Tasks of national education. National originality of education

Internationalization and nationalization of education. Theories of national education: the theory of multicultural education, culturological and axiological approaches. The role of traditions in national education.

One of the main trends in the development of education in the modern world is the integration of countries in the development of its various problems, including problems related to the definition of goals, the content of education. Two directions can be distinguished in solving the indicated issues: internationalization and nationalization of upbringing. The openness of borders, the establishment of close interstate ties in all areas of life lead to an interethnic exchange of traditions, cultural achievements, etc. At the same time, the concepts of national education are being actively developed, caused by the desire of large and small peoples to preserve the national education system as a transfer of a unique ethnocultural heritage from generation to generation.

Public figures and teachers of the past drew attention to the need to take into account the national factor when organizing education. According to F. Diesterweg, it is impossible to resolve issues of education outside a specific setting. When educating, he noted, one should take into account the conditions, place and time, all modern culture, especially the country that is the homeland of the student. In Russia, this aspect of education in the nineteenth century KD Ushinsky proposed to solve on the basis of the principle of nationality. In the nationality, he saw the beginning on which a reasonably organized upbringing must necessarily rely. Each nation, KD Ushinsky argued, differs from other nations by the originality of historically formed traits of its character, language, etc. Therefore, he rejected any attempt to present the system of education equally for all countries and peoples as untenable and harmful. In the Soviet period, such areas of educational work as patriotic and international education were intensively developed. At the same time, the emphasis was placed not on peculiar national characteristics, which were often ignored, but on the fundamental unity of all the peoples inhabiting our country.

Currently, in pedagogical science, there are several concepts of taking into account the national factor in the process of education: theory multicultural education(GD Dmitriev), culturological approach (V.S.Bibler, E.V. Bondarevskaya), axiological approach (A.V. Petrovsky, E.N.Shiyanov).

So, for example, within the framework of the theory of multicultural education, the problems of organizing interaction in teaching and educational collectives where there are representatives of different ethnic groups, pedagogically expedient resolution of conflicts arising in such collectives on ethnic grounds, using the culture of individual students for mutual cultural enrichment, taking into account ethnopsychological and ethnocultural characteristics of students in the process of teaching and upbringing; training a teacher who knows how to create an atmosphere of tolerance and goodwill in the classroom, organize educational work with representatives of different ethnic groups. This theory is aimed at forming tolerance, i.e. tolerant attitude towards representatives of a different race, nationality, religion, social group.

Basic concepts cultural the approach is a culture-consistent environment, a dialogue of cultures. The main means of upbringing is the creation of a special environment that is most favorable for the self-realization of a person as a representative of a particular national culture. Its creation excludes isolation within the framework of a specific culture, but presupposes broad interaction with other cultures and their representatives. Forms, methods and techniques of education should correspond to folk traditions, peculiarities of national culture.

The central concept axiological approach is values. When organizing educational work taking into account national specifics, the following hierarchy of values ​​is proposed: universal human values ​​- national values ​​- local values ​​- traditional values ​​of an educational institution - personal values.

All concepts are interconnected and are aimed at the formation of a person who has a world and national culture.

Ethnopsychological and ethnocultural features of upbringing determine the originality of the forms and methods of upbringing influences, their combination; the duration of educational influences; the ratio of collective, group and individual work; the nature of the presentation of pedagogical requirements, etc.

The denationalization of youth is not at all limited to the sphere of language. The departure from Russia, the loss of "Russianness" can take dangerous forms, even if the children still speak Russian well.

They write about one side of national education about the need to fight the denationalization of young people, they say a lot. I would only like to emphasize once again that the denationalization of young people is not at all limited to the sphere of the language, that the departure from Russia, the loss of "Russianness" can take dangerous forms, even if the children still speak Russian well. I spoke about this in my report at the Pedagogical Congress in Paris (1920 May 1929) 1

But I would like to approach another positive side of national education. Among young people themselves, the growth of their national consciousness is usually expressed in a bright flowering of "heroic" sentiments. This mood is poorly represented among Russian youth in France, but it is stronger in the Czech Republic, in Yugoslavia, and even brighter in Poland. What can I say about this phenomenon? I think that it correctly outlines the very core, the most basic task of national education: the whole point, its value lies precisely in the fact that the "categorical imperative" to devote their energies to serving the motherland should sound and grow stronger in young people. National education is not the development of sentimental worship of Russia and its culture, it is not the accumulation of knowledge about Russia, you cannot see your goal in the development of national romanticism: its goal is. To develop the idea of ​​serving the motherland and prepare for this service. Here the central and basic content of national education is given, from which the task of cognizing Russia and romantic immersion in it already follows. It is necessary to know and love the homeland because it must serve it: where knowledge of the homeland or love for it wants to define itself as a self-sufficient path, as an independent value, there is a deep substitution, a violation of the hierarchy of ideas. Serving the motherland is a healthy creative nucleus of national consciousness, outside of this a bad and irresponsible, imaginary and crafty romanticism inevitably arises.

In this way, placing the moral idea of ​​service as the basis of all national education, I do not at all want with my critical remarks about romanticism to weaken the significance of the national eros of this enthusiasm and inspiration that goes back to pure love for the motherland ... National eros is not a platonic worship of the motherland, but is lively and creative striving for it. In eros there is not only delight, but also inspiration, not only a vision of beauty in the homeland, but also the inability to move away, to separate oneself from it. Eros is not a passive contemplation, not a mystical rapture, but a creative movement to merge with the homeland, some wings that carry us to the homeland require total dedication to it.

There is a lot of forced "romanticism" in emigration now. There are currents that feed on the dream of being active, but there are also sober currents that burn out in their love, lacking genuine and real ways of serving the motherland. The idea in our time, in our emigrant conditions, is therefore a preserving force, without which eros degenerates into romanticism ... The moral aspect of eros is this idea of ​​service, and we should not oppose the national eros and the idea of ​​service: they are one, they are internally connected. National education should awaken national eros and shape it with the idea of ​​serving the motherland: this is how its tasks can be formulated.

Note

1. See: V.V. Zenkovsky. Problems of school education in emigration // Russian school abroad. Prague, 1929. Book. 32.C.170183.

A source:

Cabinet. Paris, 1929. N 8.S. 12

National eros embraces that direct craving of the soul for the birthplace, in which we feel the indissolubility of our connection with the homeland, we feel its uniqueness for us, its indispensability and at the same time we recognize its beauty and greatness, we admire it and worship its bright face and in joy of this admiration we recognize ourselves as children. In the national eros, the aesthetic contemplation of the uniqueness and beauty of the homeland merges with the inexplicable feeling that only in it and with it we find ourselves: we love not someone else's something in our homeland, but we love what we ourselves were born from, that shines to our soul as it is. the most authentic and deepest being. The highest point of national eros is not given in the proud consciousness of one's belonging to the homeland, not in the vain ecstasy that our homeland is more beautiful and better than other countries, this highest point in the feeling that the homeland is a mother, that we are its children, its creation ... the soul always ascends and grows to this feeling, but only where this feeling is born, the great strength and truth of national feeling is revealed to the soul. It is not based on contempt for other peoples, but on that flame of the soul with which she turns to her homeland: as my mother is closer to me than everyone in the world, so incomparable and irreplaceable is my homeland, to which the soul gives the purest fire, the best and most tender movements their. And when the soul realizes this feeling, it will never leave the homeland, for it will understand that outside the homeland all life becomes empty and unnecessary ...

