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Dzhahparaeva Jamila Yusupovna, Institute of National Problems in Education, researcher
E-mail: [email protected]
Omarov Omar Alievich, Academician of RAE, Doc. of Physics and Mathematics, prof., Institute of National Problems in Education, researcher, director
E-mail: [email protected]
Omarova Naida Omarovna, Corresponding Member, Russian Academy of Sciences, Doc. of Physics and Mathematics, prof., Institute of National Problems in Education, researcher, deputy director
E-mail: [email protected]
Modern Russian innovative continuous education system in the regions of Russia
The research is carried out with the State assignment of the Ministry of Education of the Russian Federation financial support, on 1814,1852 projects
Abstract: The modernization of Russian secular and Islamic religious education systems in the new socio-cultural conditions, for the purpose of activation of spiritual moral potential for the high-quality teaching updating and educational activity of the modern regional Russian education system directed to tolerant education of youth is considered in the article.
Keywords: religious education, secular education, spiritual and moral education, interethnic relations.
Since the restructuring of the 90s the religious factor is seriously appeared in the cultural and socio-economic spheres of our society. The changing of political and economic systems in Russia has led to a revival of religion, along with the secular education system, in particular the Islamic system in the North Caucasus.
Educational activities related to the study of religions, religious culture is carried out by religious denominations, individuals, public organizations, state.
New social circumstances associated with global changes of basis and superstructure of our society have led to a crisis in education. Educational institutions are faced with the need to substantially upgrade the content and form of educational activity, being that the young people gets the answers for the most urgent questions of life out of high schools or the classrooms.
The appearance of private schools, schools of religious communities, the opening of the religious universities and institutions have had the serious impact on social processes in the North Caucasus [3].
Islamic education system consists of three levels: the first stage of organized Muslim training are mosque primary schools (maktabs); Muslim educational institutions of the second stage are considered madrassas; the third stage are Islamic universities (Islamic universities, institutes).
Just about 14 Islamic schools are registered on the territory of Dagestan republic today.
According to Rosstat of Dagestan republic estimates 35,000 alumni annually graduate from educational institutions. There are 135 primary schools (maktabs) at the mosques (more than 3,000 students) in the republic.
Education in Maktabs is impermanent, seasonal, the number of students varies. The main purpose of
Modern Russian innovative continuous education system in the regions of Russia
such schools is namaz training (prayer) and reading the arabic text of the Koran. The program of Makta-bs includes the basics ofArabic grammar, the basics of religion.
The main contingent of Islamic schools are the teenagers and youth aged from 12 to 23.
Education in all Islamic educational institutions is mainly free, in most cases, students are provided with accommodation and food at the expense of Islamic educational institutions.
The staff training of imams, qadies (sharia judge) and mudarrises (teacher of Islamic sciences) is carried out in the universities and madrassas.
Depending on the courses and training stage they stopped the graduates of these educational institutions get one or three specializations: the reader of the Koran (kari '); Imam-Khatib, who is able to read and translate Islamic literature into their native language; alim — a specialist in the Arab-Islamic sciences [1].
The team of scientists of the federal state budgetary educational institution of higher education "DSU" "Institute of National Problems in the Russian Academy of Education" held the research of socio-economic, socio — psychological and socio-pedagogical aspects of education in a multicultural region and have had a psychological study of the peculiarities of religious identity in the consciousness of young students of secular and Islamic schools in the city of Makhachkala (FGBOU "Lyceum № 52", "Gymnasium № 13", FGBOU VPO "Dagestan State Pedagogical University", FGBOU VPO "DSU" and "Institute of Theology and International Relations") [2].
The sample consists of 200 respondents, where one hundred are the students and pupils of secular schools and one hundred are the students of Islamic schools (men and women equally) between the ages of16 to 25 years (average age is 19).
Research tools: a questionnaire comprising 24 multiple-choice questions and your-choice answers.
In order to determine the adherence to religious values and to the degree of religiosity of both groups studied, we asked the question: "Do you consider yourself a religious person?". The study showed
that 86 % (from N = 100) of young people from the secular schools and 100 % (from N = 100) students of religious institutions equally positioned themselves as true believers.
