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Рис. 2.4. Результаты диагностики уровня профессионального стресса по методике Вайсмана, %
уровнем стрессоустойчивости (42,9%), но одновременно повышается количество с плохим и очень плохим уровнем стрессоустойчивости (33,3% и 14,3%). Примерно такой же результат демонстрируют сотрудники в возрасте 55 - 64 (54,5% и 9,1%).
Следующий шаг - выявление собственно уровня профессионального стресса у испытуемых. Результаты исследования уровня профессионального стресса (опросник Вайсмана, прило-жение4.)представленывтаблице2.4.инарисунке2.4.
На основании проведенного исследования можно сделать выводы: среди преподавателей с трудовым стажем 10 - 19 и 20 - 29 лет превалирует средний уровень профессионального стресса (63,6 % и 60,0%) при относительно большом количестве людей с невысокими показателями стресса (36,4% и 30,0%). В группах с большим стажем количество людей со средним уровнем профессионального стресса почти сравнялось с числом людей, имеющих высокий уровень стресса при почти полном отсутствии сотрудников с невысоким уровнем стресса.
Обобщив полученные результаты эмпирического исследо-вания,можно сделать следующиевыводы:
1. Большинство сотрудников имеют средний уровень устойчивости к общему стрессу. Общий уровень стрессоустойчивости снижается у сотрудников по мере повышения стажа и возраста.
Особенно это заметно у респондентов, имеющих 30 и более лет педагогическогостажа.
2. Сами испытуемые оценивают собственную стрессоу-стойчивость следующим образом: респонденты в возрасте 30 -44 года демонстрируют хороший и удовлетворительный уровень стрессоустойчивости. В возрасте 45 - 54 года уменьшается количество сотрудников с удовлетворительным уровнем стрессоустойчивости, но одновременно повышается количество с плохим и очень плохим уровнем стрессоустойчивости. Примерно такой же результатдемонстрируют сотрудникив возрасте 55-64.
3. Среди преподавателей с трудовым стажем 10 - 19 и 20 -29 лет превалирует средний уровень профессионального стресса при относительно большом количестве людей с невысокими показателями стресса. В группах с большим стажем количество людей со средним уровнем профессионального стресса почти сравнялось с числом людей, имеющих высокий уровень стресса при почти полном отсутствии сотрудников с невысоким уровнем стресса.
В заключение необходимо отметить, что все вышеперечисленные выводы свидетельствуют о необходимости дальнейшего изучения проблемы профессионального стресса у преподавателей СтГМУ и формирования специальных программ его профилактики и психологической коррекции.
Библиографический список
1. Бодров В.А. Психологический стресс: развитие и преодоление. Москва, 2006.
2. Великанова Л.П., Гуреева Л.П. Профессиональная деформация личности педагога и пути ее профилактики. Москва, 2014.
3. ВодопьяноваН.Е. Психодиагностика стресса.Санкт-Петербург, 2009.
4. Мандель Б.Р Психология стресса. Москва, 2014.
5. Психологияпрофессиональногоздоровья.ПодредакциейГ.С. Никифорова. Санкт-Петербург, 2008.
6. Щербатых Ю.В. Психология стресса. Москва, 2007.
7. Алижанова Х.А., Атагишиева Г. С., Белоцерковец Н.И., Гаджиева П.Д. и др. Организация образовательного процесса в высшей школе:проблемыи перспективы: коллективная монография. Москва, 2017.
References
1. Bodrov V.A. Psihologicheskij stress: razvitie ipreodolenie. Moskva, 2006.
2. VelikanovaL.P., Gureeva L.P. Professional'nayadeformaciyalichnostipedagoga i putiee profilaktiki.Moskva,2014.
3. Vodop'yanova N.E. Psihodiagnostika stressa. Sankt-Peterburg, 2009.
4. Mandel' B.R. Psihologiyastressa.Moskva,2014.
5. Psihologiya professional'nogo zdorov'ya. Pod redakciej G.S. Nikiforova. Sankt-Peterburg, 2008.
6. Scherbatyh Yu.V. Psihologiya stressa. Moskva, 2007.
7. Alizhanova H.A., Atagishieva G. S., Belocerkovec N.I., Gadzhieva P.D. i dr. Organizaciya obrazovatel'nogo processa v vysshejshkole: prob-lemy iperspektivy: kollektivnaya monografiya. Moskva, 2017.
