Ethnopedagogical competence in multicultural education. Modern problems of science and education

Diets 08.03.2024

Diets

33. Multicultural competence of a modern teacher.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ethnopedagogical training focuses on:

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

Support in adaptation to new sociocultural conditions;

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Socially active activities and implementation of ethnopedagogically oriented projects;

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Content of ethnocultural competence

(expressed in learning outcomes)

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

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

Knowledge of ethnopedagogical concepts and factors

(EK-2)

Lists and schematically depicts a cluster of basic ethnopedagogical concepts.

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

Demonstrates the ability to apply ethnopedagogical knowledge.

Characterizes the national psychological characteristics of a certain ethnic group.

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

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

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

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

Lists and interprets the traditions of Kazakh ethnoculture.

Gives reasons for the choice of certain traditions.

Predicts the impact of traditions on the formation of personality.

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

Ability to cooperate in other ethnic communities

(EK-5)

Lists and interprets signs of cooperation in certain ethnic communities.

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

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

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

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

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

Lists and interprets self-control techniques.

Uses self-control techniques to apply to situations.

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

Ability to prevent conflict situations (EK-8)

Classifies types of ethnic conflicts.

Argues for ways to resolve conflict situations.

Uses constructive ways to resolve conflicts.

Demonstrates the ability to prevent conflict.

Svetlana FEDOROVA,
Yoshkar-Ola, 2002

Ethnocultural competence of a teacher

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

I. ETHNOPEDAGOGY

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

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

1. Basic pedagogical concepts of the people.

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

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

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

5. Methods of education.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

II. MULTICULTURAL (INTERNATIONAL) EDUCATION

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

E.K. Suslova

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

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

1. Material culture:

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

2. Spiritual culture:

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

3. Normative culture:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

III. PREPARATION OF TEACHING STAFF

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

IV. CONCLUSION

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

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

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

Application

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

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

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

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

Final entry form

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

The game is intended for children over 5 years old.

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

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

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

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

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

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

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

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

Designed for children of senior preschool and primary school age.

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

Game task: reach the finish line first.

Game actions:

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

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

Rules of the game:

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

The directions given on the cages must be followed.

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

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

Progress of the game:

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

Game options:

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

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

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

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

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

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

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SCIENTIFIC ASPECT No. 1 – 2013 – Samara: Publishing House “Aspect” LLC, 2012. – 228 p. Signed for publication on April 10, 2013. Xerox paper. Printing is efficient. Format 120x168 1/8. Volume 22.5 p.l.

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

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

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

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

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

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

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

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

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

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

An analysis of the fundamental provisions of scientific studies on methodological levels and sources of scientific research indicates that the methodological basis for studying the problem of developing the ethnopedagogical competence of a future teacher is a set of interrelated and complementary approaches, an important place among which is occupied by the axiological one.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Bibliography:

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

MINISTRY OF EDUCATION AND SCIENCE OF THE KYRGYZ REPUBLIC

KYRGYZ STATE UNIVERSITY

NAMED AFTER I. ARABAYEV

KYRGYZ ACADEMY OF EDUCATION

As a manuscript

UDC 37: 370: 373: 373. 82

Dissertation for an academic degree

candidate of pedagogical sciences

PEDAGOGICAL CONDITIONS FOR THE FORMATION OF ETHNOCULTURAL COMPETENCE IN UNIVERSITY STUDENTS

Bishkek - 2014

Introduction

Chapter 1. Theoretical and methodological foundations for the formation of ethnocultural competence among future teachers at the university

1Characteristic trends in modern research into the process of formation of ethnocultural competence in the professional training of future teachers

1.2Methodological approaches to studying the process of developing ethnocultural competence among future teachers

Conclusions on the first chapter

Chapter 2. Pedagogical conditions for the formation of ethnocultural competence at a university

1 Possibilities of a holistic pedagogical process at a university for the formation of ethnocultural competence of future teachers

2 Pedagogical technologies in the formation of ethnocultural competence among future teachers

2.3 Professionalism of teachers in the formation of ethnocultural competence

Conclusions on the second chapter

Chapter 3. Experimental pedagogical results and recommendations for the formation of ethnocultural competence among future teachers at the university

1 Experimental research program and its contents

Conclusions on the third chapter

Conclusion

Bibliography

Applications

INTRODUCTION

The relevance of the research problem at the socio-pedagogical level is determined by the social order of the state. The “Concept of Ethnocultural Education in the Republic of Kazakhstan” defines the objectives of ethnocultural education, which are aimed at achieving the goals of mastering initial ideas of a social nature and including students in the system of social relations: “The strategy of ethnocultural education is aimed at realizing two interrelated goals: ethnic identification and state integration.

The ethnocultural identity of a people is formed as a result of knowledge of the events of their history, culture, loyalty to established spiritual values, and veneration of national heroes. It is formed in the process of free and voluntary life-creation of the nation.

The state of ethnocultural identity is achieved through the sociocultural sphere created by the people. This includes the family, preschool institutions, educational institutions, national cultural centers, magazines and newspapers, fiction and scientific literature, research and administrative institutions and more.”

The Republic of Kazakhstan is distinguished not only by its vast open spaces, rich history and culture, but also by the ethnic and religious diversity of its population. Representatives of more than 100 nationalities and all world faiths make up the multinational Kazakh people. In this connection, there is a need, in the context of integration into the global educational space, to strengthen the process of forming the ethnocultural competence of future teachers, acting as a translator of ethnocultural values.

Purpose of the study: theoretical and methodological substantiation and identification of pedagogical conditions that ensure the effectiveness of the formation of ethnocultural competence among university students.

In accordance with the goal, the following research objectives were identified:

.To study and theoretically analyze the current state of the process of developing ethnocultural competence in the professional training of future teachers.

.To identify and substantiate the essential characteristics of ethnocultural competence and to develop on this basis a model of the ethnocultural competence of a future teacher.

.To determine the pedagogical conditions that ensure the formation of ethnocultural competence of future teachers.

.To experimentally test a program for improving the formation of ethnocultural competence of future teachers.

Theoretical and methodological foundations of the study:

theories of teacher personality formation (N.V. Kuzmina, V.A. Slastenin, A.I. Shcherbakov);

a systematic approach, which is manifested in the understanding and practical construction of organizational activities as an integral system of interconnected and coordinated (in terms of goals, objectives, logic, methods, stages, etc.) actions and procedures for the formation of ethnocultural competence;

competency-based approach (V.I. Baidenko, V.A. Bolotov, A.A. Verbitsky, I.A. Zimnyaya, N.A. Selezneva, V.V. Serikov, V.I. Slobodchikov, A.V. Khutorskoy , V.D. Shadrikov, etc.);

concepts of methodology of ethnopedagogy (Sh.M.-Kh.Arsaliev, G.N.Volkov, K.Zh.Kozhakhmetova).

Research methods: analysis of scientific sources on the research problem; study of directive, regulatory and program-methodological documents; observation, conversation, questionnaire, survey, interview; analysis of the products of the activities of university students; pedagogical experiment.

Scientific novelty and theoretical significance of the study:

-the current state of the process of formation of ethnocultural competence in the professional training of future teachers has been determined;

-a model of ethnocultural competence of a future teacher has been developed based on the identified content and its structure;

-pedagogical conditions have been identified and scientifically substantiated to ensure the effectiveness of the formation of ethnocultural competence of future teachers;

Practical significance of the study:

-programs for elective courses “Ethnopedagogy” and “Ethnopsychology” have been developed, allowing for the formation of ethnocultural competence;

-educational and methodological complexes (UMC) have been developed for elective courses “Ethnopedagogy”, “Ethnopsychology”, allowing to improve the learning process and contribute to the formation of ethnocultural competence of future teachers;

-a training seminar program “Formation of ethnocultural competence in future teachers” has been developed for university teachers, which helps improve the knowledge, skills, abilities and abilities to implement this process in future teachers;

-a list of competencies has been formulated, the totality of which determines ethnocultural competence and can be taken into account in the development of educational standards for higher education in terms of the formulation of general competencies;

-A diagnostic of the level of formation of ethnocultural competence has been developed, which can be used in the mass practice of universities.

The main provisions of the dissertation submitted for defense:

1.The basis for describing the characteristics of ethnocultural competence and its structuring is the methodological construct of such approaches as cultural - competence - technological, facilitating.

2.A model of ethnocultural competence has been developed, the components of which are criteria, indicators and levels of its formation, the assessment of which is feasible through the developed methodology for assessing ethnocultural competencies.

.The pedagogical conditions that are created in the holistic pedagogical process of the university and ensure the most effective development of ethnocultural competence are: the use of the opportunities of the educational process of the university to form the ethnocultural competence of future teachers, the introduction of pedagogical technologies in the formation of ethnocultural competence, the preparation of teachers for the formation of ethnocultural competence in future teachers.

The reliability and validity of the results obtained is ensured by conducting research based on modern achievements of philosophical, psychological and pedagogical sciences; using a set of methods adequate to the subject and objectives of the study; long-term nature of practical activity; results obtained during experimental work and their reproducibility in practical reality, a combination of qualitative and quantitative analysis of the data obtained.

The personal contribution of the applicant is to develop a list of ethnocultural competencies and methods for diagnosing the level of development of ethnocultural competencies.

Testing and implementation of the research results were carried out throughout the entire research period (2005-2013) on the basis of Karaganda State University named after. E.A. Buketova. The current results of the study were heard at meetings of the departments of pedagogy, ethnopedagogy and ethnopsychology of KarSU named after. E.A. Buketov, at scientific republican and international scientific and practical conferences and seminars. The main theoretical and practical provisions of the work are reflected in educational and methodological complexes, manuals, scientific articles, and reports.

Structure and scope of the dissertation. The dissertation consists of an introduction, three chapters, a conclusion, a list of references, and appendices; the full volume of the dissertation is 165 pages.

