinism and xenophobia;

● fostering citizenship and patriotism in relation to Russia and Moscow as one's civic homeland, awareness of one's belonging to Russian society and the multinational Moscow society, associated rights, duties, feelings of civic solidarity and responsibility;

● improvement of conditions for meeting the ethno-cultural needs of citizens, including the right to study the native language, development of linguistic abilities, optional teaching of religion and religious education, through the creation of state educational institutions with an ethno-cultural component of education, support for experimental and innovative activities in education, its variability and diversity, development of interregional and interethnic contacts in conditions of ensuring unity federal and Moscow cultural and educational space, general accessibility of education, ensuring equal opportunities for education for all categories of Moscow residents;

● integration into the Moscow education system and the Moscow society of young people from various ethnic and ethno-confessional groups, children of migrants who do not speak or have a poor command of Russian, by teaching the Russian language to children of recent migrants at the same time gaining knowledge about Russian culture, the foundations of the state system, Russian history and the accepted ethics of behavior;

● raising the level of education, civil and intercultural competences, special legal knowledge of educators and employees of city authorities.

Taking into account these goals and objectives and in the context of the main guidelines for the modernization of Moscow education (providing state guarantees for the availability of quality education, creating conditions for improving the quality of general education, increasing the efficiency of staffing the education system), the following areas for the development of ethnocultural education are becoming a priority:

· formation of multilevels and multifunctional educational environment providing the necessary level and consistency of international education of youth, intercultural communication and preservation of ethno-cultural heritage, knowledge of the Russian language.

In addition to school and preschool institutions with an ethno-cultural component of education, this environment should include a network of schools for the adaptation and integration of migrant children who do not speak Russian well enough; independent institutions or structural subdivisions of existing educational institutions (centers, specialized and senior schools, evening schools, etc.) that implement special development programs for studying the cultural heritage of Russia, Moscow and the world, multicultural activities in the fields of art, business, sports, tourism etc. for students of general education schools and vocational education institutions, as well as for interested groups of adults; youth clubs of intercultural, interethnic communication; a network of new tourist routes in Moscow and its immediate environs, with an educational intercultural and interfaith orientation; a system for holding citywide, district, district, ethno-cultural and interethnic events, days of interethnic solidarity with an educational focus, with the participation of national-cultural associations and compatriots, religious organizations and associations of citizens;

· updating the content of ethno-cultural education, including: development of a basic level of requirements and expected end results of studying the Russian and native languages, history and literature within the framework of the ethno-cultural component; development; approbation and experimental verification of textbooks and educational and didactic materials that have an intercultural and Moscow history orientation, develop intercultural communication skills and are oriented to different groups of students according to the degree of their knowledge of the Russian language and adaptation to Moscow life; study, approbation and verification of various scientific and pedagogical approaches to the content of education that have a developmental focus and are able to perform adaptive and socially integrative functions (competence-based, cultural, reflective and creative, etc.); formation of a Moscow-wide system of expertise and selection of relevant programs, teaching aids and materials; mass development of social and cultural project activities related to the revival of cultural heritage, the study of the Russian language and other languages, the expansion of intercultural, interethnic, international relations; development of a regional (Moscow) component of general education, which increases the level of civic and intercultural competence;

· raising the level of ethno-cultural knowledge, psychological and legal training of teaching staff, working in the field of ethnocultural education, adaptation and integration of foreign cultural groups of migrants, increasing civil, legal and intercultural competence city ​​officials in resolving issues related to the ethno-cultural situation, the perception of cultural differences, ethnic and ethno-confessional characteristics of behavior.

Conditions for the implementation of the concept

In 1994, the leading condition for the implementation of the concept was defined as the consistent development in the metropolitan education system of various potentials that ensure the formation, functioning and development of a subsystem of educational institutions with an ethno-cultural component of education:

· human resource development- deployment of work on the training, retraining and advanced training of teaching staff involved in this work, as well as the establishment of a system of communication and dissemination of pedagogical experience;

· development of material and technical potential- a qualitative change in the system of providing new types of educational institutions with premises, training and auxiliary areas, equipment;

· development of financial and economic potential- ensuring sustainable budgetary financing of a new type of public educational institutions within the limits of the basic curriculum, as well as the creation of new models of mixed financing in the future.

