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19ОРГАНИЗАЦИЯ ВНЕКЛАССНОЙ РАБОТЫ ПО ВОСПИТАНИЮ ШКОЛЬНИКОВ В НАЦИОНАЛЬНОЙ КАЗАХСКОЙ ШКОЛЕ
Джусупов У.С.
СШ №10, г. Кентау, Туркестанская область, Казахстан
Исаева А. У.
Шымкентский университет, директор НИИ экологии и биологии,
г. Шымкент Мырзабаева Ж.К.
Казахский Женский Педагогический университет, докторант,
г. Алматы Жумадулаева А.И.
Шымкентский университет, зав. кафедрой химии и биологии
Нурмуратова Т.А.
СШ №135, зам директора, учитель биологии, г. Шымкент
ORGANIZATION OF EXTRACURRICULAR ACTIVITIES FOR THE EDUCATION OF SCHOOLCHILDREN IN THE NATIONAL KAZAKH SCHOOL
Dzhusupov U.
Secondary school N10, Kentau city, Turkestan region, Kazakhstan
Issayeva A.
Shymkent University, Ecology and Biology Research Institute Director
Myrzabayeva Zh.
Kazakh Women's Pedagogical University, doctorate, Almaty city
Zhumadulayeva A.
Shymkent University, Chemistry and Biology Department Head, Kazakhstan
Nurmuratova T.
Secondary school N135, deputy director, Biology teacher, Shymkent city
АННОТАЦИЯ
В настоящее время остро стоит проблема в отдалении молодого поколения от национальных традиций и воспитания. Причины могут быть разные, но основное место занимает доминантная часть времени, проводимая за электронными устройствами. Молодежь начинает отвыкать от социальных коммуникаций, все более замыкаясь на узком круге общения с виртуальным сообществом. Постепенно происходит отрыв от реальности, когда забываются, в том числе, национальные ценности. Статья представляет результаты опыта организации внеклассной работы, организованной в одной из казахских школ юга Казахстана, где на встречах используются этнопедагогичекие приемы и инновационные методы обучения. Роль «Школы предков» в сохранении и развитии национального и общепринятых принципов воспитания и восприятия окружающей действительности у учащихся национальной казахской школы имеет положительные результаты, а применение инновационных методов и приемов психо лого-педагогического воздействия на подрастающее поколение позволяет повысить эффективность воспитательного процесса.
ABSTRACT
Currently, there is an acute problem in the distance of the young generation from national traditions and upbringing. The reasons may be different, but the main place is occupied by the dominant part of the time spent on electronic devices. Young people are beginning to wean themselves from social communications, becoming increasingly confined to a narrow circle of communication with the virtual community. Gradually, there is a separation from reality, when national values are forgotten, among other things. The article presents the results of the experience of organizing extracurricular activities organized in one of the Kazakh schools in the south of Kazakhstan, where the ethno-pedagogical role of the "School of Ancestors" in the preservation and development of the national and generally accepted principles of education and perception of the surrounding reality among students of the national Kazakh school has positive results, and the use of innovative methods and techniques of psychological and pedagogical influence on the younger generation allows to increase the effectiveness of the educational process.
Ключевые слова: этнопедагогика, воспитание, казахские традиции, национальная школа, семья, учащиеся, внеклассная работа.
Keywords: ethnopedagogy, education, Kazakh traditions, national school, family, students, extracurricular activities.
For thousands of years, the role of the family in the upbringing of the child was determined primarily by the fact that the child spends most of his life directly in the family. It is well known that the role of the family in the upbringing of children is more significant than the role played in his life by kindergarten, school, friends, comrades, teachers, the mass media: television, the Internet. It is in the family that the process of forming in the child the qualities that social life requires of him begins. The knowledge, skills and abilities that a child acquires in the family as a child, and later in extracurricular activities, public organizations, in educational institutions, on the street, form his personality, determine his life path. Parents, of course, have an important role in shaping the future views of the child and his qualities, but grandparents, who contribute to the continuity and constancy of educational influences on the child's personality, occupy an important place in it. From an early age, the child directly imitates the representatives of the older generation in almost everything. The consciousness of a young child is formed in the process of imitation, because from birth the child unconsciously strives to be like the elders, copies their behavior, tries to resemble their parents, grandparents. Since children at a young age are still inherently dependent on their parents, it is important for the latter to give them the environmental guidelines that they will rely on in adulthood. It is these guidelines that will become fundamental in the future life of the child. Parents enjoy unquestionable authority in the eyes of a young child, are his first spiritual and moral mentors. Without sufficient knowledge, the child constantly draws them from communication with adults. Of course, first of all, the older generation should help the child learn to follow the universal norms of behavior in society, introduce them to spiritual values, lay the foundations of moral and environmental education. It is necessary to pay attention to the fact that parents are primarily responsible for the education and formation of the ecological culture of their children.