Статья поступила в редакцию:08.02.18
УДК 371
Taha Faisal, postgraduate, Faculty of Education and Pedagogical Sciences, Novgorod State University (Veliky Novgorod,
Russia), E-mail: Faisal_taha@hotmail.com
IS MULTICULTURAL EDUCATION IN ARAB SOCIETY IN ISRAEL POSSIBLE? Many researchers define the Israeli society as a unique case of multi-culture, it has multicultural reality, but no multicultural life. The Israeli society consists of many groups that live in physical separation and high closures and have great amount of hostility and mutual negation between them. The social structure is reflected in the educational system's structure and in the general curriculum. The education system's sectorial division and the
existence of separate education system for each sector create multiple cultural diversity between schools. In addition, in each school, there is cultural diversity based on ethnic, communal, status background.
Key words: multicultural education, cultural diversity, cultural identity, multicultural respect, cultural right, dominant culture, educational equality, national identity.
Таха Файсаль, аспирант педагогического факультета, НовГу, г. Великий Новгород, E-mail: Faisal_taha@hotmail.com
ВОЗМОЖНО ЛИ СОЗДАНИЕ МНОГОКУЛЬТУРНОГО ОБРАЗОВАНИЯ В АРАБСКОМ ОБЩЕСТВЕ ИЗРАИЛЯ?
Многие исследователи определяют израильское общество как уникальный случай мультикультурности. Израильское общество состоит из многих групп, которые живут в условиях отчуждения, враждебности и взаимного отрицания между ними. Социальная структура отражена в структуре системы образования и в общем учебном плане. Секторальное разделение системы образования и существование отдельной системы образования для каждого сектора создают множественное культурное разнообразие между школами. Кроме того, в каждой школе существует культурное разнообразие, основанное на этническом, общинном и статусном происхождении её учащихся, которые образуют большинство.
Ключевые слова: поликультурное образование, культурное разнообразие, культурная самобытность, уважения культур, культурное право, доминирующей культуры, образовательное равенство, национальная идентичность.
The state education system in Israel is divided in two - the Jewish education system (that is also divided to several sub-systems as the state- secular education, the state - religious education etc.) and the Arab education system. The two systems reflect the heterogenic nature of the society in Israel. This division gives the state education system appearance of matching the cultural variance and pluralism in education. However, despite the heterogeneity of the Israeli society, its education system is still mono-cultural and not multicultural (Al Haj 1995).
The state education law 1953 nurtures the Jewish identity and Jewish values, but did not set any equivalent targets in the Arab education in Israel, although in the 1970's and 1980's were done several attempts to do it within committees headed by Jewish educators. The general and the specific targets of the curriculum developed for the Arab education tend to blur and dim, not strengthen the formation of Arab identity. The comprehensive targets of the education system as well as specific targets of the curriculum obligates the Arab students to study about Jewish values and culture, and the results are clearly seen in the state curriculum for elementary and high schools (Al Haj 1995; Mar'I 1978; Peres et al, 1970).
Many researchers define the Israeli society a unique case of multi-culture, it has multicultural reality, nut no multicultural life (Gladi, 2009; Yogev, 2001). The Israeli society consists of many groups that live in physical separation and high closures and have great amount of hostility and mutual negation between them (Yogev, 2001; Yona, 2005). The social structure is reflected in the educational system's structure and in the general curriculum. The education system's sectorial division and the existence of separate education system for each sector create multiple cultural diversity between schools (Pery, 2007).
The curriculum of the ministry of education does not provide proper respond to multiculturalism in education and tends to ignore the cultural diversity that exists in classes and between schools (Gladi, 2009; Pery, 2007). The different sectors do not learn on each other's culture, the teachers and students does not experience multicultural experiences and do not cope with multicultural issues (Yogev, 2001; Yona, 2005), when multicultural and pluralist values are given in school it is only in general and does not examine in practice.