V Kaluga region In recent years, there has been a successful support and development of various projects aimed at preserving ethno-cultural traditions.

The head of the group of companies "Berendeevo Kingdom" Dmitry Kovalenko presented the project of the future museum-estate. According to the idea of ​​its developers, the main mission of creating such a complex is to combine the resources of our region and business structures for the integrated development of the territories of the Kaluga region. The main development tool was the construction of socially oriented economy-class housing in the traditional Russian style.

The future City of Masters will unite the existing Berendeyevo Kingdom complexes and several future residential settlements created in the tradition of popularizing the unique handicraft skills of the peoples of the world and the territory of the Kaluga region. Here it is also planned to create a non-profit association, which will include local and international organizations, in particular from cities and regions - sister cities of our region, promoting folk crafts, creating and developing handicraft infrastructure, and supporting handicrafts.

The organization that will unite all these projects will carry out 5 types of activities: construction, agriculture, ethno-cultural, scientific and educational and social and recreational.

In the village of Petrovo, Borovsky district, a tourist center "Ethnomir" was created. The cultural and educational tourist center ETNOMIR is a unique project that will allow everyone to get acquainted with the life, traditions and culture of the peoples of the world. Only in ETNOMIR can everyone become a resident of any ethnic courtyard, experiencing the full diversity of culture and enriching themselves with new knowledge about the life and traditions of the people.

In order to show the diversity of the world, the creators decided to show each country, each nation through an authentically recreated ethnic courtyard, on which ethnic buildings are harmoniously placed, designed to be a home-hotel, craft workshops, museums, traditional cuisine restaurants, souvenir shops and other buildings that convey color traditional life. In such an ethno-court there lives a keeper of traditions, who will be able to most reliably acquaint with the wisdom of his people, transmitted through everyday life and holidays, through crafts and household items and labor, through folklore, folk songs and legends, through health procedures and traditions of folk cuisine.

The main principle of ETHNOMIR is the general equality of cultures. Regardless of the level of economic development of the country or its international status.

Recently Metropolitan of Kaluga and Borovsk Clement turned to the mayor Nikolai Lyubimov with a proposal to open an ethno-cultural kindergarten in Kaluga.
In a preschool educational institution, emphasis will be placed on studying the foundations of Orthodox culture, acquaintance with the history, traditions and customs of the Russian people. If the project succeeds, it will be supervised by the Kaluga Eparchy.

The Law of the Russian Federation “On National-Cultural Autonomy”, adopted in 1996, lays down the legal foundations for the national-cultural self-determination of citizens who identify themselves with certain ethnic communities, opens up opportunities for their voluntary self-organization in order to independently resolve issues of preserving identity, developing language, education, national culture.

Fundamentally important for characterizing the socio-cultural situation of each region is the open recognition and manifestation of the diversity of ethno-cultural orientations, due to the presence of various ethnic groups. Their differences in demographic, social, economic and cultural parameters put forward the need for the region not only to provide a reliable system of intercultural communication, but also to create equal opportunities for their cultural choice and cultural self-determination.

Strategic directions for the development of the ethno-cultural educational space of the region are aimed at the implementation of two interrelated goals: ethnic identification and general cultural national integration.

The ethno-cultural identity of the people is formed as a result of knowledge of the events of their history, culture, loyalty to the established spiritual values ​​and traditions, the development of the language, education, and the preservation of cultural identity. Ethno-cultural identity is formed in the process of free and voluntary life-creation of the nation.

The state of ethno-cultural identity is achieved through the socio-cultural sphere created by the people, which includes the family, preschool institutions, schools and secondary specialized educational institutions, national cultural centers, magazines and newspapers, fiction and scientific literature, research and administrative institutions, etc.

Intercultural integration- the fundamental and strategic goal of the ethno-cultural educational process. If an individual nation can achieve ethnic identity in a relatively short time, then achieving intercultural integration is a long process that requires the efforts of representatives of all ethnic groups living in the region.

Ultimately, it is the creation of a single cultural, informational and educational space that is the main condition for the possibility of ethnic identification of people inhabiting the region.

Ethno-cultural and national identity can be achieved most effectively through the education system and socio-cultural institutions of society.