In the light of these reflections, it becomes clear that the national feeling, which has reached its true development, free from the temptations of vanity and pride, is one of the most valuable and productive manifestations of spiritual life in us. Love for the homeland is not in the light of this, a simple attachment of the soul to the whole in which it was born, but there is a large and deep life of the soul, it is an expression of its growth and disclosure, its ascent to the heights of spiritual life. Love for the homeland is both a symptom of spiritual life and a living source of spiritual strength, and therefore, it is associated with the deepest principle in us. It is necessary to comprehend the spiritual quality, the spiritual nature of love for the homeland in order to discard the idea of ​​the so-called "zoological nationalism": nothing inferior, nothing narrow does not contain the feeling of homeland, and if there are still cases when national feeling resembles primitive coarse egoism, then the source of this does not lie in the nature of national feeling, but in the general conditions of spiritual life in us. As a manifestation of spiritual life in us, the feeling of homeland is subordinated to what is happening within us, and here we must look for the reasons why the feeling of homeland can take on the features of spiritual scarcity, pass into forms that do not correspond to its main meaning.

Therefore, one must not think about the isolation of the feeling of the homeland, about its self-sufficient isolation; it is also impossible to develop it from the spiritual life in us in general. The upbringing of a national feeling is not only about awakening the very feeling of homeland, not only about revealing and confirming its spiritual meaning, but it is a part of spiritual upbringing in general. Unfortunately, it is this cardinal fact that is usually overlooked; quite often they are content with striving only to awaken national sentiment, but being afraid to even go towards this in obviously wrong ways (for example, through the development of contempt for other peoples, etc.). There is no wonder, therefore, that so often the fire of national feeling gives more destructive than creative action, that national feeling so easily turns into chauvinism and turns out to be fruitless and devoid of ideas ...

One of the most serious tasks facing Russian society in our time is the task of using that great and creative spiritual energy that is contained in the national pathos of youth.

Summarizing our remarks, we can say that the education of a sense of homeland should have two specified tasks: it should raise the sense of homeland to its pure spiritual heights, to its spiritual being, freeing from all that petty and negative that sticks to it, on the other hand, it should connect it with all spiritual life in us and facilitate the movement of this life in us. National education is carried out not through concentration on it, but through enlightenment and deepening it in connection with the entire spiritual life. And here one must clearly realize that such a deepening is possible only through an understanding of the religious meaning of the feeling of the motherland. Only an understanding of the religious meaning of the feeling of homeland brings it to the depth at which all the ideological wealth, all the creative power of this feeling, is revealed. Only through the religious comprehension of national feelings is the combination of national eros with the idea of ​​serving the motherland realized. The entire problematics of national education, all its internal difficulties are connected with this point: the national eros must certainly be shaped by the idea of ​​serving the motherland, but this design acquires a genuine and creative character only on the basis of a religious understanding of national feelings.

A source: Bulletin of the Religious and Pedagogical

Cabinet. Paris, 1930. N 10.S. 13

National feeling is not only inextricably linked with all spiritual life in us, not only is it a manifestation, but it cannot develop properly outside the general development of spiritual life. This fact is often overlooked only because in those manifestations that take place independently of spiritual life, it is so rich and creatively influential that there is nothing more to dream of. Meanwhile, the creative power and inner wealth of the national feeling is immeasurably larger and deeper than we usually give it scope. This is especially evident in the Russian emigration youth. Of course, there are sometimes hints of painful exaggeration, sometimes even hysterical tension in love for Russia, in anguish for her and the longing of homelessness, but after deducting this, one cannot but feel in children and adolescents and the older generation such a hot, such strong and effective love to Russia! In this love one can feel the strength and concentration of the will, the bright coloring of this feeling of many and many movements of the soul, but even more one feels some amazing boundlessness and immensity of feeling. It knows no limit, it goes back to those best movements of the soul, which give the soul a living contact with eternity, living creative infinity is revealed to us in this feeling. This spiritual depth and meaningfulness of the feeling of the motherland is not exclusively inherent in us: it can be found among other peoples, only with us now this feature of the feeling of the motherland is more direct and effective.

There is an amazing analogy between feelings of homeland and affection for a family. Through family affection, a child first looks at the world and in the light of love for parents, for brothers and sisters, understands the deepest in the world. In the development of religious feelings, in the spiritualization of nature, in the development of social movements, children's feelings for the family play an enormous role. But the feeling of homeland, as a real and living sprout in us of connection with the homeland, is fraught with tremendous and endless content, it is a living and concrete manifestation of such forces of the soul, which outside of this can hardly be revealed. Therefore, the spiritual life in us becomes much richer, more fruitful and deeper when it is associated with a certain national feeling, which warms the entire spiritual world with its warmth. Outside of this, our spiritual life faces the danger of acquiring the features of a certain isolation from life, of becoming abstract and dreamy. By the way, it is only on the basis of Orthodox Christianity that the religious value of the national feeling is properly and deeply revealed: Catholicism looks at the national feeling as a natural but fruitless movement (it is not for nothing that the language of the people is rejected in the language of worship and the dead Latin language is adopted), while Protestants have no data for the consecration of the national element. It is we, the Orthodox, who have been given to understand the actual coherence of national feelings with the entire depth of national life, and it has been given to us to seek the sanctification of the national element. This consecration is not one external blessing of the homeland and prayer for it, it consists in the inner enlightenment and transformation of what is given to us in the natural feeling of the homeland. The feeling of homeland is given to us, but it also has a certain sacred task, it is a gift that can bring great fruits, it was sent to us from God. When you remember that the formation of nationalities is a product of history and, moreover, predominantly new, then the whole complex of feelings that connect us with the homeland seems especially dear and valuable, the more important is the task of understanding the spiritual meaning and spiritual function of the feeling of homeland. Loving our homeland, we already live a great spiritual life, but this is only an introduction, only a call to the one to whom it calls and which reveals to us the feeling of homeland. And the wider the soul becomes, the fuller and richer its life unfolds, the deeper the feeling of the motherland, the further it calls. Great strength, but also great joy, is given to us in the feeling of homeland, great consolation in the fact that the homeland is our mother, always revealing to us the fullness of her love. Our belonging to the great Russian people, the consciousness that we are children in the days of the most bitter and painful trials. ..

An amazing feature of our Russian way in emigration is that we actually do not need to worry about awakening the feeling of homeland: everyone has it. Not to mention those who all the time lived in the Russian environment and early realized their love for Russia, but even those who became French, became Germanized, etc., when they find themselves in the Russian environment, they touch Russian art, especially to the Russian song, to the Russian theater, they seem to wake up from a heavy sleep and surrender to the "Russian element" with such a deep, genuine passion. As if for nothing, without much effort, this love for Russia is given and whoever had the opportunity to see how the feeling of homeland awakens in a child's or young soul, how it flares up with a bright flame, cannot help but feel that in their hearts, even asleep in their national feeling, children, lies a tremendous force, as if waiting for its awakening. There are many other cases when this awakening is not given, but almost always, where I had the opportunity to personally observe it, I saw that I made mistakes, equating national feelings with the ability to speak my native language. But I have already mentioned the fallacy of such an identification of "Russianness" deeper, fuller and more meaningful than language alone.

But if the problem of awakening national feeling is not so great, then, on the contrary, the task of deepening it is extremely difficult. First of all, it is necessary to note some resistance in this work of deepening on the part of the national feeling itself, as if it does not want it, as if it is afraid to lose something essential in the process. The maximum expansion, which the feeling of homeland goes without effort, is its connection with the moral world, then the design of the national eros with the idea of ​​serving the homeland, which we talked about in the previous article.