The education system and the Arab culture in Israel
The Arabs in Israel, that are about a fifth of the country's population, influences the culture of the Jewish majority and influenced by its contact (Ganim, 2001). But, first, they share literary and spoken language, history and Arab culture that is mutual to all Arab people in the area. The education system and its institutes are central agents, that need to play an important role in guiding the teachers and students to preserve the cultural uniqueness and reinforce it, besides openness, acknowledgement, tolerance and respect to others and their culture. The education's duty is to pass the ancestors' culture, in an educated manner, from generation to generation (Abu-Asba, 2007). The starting point to success in this complex mission are knowledge, tolerance, openness and respect to the other. This approach stands in the basis of education to multiculturalism and to ensure human rights in democratic countries, that see in nurturing minority's culture part of human dignity and liberty (Yona, 2005).
The Arab culture in Israel, like other cultures in the world, is diverse. It embodies religious thought, beliefs and values of moral and education, philosophic and scientific thought, material art creation,
intellectual property and popular culture. This and more, the Arab language and its culture were in contact with other cultures for centuries and were influenced by them (Al Haj, 1994; Samoha, 1996), and at the same time the Arab culture influenced a lot on many non-Arab people and their cultures. Even today the Arab language and its culture to influence others due to wealthy cultural treasure with unique characteristics. The Arab culture in Israel is part of the Arab culture of the Arab world in the middle east, and it is influenced by the globalization process from one hand and from the direct contact with the Jewish majority on the other hand (Abu-Asba, 2007; Al Haj, 1994; Bar-Gal).
The geographic separation between Jews and Arabs in Israel has entered also to the education system. Jews and Arab students study in different frames from kindergarten to high school. In fact, the only joint frame is that of higher education, but also in it most relationships between the two groups are only formal.
The goals of the Hebrew and Arab education are also different from each other and reflects the asymmetry dominate in majority-minority relations. While the focus of the Hebrew education system is national - Zionist, the Arab education system has no Palestinian -Arab content. The designers of the official policy sought since the establishment of the state to strengthen the religious - cultural component instead of the Arab - national component.
This policy was born in the Arab education system since the perception is that Arabs are "security risk" and potential to instability. The policy adopted was an integral part of wider policy of controlling the Arab minority in Israel (Al Haj, 1996).
Many researchers have dealt by the last years with issues of the Arab education system in Israel. Some of the researches strengthen the claim about the unequal treat of those who set the policy to both education systems (the Jewish and the Arab) in the aspect of material resources and mainly in the aspect of ideologic resources. The Arab minority in Israel have the full right to demand collective right to education, since it is a national, cultural, religious, lingual, native minority that has suffered and still suffer of discrimination on group basis. The Arab education is under administrative and pedagogic supervision of the ministry of education. The Arab education system does not have autonomy about the curriculum and unique pedagogic subjects. Since the establishment of the state of Israel the lack of symmetry is kept in the contents of both systems, Hebrew, Israeli history and literature are obligatory subjects in Arab schools in Israel, and they are forbidden to teach subjects of Arab or Palestinian national meaning. The ideologic circle is expressed in lack of agreement between the Jewish policy makers and the Arab minority about all the learning contents and the values' essence by witch the Arab students has to be educated to shape his civil identity and especially the national identity. Examination of the Arab student curriculum shoes that the Arab student's learning subjects are defined by the Jewish policy designers, almost without any participation of Arabs and ignoring the fact that the Arab population in Israel is a national minority with equal rights according to the international law (Gabizon, 1999). The Arab education discriminated in budgeting and learning planning, and the Arabs does not take part in the education policy design, in decision making and in determining the learning contents. The Arab students are required to learn according to curriculum and with learning books that reflects the Hebrew culture and history, and the Arab culture and history are marginalized. The separation between the Arab education
and the Jewish education is meant to prevent approaching between the two sectors and discriminate, and it feeds senses of discrimination, alienation, intolerance and anti-pluralism (Abu-Abasa, 2007).
The Arab minority is a native minority that is discriminated in his country, and the authorities does not recognize Israel as his home land. Therefore, the Arab - Palestinian culture and identity is considered as part of the governing collective, and therefore is not reflected in the Israeli view (Agasi, 1993).
In multicultural perception, the cultural identity of the Arab minority is supposed to be part of the all Israeli cultural view. Since until today we still cannot speak about Israeli nation that has characteristics of all the groups composing the Israeli society, and there is no mutual culture to all.
On the educational aspect, the Arab education system today does not truly reflect the Arab identity and culture. There are still no program that teaches the Arab identical and cultural issue in Israel.