Education as a means of forming national self-consciousness, the realization of cultural and national interests should fulfill four main functions:

1) broadcasting (ensuring the integrity and reproducibility of ethno-national communities);

2) developing (formation and development of national identity);

3) differentiating (identifying and taking into account the national and cultural interests of ethnic groups living in the region);

4) integrating (ensuring interaction, interpenetration and mutual enrichment of national cultures in the conditions of a single region).

It is an educated person who is involved in the historical and cultural tradition. He feels belonging to a certain community and people, he has formed cultural needs, the desire for morality, meaningful activity, beauty, higher spiritual principles.

Another educational requirement is the understanding and acceptance of a different culture. Only in interaction, in the dialogue of cultures, the principles and characteristics of each individual culture are manifested.

Ethnocultural education- this is education aimed at preserving the ethno-cultural identity of the individual by introducing them to their native language and culture while mastering the values ​​of world culture.

Acceptance of the idea of ​​ethno-cultural education at the regional level, in our understanding, means the creation of a system of education and upbringing on the territory of the region, based on cultural and linguistic pluralism, combining the modern level of technical, informational equipment of education with traditional cultural values.

The main conditions for the implementation of this idea in the conditions of the region are: the development and strengthening of the national principles of education in the entire educational system of the region; recognition and provision of unconditional priority for the personality of the native language and culture; democratization of education; variability and mobility of education both in terms of the type of ownership and the variety of channels for the implementation of ethno-cultural interests, requests, preferences; general accessibility and differentiation of educational and cultural services; openness, adaptability and continuity of educational activities aimed at the implementation of the ethno-cultural needs of the individual and society; purposeful orientation towards identifying and satisfying the demand for services in the field of ethno-cultural needs; availability of regional programs on this issue, taking into account the peculiarities of the ethnic composition of the population on the basis of a unified regional educational socio-cultural policy.

At the same time, the basis of ethnocultural education in the region must be guided by a number of fundamental provisions.

Participation of political parties, other public, v including religious, associations, individuals in the provision of educational services to ethnic and linguistic groups should be limited by law. The actual equality of nations and national groups in meeting their ethno-cultural needs and interests both in the field of education and culture must be ensured.

The implementation of the state socio-cultural is designed to achieve an ethno-cultural consensus of various population groups as an important condition for the socio-economic and cultural development of the region, the implementation of global values ​​of international culture, consolidation and interethnic harmony, the rights and freedoms of the individual.

It is necessary to implement an approach to ethno-cultural education not as a mechanism for the transfer of knowledge and professional training, but as a culture-forming institution, the most important means of preserving and developing the human and national identity developed by the individual. The subjects of state power are called upon to constantly rely on program-targeted and integrated approaches to solving the problem, to take into account various aspects of the processes of the region's multinational population.

A necessary prerequisite for the formation of a regional theme of ethnocultural education is the creation and development of ethnocultural educational space in the region

Under ethnocultural space refers to the cultural "soil", "field" for the development of ethnic cultures, the material conditions for the development of national cultures of the peoples living in the region.

Ethno-cultural space is, on the one hand, a necessary condition for ethno-cultural education, on the other hand, its individual elements, primarily socio-cultural institutions of society and individuals reproducing ethno-cultural education.

Ethnocultural educational space - e that's family. maternal school, preschool institutions, schools, universities, national cultural centers, circles, courses, etc. Structurally, it consists of two organically interconnected parts: institutional (schools, colleges, universities, etc.). informal (training and education in the family, communication with friends, neighbors, etc.)

This classification is superimposed by another: In ethno-cultural education, there are three consecutive logically connected processes: propaedeutics, training and immersion in practice. It is possible, by combining these two approaches, to propose the following structure of ethno-cultural education in a meaningful context as a conceptual solution.

At the stage of propaedeutics, the first approach to solving the problem of ethnic identification is carried out. Ethnocultural educational space in this case is a family microenvironment, an atmosphere in the family. It is in the family that the first acquaintance with the history of the people, their culture, national rituals, and customs takes place. The perception of the national occurs through oral folk art: fairy tales, songs, myths, and so on.

