The issue of spiritual and moral education of the younger generations is one of the most significant issues of modern pedagogical science, because today's schoolchildren are the future of our country. Let us clarify that, according to M. A. Petrenko, spirituality, first of all, manifests itself in the fact that a person is able and has a desire to cross the border of narrowly proprietary interests, to accept the breadth and depth of one’s own consciousness as a given, to discover the significance for oneself of the anthropological task of meeting another consciousness, to discover the diversity of phenomena in the world, and try to understand the meaning of these phenomena, passing them through the prism of such values as conscience, shame, duty, responsibility, compassion, love, beauty and sublimity of thoughts, wisdom and mercy. In other words, spirituality is associated with the highest level of development of the consciousness of the individual... [8, 15]. And, of course, the upbringing of a spiritual and moral personality is inextricably linked with the cultural experience of the people, their values and ideals, and their historical past. These problems were studied by many researchers who were at the origins of the formation of a special direction in pedagogical science — ethnopedagogy. Ethnic culture, as defined by ethnologists, is a set of values, beliefs, traditions and customs that guide the majority of members of a given society [15]. Ethnopedagogy is a science that studies the established experience of ethnic groups in the upbringing and education of children, it explores the moral and ethical views on the primordial values of the people. Ethnopedagogy is based on simple truths that the family instills in a child from childhood: modesty, politeness, respect for elders, high morality and truthfulness — these are the moral qualities that, unfortunately, modern society lacks. In the modern world, in the context of globalization, when there is a threat of destruction of original cultures and the disappearance of ethnic groups under the influence of an all-encompassing process of unification, ethnopedagogy is of particular importance. It plays a fundamentally important role in the preservation and transmission of the cultural experience of the people and the formation of its ethnic identity.
The purpose of this review study is to study the ideas of ethnopedagogics that are relevant at all times, analyze the literature on this problem and identify effective approaches to educating the current generation of schoolchildren. These goals are dictated by the focus of modern education on the formation of a spiritual and moral personality who knows his historical roots and respects the traditions of his people.
Materials and methods of research
As methods, a review and study of the views of various researchers on the process of spiritual and moral education of schoolchildren by means of ethnopedagogics is used. The content of these studies served as material for this work. The importance of such a methodological procedure is explained by the importance of folk pedagogy as an object of study of ethnopedagogy. With the help of folk literature, folk art and introducing students to their own national culture in general, ethnopedagogy fulfills the most important goals of education: it teaches the child to interact with society and helps him grow up as a spiritual and moral person who knows and respects his historical roots.
Literature review. The ethnic revival, which modern researchers in various fields of science are increasingly talking about, is a trend in the development of all mankind, which was especially pronounced in the second half of the 20th — early 21st centuries. The formation of ethnopedagogy was facilitated by many researchers in that period. In particular, a very original and deep Tatar scientist Ya.I. Khanbikov, in 1967 wrote a book called «From the history of the pedagogical thought of the Tatar people», which is devoted to the educational role of ethnopedagogy in the educational process, about moral, aesthetic, mental, physical traditional education [13].
But for the first time, ethnopedagogy as an independent field of scientific knowledge was considered in the monograph by G. N. Volkov, which was published in 1974. In his book «Ethnopedagogy» Academician G. N. Volkov not only gives a detailed definition of this scientific concept, but also makes a theoretical description of ethnopedagogy as an independent branch of pedagogical science. He also made a distinction and clarification of such concepts as «ethnopedagogy» and «folk pedagogy». Thus, ethnopedagogy is defined as a field of theoretical research, and folk pedagogy refers to the experience of public education, its ideas and means. G. N. Volkov gives the following definition of ethnopedagogy: “Ethnopedagogy is the science of the empirical experience of ethnic groups in the upbringing and education of children, of moral, ethical and aesthetic views on the primordial values of the family, clan, tribe, nationality, nation” [2]. Folk pedagogy is defined by him as the object of ethnopedagogy, that is, the totality of knowledge and upbringing skills preserved in ethnocultural traditions, folk poetic and artistic creativity, sustainable forms of communication and interaction of children with each other and with adults. Folk pedagogy contains centuries-old everyday culture and experience of education. As you can see, both of these concepts are closely interconnected, therefore, in our review, we will include an analysis of studies related to these areas of pedagogical thought.
A huge contribution to the development of moral education based on traditional folk culture was made by the Czech humanist teacher, the founder of scientific pedagogy, Jan Amos Komensky. He assigns a special role in the moral education of children to the family, which he writes about in his work entitled «The Mother's School». In his work, the teacher describes the system of family education, built on the principles of folk pedagogy. Comenius believed that the future of the people directly depends on the upbringing of the personality of the child [5].
The famous Russian teacher, the founder of pedagogical anthropology in Russia K. D. Ushinsky in his article «On Nationality in Public Education» noted that the national identity of the people is reflected in folklore works. He analyzed and characterized the national education of different nationalities and concluded that each people has its own special national education system. In the culture of Russian folk education, the scientist revealed that a characteristic feature here is the development of patriotism in children, a deep love for the Motherland [12]. K. D. Ushinsky was aware of the special role of folk pedagogy in the process of education and its necessary connection with the educational process at school. He believed that folk pedagogy contributes to the preservation of the uniqueness of the people. In his opinion, folk pedagogy develops nationality, national self-consciousness and national character in a person. The great writer L. N. Tolstoy. He wrote that a school is good only when it has realized the basic laws by which the people live [10].
The well-known teacher G. S. Vinogradov. In the book «Folk Pedagogy» in 1926, he gave a description of folk pedagogy: «folk pedagogy is not so much a system as a sum of knowledge and skills». In his opinion, folk pedagogy is a set of skills, upbringing techniques designed to shape a personality in a certain direction [1, p.30].