The introduction substantiates the relevance of the research problem; the object and subject of research are determined; the purpose and objectives of the research are formulated; the scientific novelty, theoretical and practical significance of the work are revealed; the provisions submitted for defense are stated; the personal contribution of the applicant is determined; provides information on the testing and implementation of the research results; structure and scope of the dissertation; the stages of the study are presented,

In the first chapter, “Theoretical and methodological foundations for the formation of ethnocultural competence among future teachers at a university,” an analysis of the problem under study is carried out; the methodology of its research is characterized; a set of methodological approaches to studying the stated problem has been identified; the definition of “ethnocultural competence” was clarified, its content and structure were determined.

In the second chapter, “Pedagogical conditions for the formation of ethnocultural competence at a university,” the author presents the psychological and pedagogical conditions for the effective formation of ethnocultural competence, which are: the use of the opportunities of the educational process of the university to form the ethnocultural competence of future teachers, the introduction of pedagogical technologies in the formation of ethnocultural competence, teacher training to the formation of ethnocultural competence in future teachers.

The third chapter, “Experimental and pedagogical results and recommendations for the formation of ethnocultural competence among future teachers at a university,” presents the program of experimental research, materials and results of ascertaining and formative experiments, as well as final recommendations for the formation of ethnocultural competence in a university setting.

In conclusion, the results of the study are summarized and the main conclusions are outlined, and prospects for further study of the problem are outlined.

Theoretical and methodological foundations for the formation of ethnocultural competence among future teachers at a university

1.1Characteristic trends in modern research into the process of formation of ethnocultural competence in the professional training of future teachers

ethnocultural competence teacher

The future of a sovereign state is interconnected with the history of the past. Everyone has ideas of thought accumulated over centuries in the education of the younger generation, a unique form of education that is a model. This can be seen in the traditions of the national education of the youth of the Kazakh people. The spiritual development of the younger generation is carried out in accordance with modern requirements; advanced examples of folk heritage accumulated over centuries by the Kazakh people influence the comprehensive development of the individual. In this regard, today there is an increasing need for future teachers to develop general, subject-specific, key competencies, among which the role of ethnocultural competence is also important.

In the study of the problem of the formation of ethnocultural competence in modern conditions, a special place is occupied by issues considered in the following areas: professional training of future teachers, development of methods for the formation of ethnocultural competence, development of ways to enhance ethnocultural activity in the holistic pedagogical process of the university, development of pedagogical technologies that contribute to the formation of ethnocultural competence, systematization of continuity in the formation of ethnocultural competencies at various levels of education (preschool, primary general, basic general, secondary complete, primary secondary vocational, higher vocational), etc. The future teacher, acting as the main subject of the holistic pedagogical process and implementing educational, educational and developmental tasks that reflect the leading strategy of modern education (especially in terms of spiritual, moral and cultural development) must have knowledge, abilities, skills and abilities, among which ethnocultural ones become one of the priorities.

In this connection, it can be argued that the significance of ethnocultural competence as an integral important characteristic of a future teacher requires updating the process of its formation, taking into account the leading modern educational trends.

Systematic research in this area began a long time ago - in the second half of the twentieth century. However, the key terms in these studies were “upbringing”, “education”, “development”, “ethnos”, “ethnic groups”, “family”, “clan”, “tribe”, “nationality”, “nation”, “folk traditions", "folk customs", "culture of the people", etc.

Today, recognition of the importance of the phenomenon of ethnocultural competence and the perspective of its study is carried out through the prism of the integration of modern education into the global educational space, where almost the same key terms acquire relevance, but from other positions and other academic definitions.

The study of psychological and pedagogical sources made it possible to highlight the following aspects in the study of the problem of developing ethnocultural competence among future teachers: theoretical, covering a large period of time and empirical layer, which served as the basis for the emergence of ethnopedagogical theory (Ya.A. Komensky: based on a generalization of the experience of home education in working families put forward and developed the idea of the “Mother School”, when justifying the principle of conformity with nature, he took into account folk experience, didactic rules are given in the form of folk aphorisms; I. G. Pestalozzi: in his works he gives pedagogical conclusions in the form of folk pedagogy, as a result of generalizing the pedagogical experience of a peasant family, as the embodiment of the dream of a school that would meet the needs of the people; K.D. Ushinsky: considered folk pedagogy to be one of the most important factors under the influence of which the national pedagogical science took shape, came to the conclusion that there is no common system of education for all ethnic groups; G.N. Volkov: it was he who first used the term “ethnopedagogy”, explored the dialectical connection between folk pedagogy and scientific pedagogy, revealed the content and defined the essence of the concept of “ethnopedagogy”, etc.) and practical, providing the possibility of implementing theory into the practice of teaching educational organizations from various methodological positions (Republic of Kazakhstan - K.T. Dzhumagulov: dedicated the research to I. Altynsarin and the development of the culture of the Kazakh people; A.E. Izmailov: studied the folk pedagogy of the peoples of Central Asia and Kazakhstan; K.Zh. Kozhakhmetova: dedicated the research to Kazakh ethnopedagogy; V. V. Vostrov, H. A. Kauanova: studied the material culture of the Kazakh people, etc.; Kyrgyz Republic - A. A. Alimbekov: studied the issues of shaping future teachers’ readiness for aesthetic education of younger schoolchildren based on the traditions of folk pedagogy, and also developed conceptual ideas ethnopedagogical training in the system of higher pedagogical education; A.T. Attokurov: identified the main directions of preparing students for pedagogical management of folk games in educational work with primary school students. A.T. Kaldybaeva: determined the scientific and pedagogical principles of using the ideas of folk akyns in the education of youth, etc.).

The first attempts to illuminate the problem of developing ethnocultural competence from the perspective of new sociocultural conditions were also made among Russian scientists. This was due to the fact that in modern society, the definition of an individual as competent or incompetent, capable or unable to perform professional duties creatively has come to the fore. To prepare developers of ethnocultural projects, it was important to determine the scope of knowledge and skills and create a model of pedagogical and ethnocultural competence.

Due to the fact that aspects of ethnocultural activity in the sociocultural environment were considered as special types of activity, the methodology of scientific research was determined by the provisions of the activity approach (M.Ya. Basov, E.V. Ilyenkov, M.S. Kagan, A.N. Leontyev, S.L. Rubinstein and others).

The modeling method used in the research (V.G. Vinenko, B.A. Glinsky, B.S. Gryaznov, L.M. Fridman, V.A. Shtoff, etc.) served as a means of constructing models demonstrating the components of ethnocultural competence.

The above studies considered ethnocultural competence as a subjective parameter of a teacher’s activity, according to which an “ethnoculturally competent” person (as a result of the functioning of the education system) must possess not only ethnocultural knowledge, professionalism, and high moral qualities, but also be able to act adequately in appropriate situations using this knowledge, is able to take responsibility for her own ethnocultural activities.

Thus, the structural components of ethnocultural competence in the course of the research were identified: personal and humanitarian orientation of ethnocultural activity, systemic perception of ethnocultural reality and systemic ethnocultural activity in it, which provides the possibility of a holistic, structured vision of the logic of ethnocultural moments of the pedagogical process, understanding of trends and patterns of development systems for strategic design of ethnocultural development of youth; the ability to integrate other people’s experience (the ability to correlate one’s own ethnocultural activities with what has been developed at the level of domestic and world ethnoculture; to form innovative experience, generalize and transfer it to others; creativity as a way of being in ethnoculture (the desire and ability to create a new ethnocultural reality at the level of goals, content, technology, etc.).

It should be noted that all components of ethnocultural competence are interconnected and create a complex structure that determines the personal and activity characteristics of an individual.

Thus, ethnocultural competence is manifested and can be assessed only in the process of ethnocultural activity. As the experience of the authors shows, the components of ethnocultural competence identified during the research process can be formed at a sufficient level with the help of various forms of training and participation in planned sociocultural events.

Ethnocultural competence, as part of professional competence, has not been the object of close attention of modern professional pedagogy. In this connection, we schematically examined this concept, linking its study with related concepts: “cultural competence”, “ethnopedagogical culture”, “ethnopedagogical competence”, etc.

For the first time, attention to the “cultural competence” of an individual was drawn by A.Ya. Flier [Flier A.Ya. Culturology for culturologists: textbook. allowance. - M., 2000. - 496 p.]. A well-known culturologist defines it as a sufficient degree of socialization and inculturation of an individual, allowing him to freely understand, use and variably interpret the entire sum of ordinary (non-specialized) and specialized knowledge that constitutes the norm of general social erudition of a person in a given environment, the sum of rules, patterns, laws, customs and prohibitions and so on. AND I. Flier identified the following components in the structure of an individual’s cultural competence: attitude towards institutional norms of social organization; attitude to conventional norms of social and cultural regulation; attitude to short-term, but highly relevant examples of social prestige: fashion, image, symbols, social status, intellectual and aesthetic trends, etc.; level of completeness and freedom of proficiency in languages of social communication.

Based on the theoretical research of A.Ya. Fliera, T.K. Solodukhina [Solodukhina T.K. Ethnocultural education of Russian schoolchildren in the multiethnic space of the region: dis. ...dr. ped. Sci. - M., 2004.] makes the assumption that the cultural competence of an individual expresses the degree of his familiarity with the social experience of the nation, the norms of interpersonal relations and the evaluative hierarchies developed by this experience. First of all, this should include the experience of ethnic pedagogy. G.N. Volkov [Volkov G.G. Ethnopedagogy. - M., 1999. - P. 168.] introduced the concept of “pedagogical culture of the people” into the scientific lexicon, defining it as the sphere of material and spiritual culture of the people, directly related to the upbringing of children.

V.A. Nikolaev [Nikolaev V.A. Theory and methodology of forming a teacher’s ethnopedagogical culture: dis. ... Dr. ped. Sci. - M., 1998. - 408 p.] introduces the term “ethnopedagogical culture” as “a social and pedagogical phenomenon that characterizes the extent of mastering the traditional pedagogical culture of the people, understanding the educational essence of its values, their adequate use in modern practice of teaching and upbringing.”