It is important, along with the creation of prerequisites for ethnic self-identification, which naturally brings the child closer to parents, relatives, kindred, ethnic group, causing a sense of pride, reverence, admiration for ancestors, not to lose sight of something else. It is impossible for admiration and pride to develop into a sense of superiority, often associated with ignorance of other cultures, ethnic groups or a negative attitude towards them. Particular attention should be paid to the reorientation of negative ethnic stereotypes.

Love for one's people should be harmoniously combined with love for the land on which this people lives. The central task of ethnocultural education in this part is to make children feel legitimate pride, to call themselves natives of their native land.

The main part of ethnocultural education is institutional education. The main task is education. Ethnocultural education is being implemented in kindergartens, schools, secondary specialized and higher educational institutions. A prerequisite here is the study of the native and state languages. The content side of the ethno-cultural space

The quality in this part is created by the language in which the academic disciplines are taught, what subjects are studied and what is the content of the courses being studied. Native and foreign languages ​​should become the languages ​​of instruction and communication already in kindergartens.

Ethnocultural educational space is most effectively created in schools. Everyone should be given the opportunity to additionally study their native language, literature, history.

In places densely populated by ethnic groups, along with the main type of schools, national schools are being created with the teaching of subjects in the native language and the obligatory in-depth study of the state language from the first to the final grades.

In secondary specialized and higher educational institutions, the regional ethno-cultural educational space is created not only by the language of instruction, but also by the subject content of the courses. The special significance of this education is that pedagogical personnel are being trained in the region, on which, first of all, the creation of the ethno-cultural educational space of the region depends. Therefore, higher and secondary special educational institutions of culture and public education require special attention in the framework of the implementation of regional socio-cultural policy.

Extra-institutional learning and immersion in practice occupy a special place in the system of ethno-cultural education. It is they that make it possible to effectively carry out the task that seems to be the most important - bringing ethnocultural education closer to the practical needs of individuals.

Ethnocultural educational space is created here by institutions and centers of additional education, national cultural centers, circles and courses at schools, Palaces of Culture, educational institutions, and other organizations. In addition, the ethno-cultural educational space of the region is intensively formed by means of mass communications, in television and radio broadcasts, publications in newspapers and magazines. Its important components are also textbooks, specialized magazines, educational films and popular science programs.

At the initial stage of the introduction of ethnocultural education in the region, preconditions are necessary - the development of legislative acts and the adoption of regional programs. The active participation of all socio-cultural institutions interested in this process is also necessary, including not only educational institutions, but also objects of culture, art, representatives of author's schools, representatives of teachers, both in the city and in the countryside - all this together focuses on the systematization of the available information. .

Changing the content of the ethno-cultural educational process requires the inclusion of new realities in it, including a qualitative change in teaching technologies, as well as the training of musical and pedagogical personnel. In terms of content, the main directions of ethnocultural education are defined as the approval of a new worldview paradigm: the formation of not only the social, but also the cultural status of the region of new spirituality, a new view of a person on the world, on the community, on his place in it.

Summarizing the theoretical provisions and emerging practice in educational institutions, the international encyclopedia of education (1994) considers multicultural education as an important part of modern general education, contributing to the assimilation of knowledge about diverse cultures by students; clarification of the general and special in the traditions, customs, way of life, cultural values ​​of peoples; education of student youth in the spirit of respect for other cultural systems.

The introduction of the regional component into the curricula of school and higher education stimulates the search for new methods and technologies for organizing the educational process. At the turn of two millennia, there is no doubt about the need for active development and refinement of the goals, objectives, functions, content, technologies of this important component of education.

The school, as the basis of the socio-cultural sphere of activity and ethno-cultural education, plays a particularly important role in the achievement of ethno-cultural identity by the society of the region. The student receives the first experience of realizing himself as a unique individuality in school life. By developing the natural abilities of students, enriching the culture in culture-like conditions, the school creates the basic prerequisites for the self-realization of the individual.

The purpose and purpose of the implementation of the program for the revival of national culture at school is the acquisition by students of an understanding of the meaning of life and the development of a life position from childhood. The school is a channel for the formation of the young generation's need for their national culture, language, the desire to identify themselves with their people. She brings up a civil attitude to the history of her native land, the spiritual and moral values ​​of her people, national traditions as part of world culture.