We have a wonderful and valuable example of such a deepening of national feeling in the Czech falconry. Over the long years of political oppression, the falconry was able to bring up in several generations not only a strong and deep national feeling, but also create a highly moral and life-like creative type. But it is precisely the fate of falconry that seems to me a convincing "natural experiment" that speaks of the fragility and instability of the type of national education that found its expression in falconry. While the political oppression of the Czech Republic lasted, the force of national combustion was naturally great, and the moral order inherent in falconry was easily and simply associated with the fire of feeling. But then the liberation of the Czech Republic came, and cracks were found in the falconry. It is still difficult to conclusively judge this, since only recently the political situation has changed, there are so many more falcons who formed spiritually before the liberation of the Czech Republic, so close are the memories of the past. But under a regime of freedom, how can the enthusiasm and burning of national feelings be sustained? It will forever remain bright and even fruitful, but what was previously inherent in falconry, what constituted its innermost strength, seems to lose its nutritional source, dissolves and stalls. From what? It is difficult to say how difficult it is now to give objective evidence of the internal weathering of the falconry, I realize that with the presence of various alarming symptoms there is not yet sufficient data for generalization. However, I am making these generalizations because even now I feel an internal erosion in the falconry, no matter how small its dimensions. The strength and creative intensity that used to turn the falconry into a kind of religious order, gathering around the sacred objects dear to it, and therefore the religious halo that naturally grew out of sacrificial devotion to the homeland weakens, cannot be the same once the need for sacrificial service to the homeland disappears.

Sacrifice can be caused by feelings and ideas of a different order, but sacrifice gets its inner meaning and its real roots in the religious sphere. And if the national feeling among Russian youth also seeks and often has a sacrificial character, then we must bear in mind that the immense suffering of Russia excites both the young and mature soul so that everyone is ready to give their strength and their very life for Russia. The immediate imperative that is now inherent in the national feeling and introduces an element of sacrifice into it, has its sources precisely in the suffering of Russia. But if we continue to rely on this, then the task of national education would be limited only to awaken the very feeling of homeland, and then the main motive of sacrifice would develop by itself. But this is not so, from our bitter captivity, we must bear a worthy fruit not only for those days when Russia will be free, but also for today. Sacrifice should not be a mood, not an impulse, but a certain character trait, internally connected with the life of the soul. Meanwhile, even now there are symptoms that the sacrificial mood, naturally born in young people, seeks a hasty and hasty application, as if running away from entering the spiritual structure of the personality more deeply. Just among boys and young men of our day one can very often meet the need for action directe, for direct "activism". But in the absence of disclosure of a young soul in general, this need for activism either must immediately turn into some kind of "action", or it completely disappears. For there is still no endurance, there is no ability to turn a sacrificial impulse into the task of a lifetime. I do not want to say that this mood of activism should be suppressed, but I think that it should be deepened, linking it not with just one impulse, but with the task of life in general. Modern Russian politicians will probably be outraged by such a proposal to translate the "living force" of youthful enthusiasm into a certain long-term line of sacrifice; they may be right from the point of view of the "moment" and the use of living forces to fight for Russia. But whoever knows how to look ahead will neither take the side of abstract national education, devoid of direct relation to the tragedy of Russia, nor the side of effective "patriotic" education, picking up the national impulse to turn it into "activity." The first is lifeless, the second is shortsighted, the first does not see the real tragedy of Russia, calling every minute and hourly to itself, the second forgets that young people must preserve their sacrifice for the rest of their lives. It is easier to die heroically than to carry the sacrificial service to the motherland through the whole life. This sacrificial service to the motherland is needed not only for its external liberation, but also for creative work. But this means that sacrificial service should be nourished not only by grief about the homeland (this will be enough until the period of freedom), but also by something else that will give sacrifice a stable inner meaning. And this means that national education should be free from both abstraction and short-sighted activism, preserving, however, from the first form its striving forward, and from the second, its fusion with the real life of the homeland. Internally, this is only due to the type of national education that will not externally, but internally bind itself with a religious worldview, which will only proceed from the national, eros, will not dwell on it, will seek its sanctification, its introduction to the world of higher values. Only a religiously-minded trend internally owns all the wealth that a modern young soul is alive with.

I am not saying anything about the practical problems of national education, since I wanted to express my thoughts only on its general issues. I am bitter to think that the sacred idea of ​​the homeland is often not revealed in the minds of those who lead the youth, precisely as a sacred idea, i.e. from the inside connected with the sphere of religion and only in it finds its consistent rebirth and disclosure. Young people love Russia, but this wealth should not be utilized for a temporary purpose, but for permanent and real, sacrificial service to the motherland. Religious understanding of national upbringing one says to the end what constitutes the main meaning of our connection with the homeland.

Modern humanity is a huge variety of different historically formed communities - nations, nationalities, ethnic groups. On the territory of Russia alone, according to ethnological scientists, there are more than three hundred of them. Each nation and nationality is distinguished by the unity of language and culture, has its own characteristics in the way of life, in education and upbringing.
At present, in the context of global processes of internationalization and globalization, political and socio-economic reforms in Russia, a new educational and educational situation is being formed, which is characterized by an increase in the ethnicization of the content of education and upbringing, taking into account the national characteristics of the culture of the peoples living on the territory of our country.
The national originality of upbringing is manifested in each nation as its own distinctive, original (culture, language, customs, traditions). We also see this originality in the behavior of people, the ability to talk and discuss any problems, build relationships and establish cooperation. In fact, it is a culture of interethnic communication, where recognition, understanding, acceptance of the characteristics of each person and nation as a whole are realized in interaction, in the information, communicative spheres of human activity and in the transfer of experience and cultural heritage from generation to generation.
Culture is created together. Any nation is proud of its monuments, folklore, its music and literature, its inventions. Moreover, if there is no such pride, this is a sign of some serious national trouble. People should be proud of their big and small contributions to the culture of mankind. For in every cultural contribution of any people there is something of its own unique, and therefore especially valuable.
Culture is that sphere of human activity that from time immemorial has united people, consolidated peoples, and made it possible to better understand each other. Her ideas are universal. For them, there are no state, racial or religious boundaries. The diversity of modern social life is manifested in the recognition of the presence of similar cultural and ethnic positions among representatives of different countries and peoples. A newer, more perfect culture of relationships is being formed, which makes it possible to use all the diverse experience of the world community. Today, elements of humane relations are becoming more and more noticeable in the minds of people, requiring that these relations be not only interpersonal, but also social in nature, satisfying the interests of nations, peoples, states.
One of the remarkable features of modern spiritual development is the deeply felt connection by many people with each person and with all people living on earth. An intense mutual human breakthrough is taking place towards each other, cultural understanding is growing, leading to mutual discovery. Despite the divergence of political cultures, the difference in world views, there are real opportunities for their interpenetration and interaction. A new approach to cultural contacts is possible, real opportunities are created for a broad creative exchange between peoples and nations, contributing to the enrichment of universal values. Such an exchange is possible and useful at the level of states, cities, educational and socio-cultural institutions, public associations.
The exchange of cultural values ​​has two aspects: on the one hand, it helps to comprehend the spiritual identity and values ​​of a particular people, and on the other, it actively stimulates the perception of culture by other people, who rethink it in their own way when creating their own national culture. Cultural ties became extraordinarily relevant. Although the exchange of spiritual values ​​has always existed, in modern conditions it has turned into a global communication that has covered many regions. The meaning of this process is that there is a wide assimilation of universal human values ​​on the basis of mutual understanding, mutual trust, interaction, and this is not about formal borrowing, not about imitation, but about the creative assimilation of various cultural ideas.
The exchange of spiritual values ​​takes place on condition that national characteristics are preserved. Its goal is to enrich it by focusing on the unique appearance of each national culture. Processes aimed at erasing national colors are dangerous. The rapprochement of cultures inevitably affects the enrichment and development of national identity. Such interaction does not at all prejudice national interests and national cultures.
The cultural world community increasingly perceives the idea of ​​dialogue, relying on humanistic thinking. Its moral value lies precisely in the fact that it helps to objectively perceive the surrounding diversity of people, peoples, cultures and to understand that another person may well be different, and peoples can be different, differ from each other. This understanding is observed in the cultural sphere, in joint activities based on dialogue. The development of the ability to communicate, think globally, understand a person of a different culture is taught by the educational system<школа диалога культур >proposed by Yu.S. Kurganov.
Today, such a concept as intercultural literacy (understanding the culture of other peoples) is known. This is an awareness of differences in ideas, customs, cultural traditions inherent in different peoples, the ability to see the common and different between different cultures and look at the traditions of one's own society through the eyes of other peoples. In the educational process, general cultural literacy means a general understanding by students of the defining characteristics of the world's cultures, penetration into the essence of their similarities and differences, knowledge and empathic perception of various cultures, awareness of the value and uniqueness of each of them. Consequently, the teacher is faced with the task of forming an interculturally oriented personality, capable of understanding the culture of another people and a positive attitude towards it, comprehending it through the prism of his own culture. At the same time, the teacher acts as a model, demonstrating rational and open thinking, but not giving up his own position.