M.G. Kharitonov [Kharitonov M.G. Ethnopedagogical training of primary school teachers in national schools: monograph. - M., 1996. - 226 pp.] expanded the concept of “ethnopedagogical culture” by introducing the term “ethnopedagogical competence”. Ethnopedagogical culture presupposes the teacher's possession of a system of knowledge that underlies the implementation of the learning process based on traditional pedagogical culture, in accordance with modern humanistic orientations. The author highlights the ethnopedagogical education and ethnopedagogical outlook of the teacher, i.e. his awareness of the most pressing problems of student education; ethnopedagogical thinking, reflecting a certain style of thinking, focused on finding ways to optimally organize the learning process for students using folk education experience, as well as ethnopedagogical experience, i.e. the ability to make ethnopedagogically competent decisions. In this connection, the ethnopedagogical competence of a teacher includes knowledge of: the goals of teaching academic subjects based on traditional pedagogical culture, their specific content and priority in modern conditions; psychological mechanisms of mastering ethnopedagogical knowledge and ways of using it in the learning process; ethnopedagogical concepts and factors; criteria for assessing the didactic and developmental value of various ethnopedagogical contents; the most typical ways of working with various ethnopedagogical contents; effective ways of teaching traditional pedagogical culture (tools, organizational forms of training and control) to various categories of students, differentiated both by the level of learning ability and the nature of cognitive interests.

Summarizing the above, “ethnocultural competence” is considered as an integrated personality quality that characterizes the degree to which the organizer has assimilated the artistic culture of the people, theoretical and practical readiness to transmit its values, integrate the ideas of ethnopedagogy and modern pedagogical theory in the ethnocultural formation and development of students, fostering a culture of tolerant attitude towards multiethnic environment.

The formation of ethnocultural competence of teachers is determined by a process in which the transformation of the teacher’s inner essence occurs through cognitive, spiritual and practical activities based on the system of value orientations of traditional culture, corresponding to the nature-appropriate development of all spheres of personality: cognitive, moral-volitional, active, emotional.

The level of development of the ethnocultural competence of teachers depends on the socio-cultural and psychological-pedagogical prerequisites, which mean the readiness of teachers for professional activities to involve the population of the region in the social design of the ethnocultural development of the region. Such readiness is characterized, first of all, by formed personal structures, knowledge of the traditional culture of the people and the patterns of ethnocultural development, mastery of ethnopedagogical experience, and a creative attitude to ethnoeducational design.

The concept of “ethnocultural competence” is a complex individual professional education that integrates professional theoretical knowledge, practical skills, ethnocultural values and conscious choice of behavior patterns. The competence of the organizer of ethnocultural design represents the desire and ability to realize one’s potential (knowledge, skills, personal qualities) during ethnopedagogical activities, realizing the socio-cultural significance and personal responsibility for the results of one’s activities and the need for its constant improvement [Koroleva G.M. Development of ethnocultural competence of teachers in the modern sociocultural environment].

The problem of the formation of ethnocultural competence in the Kyrgyz Republic was studied by scientific teachers in various contexts: the development of conceptual ideas of ethnopedagogical training in the higher education system of the Kyrgyz Republic (A.A. Alimbekov), the preparation of university graduates for the pedagogical management of folk games (A.T. Attokurov), the influence of folk ideas akynov in the education of youth (A.T. Kaldybaeva), ethnocultural lexicography in the education of ethnotolerance (M.Kh. Manlikova), preparing a future teacher to use the traditions of folk pedagogy in school (N.K. Dyusheeva), the formation of a culture of communication among preschoolers in a Kyrgyz family (S. Dzholdoshbekova), ethnopedagogical thoughts in the works of Ch. Aitamtov and their interpretation in the learning process (A.Zh. Muratov), environmental education based on progressive ideas and experience of Kyrgyz folk pedagogy (I. Daminova), preparing students for moral and aesthetic education younger schoolchildren through the means of Kyrgyz musical folklore (N.S. Shadiev), ethnocultural education of students in universities (D.G.-S. Toktarbaev), the formation of tolerance among primary school students on the basis of folk pedagogy (K.M. Mitalipov), the moral education of students through folk didactic works (Zh.Zh. Turgunbaeva), the formation of social activity among primary schoolchildren through the means of Kyrgyz folk pedagogy (E.S. .Sabyrova) and others.

In general, these studies are united by ethnopedagogical training or the process of forming any personal, professional qualities of students based on Kyrgyz folk pedagogy.

In the Republic of Kazakhstan, the problem of the formation of ethnocultural competence was also studied in various contexts: the history of the development of interethnic relations in the Republic of Kazakhstan was studied in the context of political, economic, humanitarian, social and cultural development in the last decade of the last century (1985-2001) (Zh.O. Nurbetova ), the theoretical justification and practical development of multicultural education for students of secondary vocational educational institutions of the Republic of Kazakhstan was carried out (M.A. Nadyrmagambetova), the conceptual foundations for the formation of the ethnic component in the content of higher education and the technology for their implementation were developed (Sh.M. Mukhatrova), the process of formation was scientifically substantiated ethnocultural competence of adolescents in the conditions of interaction between schools and institutions of additional education (Z.A. Mavlyutova), pedagogical conditions for the functioning of the educational system of a preschool educational institution for the development of ethnocultural competence of preschool children have been developed and tested in the practice of preschool educational institutions (E.R. Tyulepaeva) and others.

The above-mentioned scientific research in Kazakhstan is united by the problem of multicultural education, in the system of which there are issues of developing the ethnocultural competence of preschoolers, adolescents, and students of secondary vocational educational institutions. However, the issue of developing ethnocultural competence among university students in these studies was not the subject of special study.

It should be noted that there is a current regulatory document in Kazakhstan, the vector of which is aimed at ethnocultural education: “The Concept of Ethnocultural Education in the Republic of Kazakhstan” (Approved by decree of the President of the Republic of Kazakhstan dated July 15, 1996, No. 3058).

The main objectives of ethnocultural education are:

education of a multicultural personality: creating conditions for an individual’s identification with their original culture and the assimilation of other cultures. Focus on the dialogue of cultures, their mutual enrichment;

formation of a multilingual individual: training of citizens who are able to communicate effectively in their native, state and Russian languages. Thus, the implementation of the model of “two loyalties”: in relation to one’s own ethno-national group and in relation to the state. In real practice, we can talk about effective command of three, four or more languages.

...Serious research and specific recommendations on the following problems are needed:

combining the efforts of government bodies, educational institutions, science, educational institutions, national cultural centers, public associations and organizations, political parties in regulating national relations in the educational sphere;

preserving the ethnocultural specificity of peoples in the conditions of scientific and technological progress, urbanization of lifestyle, development of ethnoprotective functions of national culture to counteract cultural assimilation;

development of pedagogical and psychological aspects of the mechanism for the formation of interethnic adaptation;

the presence and satisfaction of ethnolinguistic needs, etc.

Thus, the problem of the formation of ethnocultural competence, being very multifaceted, today, in the conditions of integration into the global educational space, requires further research. The insufficient development of the problem causes difficulties in its practical solution, but despite this, the means of folk pedagogy remain the main regulator in the formation of moral, cultural and spiritual values of youth and the younger generation as a whole. At the same time, the analysis of syllabuses, university educational and methodological complexes, curricula, State Educational Standards of Higher Professional Education, the work experience of university teachers, educational activities, and the results of students’ teaching practice indicate serious gaps, indicating the need to develop the ethnocultural competence of future teachers.

So, summarizing the above, we believe that today there is a particularly acute trend in the formation of ethnocultural competence in future teachers who have examples of ethnic culture, the ability to convey ethnocultural experience to the younger generation, providing comprehensive training, development and education of the individual; the formation of an integrative characteristic that presupposes a high degree of theoretical, practical and personal preparedness of the future teacher to fully implement the tasks of ethnocultural education of secondary school students in accordance with national ideals of education and taking into account the ethnopedagogical features of their development.

1.2Methodological approaches to studying the process of developing ethnocultural competence among future teachers

Pedagogy is based on general scientific principles that embody the entire historical experience of understanding various phenomena of the surrounding world and man himself and are used in all sciences. In addition, it has its own methodological principles that specify and complement general scientific ones, taking into account the specifics of its subject: the principle of humaneness, democratic pedagogy; the principle of social conditioning of education; the principle of personality formation in society and group; the principle of the determining role of the activity of the individual himself in his own development and formation, etc.

Analysis of research shows that the most common methodological approaches are: a systematic approach, which considers all components in close relationship with each other; reveals the unity of the relationship between all components of the pedagogical system (goals, objectives, content, principles, forms, methods, conditions and requirements), identifies the general properties and characteristics of individual components; a personal approach, which affirms the idea of the essence of a person as an individual, orients the organization of the pedagogical process towards the individual as a goal, result and criterion of effectiveness, requires recognition of the uniqueness of the individual, the right to freedom and respect, uses reliance on the natural process of development of creative potential, self-development of the individual; the activity approach, which affirms the idea of activity as the basis, means and main condition for the development and formation of the individual, orients the individual towards the organization of creative work as the most effective transformation of the surrounding world, allows one to determine the most optimal conditions for the development of the individual in the process of activity; a cultural approach, which requires consideration of the problem in comparison with similar processes in the history of domestic and foreign pedagogy, from the perspective of changes in modern culture; provides orientation to social and cultural requirements for the formation and development of personality.

During the development of society, various paradigms (models, samples) of education and upbringing appeared, having both scientific, pedagogical and general cultural value. Currently, in modern pedagogy, the paradigm of a knowledgeable person (i.e., a person armed with a system of knowledge, abilities and skills) is being replaced with the paradigm of a “person prepared for life,” i.e. a person capable of actively and creatively thinking and acting, self-development, intellectual, moral and physical self-improvement. Accordingly, an “educated person” from this point of view is not a “trained person” at all (that is, not a person to whom this or that portion of knowledge, skills and abilities was transmitted in an educational way), but a person who has matured as a person and is capable of further development. self-development and self-improvement.

The methodology of pedagogical research in scientific sources is defined as the doctrine of the principles, methods and procedures of cognition and transformation of pedagogical reality.