The spiritual environment of the school is a powerful factor influencing the development of the personality of students and their subsequent destiny. The purpose of the paradigm of the activity of all subjects of the revival of culture at school is to form in a child, a teenager, intelligence in the high sense of the word, as an integrative quality of a person, characterized by cultural and personal values; dialectical thinking as a constantly operating method and tool for cognition and transformation of reality: self-assessment of intellectual creativity and conscious service to universal ideals; self-esteem of a free person

The content of education in schools should be restructured from the standpoint of the basic culture of the individual and the standard of education.

The basic culture of the individual is the harmony of the culture of knowledge, the culture of creative action, the culture of feelings and communication. The basic culture of the individual is rightly associated with a certain integrity, which includes the optimal properties, qualities, orientations that allow it to develop individually in harmony with the universal values ​​and culture of its people. This gives the individual greater social stability, productive involvement in life, work, and creativity. The priority direction of the basic culture: the culture of life self-determination (the system of relations with others, one's talent, aspirations, one's life style).

The basic culture of the individual reveals the reserves of its development in dialogue with many cultural layers, subcultures and multicultures represented in the region. The basic culture is not monologue, but diverse; it acts as a communication of different cultures, where each of the historically coexisting cultures has its own solution to the problem.

The strategy of the pedagogical process of the school (in the broad sense of this concept) as a center for the revival of the spiritual culture of its region seems to us as follows: the school should make the sphere of moral self-affirmation prestigious for students, thanks to the development of their intellectual, artistic, technical, sports, communicative, creative abilities.

Scientific approaches to the development and use of ethno-cultural technologies in the educational process

Ethno-cultural educational technologies, which we deal with in the educational process, are mechanisms for implementing the theory into practice of ethno-cultural activities. To date, the technologies developed in the field of ethno-cultural education and upbringing have acquired a general social significance, the status of social technologies. It seems legitimate to define social technologies as a means of exchanging human abilities and needs between spiritual and material production.

Modern sociological research shows that public opinion is aware of the diversity of the intended purpose of social, sociocultural and ethnocultural technologies. According to the respondents, A.L. Gusev, these technologies are aimed at regulating relations both between people and between social institutions. Depending on the level of social relations at which social technologies are developed and implemented, three groups of technologies can be distinguished:

1) large scale, that is, technologies of macrosystems (society as a whole, its main subsystems, large social groups, etc.);

2) mesotechnologies, that is, technologies at the level of mesosystems (public institutions, large labor corporations, territorial-settlement systems, etc.);

3) microtechnology, that is, technologies designed for small associations of people, social processes at the micro level, as well as self-organization technologies aimed at the development and rational use of personal potential.

It is possible to classify social technologies according to the main spheres of public life, to single out groups of social technologies according to the main types of human activity: production and labor; preparatory labor or educational activities in the system of additional education; sociocultural activities; sports; activities in the family and household sphere, etc.

L.Ya. Diatchenko notes that "a fully convincing system of types of human activity is not yet available, and, therefore, discussions are inevitable about the legitimacy of allocating certain types of technologies to the appropriate group."

In modern conditions of Russia, the scope of application of social and socio-cultural technologies is expanding, there is a need to design, program and implement technologies for creating "small enterprises", new property relations in the areas of education, culture, technologies for managing social, socio-cultural innovations, etc.

In our opinion, there are various grounds for classifying innovative social technologies, among which the most common should be considered the type of innovation, the mechanism of implementation, and the features of social technologies.

For the design of social technologies, the classification of V.I. Patrushev. He proposes to distinguish between basic and private social technologies. Basic social technologies include:

Technologies of operational and strategic planning of social development of society;

social construction;

stimulation of labor and spiritual elevation of the individual;

Development of creative activity of people;

Individual work with people;

Regulation of the moral and psychological climate of the team;

improving the culture of work and production.

Of course, there may be another approach to highlighting the main basic technologies. IN AND. Patrushev and L.L. Dyatchenko are right in arguing that “the practical development of these basic technologies is a kind of condition for the successful creation and implementation of other private technologies, for example, communication communication technologies; the use of sociological and socio-psychological methods of collecting and interpreting information, the formation of the business image of the leader, the organization of cultural leisure of people, etc.”.

At the same time, this does not mean that private, as V.I. Patrushev, technologies in real practice are secondary. Their importance for improving the efficiency of social processes, solving the problems of rational use of human resources is no less important than basic social technologies.