In fact, this is modern internationalism, when we are able to perceive the culture of others, without infringing on its merits, without harming the people who carry this culture. On the other hand, this is an opportunity to demonstrate the culture of your people, to know your distinctive features, traditions, customs, folklore, folk crafts, to be proud of this originality. Consequently, internationalism is an ethnic socio-psychological education, expressed in respect for a person of any national community, an inclination for friendship with people of any nation and a desire for the good of representatives of all ethnic groups. Internationalism is the international solidarity of people of different nations and races, the basis of their mutual understanding, mutual trust, interpenetration of cultures, values, knowledge and technologies; it is the opposite of nationalism.
A person must learn to live in a multi-cultural environment. And it's not just a matter of respecting other points of view. It is impossible to form your point of view without reproducing other ways of understanding in it. According to scientists, truth is not born and is not in the head of an individual person, it is born between people who jointly seek the truth in the process of their dialogical communication. Communication between people is not just a universal, biological and social phenomenon, it has a national coloration, specific etiquette, which may seem strange to a person of a different nationality.
General human and national values ​​are in an indissoluble unity, complement and enrich each other, therefore, national education is considered as a value of a general human and national character. Nationality should be the guiding principle of upbringing, because whoever does not belong to his homeland does not belong to humanity. Ethnopedagogy comes to the aid of educators. Ethnopedagogy studies the patterns and characteristics of folk, ethnic education. She uses the methods and sources of pedagogy, but at the same time, the application of ethnographic, archaeological, ethnopsychological and sociological methods is extremely important for her.
Orientation to universal human values, world and national culture presupposes the study of the pedagogical culture of the masses, developed by the thousand-year experience of mankind and prevailing among the people to this day. Many scientists at different times paid attention to the issues of education in the spirit of nationality, the use of the experience of the people, its educational potential.
Ya.A. Comenius made a lot of efforts to unite the peoples of Europe around the ideas of humanism and democracy. He argued that teachers of the children of the people should be truly national, their attention should be attracted by the national characteristics of students, the issues of the formation of cultural communities, the community of historical destinies of people living in the same territory, K.D. Ushinsky pointed to the peculiarities of the Russian national character. He wrote that the school should act in the direction of development<нравственности характера>learning the native language. In his work<О народности в общественном воспи-тании>he noted that upbringing, created by the people themselves and based on folk principles, has that educational power that is not found in the best systems based on abstract ideas or borrowed from another people. When working with children, one should strive to give students as much of the common humanity as possible, but through the national.
The words of VG Belinsky are consonant with the statement of KD Ushinsky, who said that even when the progress of one people is made through borrowing culture from another people, it is achieved nationally. When the people succumb to the pressure of ideas and customs alien to them, not having the strength to transform them by the initiative of their own nationality into their own essence, then the people perish politically.

Folk pedagogy was the subject of special attention of A.S. Makarenko, who emphasized her worldly wisdom,<обыкновенный здравый смысл>, influence on the younger generation. Today she lives in the folk wisdom of proverbs, traditions and customs, the peculiarities of the language of different peoples. Folk pedagogy is created by creators from the people, sometimes without professional training, representing myths, legends, epics, tales, songs, dances, fairy tales based on the traditions of a given area.
V.A. Sukhomlinsky of all means of education, the most significant considered the native word (<язык - духовное богатство наро-да>). The principle of nationality and patriotism in education in Sukhomlinsky was realized through the awakening of fraternal feelings in students for the peoples of our homeland and through the organization of emotional and value-based concrete practical activities.
The spiritual wealth of the people is closely connected with folk pedagogy, moral sermons, and the spiritual commandments of religion. The transfer to the younger generation of the social and moral values ​​of previous generations, the progressive traditions of the people is carried out through work, good-creative creative activity and through the introduction of young people to their history and works of folk art: musical and dance, artistic and applied. Folk holidays, rituals, epics, legends, fairy tales, proverbs and sayings, in which folk wisdom is embodied, contain moral and ethical edifications, instructions, reflect invaluable pedagogical experience aimed at introducing to national values, adherence to the moral laws of life.
All this is due to the so-called mentality. Mentality is a relatively holistic set of thoughts, beliefs that create a picture of the world and cement the unity of a cultural tradition or any community. History shows that pedagogical ideas and concepts that take into account mentality always fit more organically into educational practice, as they reflect the ideal image of a person - a representative of a certain nation. Mentality is a part of tradition, a set of conscious and unconscious attitudes associated with ethnic tradition. The mentality of the ethnos is based on an idea that constitutes a spiritual ideal, which cements the people into something single, integral, permeating the entire system of value orientations. The mentality fixes the stable disposition of the inner world of a person, unites him into social groups and historical communities. Natural and cultural, rational and emotional, conscious and unconscious, individual and social - all this intersects at the level of mentality, dissolving in its structures. The characteristic features of the national values ​​of education should be recognized as deep historical roots in folk pedagogy; organic connection with spiritual and material national values; their ability to renew and enrich themselves in the process of historical development, while maintaining continuity with folk traditions.
The national educational and upbringing systems in Russia have always been built on the basis of a special mentality. This feature is nationally oriented, which manifests itself in what a person thinks and how he acts. The national education system is determined by the national mentality, which demonstrates its values ​​to the world as a whole, to another people, to another person. The problem of national values ​​in education, the regional originality of upbringing should be considered on the basis of universal, philosophical, humanistic approaches. From the point of view of scientists, national upbringing and education are an organic part of the development of society. National values ​​become educational values ​​only when they do not allow one child to be opposed to another, when they teach each of them to understand the national feelings of the other, to see the greatness and historical significance of the contribution of each nation to the culture and spiritual development of mankind. The school is able not only to solve the problem of using national values ​​as a means of uniting children at the level of human emotionally rich communication, but also to open up to each of them the possibilities of making their own contribution to strengthening and enriching these values. Thanks to education and upbringing, every child can understand how you can learn to use what has been worked out before you and for you, openly, achieved, decided, and what you personally can do for yourself, for your people, for your country.
Conscious love for one's people cannot be combined with hatred for others. By loving and understanding his people, his family, a person will love and understand other nations, other families and other people more. If a person is dominated by a general attitude towards the perception of foreign cultures, then it inevitably leads him to a clear awareness of the value of his own culture.
In October 1995. UN countries proclaimed the Declaration of Principles of Tolerance, Article 1 considers tolerance as respect, acceptance and correct understanding of the rich diversity of the culture of our world, forms of self-respect and manifestation of human individuality. It is promoted by knowledge, openness of communication and freedom of thought, conscience and belief. Tolerance is unity in diversity. This is not only a moral duty, but also a political and legal need. Tolerance is what makes peace possible. Tolerance is, first of all, an active attitude to life, formed on the basis of the recognition of human rights and fundamental freedoms. Unfortunately, in modern society, extreme forms of intolerance are often manifested: discrimination, racism, aggressive nationalism, apartheid, genocide, religious fanaticism, ethnic cleansing.