Of particular importance for studying the methodology of ethnopedagogical research are: the monograph by Sh.M.-Kh. Arsaliev “Methodology of modern ethnopedagogy” (M., 2013), which addresses the problem of forming the methodological foundations of ethnopedagogy in the context of the modern picture of the world; the textbook by G.N. Volkova, T.N. Petrova, A.B. Pankin “Introduction to Ethnopedagogy” (Elista, 2006), which substantiates the applicability of the cultural approach to ethnopedagogical research and reveals the essence of the principle of ethnocultural connotation; textbook by V.V. Lezina “Fundamentals of Ethnopedagogy” (Pyatigorsk, 2009), which reflects the methodological correlation of research in the field of ethnopedagogy and national educational policy. [Malsagova Maryam Khamatkhanovna. Methodology of ethnopedagogical research, 13.00.01 - general pedagogy, history of pedagogy and education, diss. for the degree of candidate of pedagogical sciences].

M.H. Malsagova in her study notes that in modern ethnopedagogy, approaches are classified on different grounds, for example, by the object of application (activity-based, cultural, personal, etc.), by the organization of analysis (structural, complex, systemic, etc.). Considering the problem of multi-approach, I.A. Zimnyaya proposes to be based on the following levels of analysis proposed by I.V. Blauberg, E.G. Yudin: philosophical, general scientific, specific scientific, actually methodological [Zimnyaya I.A. Pedagogical psychology. M., 2003. P.176].

As an example of approaches at the philosophical level, Sh.M.-Kh. Arsaliev cites genetic, evolutionary, at the general scientific level

interdisciplinary, complex, synergetic, functional, paradigmatic, integral, at the level of a specific science - cultural-historical, culturological, personal, activity-based, at the methodological level - communicative, technological. Next, the scientist cites an impressive number of names of researchers in the modern educational space and the approaches they highlight: systemic, axiological, value-based, anthropological, civilizational, paradigmatic, integrative, integrated, synergetic, hermeneutic, meaning-centered, personal, activity-based, multi-subjective, personality-activity, personality-oriented , technological, functional, sociocultural, competency-based, professionally oriented, contextual [Arsaliev Sh.M.-Kh. Methodology of modern ethnopedagogy. M., 2013. P. 57]. All of these approaches are used at various levels of ethnopedagogical research.

We carry out our research within the framework of a person-oriented educational paradigm, which provides humane conditions for the personal and professional growth of the student, individual and free self-determination of the future specialist in his chosen professional activity, and the full disclosure of the potential capabilities of the individual.

In this connection, as the main methodological approaches that implement the person-oriented educational paradigm, we have chosen a set of approaches such as: cultural, competency-based, technological (Fig. 1.1.)

The cultural approach is considered as learning in the context of culture, the support of education on the character and values of culture. Highlighting the value of education, three components are determined [T. A. Pisareva. General fundamentals of pedagogy. Lecture notes]:

State value of education.

Social value of education.

Personal value of education.

Rice. 1.1. System of methodological approaches to the subject of research.

The state value of education represents the moral, economic, intellectual, scientific, technical, spiritual and cultural potential of any state.

The social value of education is determined by the training and education of competent and professional specialists who are able to solve a wide range of professional and socially significant tasks set by society in the specific historical conditions of people’s lives.

The personal value of education is the conscious need for a person to demonstrate his various cognitive needs and strive for the perfect development of his abilities.

The last thesis is directly consistent with the ideas of the cultural approach, which is gaining more and more supporters in the education system.

The culturological principle makes it possible to combine general cultural, special and psychological-pedagogical components in the educational process of a university due to the choice of educational content according to the principle “from an educated person to a cultural person.” This has an effective result if the analysis of the subject and non-subject content of education is taken into account from the perspective of the development of an integral personal culture.

The cultural approach occurs through the introduction of the following factors:

-filling the content of traditional academic disciplines limited by program requirements (education standards);

-the emergence of new disciplines of the cultural and humanitarian cycle;

-filling the disciplines of the natural sciences with universal human problems and values;

-formation of interdisciplinary connections.

The implementation of the cultural approach is characterized by the following indicators:

-turning the educational process towards man as its main subject and goal;

-filling the content of the educational process with human tasks and problems;

-presentation of the organization of the educational process as an integral system of joint activities of teachers and students;

-formation of the educational process within the framework of world, national culture;

-formation of individuality and identity of the child’s personality, development of personal characteristics;

-effective improvement of professional skills and pedagogical culture of teachers.

The needs of the present time require filling the culturological principle with new content.

In the cultural concept, the content of education includes four components: knowledge, methods of activity, experience of creative activity and experience of an emotional and value-based attitude towards the world. In this case, a component of culture can be considered knowledge, which in education is also significant from the point of view of an individual’s self-esteem.

Competence-based approach [G.K. Selevko] is a competency-based approach to the educational process. Essentially, the key link in the design of the educational process is recognized here as the expression of results in the form of competencies. The possibilities of this approach are being actively studied by V.I. Bidenko, V.A. Bogoslovsky, A.A. Verbitsky, D.P. Zavodchikov, E.F. Zeer, I.A. Zimnyaya, V.A. Kalneyem, S.E. Shishov et al. The competency-based approach is focused on achieving certain results and acquiring significant competencies. Among the most significant elements of the competency-based approach are the following:

) ideas of general and personal development, formulated in the context of psychological and pedagogical concepts of developmental and personality-oriented education, which became the prototype of modern concepts of the competency-based approach.

basic concepts - “competence” and “competence”, while the first of them “includes a set of interrelated personality qualities specified in relation to a certain range of objects and processes”, and the second correlates with “possession, possession by a person of the corresponding competence, including his personal attitude to it and the subject of activity” (A.G. Bermus).

) the novelty of goal setting, which manifests itself in an attempt to determine the expected results of the educational process through a description not of knowledge, skills and abilities, but of the learner’s new capabilities. This approach attracts attention because it allows, as one of the means, to solve educational problems in the process of entering the global educational space.

Competence implies the presence of certain scientific knowledge and presupposes the ability to carry out appropriate practical activities, that is, it means mastery of methods of activity and acquired experience of both reproductive and creative activities in the field of competence in question. It is important to note that such activity cannot be carried out without a formulated motivational position, the fundamental factor of which is the value relations of personality development. In addition, competence is determined by the development of specific personality characteristics that are so necessary for practical activities.

The technological approach provides for precise instrumental management of the educational process and guaranteed achievement of the set educational goals; Today it is actively being developed by domestic pedagogy. The works of V.P. are dedicated to him. Bespalko, M.E. Bershadsky, V.I. Bogolyubova, V.V. Guzeeva, T.A. Ilina, M.V. Clarina, M.M. Levina, E.S. Polat, G.K. Selevko, A.I. Umana and others, as well as foreign authors L. Anderson, J. Block, B. Bloom, T. Gilbert, N. Gronlund, R. Meijer, A. Romischowski, T. Sakamoto, etc. This approach opens up new opportunities for conceptual and designed development of various areas and aspects of educational, pedagogical, social reality.

It is important to note that “the technological approach to educational and pedagogical processes cannot be considered universal; it only complements the scientific approaches of pedagogy, psychology, sociology, social pedagogy, political science and other areas of science and practice (G.K. Selevko).”

Thus, the methodological approaches we have chosen are not mutually exclusive, but complement each other. It is the totality of these approaches that lies within the framework of the person-oriented educational paradigm of education; their multifunctionality makes it possible to ensure the quality of education and the process of developing ethnocultural competence among future teachers.

A number of scientific studies are devoted to the problem of the formation of ethnocultural competence, in which its content and structure are revealed from various methodological positions within the framework of the goals and objectives set by scientists and teachers. However, the lack of unanimity in the interpretation of the definition of “ethnocultural competence”, in its interpretations, as well as the breadth and diversity of opinions regarding the essence and content of the definition of “ethnocultural competence”, there is a need to clarify this concept within the framework of our research. It is necessary to take into account that this definition must be subject to analysis by us of the conceptual series of two definitions: “competence”, “ethnocultural competence”.

Psychological and pedagogical science knows the names of such modern researchers as V.I. Bidenko, I.A. Zimnyaya, Yu.G. Tatur, A.V. Khutorskaya, who devoted their work to studying the essence, content, structure, classification of such concepts as “competence”, “competence”. Analysis of research data demonstrates their correlation, and sometimes their criticism for substitution or identification.

Let us dwell on some theoretical positions in more detail.

IN AND. Bidenko interprets the concept of “competence” as a unified (agreed) language for describing academic and professional profiles and levels of higher education. It is sometimes said that the language of competency is the most adequate for describing educational outcomes.

The orientation of standards, curricula (educational programs) towards learning outcomes makes qualifications comparable and transparent,

the same cannot be said about the content of education, which differs strikingly not only between countries, but also between universities, even when preparing for the same specialty (subject area). So far, a more modern methodological tool for the “Bologna” update of curricula and programs has not been found in European universities. The results of education, expressed in the language of competencies, according to Western experts, are the path to expanding academic and professional recognition and mobility, to increasing the comparability and compatibility of diplomas and qualifications [V.I. Bidenko. Identifying the composition of competencies

university graduates as a necessary stage in the design of a new generation of State Educational Standards for Higher Professional Education. Toolkit. - Moscow, 2006].

I.A. Winter [I.A. Winter - Key competencies - a new paradigm for educational results] writes that the interpretation of the concept of “competence” in the world gives rise to work to change the content of educational standards and the certification procedure for teachers. In the same context, many educational documents of the CIS countries “Strategy for the modernization (development) of the content of education” formulated the main provisions of the competency-based approach in education, the key concept of which is competence. It was emphasized that this “concept is broader than the concept of knowledge, or skill, or skill, it includes them (although, of course, we are not talking about competence as a simple additive sum: knowledge - skills - skills. This concept has a slightly different semantic range ). The concept of “competence” includes not only cognitive and operational-technological components, but also motivational, ethical, social and behavioral ones.”