The analysis of the main types of socio-cultural technologies is not an abstract theoretical procedure. It is needed in practice to answer the question of what technologies are most relevant, necessary (“what to program and design”, as well as to comprehend the logic of programming and design and development of socio-cultural development programs and an effective procedure for their implementation.

Many researchers are currently writing about the problems of developing and implementing social and sociocultural technologies. But in most cases they are limited either to the formulation of the question, or the general scheme of the process. “The main issue of the theory and practice of designing and implementing technologies,” notes HL Stefanov. - its connection with scientific knowledge.

The theoretical problems arising in connection with the design of social technologies include the substantiation of its principles.

According to L.Ya. Dyatchenko, can be distinguished the following principles: variability, complementarity, self-regulation and moderation. He describes the principles as follows:

Variability implies a high level of dynamism and adaptability of social technologies to changing conditions, non-standard situations;

Self-regulation expresses the ability of social technologies to self-adjust, self-correct;

Complementarity means that social technologies do not exclude, but complement each other. In other words, the scientist concludes, "no social technology can be absolute, can not claim to be an exhaustive solution to certain social problems, situations."

In designing ethno-cultural educational technologies, it is important to determine the sequence of transition from knowledge to practical action. Choosing a goal is a complex social action that includes several stages: analysis of the situation; analysis of the main problems; a forecast of the development of the main trends and options for new situations that develop either spontaneously or as a result of the inclusion of technology.

Theoretical and methodological approaches studied in the works of V.G. Afanasiev, A.L. Guseva, L.Ya. Diatchenko, O A. Deineko, V.P. Ivanova, V.N. Makarevich, V.I. Patrusheva, IM. Slepenkova, Zh.T. Toshchenko and others, allow us to conclude that social technology as a social phenomenon has two components.

On the one hand, this is a purposeful human activity to improve social, sociocultural and ethnocultural relations and awareness of oneself as a person, on the other hand, this is the field of theory, education, knowledge organized in a special way.

The essence of social technology in modern literature is divided into two groups:

1) a representation that considers social technology as a complex of social actions;

2) the idea of ​​social technology as a science, a field of knowledge.

Summarizing the above, we have formulated the following definition of ethnocultural educational technology as a specially organized system of knowledge, skills and abilities, aimed at optimizing the versatile ethnocultural activities of people and the ethnocultural development of the region, society as a whole, in the conditions of modern increasing interdependence, dynamics and crisis development of social and sociocultural processes .

Examples of the historically first ethno-cultural technologies can serve as national traditional ritual and ritual forms, and in modern socio-pedagogical practice - experimental historical and cultural regional programs, comprehensive programs of aesthetic and artistic education, development of folk art, programs for the protection of historical and cultural monuments, organization of family leisure etc.

The activity of modern socio-cultural institutions is the basis for the creation of progressive ethno-cultural technologies.

They are formed or designed, as a rule, situationally, depending on a number of factors, in particular, on the ethnic composition of the population, the availability of centers of education, culture, art, sports in a given territory, the nature of cultural initiatives of ethnic groups and the conditions for their practical implementation, social - demographic, socio-economic, socio-psychological and other situations in the region.

In the educational process of the universities of culture and art, various active forms and methods of teaching are used, with the help of which intensive training of personnel for the socio-cultural sphere is carried out.

In the implementation of the program of ethnocultural education of students, the use of active, developing technologies, combined in the educational process at the music departments into integral educational interactive technological modules, is put forward in the first place.

In recent years, a large number of works devoted to the problems of the development of modern educational technologies have appeared in the pedagogical literature. Based on the analysis of the definitions of modern educational technological modules contained in them (G.K. Selevko, M.A. Choshanov), we made an attempt to formulate the concept of an interactive technological module in relation to the process of ethnocultural education.

Such a module, in our opinion, is an autonomous part of the program educational and training material of ethnocultural content, brought to the classroom (school, student) with the help of various technological forms of coding (verbal, audiovisual, gaming, symbolic, etc.) and aimed at involving each of the trainees (schoolchildren, students) in an intensive exchange of information, skills, abilities, opinions, views, positions, etc.