The direct influence of the family on the formation of the child's personality is stronger than all other educational influences on him. Undoubtedly, it weakens somewhat with age, but it is never completely lost. In the family, those qualities are formed that can not be formed anywhere else except in the family. In particular, the level of education and upbringing of children depends on the family. How the relations of all its members develop within the family depends on how correctly and consciously the model of family education will be built. Children and parents are bound by an indissoluble bond that unites the closest people. The formation of the personality, character and general outlook of each child in the family will depend directly on how parents and children will communicate and interact with each other. The beginnings of a child's moral, spiritual, and environmental education are undoubtedly laid down in his family, just as here he learns to walk, takes his very first steps.
The pedagogical processes of education and training of children were influenced by the customs, customs, environment, and way of life of the peoples. One of the main characteristics of a person was considered
to be a respectful attitude towards the older generation, their guardianship and reverence [1, p.8]. The manifestation of disrespectful, rude and immoral behavior in general and especially in the presence of older people was considered obscene and unforgivable. The relatives of such children were condemned, and the children were alienated from society until their behavior changed. The moral qualities of the individual were clearly manifested in the communication of children with adults. Children were obliged to respect their elders, to be polite and friendly towards the latter. Such character traits as care, love, tenderness, compassion for relatives and friends, careful attitude to the environment have been successfully formed and are being formed now, if the child grows up in a favorable microclimate of the family and home. Humane grow up those children whose parents themselves have such qualities that they show not only in relation to their own family, but also to society, nature, where the child directly sees adults not only in their own home, but also accompanying them on the street. He carefully observes his relatives, analyzing and evaluating their actions and behavior. Gradually, from a child imitating adults, depending on their direct influence on him, he turns into a reasonable, independent subject of his life, able to express directly his personal attitude to the world around him. Acquiring the ability to self-development, self-affirmation of his position to the surrounding nature, the world, people, he learns independently, without the help of adults, to act in various life situations. Thus, growing up, he shows the features of the basic general culture of the individual in general and the ecological one in particular. These are the very qualities that began to form in his childhood. Based on the knowledge and skills acquired in preschool and primary school age, it expresses a sense of effective love and care for people and the surrounding nature.
On the other hand, the active use of information technology, the emergence of mobile gadgets is gradually replacing nominal communication with other people. The time spent together is reduced. In addition, it is possible to note the moments of a certain convenience for parents that children, instead of walking or communicating with their peers, prefer to sit at a computer or mobile devices. The prospects for such a dominance of virtual communication are unpredictable. Children are gradually alienated from the real world, not only not perceiving national traditions, but also, often, universal values.
In this regard, it is important to search for methods and techniques of psychological and pedagogical influence on the younger generation in order to preserve the national and generally accepted principles of education and perception of the surrounding reality.
Research methodology
The research was conducted in the general education school N10 in Kentau city, Turkestan region in southern Kazakhstan.
The study uses such ethnopedagogical methods as: reconstruction, comparison and generalization of various carriers of ethnopedagogical information, structuring. In addition, the methods of ethnopedagogy of the
empirical level as diagnostic and observational methods were used to summarize the information received [2]. The pedagogical potential of national Kazakh works was used: kuys (national Kazakh music type), fairy tales, tales and sayings. During the events, a combination of different methods was used, including: innovative teaching methods such as conversations, round tables, conferences, brainstorming, problem situations, etc. were used.