Such a broad definition of the conceptual content of competence significantly complicates its measurement and assessment as a learning outcome, which is something that the developers themselves pay attention to. This is also evidenced by what A.V. Khutorskoy content of the main key competencies, the list of which includes: value-semantic, general cultural, educational-cognitive, informational, communicative, social-labor, personal competence.

Further, I.A. Zimnyaya states that in order to somehow streamline the subsequent interpretation of competencies, the developers of the “Strategy for Modernizing the Content of General Education” propose dividing them into areas:

competence in the field of independent cognitive activity, based on the assimilation of methods of acquiring knowledge from various sources of information, including extracurricular ones;

competencies in the field of civil and social activities (performing the roles of a citizen, voter, consumer);

competencies in the field of social and labor activities (including the ability to analyze the situation on the labor market, assess one’s own professional capabilities, navigate the norms and ethics of relationships, self-organization skills);

competences in the everyday sphere (including aspects of one’s own health, family life, etc.);

competencies in the field of cultural and leisure activities (including the choice of ways and means of using free time that culturally and spiritually enrich the individual).

SOUTH. Tatur believes [Yu.G. Tatur. Competence-based approach to describing results and designing standards of higher professional education // Author's version / Materials for the second meeting of the methodological seminar. Moscow, 2004] that competence is not a concept adjacent to those named in the basic definition, but a higher level of integration. However, competence also characterizes personality. This means that competence is an integral property, a personality characteristic (1 sign).

The integral nature of the concept of “competence” is determined

in that it relates to human activity based

on various aspects of the human personality. At the same time, the term “competence” certainly has a positive connotation, because it characterizes successful activity. A competent specialist is, in the opinion of others, at least a good specialist. Means:

competence is a characteristic of successful activity (2nd sign).

However, a person cannot be competent in general, such as, for example, tall or fat. This term is used in relation to a situation in which he exhibits the ability to perform successfully. Linking to the situation is a very important characteristic of the term “competence”. This means that competence is a characteristic of successful activity in a certain area or situation (3rd sign).

In contrast to such personality traits as “smart”, “beautiful”,

Competence is an acquired property. You cannot become a competent specialist at the “bachelor”, “master”, etc. level. without appropriate education and experience obtained both in the field of institutional and non-formal education (self-education) and social and professional activities. However, the opposite statement is not true. A person with a higher education may, even in situations within the scope of his authority, exhibit functional illiteracy (FIL). Along with knowledge, motivation to perform and the ability to

realize one’s creative and operational-technological potential, transform it into successful activity, that is, competence characterizes the ability of a person (specialist) to realize his human potential for professional activity (4th sign). Moreover, according to a number of psychologists, the effectiveness of a specialist’s actions does not simply consist of his specific skills and abilities, but they are multiplied due to the corresponding value-semantic orientation.

Summarizing statements 1-4, we get the following definition:

competence is an integral property of a person that characterizes his desire and ability (readiness) to realize his

potential (knowledge, skills, experience, personal qualities, etc.) for successful activities in a certain area.

A.V. Khutorskoy, distinguishing the concepts of “competence” and “competence”, offers the following definitions: “Competence includes a set of interrelated personality qualities (knowledge, abilities, skills, methods of activity), specified in relation to a certain range of objects and processes, and necessary for high-quality productive activities in relation to them”, “Competence is the possession, possession by a person of the corresponding competence, including his personal attitude towards it and the subject of activity.”

Shifting the ultimate goal of education from knowledge to “competence” allows us to solve the problem when students can master a set of theoretical knowledge well, but experience significant difficulties in activities that require the use of this knowledge to solve specific problems or problem situations. Thus, the disturbed balance between education and life is restored.

From the point of view of the requirements for the level of training of graduates, educational competencies “represent integral characteristics of the quality of students’ training associated with their ability to purposefully meaningfully apply a complex of knowledge, skills and methods of activity in relation to a certain interdisciplinary range of issues” (A.V. Khutorskoy).

I.A. Morozov in his study interprets the concept of ethnocultural competence [Morozov I. A. Ethnocultural competence and standards of general education of the second generation [Text] / I. A. Morozov // Current issues of modern pedagogy: materials of the international. scientific conf. (Ufa, June 2011). - Ufa: Summer, 2011. - P. 49-52.]: “Ethnocultural competence is the recognition of multiculturalism, possession of deep knowledge about ethnic communities and their culture, awareness of their differences.”

A.B. Afanasyeva in her article “Formation of ethnocultural competence” in the higher education system interprets this concept as: “Ethnocultural competence is an integral personality property, expressed in the totality of ideas, knowledge about native and non-native ethnocultures, their place in world culture, experience in mastering ethnocultural values , which is manifested in abilities, skills, behavior patterns in a mono-ethnic and multi-ethnic environment.”

T.V. Poshtareva gave the following detailed interpretation of this concept: “Ethnocultural competence is a personality property, expressed in the presence of a set of objective ideas and knowledge about a particular ethnic culture, realized through skills, abilities and patterns of behavior that contribute to effective interethnic understanding and interaction.”

Ethnocultural competence is the degree to which a person demonstrates knowledge, skills and abilities that allow him to correctly assess the specifics and conditions of interaction, relationships with representatives of other ethnic communities, and find adequate forms of cooperation with them in order to maintain an atmosphere of harmony and mutual trust (Encyclopedic Dictionary). Ethnocultural competence is realized primarily in a high degree of understanding, correct consideration of the unique functioning of the national psychological characteristics of representatives of certain nations, expressed in careful recording and consideration of: a) the needs, motives and value orientations of representatives of specific national regions, the ethnic specificity of the manifestation of which significantly influences to communicate with them; b) facts indicating the presence of a discrepancy between the needs and motives of representatives of specific national communities and the traditional norms of business, political and interethnic interaction between people functioning in the public consciousness of the population; c) the uniqueness of the manifestation of national self-awareness of representatives of specific nationalities; d) specific forms of protecting the political identity of representatives of specific ethnic communities from elements of nationalism and chauvinism in the course of interethnic relations.

Queen G.M. in the scientific article “Development of ethnocultural competence of teachers in the modern sociocultural environment,” ethnocultural competence is presented as “a subjective parameter of a teacher’s activity...

...An ethnoculturally competent person (as a result of the functioning of the education system) has not only ethnocultural knowledge, professionalism, and high moral qualities, but is also able to act adequately in appropriate situations, using this knowledge, and is able to take responsibility for his own ethnocultural activities.

The structural components of ethnocultural competence in the course of the study were identified: personal and humanitarian orientation of ethnocultural activity; systemic perception of ethnocultural reality and systemic ethnocultural activity in it, which provides the possibility of a holistic, structured vision of the logic of ethnocultural moments of the pedagogical process, understanding of trends and patterns of development of the system of strategic design of ethnocultural development of regions; the ability to integrate other people's experience (the ability to correlate one's own ethnocultural activities with what has been developed at the level of domestic and world ethnoculture; to form innovative experience, generalize and transfer to others); creativity as a way of being in ethnoculture (the desire and ability to create a new ethnocultural reality at the level of goals, content, technology, etc.); the ability to reflect (consciousness, thoughts, reflection on one’s own actions, etc.).

At the same time, all components of ethnocultural competence are interconnected and create a complex structure that determines the personal and activity characteristics of an individual.”

Thus, ethnocultural competence is manifested and can be assessed only in the process of ethnocultural activity. As the author’s experience shows, the components of ethnocultural competence identified during the research process can be formed at a sufficient level with the help of various forms of training and participation in planned sociocultural events.

Thus, the analysis of definitions showed that there is a wide variety of formulations of the concepts of “ethnocultural competence”. But, despite the difference in definitions, in which ethnocultural competence is presented as “possessing deep knowledge about ethnic communities and their culture”, “an integral personality property, expressed in the totality of ideas, knowledge about native and non-native ethnocultures”, “personal property expressed in the presence of a set of objective ideas and knowledge about a particular ethnic culture”, “the degree to which a person demonstrates knowledge, skills and abilities that allow him to correctly assess the specifics and conditions of interaction, relationships with representatives of other ethnic communities”, “possession of ethnocultural knowledge, professionalism, high moral qualities and the ability to act adequately in appropriate situations using this knowledge.” Yet, despite the difference in styles and methods of interpretation, most definitions reflect the same reality: knowledge, skills, abilities and abilities of an individual in the field of ethnoculture in a certain ethnic environment.

Determining the essence of the definition of “ethnocultural competence,” we are impressed by the position of T.V. Poshtareva, according to which: “Ethnocultural competence is a personality trait, expressed in the presence of a set of objective ideas and knowledge about a particular ethnic culture, realized through skills, abilities and behavior patterns that contribute to effective interethnic understanding and interaction.”

So, to clarify the definition of “ethnocultural competence,” we will substantiate the author’s positions of the above researchers who claim that ethnocultural competence is, firstly, knowledge; secondly, abilities, skills and abilities in relationships with representatives of other communities; thirdly, an integral property of personality.

Consequently, ethnocultural competence is an integral property of a person, expressed in the totality of knowledge, abilities, skills and abilities for relationships and interaction with representatives of other ethnic communities.

All of the above made it possible to determine the structure (Fig. 1.2.) and content of the ethnocultural competence of future teachers (Table 1.1).

Rice. 1.2. Structure of ethnocultural competence.