At the present stage of development in ethnopedagogy, its field of study and basic concepts, such as «folk culture», «traditional folk education», «folk pedagogy», «ethnic education» are defined. The rich potential of ethnopedagogy is used in a number of independent educational methods: the method of holding folk traditional holidays, folk games in institutions, the method of conducting festive and game rituals. At present, education is aimed at educating a harmoniously developed and highly moral personality on the basis of cultural values and the originality of the spiritual life of the people. Assimilation by children of the cultural heritage of their people, the identity of its traditions develops in students a respectful attitude towards their own culture and the culture of other peoples and forms an active life position.
So, regarding the personal qualities that should be developed as a result of mastering the main educational program of primary general education, the following requirements are presented: 1. The development of national self-consciousness, the formation of values based on the multinational Russian culture, humanistic value orientations; 2. Education of a holistic, spiritual and moral worldview, awareness of the unity of cultures and peoples.
But the problem is that very often the ideal of human behavior, an example of morality and integrity, presented by modern mass culture, including Western culture, differs sharply from the ideal based on the origins of the culture of our people. In this context, I would like to note the idea of G. N. Volkov about the influence of an example-ideal [2]. According to G. N. Volkov, the example-ideal is personified in all components of folk pedagogy: it is folklore, in which the “talent of high morality” is somehow designated, and traditions that cover both folk art and work. In his book «Ethnopedagogy» G. N. Volkov warns that a negative example can have terrible consequences, especially if it falls on the child's psyche, which has not yet been strengthened.
A similar situation in the development of trends in modern education raises the problem of the Russian national character. Today's youth, at times, forgets about those significant features of the Russian people that make them unique, inimitable, a real fighter for their native land and everything connected with it. The strongest aspects of our national character must be passed down from generation to generation and, of course, they are reflected in Russian folklore. Folk art is able to educate in children diligence, courage, courage, kindness, responsiveness, generosity, willpower. Its role in the education of a whole personality cannot be overestimated. The transfer of Western educational standards to our education system is a problem noted by such Soviet scientists as K. D. Ushinsky and V.Ya. Stoyunin, does not lose its relevance in the 21st century. Despite the rich long-term experience of domestic training systems, orientation towards foreign forms of education prevails. This trend displaces folk pedagogy with all its elements, reduces its presence in the domestic education system, which affects the upbringing of the younger generations.
But the fire of the wisdom of our ancestors in our memory and our hearts continues to burn. And evidence of this is the research presented in this review. We are in dialogue with our ancestors, thanks to the cultural texts that they left us. We, in the process of educational interaction, relying, among other things, on the materials of ethnopedagogics, learn to think together, and such thinking is of a co-creative nature. It is “the development of the spiritual and moral culture of the individual that makes possible joint creative thinking in the process of education, in which Teachers and Students of the modern state would take part — a state that is a kind of buffer between Western and Eastern civilizations, so the hope for the revival of the spiritual and moral culture of society in the era world crisis is connected with our country, since autarkic consciousness exhausts itself, and the synthesis of spirituality and rationality allows you to control the internal instruments of the Spirit: attention, memory, imagination, emotions, intuition, intelligence [7]. There are basic national values in our country, which are important to rely on in the process of spiritual and moral education of the younger generation, there is the Concept of Spiritual and Moral Education of the Personality of a Citizen of the Country, which states that “Basic national values are derived from national life in all its historical and cultural completeness, ethnic diversity. In the sphere of national life, one can single out the sources of morality and humanity, i.e. those areas of social relations, activity and consciousness, reliance on which allows a person to resist destructive influences and productively develop his consciousness, life, the very system of social relations” [3]. Class teachers, who are closest to the children, should first of all be guided by the content of the modern national educational ideal, defined in the Concept of Spiritual and Moral Development and Education. The modern national educational ideal is a highly moral, creative, competent citizen who accepts the fate of the Fatherland as his own, aware of the responsibility for the present and future of his country, rooted in the spiritual and cultural traditions of the multinational people of our country [3].
However, the most important thing in the implementation of the priority areas of education is for the teacher to have the desire and desire to create, dare and discover, then the tasks of spiritual and moral development and education that seem so difficult will be solved [12].
Conclusion and conclusions. Thus, the recently established branch of scientific knowledge, ethnopedagogy, studies centuries-old traditions, the historically established educational culture of the people, without which it is unthinkable to educate a person with high moral and moral principles, who deeply loves his native land and is aware of his belonging to a certain ethnic group. Folk pedagogy contains the knowledge of the educational process, rooted in the culture of the people and contributing to the best development and formation of a person capable of functioning in a given society, as well as the development and strengthening of the nationality, the national consciousness of the entire ethnic group as a whole. Ethnocultural education of a child occurs from the first days of his life, but a significant proportion of this process falls on education at school. In an educational institution, special attention should be paid to familiarizing children with the traditions, customs, mores, customs and national character of their people, which, in turn, is clearly reflected in folk art. No wonder the great teacher K. D. Ushinsky said that the first educator is the people, and folk tales are the first and brilliant attempts to create folk pedagogy. According to the ideological content, the power of observation, the accuracy of thought and expression, folk wisdom about education is so original that no one is truly able to compete with the pedagogical genius of the people [10].
References:
- Petrenko M. A., Bezborodova A. D., Gryzlova A. M. ETHNOPEDAGOGY AS A MEANS OF EDUCATION OF SPIRITUAL AND MORAL PERSONALITY // International Journal of Experimental Education. — 2016. — No. 7. — P. 24–28;
- URL: https://expeducation.ru/ru/article/view?id=