Teaching Hebrew as second language to Arab students today is full of literature and Jewish culture. Arab politicians, intellectuals and researchers claim that the over use in Hebrew culture and literature in teaching the Hebrew language is meant to educate the Arab student to be loyal to the Jewish state and identify with its Zionist values, to prevent the formation of real mutual citizenship. The curriculum of teaching Hebrew in Arab education did not consider the special needs and desires of Arab students, but focused more in the welfare of the Jewish state and society (Amara, 1999).
The meta-goals of the education system and the content of different subjects as: Arabic, Hebrew, history, citizenship and religion, does not express properly and sufficiently the identity and culture of the Arab student. It is to create the image of the "new Israeli Arab" that shows loyalty to the Jewish - Zionist state of Israel. For example, in history, the Arab students learned in certain times (until the 1990's) only about Judaism and Zionism, and did not learn at all the Arab history. Today selective subjects of Arab history are being taught, but until today the Palestinian narrative (for example, Alnakba) is not being taught, and at the same time Jewish - Zionist narrative about the state establishment and the Jews' liberation war is still being taught. There is a lack of official curriculum, and academic contents that will enable to teach the Arab identity and culture in Israel. The education system today touches the identity issue of the Arab student, but in specific times there was a trial to empty it of national and religious contents. For example, in the study of Arab language the writings of Arab and Palestinian writers that their creations included expression of national tendencies, like the poetry of the Palestinian poet Mahmud Darwish, were not studied (Al Haj, 1996).
The teacher has a dilemma: on one hand, he has Arab nationality identity and has to be loyal to the national values of his society, and on the other hand, he has to be loyal to the state of Israel and identify with its aspirations, he has constant fear to lose his job, and, therefore, has no confidence in his profession and he was forbidden
Библиографический список
to deal with topical issues. Each text that dealt with those issues in study books was taken out of the curriculum of the Arab Palestinians in Israel (Al Haj, 1996). Emphasizing the Jewish Zionist values without respecting the Palestinian national identity strengthen the sense of disconnection between the two people and the sense of discrimination of the Arab minority in Israel. The western education system in Israel institutionalizes the fear: fear to connect the past, fear to sharpen the sense of cultural and national identity and the teachers' fear to talk about topic issues (Golan - Agnon, 2004).
Education to multiculturalism in Israel, is it possible?
The Israeli society is very heterogenic due to the existence of the Arab and Jewish cultures side by side, as well as the existence of reach cultural variety of ethnic Jewish groups immigrated to Israel from various countries in the world. Therefore, Israel has the background and the potential to multicultural education. In fact, not only the multiculturalism in education suites the Israeli society, but it is very essential to it. i.e. it is more correct to claim that the Israeli society is more heterogenic society than pluralist society (Abu-Asba, 2001).
By the multicultural approach, each citizen in the state of Israel has to feel inseparable part of it. Therefore, the Israeli culture has to also include elements of the Arab culture as part of the Arab -Palestinian minority's experience and as part of the culture of the Jewish citizens immigrated from Arab countries. Therefore, the education system in Israel has to aspire to know the Arab citizen and treat seriously the mutual needs and interests of all the state's citizens. Multiculturalism in general and multicultural education in particular require change in thought, change in educational perceptions, change in curriculum and school managing. Sometimes there is even a need in new legislation in education (Gladi, 2009; Banks, 2007).
There is a need to an essential change of education goals and curriculum so they will suite the national, religious and cultural uniqueness of Arab public.
To implement effective multicultural education in the Israeli education system, we have to treat seriously the developmental needs and change the policy including:
1. Creating equality in budget and resources to developing curricula to Arab and Jewish schools.
2. Increasing the participation and control of Palestinian Arabs in developing curricula.
3. Eliminating stereotypes and negative representation of Palestinian Arabs in all curricula and study books in Jewish schools.
4. Including more learning material about history and Arab -Palestinian cultural identity in the Jewish and Arab curriculum.
5. Canceling the security classification in selecting workers in the education system (teachers, principals, supervisors etc.) and choosing employees by their skills and experience, as in the Jewish education system.
6. Granting full civil and national rights to the Arab - Palestinian minority in Israel.
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Статья поступила в редакцию 07.02.18