Active learning technologies are one of the most prestigious ways of forming a specialist on the basis of problems and modeling of his professional activity. They differ from traditional passive-enforcement learning in a number of ways. Embedded in the very technology of the educational process, they activate the thinking of students. This technology turns the student's activity into a long and stable one.

Active and interactive technologies ensure that students take content-adjusted, emotionally colored and motivationally justified actions and decisions.

The learning process acquires a collective basis and is built according to a certain algorithm. The effectiveness of learning increases mainly not due to an increase in the amount of information, but due to its depth and speed of processing.

The educational technological module is being developed in the interests of better organization of the educational process, increasing the effectiveness of classes. It gives dynamism and variety to the classes, allows to enhance their methodological impact and educational effect, helps students to deeply study all topics of the subject, encourages them to study proactively, creatively, work constantly in a search, research style.

The general purpose of the educational technological module is to contribute to the consolidation of knowledge and skills among adolescents and young people, to enhance the exchange of their experience.

However, each of the active methods included in the module has specific features and capabilities, and therefore occupies its own special place in the educational process.

The active methods of the module arouse interest in the content of the profession, act as a process of extensive cognitive activity carried out independently. It is legitimate to consider ethnocultural educational technologies as a kind of conditional practice.

Technological ethno-cultural modules use a variety of active forms of training. Among them: an interview, a workshop, a business game (situational, role-playing) of various types; round tables, open discussions, classes in the "creative workshop"; field trips.

Technological modules are differentiated depending on the learning objectives.

If at first the goal and main content of ethnocultural profiling is the accumulation of theoretical knowledge and the formation of practical skills and abilities necessary for independent exploratory research and the development of non-standard thinking, then, as they gain experience in participating and performing primary sociological research, young people are included in discussion forms: round tables, discussions, educational and practical conferences, as well as in simple situational games that do not require deep enough erudition and professional skills.

At the third stage, professional and ethno-cultural knowledge and skills are consolidated. Complicating the filling of the technological module, students are offered role-playing and situational games that are capacious in content, individual and group tasks for conducting independent sociological research, participation in scientific and practical conferences with reports and messages.

One of the central places in the technological modules is given to training on specific didactic material. This method has great potential to introduce a person to the real ethno-cultural needs and demands of the population.

The subject of analysis and discussion are specific ideas and projects for the revival of national traditions in everyday life, music, sports, games, etc., their content, emotional effects, technological solutions, directing, etc.

Out of all the variety of situations-comparisons, special attention should be paid to experimental work and situations-problems.

The situation in managing the process of formation and implementation of a musical development program, which contained a problem and required a decision, was transformed into a so-called situational task. In the classroom with their application (and any task should be based on specific material), you need not only to analyze the situation, but also to make an informed decision, which should have been defended during the discussion.

This method also contributes to the improvement of skills and abilities in making informed decisions as a result of analyzing a specific situation.

It is also necessary to develop the ability to identify the main problem associated with the implementation of ethno-cultural interests and requests of various social groups, to correctly set a goal and formulate a task, to work out methods for diagnosing the state and progress of work on implementing programs. All these are components of the managerial, producer activity of the organizer of the musical development program.

Educational ethnocultural technologies are widely used at all levels of artistic and pedagogical education: at school, when receiving basic vocational education (in universities and secondary specialized educational institutions), in cases of professional improvement (a system for increasing self-realization), etc.

An increased type of ethnocultural education is realized through the introduction of various additional courses in all specializations aimed at developing creative and intellectual abilities. This, in particular, is facilitated by an innovative approach to organizing the teaching practice of students. Many schools and colleges in Tambov and the region have their own base for continuous teaching practice. University students work in the link of pre-professional and primary vocational education.

This makes it possible to achieve the sustainability and effectiveness of ethno-cultural educational technologies, to ensure the development of such qualities as interactivity, openness, continuity, following the best traditions of the national folk cultural and historical school.

Thanks to ethno-cultural technologies, having passed through the stages of the formation of its essence “skillful person” - “reasonable person”, in the conditions of the emerging new pedagogical paradigm and new educational systems, the “cognizing person” will reach the next stage of its development, which can be called “educated person”. Of course, the key role in this evolution belongs to fundamental education, which, based on a holistic knowledge of the world, with the help of intellectual, ethno-cultural, including information technologies, will help achieve this goal.