Educational work in educational institutions should contribute to improving mutual understanding, strengthening solidarity and tolerance in relations, both between individuals and between ethnic, social, cultural, religious and linguistic groups, as well as nations. The path to mutual understanding goes not only through knowledge, ideas, but also through feelings, the desire to see the beautiful in the foreign-national, foreign-religious.
Children should develop the understanding that every person, be they Muslim or Christian, transcends the confines of the particular religion under which they were formed. In turn, human culture is richer and more diverse than any religious and national culture, and harmony between them can be achieved in the presence of a high culture of interethnic and interreligious communication. Hence, the concept of religious tolerance is tolerance for someone else's religion, the recognition of its right to exist. The education of religious tolerance is an integral part of the education of the culture of interethnic communication and is aimed at the formation of respect for the religious views of another person.
The most active assimilation,<присвоение>patterns of activity and behavior, social norms occurs along with the socialization of the individual in adolescence. At the same time, at this time, children experience great difficulties in independent comprehension, in comparing the models of moral and ethical behavior and the real behavior of their peers. And in this regard, folk traditions, ethnopedagogical, spiritual culture act as a real regulator of the developing self-awareness and behavior of a growing person. Knowledge of the culture of one's ethnosocium contributes to the emergence of interest in the traditions and culture of other peoples, which is the basis for the development of ethnocultural interactions.
National values ​​of education and upbringing are organically included in universal human pedagogical values ​​and vice versa. National values ​​of education and upbringing, as well as universal values, are not static, but historical, i.e. are in constant development and change under the influence of changes in the movement of a certain social form, socio-economic and cultural conditions of a given country. All the most significant achievements of spiritual culture, literature and art, science and technology, material production of a country through their reflection in the content of school and university education acquire the significance of its national values ​​and actively influence the formation of civic consciousness and patriotism of the younger generations. One of the decisive conditions for such a functioning of the national values ​​of education should be recognized as their clear humanistic orientation and democratic essence (connection with national origins) and complete, decisive delimitation from any manifestations of nationalism and chauvinism.
The culture of interethnic communication is impossible without the formation of such personality traits in the subjects of the educational process as tolerance, which is the manifestation of a person's relationship to other people, this respect, acceptance and correct understanding of the rich diversity of cultures of our world, forms of self-expression and ways of manifesting human individuality. Tolerance is part of the 21st century human culture. It can be viewed from the point of view of philosophy, psychology, medicine. Tolerance is the value of the sociocultural system, it is the inner core of a person's entire being. Tolerance is also a principle, a guiding idea, a basic position in human interaction. The concept under consideration can be defined as a norm in the life of a society based on consent, cooperation, mutual understanding and mutual respect. The main features of a tolerant society are: social relations, public order, political processes, attitudes towards minorities, cultural traditions, attitudes towards religion, mass media, language.
The highest level of personality manifestation of tolerance is the presence of tolerance as an ideal, a perfect model in solving any issues related to human communication.

The existence of the problem of interethnic relations in many military collectives has already been recognized at the official level. First of all, we are talking about servicemen called up from the republics of the North Caucasus. Today this problem has to be solved taking into account the events unfolding there, where the national-religious factor is increasingly important. Many commanders lack experience, skills, necessary knowledge, as well as a clear methodology for working with such categories of servicemen should be compensated for by an active search for new forms and methods of education. Obviously, to solve this problem, it is necessary to combine all available forces and means, including employees of the prosecutor's office, the FSB and representatives of the clergy.

The very problem of interethnic relations lies in interpersonal relations. Why suddenly several servicemen (individuals), having united on a national basis, opposed themselves to the rest of the individuals (collective), refuse to obey the commanders, to bear the official load? Only after finding the answer to these questions, you can proceed to the educational process, the meaning of which is to persuade the opponent. The result will largely depend on the boss's ability to convince. Obviously, the political experience of the army of the Soviet model in re-educating the "children of the mountains", who did not want to understand the commanders and who referred mainly to the language barrier, could be useful here. But in the era of the collapse of the previous system of education in the spirit of internationalism, ideological disorientation and a general decline in discipline, it is necessary to state the fact of the rallying of servicemen not only on a national-compatriot, but also on a national-religious basis, and the general direction of their actions. Such informal associations, based on mutual responsibility, today are increasingly ready to challenge the army order, up to open disobedience to commanders, demonstrative refusal to follow orders. Given the psychological unwillingness of most company-level officers to communicate with the "mafia structure" within the unit, the problem often threatens to spiral out of control.

SEARCHING FOR A WORD

Without denying the priority of the influence of the word on the personality of a subordinate in the educational process, it must be admitted that the search for this word is a serious problem for many military commanders. How to convince people who are confident in their righteousness, since, in their opinion, they rely in their actions on the traditions, religious postulates, culture, and customs of their small homeland? How can you "hook" the heart of a soldier, who is sure in advance that the chief will not tell him anything new: he will again talk about military discipline, cite the charter and call for order, sprinkle the names of fellow countrymen-heroes of the war that ended 60 years ago, and in addition to frighten disbat? Obviously, only by foreseeing such a reaction of the soldiers, building their performance "by contradiction", one can count on a certain success. Probably, first of all, it is necessary to build your speech simply and without pathos, on things that are understandable and accessible to the soldier, which constitute for him the concept of "his", "native": about home, family, parents, traditions and customs of the "small" homeland. It should be borne in mind that they still studied in our general school, one ABC book each. Hence, spiritual values ​​are still common: the literature of Pushkin, Dostoevsky and Gamzatov; creativity of Tchaikovsky, Chaliapin and Esambaev; victories of Suvorov, Zhukov and Bagration. We have a common homeland with them - multinational Russia. And at the world championships, after all, they still root for the Russian national team, and not for Turkey, for example.

The Caucasian mentality presupposes respect for parental mandate, which carries a lot of weight. Father's word is still the law for most Caucasian guys. There is no doubt that by sending their children into the army, any parent would only want to be proud of their son. And from here it is easy to throw a "semantic bridge" to the second moment - the military service itself. A real mountaineer is a horseman, a warrior. And since a soldier, then duty, honor, oath are inalienable companions of military service. It is worth hoping that the fathers of today's soldiers, for the most part conscientiously served military service in that Soviet army, who left mostly good memories of it, probably told their sons about military duty, soldier brotherhood, and subordination as the basis of discipline using simple examples. So, these concepts are not at all alien to today's generation of servicemen?

However, such a construction of a conversation, which is quite logical from our point of view, often does not give a result, since the rallying of compatriot groups occurs, as already emphasized, not only on a national but also on a religious basis. And here the opinion of an officer, even saying what seems to be the right thing, will not be taken into account, since it does not affect the religious foundations of life and service, does not concern, in the opinion of the members of the group, the "true doctrine," and the chief himself is a "kafir" - incorrect. This brings up the question of how officers, and especially educational structures, master the foundations of the traditional religions of Russia, primarily Orthodoxy and Islam.