Research results and discussion
As a result of the conducted research among students of grades 8-11 of the Kazakh school N10, it was found that, in fact, all students (100% of respondents) use electronic means of education: computers, laptops, mobile phones. It was revealed that the time of using gadgets exceeds 4 hours a day for 45% of respondents, more than 2 hours a day is used by 25%, more than 1 hour-15%, less than 1 hour-the remaining ones.
The next stage of research showed that the majority of modern schoolchildren are unfamiliar with Kazakh writers and poets, artists and musicians, they are actually unknown to the names of people who have contributed to the development of their region. It is revealed that many children do not know the meaning of Kazakh folk traditions, have never heard Kazakh epics and fairy tales.
To solve the problem of ethno-pedagogical education of students, in 2019, the office of "Education of students in national traditions" of the Honorary citizen of Kentau, Umirbek Seidalievich Dzhusupov, who founded the "School of Ancestors" (Ata mektebi), was opened in secondary school N10. The activity of the cabinet is related to educational activities based on the methods of ethnopedagogy and ethno-culture. Events are held regularly once a week. Target audience: students of grades 8-11, young parents, class teachers, librarians, workers in the field of culture and sports. During the events, famous personalities who have contributed to the development of culture and sports, education and science are invited. Before the quarantine measures related to the spread of coronavirus infection, more than 10 meetings were held, in which 695 students took part.
The opening of each meeting was conducted by the founder of the "School of Ancestors", U. S. Dzhusupov, in the traditional manner for the Kazakh culture, with the wish of good and further development. He presented the topic of the event, talked about the relevance of the conversation direction and introduced the invited guests. In each meeting, attention is paid to the need to support national traditions in public and interethnic communication, in relation to the representatives of the older generation, in the development of national culture and the preservation of its authenticity.
It can focus on individual moments of some meetings. So, at one meeting, such important issues as abandoned children were discussed. In modern conditions, the problem of social orphanhood is one of the most acute in Kazakhstan. In the Kazakh society, the indicators of the development of social society are: demographic problem, population size, child mortality, child birth rate. In the Republic of Kazakhstan, 38,386 children are social orphans. Of these, 22,067 a person is
under guardianship and guardianship, 2,267 children are in foster care, 14,052 children are in organizations for orphans (orphanages, homes for the disabled, children's homes). And of those fourteen-odd thousand, only 2,188 are orphans[3, p.15]. The remaining 11,864 are left without parental care. This shows that only 15% of the total number of children are orphans who do not have parents, the rest became so through the fault of their parents, because of their irresponsibility, immoral, criminal lifestyle, parasitism[4, p.22-56]. There are examples when five or six children from the same family are brought up in orphanages, and from time to time their number is replenished. The main reasons for social orphanhood, in my opinion, are the decline in morals in society, lack of education in the family, a decline in the standard of living, unemployment, and dependency. The Kazakhs had no such thing as children without parents. The child should live in a family and receive parental affection and care. For the Kazakh land, these are not simple words, where traditionally, there have never been orphanages and abandoned children, history should return to normal. In difficult years, when families were left without a breadwinner, orphaned children were taken to their families by relatives.