Table 1.1. ? Content of ethnocultural competence

ETHNOCULTURAL COMPETENCE CRITERIA (index of ethnocultural competence) INDICATORS (expressed in learning outcomes) 1 Possession of knowledge of the ethnoculture of the Kazakh people (EC-1) - Lists, illustrates in diagrams and clearly interprets the ethnoculture of the Kazakh people.2 Knowledge of ethnopedagogical concepts and factors (EC-2) - Lists and schematically depicts a cluster of basic ethnopedagogical concepts. - Systematizes and comments on ethnopedagogical factors influencing the ethnoculture of the Kazakh people. - Demonstrates the ability to apply ethnopedagogical knowledge. - Characterizes the national psychological characteristics of a certain ethnic group.3 Possession of knowledge about the ethnocultural values, heritage, norms and traditions of one’s ethnic group (EC-3) - Lists and interprets the ethnocultural values, heritage, norms and traditions of his ethnic group. - Demonstrates the ability to observe the ethnocultural values, heritage, norms and traditions of his ethnic group.4 The ability to observe the traditions of the Kazakh ethnoculture (EC-4) - Lists and interprets the traditions of Kazakh ethnoculture. - Gives reasons for the choice of certain traditions. - Predicts the impact of traditions on the formation of personality. - Demonstrates a commitment to observing the national traditions of his ethnic group.5 Ability to cooperate in other ethnic communities (EC-5) - Lists and interprets signs of cooperation in certain ethnic communities. - Demonstrates manifestations of cooperation in joint activities with representatives of another ethnic group.6 Ability to recognize the ethnoculture of the peoples of Central Asia (EC-6) - Lists and interprets the national and psychological characteristics of a particular ethnic group. - Models the process of interaction with a representative of another ethnic group.7 Possession of self-control skills in other ethnic communities (EC-7) - Lists and interprets self-control techniques. - Uses self-control techniques to apply to situations. - Predicts the choice of self-control techniques in critical situations.8 Ability to prevent conflict situations (EC-8) - Classifies types of ethnic conflicts. - Argues for ways to resolve conflict situations. - Uses constructive ways to resolve conflicts. - Demonstrates the ability to prevent conflict.

So, the above orients the future teacher towards achieving indicators of ethnocultural competence; having achieved them, the future teacher automatically becomes the owner of a specific ethnocultural competence. It should be taken into account that it is not the competence itself that is subject to assessment, but the learning outcomes, i.e. indicators expressed in verbal form. We present evaluation methods in the following paragraphs.

Thus, the relevance of revealing the essence and content of ethnocultural competence among future teachers required an analysis of the state of this phenomenon. The analysis showed that there is a wide variety of concepts of “ethnocultural competence”, the focus of which is on the individual with his knowledge, abilities, skills and abilities in the field of ethnic culture of a certain ethnic group. The conclusions obtained during the analysis of the initial state of the competence under study made it possible to determine the content and structure of the ethnocultural competence of the future teacher and outline the prospects for its practical and professional orientation.

CONCLUSIONS ON THE FIRST CHAPTER

1. The integration of higher professional education into the global educational space has caused the emergence of a new modern student-oriented educational paradigm, which actualizes the solution to the problem of developing ethnocultural competence among university students, in particular, future teachers. Research in this direction confirms the leading trends in modern education that the process of forming the ethnocultural competence of a future teacher requires a systematic and holistic study from other methodological positions.

2. The formation of the ethnocultural competence of the future teacher within the framework of a person-oriented educational paradigm should be carried out from the standpoint of a combination of such methodological approaches as culturological - competence-based - technological, where the culturological approach is considered as learning in the context of culture, the support of education on the character and values of the culture of the Kazakh people; the competency-based approach is centered on the formation of ethnocultural competence as one of the key ones; focused on determining its essence, structure and content, which coordinate with each other the requests of the state order reflected in the regulatory educational strategic documents of the Republic of Kazakhstan; is aimed at organizing such activities, the implementation of which will contribute to the effective formation of ethnocultural competence and their successful implementation in professional teaching activities; The technological approach provides for precise instrumental management of the educational process and guaranteed achievement of the set educational goals, including the formation of ethnocultural competence.

3. In the course of scientific research, we clarified the content of the definition of “ethnocultural competence” - this is an integral property of a person, expressed in the totality of knowledge, abilities, skills and abilities for relationships and interaction with representatives of other ethnic communities.

The structure of ethnocultural competence is represented by criteria and indicators, where the criteria (8 criteria) are the characteristics expressed in knowledge, skills and abilities that distinguish ethnocultural competence from other types of competencies, and the indicators (22 indicators) are the characteristics of the characteristics, at the same time time being the results of learning, i.e. formulations of what exactly the future teacher will be able to demonstrate.

Pedagogical conditions for the formation of ethnocultural competence at a university.

Based on existing philosophical and pedagogical interpretations of the concept of “pedagogical condition,” we define it as a set of pedagogically appropriate, consciously selected measures and circumstances that contribute to the effective process of developing ethnocultural competencies among future teachers at a university.

We have defined the following organizational and pedagogical conditions:

.Possibilities of a holistic pedagogical process at a university for the formation of ethnocultural competence of future teachers.

.Pedagogical technologies in the formation of ethnocultural competence among future teachers.

.Professionalism of teachers in the formation of ethnocultural competence.

1 Possibilities of a holistic pedagogical process at a university for the formation of ethnocultural competence of future teachers.

The insufficient development of the ethnocultural competence of a future teacher at a university is largely due to the lack of scientifically developed methods, technologies, well-tested recommendations and programs, as well as the fact that, as an analysis of the State Standards of Higher Professional Education has shown, there are no clear guidelines for the formation of ethnocultural competence.

It is well known that there is a multi-level theoretical model for the formation of the content of education, which at the turn of the 70s-80s of the 20th century was developed by didactic scientists V.V. Kraevsky and I.Ya. Lerner. When constructing it, the first three levels were introduced by V.V. Kraevsky, the fourth and fifth levels were justified and connected to the first three by I.Ya. Lerner. The five-level model has its own hierarchical structure:

The first level of general theoretical representation, at which the content appears in the form of a generalized idea of the content of the social experience transmitted to younger generations in its pedagogical interpretation. This level is reflected in state educational standards in relation to various levels of education, as well as in standard, working, original educational programs that reveal the content of knowledge, abilities, and skills in an academic subject, the logic of studying basic ideological ideas, indicating the sequence of topics, questions and total amount of time to study them.

The second level of the academic subject, where the idea of a certain part of the content that carries specific functions in general education is developed, work is developed on individual elements of the content and their specific goals and functions are detailed. Here the idea of the main forms of implementation of this content in the pedagogical process is concretized, which is fixed in the corresponding regulatory plans and programs.

The third level of educational material, where specific materials are given that must be mastered by students, fixed in textbooks, teaching aids, collections of problems, etc. elements of the content (knowledge, methods of activity) included in the course of teaching a particular academic subject. At this level, the design of the content of education is carried out in educational literature - textbooks and teaching aids, which, in turn, ensure the assimilation of the relevant components of social experience reflected in the content of the academic discipline.

The fourth level of pedagogical reality, where the projected content of education becomes the content of joint activities of teaching and learning.

The fifth level, where the designed content becomes the property of each individual student, part of the structure of his personality.

The authors note that the first three levels constitute the content of education that is designed and not yet implemented in reality, existing as a given norm, as something that needs to be materialized in the learning process, at the fourth and fifth levels. At the last two levels, the content is realized in the activities of learning and activities for mastering the content of education.

The model for the formation of educational content as a single structure, combining different processes of developing content and its design into a single whole, was a significant step forward for the development of didactics, because brought theoretical knowledge about the content of education to a qualitatively new scientific level, characterizing the transition from partial to holistic understanding of it. The model gave a holistic view of the learning process and its components, since all didactic categories (large and small) became possible to study against the background of the content of education of a particular level as some “core” didactic guideline [Kraevsky V.V., Lerner I.Ya. Didactic grounds for determining the content of a textbook//Problems of school. textbook. - M: Enlightenment, 1980, issue. 8, pp.34-49].

So, the main type of activity at the university is the holistic pedagogical process, in connection with which we studied in detail all the possible components of the structure of this process in order to further improve its capabilities for the formation of ethnocultural competence in the future teacher, and also took into account the above-mentioned multi-level theoretical model of the formation content of education.

Based on this, we carried out the following algorithm of steps to identify and implement the further use of the capabilities of the disciplines of the psychological and pedagogical cycle for the formation of ethnocultural competence.

step: we studied the State Educational Standards of Higher Professional Education of the Republic of Kazakhstan, standard curricula, in particular, in pedagogical areas in order to select psychological and pedagogical disciplines. Taking into account such principles of scientific knowledge as the principle of correspondence and the principle of complementarity, the essence of which lies in taking into account previous research and taking into account subsequent ones, as well as the principle of reliability allowed us to demonstrate the following regulatory documents as final (for our research): State compulsory education standard of the Republic of Kazakhstan in the field 050103 - pedagogy and psychology, the content of the recommended disciplines of the psychological and pedagogical block, as well as a standard curriculum and educational work plan (Photo 2.1.- 2.5.)

Our analysis of the content of curricula allowed us to identify disciplines that make it possible to fully use its capabilities to form the ethnocultural competence of future teachers: ethnopedagogy, ethnopsychology, as well as disciplines that can be subjected to ethnopedagogization (“Ethnopedagogization is a naturally organized process of integration of traditional (folk, national, ethnic) cultures with modern educational systems, ideas, technologies that create an educational environment (ethnopedagogical space)" [Volkov, G.N. Ethnopedagogization of the holistic educational process / G.N. Volkov. - M.: State Research Institute of Family and Education , 2001. - 160 pp.]: “Introduction to the pedagogical specialty”, “Introduction to the psychological specialty”, “Pedagogy”, “General psychology”, “History of pedagogy”, “History of psychology”, “Social pedagogy”, “Social psychology” ", "Psychology of development" "Pedagogical management and management in modern school", "Psychological management".

Photo 2.1. Title page of State Educational Standards of the Republic of Kazakhstan

Photo 2.2. The name of the direction 050103 is “Pedagogy and Psychology”.

Photo 2.3. List and content of disciplines of the psychological and pedagogical block

Photo 2.4. Model curriculum.

Photo 2.5. Working curriculum.

step: According to the second level of educational content (level of academic subject), we came to the conclusion that the list of 13 psychological and pedagogical disciplines from the curriculum we use provides quite ample opportunities for the formation of ethnocultural competence.

step: According to the third level (level of educational material), we analyzed special forms submitted to the Ministry of Education of the Republic of Kazakhstan “Provision of literature for the educational process in the discipline “________” (name).”