QURAN AGAINST RAZGILDYAYEV

It is even better if the educator is a sincerely religious person. In this case, his personal religious experience, the proximity of some basic dogmatic provisions, the historical experience of good neighborly relations of both confessions will allow the officer to quickly understand the reasons for refusing to perform official duties by servicemen allegedly for religious reasons.

Indeed, there is not even a hint in the Qur'an by which a Muslim soldier can be justified who refused to wash the floors in the barracks or serve in the canteen. But the Holy Book requires the faithful to respect the personality of another person, his freedom, given to him by Allah, strictly forbidding to offend his neighbor, to humiliate his human dignity. How can private Ibragimov, for example, call himself a true Muslim after that, if he makes his colleague, Private Petrov, make his bed or wash his dirty laundry? And won't the righteous anger of the Almighty cause the soldier's refusal to intervene in the dining room, preferring to sit in front of the TV in the barracks, because in the broadest sense, morality in Islam consists in obedience and moderation in everything. And the desire to live well at someone else's expense is precisely a violation of the commandments of Islam. It is the same with the refusal to obey the commanders. "Islam" in translation means "obedience". And a Muslim must, submitting to the will of Allah, which is present everywhere and in everything, joyfully accept it as his destiny! In this case, military service cannot contradict the will of the Almighty.

And a Muslim must submit to his parents, who, sending him into the army, instructed him to serve honestly, not to dishonor his family. And also to his superiors and commanders (which, again, He Himself gives). Everything is so simple and very wise at the same time! These "whales" are the basis of the religious consciousness of the God-fearing Muslim warrior, not spoiled by nationalist and sectarian propaganda.

So for a real Muslim, the military regulations and the Holy Book do not at all conflict. This means that living under the guise of the Koran, but not according to the Koran, that is, at will, contrary to the army and generally accepted laws and regulations of the charter - is no longer just a violation of military discipline, but also the commandments of the Most High, discrediting the ideas of Islamic morality.

The persuasiveness of this position is enhanced by emphasizing a benevolent, respectful attitude towards the provisions of the Quran. In this case, it will be difficult to object to anything to the boss who is able to give theological justification for the conscientious fulfillment of military duty by Muslims, supported by suras and verses from the Holy Book.

WAKHHABITS IN KAZARMA

It would be naive, however, to assume that only the religious ignorance of such soldiers interferes with serving normally. Therefore, a necessary preventive measure to prevent the negative facts of "barracks separatism" should be the strengthening of control over the situation in the units by the competent authorities. This area is under the jurisdiction of the FSB, whose employees are no less welcome and helpful guests in the barracks. This is explained by the fact that (according to the information available to competent sources) from the side of individual servicemen who are part of these informal groups, threats of physical violence against commanders, extremist calls for hazing relationships on a national-compatriot basis, including those with signs Islamic fundamentalism, Wahhabism. At one of the meetings with the servicemen of the Eastern District of the Internal Troops of the Ministry of Internal Affairs of Russia, held in November last year at the initiative of the district command, the head of the FSB department, Colonel Sergei R., voiced fragments of the operational audio recording. The cassette recorded the conversations of the servicemen about the need to impose their own order in the barracks, and to do this by beating and humiliating colleagues of other nationalities, and extorting money from them. Both open threats to the commanders and chiefs and unlawful appeals with religious extremist overtones were voiced. In particular, Private G. Huseynov publicly "taught" his colleagues: "... I answer you: you have to live with Allah, and not according to the charter ... I have no commanders but Allah!" Comments, as you can see, are not required. The further depends on the quickness of the military counterintelligence officers, since these statements, which contradict the Constitution of the Russian Federation, the requirements of general military regulations, fall under the relevant articles of the Criminal Code. At the end of his speech, the counterintelligence officer, by the way, shared scant operational information about the measures taken against persons who committed illegal actions and statements. This, he said, made a "proper impression" on the violators.

Nevertheless, the chain of logical reasoning that can be built from the refusal of a soldier to intercede in the outfit in the dining room to the call for disobedience to the "unfaithful commanders" will not be so long. Especially when you consider that some of the refuseniks came to serve in the army, having already formed a religious extremist worldview. This is easy to assume, given the widespread propaganda of the ideas of Wahhabism in the North Caucasus, its popularity in the poor and high-mountainous regions of the region. Unfortunately, the Russian government itself indirectly contributes to this, giving the radical leaders of Muslim ummas (communities) an excuse to use the serious mistakes of the federal center in the field of politics, economics and especially ideology to demonize the image of Moscow and the entire Russian people as enemies of "correct Islam." As a rule, it is with these appeals that the involvement of young people in illegal activities, including in the army, begins.

It is time to admit that it was on the field of spiritual and moral education of young people, not a godfather for many years and turned into virgin lands, that ominous shoots of the misanthropic ideology of Wahhabism began to sprout - this real opium for the deceived, desperate people. A holy place is really never empty!

PROSECUTOR'S OFFICE ASKS FOR HELP

A man's path to repentance is long and thorny. Most often this happens in the courtroom, where a criminal case of some brave warrior who terrorized his colleagues is being considered. The spectacle is impressive, but the trouble is that open court hearings are not held as often as we would like for pedagogical purposes. Half a year, a year will pass, the personnel of the companies and batteries will change, and new "heroes" appear in them, who have completely forgotten the trial they had seen with the eyes of the first year. The conclusion suggests itself: it is necessary to meet more often. Much depends on the effectiveness of the work of military prosecutors today. Themis in uniform more and more often has to draw the avenging sword of justice in order to restore order in the army. Unfortunately, we cannot do without draconian measures today. The liberalization of legislation has not yet completely tied the hands of prosecutors, and one can hope that order will still be restored.

Well, the prosecutors themselves turn to ... the church for help! Here is what the Chief Military Prosecutor Colonel-General of Justice Alexander Savenkov writes in his appeal to Patriarch Alexy II: education of servicemen. The main military prosecutor's office is ready to assist in this work. I am convinced that such measures will contribute to the improvement of the moral and psychological climate in the military collectives of the Armed Forces of the Russian Federation. "

The prosecutor knows what he is talking about. After all, it is precisely the lack of spirituality and immorality of modern Russian society that are the main reasons for the criminalization of not only the army, but also society itself. When in the country, instead of traditional ideals of morality, new life values ​​are quite legally (through the media) proclaimed vices - the cult of violence and pleasure, the thirst for profit and selfishness, then it is pointless to fight crime, manifestations of national and religious extremism in the army with the help of only the judicial apparatus.

It is obvious that the issue of cooperation between the army and the clergy has long been ripe. This was also discussed at the events held in Ulan-Ude in June this year. gatherings of clerics working with the troops. Opening the training camp, the commander of the Siberian Military District, General of the Army Nikolai Makarov, honestly admitted: “The religious situation in the district is difficult. Representatives of the Caucasian peoples sometimes behave defiantly aggressively, including in a religious sense. situations ... We hope for the help of the clergy. For only the strengthening of the internal self-discipline of a soldier, the development of a sense of duty in him, his knowledge of the faith of his fathers and grandfathers, the assimilation of the high traditions of the domestic army can solve the problems we face. "

Free access to the soldiers' barracks of Orthodox and Muslim clergy adhering to traditional views, the opportunity for servicemen to participate in divine services, rituals and Sacraments, bringing into the barracks the spirit of prayer of brotherly love and mutual respect - all this will undoubtedly defuse the situation, help bosses and subordinates of different nationalities and religions understand each other better. We have no alternative.