During the next meeting on the topic: "Kunanbai -a caring citizen of the Kazakh people", the issues of education in the Kazakh family were discussed. Everyone knows Abay Kunanbayev -a poet and philosopher, but information about his father Kunanbai was little known for a long time. Kunanbai Oskenbayuly was a difficult man, with a complex character, at the same time domineering, strict, sometimes quick to punish, but also fair, generous, deeply religious, who did a lot for the spread of Islam among the Tobykty tribe (one from Kazakh tribes), but also understood the need for secular education. He was distinguished by his eloquence, well-aimed expressions, which were picked up by the people, and was revered among the people. High authority, extensive experience of administrative work, Biysk judging, unique oratorical gift-all this contributed to the election of Kunanbai in 1849 to the post of senior sultan of the Karkarala district, which previously could only be claimed by the Chinghizids-sultans [5, p. 112-201]. Kunanbai was successful not only as a vo-lost (administrative part) administrator, he was a diligent owner, increasing his herds and becoming a large cattle owner in the Kazakh steppe. As early as 1846, A.Yanushkevich, who made a census of the people of Kunanbai and an inventory of its livestock, recorded 1,853 yurts, 8,000 people, 22,000 horses, 2,000 heads of cattle, and 155,000 sheep. When the patriarch of the Uskenbai family died in 1850 at the age of 72, Kunanbai organized a magnificent wake, where several thousand Tobykty residents and representatives of neighboring families arrived. Kunanbai showed great care for his offspring both in terms of material and spiritual development. All the children received their initial education at the Muslim school in Eskitam. Kunanbai's communication with the senior sultan of the Kokchetav district, Chingiz Valikhanov, prompted him to train Khaliulla in the Omsk Cadet Corps, despite the fact that they accepted offspring of sultan's blood, and then in
the Alexander Military School in Moscow. He purposefully taught his eldest sons - Taniberdy and Kudaiberdy - to administrative work early, with the assistance of Taniberdy's father, in 1859 he was elected volost administrator of the Kushik-Tobykta volost, then after two consecutive terms, in 1865 he was replaced by Kudaiberdy's older brother, who died of tuberculosis in April 1866. This was the first heavy loss of the eldest son for Kunanbai, the second, no less heavy, followed in 1870, when his 20-year-old son Khaliulla, no less talented than Kudaiberdy, passed away in Omsk, who had already left translations into Kazakh of some Kazakh folklore works (the legends "Enlik-Kebek", "Kalkaman and Mamyr", etc.). During Kunanbai's life, Abai, Yoshak, Ospan, as well as his grandson Shakarim, were nominated for the posts of volost Abai, Yoshak, Ospan, and also his grandson Shakarim.
A separate meeting was dedicated to the national tradition of "Attergeu" (Choosing a name). It was about famous personalities in the history of Kazakhstan. For example, about Chokan Valikhanov. The name given at birth was Muhammad-Hanafiya, but because he could sit still for hours ("shokiyp") and listen to edification and kui -folk musical narratives using an instrument -dombra, he was nicknamed Shokan, and he gained worldwide fame with the name Chokan. From an early age, he was instilled with a love of science, and he himself was drawn to education. He learned Kazakh, Arabic and Persian languages, drawing and oriental poetry at the local school. In 1847, he became a cadet of the Siberian Cadet Corps located in Omsk, where he studied until 1853. Here he learned French and German, became interested in traveling, and realized that he wanted to open up the culture of Asia to the whole world. The history teacher Gonsevski sympathized with the curious student and allowed him to use his own huge library. At the age of 18, Ualikhanov became a clerk and historiographer in Western Siberia for the Governor-General Gasford. He could work with various historical materials at home and study them in detail. This helped the researcher to add to his knowledge and make a contribution to science. In 1855, Gasford commissioned him to go on a trip to remote areas of the country. He visited Semirechye and Kokand, describing his trips in detail, met with Fyodor Dostoevsky, and helped send an ode to St. Petersburg about the coronation of the tsar. Personal qualities allowed Shokan to serve in the tsarist army, perform various tasks of an intelligence nature, engage in scientific research and creativity.
Another well-known personality, Bauyrzhan Momysh-uly, Hero of the Soviet Union, was nicknamed "Shantymez"-inaccessible dust-in his childhood
because of his amazing neatness and scrupulousness. Wherever he worked and in what positions: from the executive secretary of the district executive committee to the head of the sector of the State Planning Committee of the Kazakh SSR, he remained a fundamentally honest person. Service in the army, and then participation in combat operations during the war, confirm the traits of his character, described in the certification sheet, completed on April 10, 1942: "Captain Momyshuly Bauyrzhan is a capable, strong-willed and determined, demanding commander to himself and his subordinates. In the battles with the Nazi invaders, he showed personal courage and selfless courage. This great man reached the heights of his career during the Second World War, but his obstinate nature prevented him from receiving well-deserved awards and titles. Therefore, the titles of National Hero and Hero of the USSR are assigned posthumously. The nickname Shantymez was given to him as a child deservedly. Bauyrzhan Momyshuly's Zhantymez military schools were opened in Israel and Cuba.
Thus, the role of the "School of Ancestors" in the preservation and development of the national and generally accepted principles of education and perception of the surrounding reality among students of the national Kazakh school has positive results, and the use of innovative methods and techniques of psychological and pedagogical influence on the younger generation allows to increase the effectiveness of the educational process.
References
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