As a result, we came to the conclusion that the provision of book literature for the above psychological and pedagogical disciplines generally complies with the regulatory requirements for the provision of the educational process. However, according to the “Regulations on the organization of the educational process using credit technology of education” introduced in each university of the Republic of Kazakhstan, there is a requirement to provide syllabuses and teaching materials (educational and methodological complexes). It is this requirement that allowed us to carry out an analysis of the existing teaching materials in psychological and pedagogical disciplines, the results of which led to the conclusion that most of them lack unified methodological and methodological approaches to the implementation of the process of ethnopedagogization and the formation of ethnocultural competence. Thus, in particular, the following are observed:

· abstractly formulated goal setting of the discipline;

· diverse structuring of teaching materials;

· there is no matrix of competencies in relation to the requirements of the State Educational Standard of Higher Professional Education of the Republic of Kazakhstan;

· there are no pedagogical technologies as a means of developing competencies, including ethnocultural ones;

· there are no methods for assessing competencies;

· there is no consideration of didactic principles in the development of teaching materials.

step: In accordance with level 4, designing educational content becomes a joint activity between the teacher and the student. Design (the process during which an image (prototype) of the required object is created, i.e. a project) in our case, when conducting a training session, depends on the means, forms, methods and technologies of teaching used.

The Strategic Development Plan of the Republic of Kazakhstan until 2020 identifies five key areas and strategic goals, the achievement of which contributes to the sustainable socio-economic development of the country, taking into account the current economic situation in the country and abroad. In this regard, priority areas for reforming the public sector have been identified [see. website: [email protected]]:

Key directions and goals of the strategic plan for the period until 2020

1. Post-crisis development · Domestic and foreign investments in non-resource sectors of the economy will be increased by at least 30%. · The institutional framework will be expanded and the investment capacity of financial institutions will be increased. · Kazakhstan will take a position in the corruption perception index among the first one-third of countries in the international ranking "Transparency International". 2. Diversification of the economy · The share of the manufacturing industry in the GDP structure will be at least 13%. · The share of innovative enterprises will increase to 20%. · The energy intensity of GDP will decrease by at least 25%. · The state defense order will be 80% provided by domestic production. · Energy production from own sources that meets the needs of the economy will be 100%.3. Investing in the future · Full coverage of children with preschool education and training will be ensured, both in urban and rural areas. · An effective system of technical and vocational education will be created, integrated into the global educational space. · The quality of higher education will correspond to the best global practices. · Life expectancy will increase to 72 years, maternal and infant mortality will be reduced by 2 times, and overall mortality will be reduced by 30%. · The outflow of highly qualified specialists from Kazakhstan will be reduced by 20%.4. Services for citizens · The unemployment rate will not exceed 5%. · An adequate and socially fair level of pensions will be ensured. · The funded pension system will achieve 100% coverage of employees and 40% coverage of the self-employed population. · The share of the population with incomes below the subsistence level will decrease by 20%. · The level of standard losses during transportation to the consumer of thermal energy will be 17%, water - 15% and electricity - 12%.5. Interethnic harmony, security and stability of international relations · Favorable conditions will be created for the realization of the right to freedom of religion. · The country's political system will be modernized. · The reliable defense capability of the state will be ensured. · A favorable international environment will be created.

Rice. 2.1. Key directions and goals of the strategic plan for the period until 2020.

Thus, direction 5 - interethnic harmony, security and stability of international relations is relevant in terms of resolving the contradiction between the need to develop the ethnocultural competencies of future specialists (including teachers) and the lack of mechanisms for implementing this process at the university.

step: According to the 5th level of educational content, the designed content becomes the property of each individual student, part of the structure of his personality, i.e. we are talking about acquired knowledge, skills, abilities and abilities. Consequently, when forming general, subject and key competencies (including ethnocultural competence), we must assess the level of development of competencies. Only in this case can we assume that the designed content will become the property of the student’s personality structure.

Summarizing the above, we have identified a number of functions that need to be performed to form ethnocultural competence:

.Develop a list of ethnocultural competence (see Chapter 1, paragraph 2, pp. 40-41 of the dissertation): EC-1 - EC-8.

2.To develop ethnocultural competence, identify and use the capabilities of 13 disciplines of the psychological and pedagogical cycle. Provide a description of the capabilities of the disciplines of the psychological and pedagogical cycle in the technological map (see Chapter 2., paragraph 1., pp. 59-64).

.Using the example of the discipline “Ethnopedagogy” to structure the teaching and learning complex that contributes to the effective formation of ethnocultural competence.

.Using the example of the discipline "Ethnopedagogy" to technologize the teaching and learning complex, which contributes to the effective formation of ethnocultural competence.

.Develop a methodology for assessing the level of development of ethnocultural competencies.

An important condition for achieving the quality of education is the effective management of the educational process, and above all, the ability of the teacher to actively apply new forms of long-term and current planning. We propose to use a technological map as a basis for such planning.

A modern university is faced with the task of improving the quality of education. The success of this work will depend on how each teacher masters the necessary skills:

· planning and organizing training on a competency-based activity basis;

· creating a system for monitoring and assessing the level of development of knowledge, skills, methods of activity, i.e. competencies;

· carrying out pedagogical diagnostics - studying, assessing, regulating and correcting the activities of each student in accordance with the level of his capabilities and abilities, as well as the requirements of the state standard.

Table 2.1 - Technological map of the capabilities of disciplines for the formation of ethnocultural competence (EC).

Contents of the discipline and individual topics EC index Discipline capabilities, topics for the formation of EC 1. “Ethnopedagogy” The subject of ethnopedagogy, its methods and significance in teaching and upbringing. History of origin and development. Types of education. National customs and traditions of the school of life education. EC-1 EC-2 EC-3 EC-4 A system of knowledge and skills will be formed for the future teacher, ensuring general subject competence about the pedagogical aspects of ethnic culture (features, theoretical and practical significance of the discipline, the influence of folk pedagogy on modern educational paradigms, on the culture of interethnic relations). 2. “Ethnopsychology” Psychological characteristics of ethnic groups. Methodological principles of research in ethnic psychology. Study of the psychology of the nation and interethnic relations. “Psychological make-up of nations” and national character. The problem of egocentrism, “ethnic stereotype”. Relativity and historicity of national psychology. EC-1 EC-2 EC-3 EC-4 A system of knowledge and skills will be formed in the future teacher, ensuring general subject competence about the psychological aspects of ethnic culture, national-ethnic feelings, emotions, national self-awareness (psychological characteristics of various ethnic groups , i.e. psychological “portrait” of an ethnic group, psychological characteristics of the culture and life of ethnic groups, ethnic conflicts, their prevention). 3. "Introduction to the teaching profession" · The personality of the teacher and his professionally significant qualities. · Educational policy in modern Kazakhstan. EC-1 EC-3 Individualized models of one’s own professional image and programs of personal professional development will be developed, taking into account the element of national characteristics that have a constructive function. A comparative system of educational policy will be developed, taking into account cross-national research (from additional sources). 4. "Introduction to the specialty of psychology" · Psychological culture: essence and content. · The social order of society and the tasks of psychological services. · Psychological portrait of a modern teacher (teacher). EC-1 EC-2 EC-3 EC-4 Knowledge will be formed about individual psychological culture and the influence of national culture on it. Based on regulatory and legal documents (educational), knowledge and skills will be formed in the field of social order (taking into account the value-semantic national component). A method will be developed for designing the national-regional component of the content of teacher education at the level of the subject model of the national-regional component of the content of education as a whole. 5. "Pedagogy" · The concept of professional competence and activity of a teacher (essence, structure, content, development of competence). · The role of self-education and self-upbringing in the formation of general and pedagogical culture. Sources of self-education. EC-1 EC-2 EC-3 EC-4 Individualized models of one’s own professional image and personal professional development programs will be developed, taking into account the national component. Knowledge will be formed about the sources of self-education, including the sources of folk pedagogy. 6. "General Psychology" · The semantic sphere of personality. · Psychological assistance to the individual. EC-5 EC-6 EC-7 EC-8 Knowledge will be formed about the semantic sphere of the individual, including the national identity of the individual. Skills and abilities will be developed to provide psychological assistance to the individual, taking into account his national psychological characteristics. 7. "History of Pedagogy" · · Integration processes in the field of education. EC-5 EC-6 EC-7 EC-8 The process of development of pedagogical theories of the past and present, the leading traditions of domestic education will be studied, and skills will be formed to apply the acquired historical and pedagogical knowledge and research skills to analyze modern problems of education and education, understanding their origins and solutions, taking into account the national component. Knowledge will be formed about the national characteristics of education in foreign countries in the context of integration processes. 8. “History of Psychology” Current state and development trends of foreign psychology. EC-5 EC-6 EC-7 EC-8 Ideas will be formed about modern standards for conducting scientific research abroad (taking into account all the features, including national ones) and the culture of its presentation, as well as knowledge about inclusive education and its features. 9. “Social pedagogy” Section 3. Social and pedagogical activities in the field of social services. EC-5 EC-6 EC-7 EC-8 Knowledge about socio-pedagogical interaction with representatives of different ethnic groups and faiths will be formed. 10. "Social Psychology" · History of pedagogy in foreign countries. · Integration processes in the field of education. EC-5 EC-6 EC-7 EC-8 The process of development of pedagogical theories of the past and present, the leading traditions of domestic education will be studied, skills will be formed to apply the acquired historical and pedagogical knowledge and research skills to analyze modern problems of education and education, understanding their origins and solutions. 11. "Developmental Psychology" · Ideals and morals of society. · Social system of values and misconceptions. · Vanity, pride and humiliation. EC-5 EC-6 EC-7 EC-8 Knowledge will be formed about humane values, tolerance, philanthropy, empathy, reflection, taking into account the characteristics of ethnic communities, and the role of theology in the system of psychological knowledge. 12. “Pedagogical management and management in a modern school” Section 3. Social and pedagogical activities in the field of social services. EC-5 EC-6 EC-7 EC-8 Knowledge and skills will be developed in the field of socio-pedagogical interaction with representatives of different ethnic groups and faiths . 13. “Psychological management” Topic 1. Theoretical foundations of the psychology of personnel management Topic 2. Organizational and substantive aspects of the psychology of personnel management EK-5 EK-6 EK-7 EK-8 Theoretical and psychological knowledge of the human factor (including ethnic features) in management processes will be formed and mastering the necessary skills useful in the practical work of managers, skills in the field of managerial work culture, and the ability to predict effective methods in personnel management.