Roman Ilyushchenko, Lieutenant Colonel, Bachelor of Religious Studies

http://www.vpk-news.ru/article.asp?pr_sign=archive.2005.100.articles.conception_02

... now there can be no question about the right of national education to a certain place in the Russian school, for national feeling is a great force that has not been eradicated and is terrible in its spontaneity. It needs to be educated, it needs to be cultivated. V.N. Soroka-Rosinsky

The desire of the Russian people to preserve their identity is manifested in the growth of national self-awareness and the formation of a unique system of values, which will form the basis of education at school. The category "Russian people" for many centuries has been unifying for the population of the Russian state, stretching for thousands of kilometers of the Eurasian continent. In the terminological sense, the concept of "people" is commensurate with the category of "ethnos".

The Spanish ethnologist G. De Boca defined ethnos as a self-conscious group of people that has common paradigms and traditions that are not shared by others with whom they are in contact. These paradigms usually include religious beliefs and practices, language, a common understanding of the course of history, common ancestors, and a common historical homeland. According to N.A. Berdyaev, the highest stage in the development of an ethnos is a nation, when the degree of its self-awareness, sociocultural and institutional maturity can lead to the formation of a state. Nationality, depending on the historical, spiritual and cultural process, determines the uniqueness of the image of a person: "A person enters humanity through national individuality as a national person, and not an abstract person like a Russian, French, German or Englishman."

The Russian Federation is a multinational state, on whose territory representatives of more than one hundred and eighty peoples live today. The titular nation is the Russian people, constituting the overwhelming population of Russia, and according to the 2010 census, 77.71% of the total population (96.06% indicated nationality). Recently, the number of the Russian ethnic group has increased due to migration, natural growth and the formation of two new subjects of the Federation: the Republic of Crimea, Sevastopol.

According to the results of the preliminary population census in these regions in October 2014, Rosstat stated that 65% of Russians live on the Crimean peninsula, and 81% in Sevastopol. The increase in the Russian ethnos, on the one hand, entails the strengthening of the demographic positions of the titular nation, and, on the other hand, makes the problem of preserving identity, culture and ethnic values ​​actual against the background of globalization and increasing tension in interethnic interaction on the territory of a multi-confessional state. Referring to the term "Russian", it should be borne in mind that by some it is understood as a definition of the Russian ethnos, which took shape not earlier than the XIV-XV centuries, and by others as referring to Russia in general, starting from the earliest period. The identification of "Russian" and "Russian" implied the equal existence of other ethnic groups, since the Russian people as the main literary hero of the end
XIX and early XX century - this is not only the Russians themselves, but also the mass of sub-ethnic groups included in it.

By this period, on the basis of the culture and traditions of the Russian people, the culture of Russia was formed, which absorbed the achievements of other ethnic groups. Such a broad foundation of Russian culture, its polyphony, created the foundation for all-round interaction of ethnic cultures, and Soviet ethnologists (in particular, Yu.V. Bromley) allowed them to talk about Russians - then the "Soviet people" - as a "mega-ethnos" or "super-ethnos". Moreover, “Russian” abroad was called any native of Russia, regardless of his nationality, identifying the latter with citizenship (the same understanding is still held by representatives of the far abroad in relation to residents of the former Soviet Union). Since in pre-revolutionary historiography the term "Russians" was understood as all the inhabitants of the country, Russians, at the beginning of the 20th century, in connection with the need for national differentiation of peoples inhabiting Russia, the term "Russian aliens" was introduced. That is why the concepts of "Russian" and "Russian" school were largely synonymous, which gradually led to the loss of this historical and pedagogical phenomenon.

At the same time, ethnically specific schools for the peoples inhabiting Russia continued to develop. So, in the magazine "Russian School" a section "National School" appeared, in the materials of which there was a talk about the school of non-Russian peoples, which was greatly influenced by Russian culture, Orthodoxy, and spirituality. Speaking about spirituality, it is necessary to realize the all-encompassing nature of this concept for the Russian person, since it includes a whole complex of qualities that reflect the national Russian idea: faith, statehood, patriotism, nationality, brotherhood, freedom. All these qualities were brought up among the entire population of Russia under the influence of the spiritual culture of the Russian people, associated with a specific language as a means of expression and bearer of this culture. It should also be remembered that the terms "Russian language", "Russian literature" and "Russian school" are not something collective for Russia, but a very specific embodiment of the ideas of certain writers and teachers, expressed in a certain language.

The Russian school began its formation at a certain stage in the development of Russian statehood 1000 years ago, immediately after the adoption of Christianity by Russians. The state came to an understanding of the need to develop education for the existence and development of the state itself, and the problem of national upbringing and education has become a state problem. In modern Russia, within the framework of non-governmental educational organizations, there are Armenian, Jewish, Tatar and other national schools. Against this background, the absence of the Russian school as an ethnic school is seen as nonsense. Here, the stumbling block is not only the ethical use of the term "Russian school", but also the problem of understanding its essence, approaches to the design of the educational process.

The solution to this problem is seen in the change in the mass consciousness of the people, as well as in the pluralistic approach of the pedagogical community, which we have observed in the last decade. V.Yu. In his book "The Paths of the Russian School," Troitsky, justifying the need to develop a concept of the Russian national school, raises the question of the involvement of representatives of various nationalities living in Russia in the construction of Russian national identity. He emphasizes that almost all the peoples of Russia of the most varied faiths and confessions have more or less adhered to this "Russian national act." In the bosom of this "Russian national act" the great Russian commanders, scientists and artists received their high recognition. Gruzin P.I. Bagration, Armenian V.G. Madatov, Scotsman M.B. Barclay de Tolly, German K.M. Baer, ​​Dane V.I. Dal, Jew I.I. Levitan, Armenian I.K. Aivazovsky and "others are dear to us in the spirit of their work, in the meaning and essence of their Russian activity." In this story, the question of the national education of representatives of the Russian ethnos is far from idle. Since there are at least three positions in the answer to this question: - erosion of Russian folk traditions and ethnic characteristics in order to educate an international, universal, global consciousness;

the creation of a "true" Russian school in a "sarafan-popular fashion", which forms a "healthy" nationalism among Russians; - the search for a model of the Russian school, in which the history, culture and folk traditions of the Russian ethnos will be the basic basis for education, which is a universal value. Obviously, the first two positions, as opposing ones, are less likely to be realized, since the historical process indicates the greatest efficiency of integrative models in which antagonistic beliefs and views find reconciliation. Adhering to the third point of view, R.S. Boziev directly connects the creation of the Russian school with the objective possibility of the development of national schools among other peoples of Russia: "The Russian national school must be revived, if this does not happen, if the titular nation of the country does not have the right to its own school, then others will not even be able to dream about it" ...

Consequently, the Russian school can be interpreted, first of all, as a means of educating the younger generation through Russian culture, which is of lasting importance for all Russian peoples in the matter of familiarizing with the achievements of mankind. Reflecting on the image and meaning of the Russian school, E.P. Belozertsev defines two main directions in the development of Russian education: the spiritual revival of Russia, the goals and values ​​of national life; revival of the development of Russian culture, upbringing and education. In the creation of the Russian school today, great importance is attached to pedagogy, which has the integrity and consistency of methodological foundations, in contrast to everyday thinking.