To the question: "Describe your views on religion?" — 28 % (from N = 100) studying secular youth and 82 % (from N = 100) students of religious schools said that they regularly participate in religious festivals and ceremonies, perform ritual prescriptions of religion at home. At the same time 38 % of the young secular students and 10 % students of the religious institutions regularly participate in religious festivals and ceremonies, partially perform the ritual prescriptions of religion at home.
We also note that 14 % (from N = 100) secular students and 4 % (from N = 100), students of religious schools replied that only occasionally perform ritual precepts of religion and regularly participate in the most important religious holidays.
Along with this, 10 % (from N = 100) students of secular institutions do not believe and consider themselves atheists, indifferent to religion, but respect the religious feelings of believers.
In order to identify the religious — extremist sentiment in the moral sphere, we asked to choose between a secular and a religious answer.
As it turned out, 92 % of students (from n = 100) of the secular and 74 % (from n = 100) of the same religious institutions believe that the moral can be anyone, regardless of their relationship to faith. Although 2 % (from n = 50) of young people from the secular institutions, and 18 % (from n = 50) of young people from religious institutions more categorically assert that only religious person can be moral.
The students were also asked about the definition of the status of people with higher secular and higher Islamic education. And although 59 % of the general sample (N = 100) believe that it is impossible to make such comparisons — 20 % (from n = 50) of students of secular institutions, and 40 % (from n = 50) of students of religious institutions, believe that, ceteris paribus the type of education they have chosen has a higher status in society because secular education and upbringing for one (26 % of n = 50) and religious education for others (34 % n = 50) are the priority. Although
the vast majority of both groups of students (62 % of N = 100) is consider equally important both secular and religious education.
The study revealed differences in the content of the general consciousness of pupils and students of secular and religious schools structure. It confirmed the idea that the religious component is firmly holds the leading position in the hierarchy of the structure of self-consciousness of modern youth of Dagestan.
A high percentage (93 % from N = 200) of young people who recognized themselves religious in a varying degree, regardless of the status of the institution, is explained by the fact that religion in the Dagestan society is encouraged. In Dagestan, all the means of public influence (schools, universities, radio, television, print, internet, and others) contribute to the development of religious identity in the consciousness of the youth. Such a high value of religion in the life of the individual and the country as a whole is given because for the majority of Dagestan people the religious factor is a social test and even in some cases determines the status of the individual in the family, extended family and Jamaat.
Without spirituality, which a religion has, we can not survive, can not find harmony in society. The problem is that a wide range of people, namely the younger generation has a lack of religious knowledge.
In this regard, religion education has a particular relevance for the younger generation. Many people follow the wrong approach to religion and the religious feelings of people. Hence the correct
understanding of these issues for the modern man has the urgency. Big troubles and problems of society, in particular the Republic of Dagestan are in the existence of misconceptions about Islam.
Russian Federation is a multi-religious state, and in order to avoid any religious conflicts, education and training at schools should be directed to the formation of religious tolerance. Secondary and higher religious education should be radically reconsidered.
In these circumstances, for the further development of the national education system in the Russian regions, we developed methodological bases of integration of Muslim culture elements to improve the content of the educational process of secular schools, with the identification of socio-pedagogical conditions aimed at forming a healthy person, both physically and spiritually.
Modern society is aware of the importance of spiritual and moral education to overcome the ideological, political and socio-economic crisis. The role of the educative process in educational institutions is increasing, and an intensive search for new approaches and methods for updating the content of education with a focus on the formation of the humanistic, socially significant values and civic behavior patterns is conducted.
Strengthening common to all nations and confessions of moral, spiritual and religious values allows to carry out the educational process based on the world religions and ethics.
References:
1. Omarov O. A., Omarova N. O., Dzhahparaeva D. Y. Interaction of systems of religious and secular education in Dagestan//Scientific thought of Caucasus. - Rostov-on-Don, 2016. - № 2. - 1.5 p. s.
2. Gadzhimuradova Z. M., Omarova N. O. Features of the religious consciousness of students of secular and Islamic educational establishments of Daghestan//Education. - M., 2015. - № 6. - 0.7 p. s.
3. Dzhahparaeva D. Y., Omarov O. A., Omarova N. O. Problems of education ofyoung people in a multicultural region of Russia//Herald PSLU. - Pyatigorsk, 2009. - № 2. - S. 237-240.