A technological map is the optimal form of long-term planning, which is developed for a list of disciplines that contribute to the formation of a certain competence, in particular, ethnocultural competence.

Structure of the technological map:

.The name of the block and the content of the discipline or its subject.

2.Index of ethnocultural competence (EC).

.Possibilities of the discipline, topics for the formation of ethnocultural competence.

So, our research confirms the potential capabilities of the disciplines of the psychological and pedagogical cycle in the formation of the ethnocultural competence of the future teacher.

However, it should be recognized that there is a certain lack of use by university teachers of modern tools for the formation of ethnocultural competence in the process of teaching psychological and pedagogical disciplines. We conducted surveys and questionnaires among university students (in pedagogical areas), the results of the analysis of which confirm the fact we put forward.

So, the need for the targeted use of pedagogical technologies in the holistic pedagogical process of a university and the lack of an adequately developed system in university education have necessitated the development of a system of pedagogical technologies, which is the subject of the next paragraph of this chapter.

2 Pedagogical technologies in the formation of ethnocultural competence among future teachers.

The problem of educational technologies, the vast experience of pedagogical innovations, original schools and innovative teachers constantly require generalization and systematization in the education system. The term “technology” of education was first introduced into pedagogical literature in the second half of the twentieth century. The following prominent foreign and domestic scientists and teachers studied this problem: B. Bloom, D. Bruner, J. Carroll and others; S.I. Arkhangelsky, S.Ya. Batyshev, V.P. Bespalko, G.I. Zhelezovskaya, M.V. Klarin, V.A. Slastenin, G.K. Selevko, etc.

Currently, the concept of pedagogical technology has entered the pedagogical lexicon quite firmly. However, there are great differences in its understanding and use:

Technology is a set of techniques used in any business, skill, art (explanatory dictionary).

Pedagogical technology is a set of psychological and pedagogical attitudes that determine a special set and arrangement of forms, methods, methods, teaching techniques, educational means; it is an organizational and methodological toolkit for the pedagogical process (B.T. Likhachev).

Pedagogical technology is a meaningful technique for implementing the educational process (V.P. Bespalko).

Pedagogical technology is a description of the process of achieving planned learning outcomes (I.P. Volkov).

Technology is an art, skill, skill, a set of processing methods, changes in state (V.M. Shepel).

Teaching technology is an integral procedural part of the didactic system (M. Choshanov).

Pedagogical technology is a model of joint pedagogical activity thought out in every detail in the design, organization and conduct of the educational process with the unconditional provision of comfortable conditions for students and teachers (V.M. Monakhov).

Pedagogical technology is a systematic method of creating, applying and defining the entire process of teaching and learning, taking into account technical and human resources and their interaction, which aims to optimize forms of education (UNESCO).

Pedagogical technology means a systemic set and order of functioning of all personal, instrumental and methodological means used to achieve pedagogical goals (M.V. Klarin).”

In our understanding, the concept of “pedagogical technology” is a meaningful generalization that absorbs the meanings of all the definitions of various authors (sources).

Analysis of the interpretations of the above definitions allowed us to highlight aspects that characterize “pedagogical technology”:

) scientific: pedagogical technologies are a part of pedagogical science that studies and develops the goals, content and methods of teaching and designs pedagogical processes;

) procedural-descriptive: description (algorithm) of the process, a set of goals, content, methods and means to achieve the planned learning outcomes;

) procedural-effective: the implementation of the technological (pedagogical) process, the functioning of all personal, instrumental and methodological pedagogical means.

Thus, pedagogical technology functions both as a science that studies the most rational ways of teaching, and as a system of methods, principles and regulations used in teaching, and as a real learning process.

The concept of “pedagogical technology” in educational practice is used at three hierarchically subordinate levels:

.General pedagogical (general didactic) level: general pedagogical (general didactic, general educational) technology characterizes the holistic educational process in a given region, educational institution, at a certain stage of education. Here, pedagogical technology is synonymous with the pedagogical system: it includes a set of goals, content, means and methods of teaching, an algorithm for the activities of subjects and objects of the process.

) Particular methodological (subject) level: specific subject pedagogical technology is used in the meaning of “private methodology”, i.e. as a set of methods and means for the implementation of a certain content of training and education within the framework of one subject, class, teacher (methodology of teaching subjects, methodology of compensatory teaching, methodology of work of a teacher, educator).

) Local (modular) level: local technology is the technology of individual parts of the educational process, the solution of particular didactic and educational tasks (technology of individual types of activities, concept formation, education of individual personal qualities, lesson technology, assimilation of new knowledge, technology of repetition and control materials, independent work technology, etc.).

There are also technological microstructures: techniques, links, elements, etc. Arranging into a logical technological chain, they form an integral pedagogical technology (technological process).

The concept of pedagogical technology at the particular subject and local levels is almost completely overlapped by the concept of teaching methods; the difference between them lies only in the placement of accents. In technologies, the procedural, quantitative and calculation components are more represented, in methods: target, content, qualitative and variable-indicative aspects. Technology differs from methods in its reproducibility, stability of results, and the absence of many “ifs” (if a talented teacher, if capable children, good parents...). The mixing of technologies and methods leads to the fact that sometimes methods are included in technologies, and sometimes, on the contrary, certain technologies are included in teaching methods.

Attempts to introduce technology into the educational process have not stopped throughout our century. Until approximately the mid-50s, they were associated with the creation of a certain technical environment, a set of automated tools for traditional teaching. Since the mid-50s, a new technological approach to building the educational process itself has emerged. But the first approach continues to develop along the path of mastering new information technologies. Both directions are increasingly converging, changing the very paradigm of education.

As a result of an in-depth analysis of pedagogical technologies, we selected the following:

A two-part diary is an interactive technique for working with text:

1.The teacher asks you to select several quotes from the beginning, middle and end of the text (sentence, phrase, word).

2.Write the quote in the left column of your diary.

3.Write comments in the right column.

4.Discuss quotes with students.

Cubbing is a strategy for creating text.

Technology steps:

1.Choosing a topic.

2.Introduction to the cube (the teacher brings a cube, on each side of which a specific task on the topic is written).

.Students, divided into small groups, answer questions placed on the sides of the cube, having previously prepared.

.Present the completed task.

Quests on the sides of the cube:

· Describe an object, phenomenon, theme (shape, color, size).

· Compare (what does it look like?)

· Give an association (what is this connected with, what does it remind of?)

· Apply (what can you do with it? How to use it?)

· Formulate the arguments for and against.

Sinkwine is a short, succinct form of summarizing what has been learned.

Technology steps:

1.Definition of the topic by the teacher or students.

2.Demonstration of a syncwine writing scheme.

.Individual work of students to create a text.

.Cooperation. Work in pairs. Reading syncwine to each other.

.Making adjustments or creating one syncwine from two.

.Publication. Expressive reading aloud.

Synquain scheme

(from 5 lines):

I line - topic (written using one noun or phrase).

I line - description of the topic (two adjectives that agree with the noun in the title of the topic are written down).

I line - the action of the topic (three verbs are written that agree with the noun in the title of the topic).

I am a line - an attitude towards what is stated in the topic (a sentence of 4 words).

I am a line - one word - a synonym for the topic.

An essay is a type of written work. Student essays of various genres (writing time from 10 to 20 minutes); a prose composition of small size and free composition, expressing individual impressions and considerations on a specific occasion or issue and not claiming to be an exhaustive interpretation of the subject.

A portfolio is a collection of a student's work that comprehensively demonstrates his/her educational results, as well as the efforts made to achieve them; formatted in a special folder with file envelopes (or in a binder) in accordance with the topic or sections of a specific subject/lesson; it may include both elements of developments during class lessons, and elements of developments from homework or independently completed work.

A Venn diagram is a diagram in the form of two overlapping circles that is used to compare facts, phenomena, ideas, i.e. pie chart. The empty spaces in each circle are used to record differences; the common part, formed by crossing circles, is intended to capture what is common in two compared phenomena (facts, concepts, etc.). Can be used for individual as well as group work.

Z/X/U (I know / I want to know / I found out) is a strategy for working with information, a strategy for conducting research on a topic or problem.

Technology steps:

). Draw a table consisting of three columns:

I am a column - I know;

I am a columnist - I want to know;

I am a column - I found out.

). Filling out the table with information that you heard or read at home on your own or in class.

). In the “I Know” column, students write down everything they know about the topic.

The “I want to know” column records questions to which students want answers. In the “Learned” column, students write down answers to the answers they formulated in the 2nd column after reading the text or listening to a new topic.

INSERT is a method of working with information, a way of labeling that helps you read and think effectively.

Technology steps:

step: Reading the text while simultaneously marking in the margins (with a simple pencil), i.e. The following icons are used: - a checkmark, means that the text contains familiar information

Plus means that the text contains new information.

The downside is that it contradicts what you already knew or thought you knew.

A question mark means it is not clear, or you want to get more complete information on this issue.

Step: In pairs and then as a group, discuss using the bullet points in the margins. The results/conclusions are summed up.

Rotation is a type of discussion, discussing issues according to a certain pattern.

Technology steps:

step: The teacher formulates questions on the topic in advance (from 1 to 3-4 questions) for the upcoming discussion by students and writes each of them on separate Whatman paper, while numbering and writing the question with different colored markers.

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Ethnopedagogical competence in multicultural education. Modern problems of science and education

Svetlana FEDOROVA, Yoshkar-Ola, 2002

Ethnocultural competence of a teacher

I. ETHNOPEDAGOGY

II. MULTICULTURAL (INTERNATIONAL) EDUCATION

III. PREPARATION OF TEACHING STAFF

IV. CONCLUSION

Application

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

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

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

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

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

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Svetlana FEDOROVA,
Yoshkar-Ola, 2002