According to A. Danilyuk, within the framework of such thinking, the Russian school is needed only in order to restore and reproduce in the modern educational process the cultural traditions lost in the past. However, this approach focuses on supplementing the content of education with separate meaningful fragments of past cultural eras. This can lead to memorization of the glorious, heroic, but still already past, without recognition of the enduring value and creative application in modern life. Mechanical reproduction of albeit effective, but already obsolete pedagogical models limits scientific and pedagogical creativity to the reproductive function.

That is why many retro-innovations that have recently embraced the educational practice of Russia are happily perceived by representatives of the older generation and rejected by young people. For example, a school uniform, a morning ruler, an essay, TRP norms, military-patriotic training - all these are effective forms of the Soviet school, which educated today's teachers. At the same time, modern schoolchildren are not fully satisfied with these retreats, since they do not coincide with the "Internet thinking" of young people. It is obvious that the above means of education need serious modernization, as well as approaches to the study of Russian history, culture, literature, language, etc. In this case, it is necessary to determine the answer to the question "why?". E.V. Bondarevskaya outlined the main goal of pedagogy - "the upbringing of a personality corresponding not only to the world, but also to the national cultural tradition."

The category "education" comes from the Old Russian nutrition and denotes the sublime, spiritual nutrition of a person associated with the ability to extract what is hidden. Upbringing in the Old Russian state was viewed as a process of socialization of the individual, requiring internal resources, which, of course, were fed from Orthodoxy. Therefore, upbringing has always been primary, it was aimed at the spiritual and moral development of a person and solved the problems of education, understood as the creation of a spiritual image of a person. Book knowledge, teaching was secondary: "To a man, if you want to be saved, and you cannot read books, then do not do to another that you do not like and you will be saved." This moral imperative has been the basis of Russian pedagogy for a thousand years. Determining the target aspect of upbringing, it is necessary to pay attention to the child's awareness of his belonging to a particular ethnic group, nation, country. E.V. Bondarevskaya writes about the upbringing of a personality who realizes herself as a citizen of Russia, called upon and capable of preserving and increasing the glory of her Fatherland and the values ​​of national culture.

To do this, it is necessary to promote the education of the traits of the Russian national character and the development of the ability of each individual, to form the skills necessary for the reproduction of various elements of Russian culture in the life of students in school, family, and life around them. K.D. Ushinsky. The discussion by philosophers and teachers of the issue of the characteristic features of the Russian person has a deep pedagogical potential, because it is a meaningful basis for determining the educational ideal, the goal of national education. The national self-identification of the Russian person in the socio-economic and ideological-political space of the country over a thousand-year history has made it possible to form a set of qualities that make up the educational ideal of Russia. ON. Berdyaev, defining the characteristic features of the Russian person, revealed "the correspondence between the immensity, boundlessness, infinity of the Russian land and the Russian soul, between physical geography and spiritual geography."

At the same time, as N.O. Lossky, it must be taken into account that the negative properties of the Russian people are not their primary, basic nature: they arise as the reverse side of positive qualities, or even as a perversion of them. In addition, the Russian people, having noticed any of their shortcomings and condemned it, begin to vigorously fight against it and, thanks to the strength of their will, successfully overcome it. F.M. Dostoevsky found a quality in the character of a Russian person that he called responsive inhumanity: “In the Russian character, there is a sharp difference from the European, a sharp peculiarity - it mainly features a highly synthetic ability, the ability of all-conciliation, all-humanity. In the Russian man there is no European angularity, impenetrability, stubbornness. He gets along with everyone and gets used to everything. He sympathizes with everything human, regardless of nationality, blood and soil ... He has an instinct for universal humanity. " Many Russian philosophers and teachers turned to the analysis of the characteristic features of the Russian person.

It was in the "enlightened man" that V.G. Belinsky, in the "universal upbringing" of N.I. Pirogov, among the people of K.D. Ushinsky, in the free upbringing of L.N. Tolstoy and K.N. Ventzel, in the ideal of the God-man V. Solovyov, in the Russian idea of ​​N.A. Berdyaeva reflected the idea of ​​creating a national educational ideal. Thus, over a thousand years in a Russian person, qualities have been formed that have been tested by the people themselves: patriotism, tolerance, spirituality, generosity, mutual love, high morality, conscientiousness, righteousness, honesty, hard work, striving for good, selflessness, openness, wisdom, moderation, courage, determination, courage, resilience in adversity and dangers, etc. The first attempts at theoretical understanding of the problems of national upbringing can be considered recommendations to parents contained in the monuments of Russian pedagogical culture: "The Old Testament", "Teaching to Children" by V. Monomakh, "Izbornik Svyatoslav", "Domostroy", "Honest Mirror of Youth". The idea of ​​the upbringing of the Russian person was most holistically reflected in the theory of obedience, in which tolerance and love for the heavenly father were achieved by authoritarian methods, compensated by the humanistic traditions of folk pedagogy. The Russian family has always been strong in its traditions, which are firmly established, inherited from previous generations, certain social norms of behavior, values, customs, and rituals. Decisions on employment, assistance to widows, old people, and the infirm were made "by the whole world." The Russian folk proverb “one for all and all for one” confirms that the mentality of a Russian citizen is communal, conciliar, unusual for Western civilization, and determines family values ​​today. Orthodoxy and labor were important factors in family upbringing, which united family members in everyday practical life. In the "Fatherly Testament to the Son" I. Pososhkov gives recommendations to parents: if God gives you a child, raising him so that before he calls you a pull-up, and a mother a mother, teach him that there is God in heaven, and his hand Take it and point it to the sky when you talk about it.

Russian folklore carries a substantive basis of national education: respect for elders, as bearers of the wisdom of the people, its traditions, moral ideals; a differentiated approach to the upbringing of boys and girls, taking into account their age characteristics; reverent attitude to the memory of ancestors; responsiveness to someone else's misfortune. In the works of folk art, special attention was paid to fostering love for the small homeland and Russia. Patriotism in folk pedagogy is associated with courage, courage, valor, honor and dignity, a sacrificial attitude to duty, a willingness to faithfully serve the cause of the prosperity of the Fatherland. He was instilled in children from an early age on the example of the heroes of fairy tales, in which the heroes won mainly due to their kindness and heroic strength.

Heroes of Russian fairy tales defeat enemies mainly due to their kindness, heroic strength. K. D. Ushinsky called folk tales the first and brilliant attempts to create folk pedagogy. In terms of ideological content, strength, observation, accuracy of thought and expression, the folk wisdom about education is so original that "truly no one is able to compete with the pedagogical genius of the people." V.G. Belinsky saw in Russian folk tales "the mind and imagination of the people, their ideals and moral concepts." N.G. Chernyshevsky wrote that the monuments of folk art express the feelings, customs, traditions, thoughts and aspirations of the people, and they express all this surprisingly chastely, sublimely, due to which the people's dream is "pure, imbued with all the principles of beauty." ON. Dobrolyubov noted that the study of folk art is important and necessary for "characterizing the people, because of its charm, subtlety, tenderness, originality, folk wisdom uniquely makes a strong impression on a person." Constant communication with nature, participation in rituals and games associated with the glorification of the forces of nature, developed an artistic taste, ensured the connection between moral ideals and beauty. Through the knowledge of folk philosophy, the folk calendar, folk art by means of folk pedagogy, the acquaintance and introduction of children to folk culture took place, which contributed to spiritual, moral, aesthetic and environmental education, and therefore the formation of national identity. So, national education will be more effective if the Russian school is integrated into the educational practice of modern Russia, as an ethnocultural phenomenon that unites peoples on the basis of Russian culture, Russian language, Russian literature, Russian history, national educational ideal, family values, traditions of folk pedagogy, religion , nature and folklore.

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