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References
1. Abramova S.V. Teoriya ipraktika podgotovki bakalavrov obrazovaniya v oblasti bezopasnostizhiznedeyatel'nosti: monografiya. Sankt-Peterburg: Izd-vo RGPU im. A.I. Gercena, 2014.
2. Boyarov E.N. Podgotovka bakalavrov obrazovaniya v oblasti bezopasnosti zhiznedeyatel'nosti v bezopasnoj obrazovatel'noj srede: teoriya i praktika: monografiya. Sankt-Peterburg: Izd-vo RGPU im. A. I. Gercena, 2016.
3. Vereschagina N.O. Metodicheskaya podgotovka bakalavrov i magistrov v oblasti geograficheskogo obrazovaniya. Dissertaciya ... doktora pedagogicheskih nauk. Sankt-Peter-burg, 2012.
4. Solomin V.P., Vereschagina N.O. Geograficheskoe obrazovanie v sovremennoj shkole: podhody, soderzhanie i sredstva stanovleniya metodicheskoj kompetentnosti bakalavrov geograficheskogo obrazovaniya. Obschestvo. Sreda. Razvitie. 2013; № 4 (29): 208 - 212.
5. Tamozhnyaya E.A. Kompleks uchebno-metodicheskih zadach kak osnova formirovaniya metodicheskoj gotovnosti uchitelya geografii. Vestnik Moskovskogo gosudarstvennogo oblastnogo universiteta. Seriya: Pedagogika. 2011; № 1: 88 - 95.
6. Popova R.I. Izuchenie problem podgotovki magistrov pedagogicheskogo obrazovaniya v oblasti bezopasnosti zhiznedeyatel'nosti. Molodoj uchenyj. 2014; № 5: 548 - 550.
7. Mihajlov A.A. Uchebno-metodicheskie zadachi kak sredstvo formirovaniya metodicheskoj kompetentnosti buduschego uchitelya bezopasnosti zhiznedeyatel'nosti. Vestnik ChGPU im. I. Ya. Yakovleva. 2015; № 2 (86): 170 - 175.
8. Badmaev B.C. Metodika prepodavaniya psihologii: uchebnoe posobie. Moskva: Gumanit. izd. centr VLADOS, 2001.
9. Sergienko I.Yu. Metodicheskaya zadacha kak sposob organizacii poznavatel'noj deyatel'nosti studentov. Obrazovatel'nye tehnologii. 2007; № 1: 96 - 97.
Статья поступила в редакцию 23.09.19
УДК 378
Senyukova O.V., Cand. of Sciences (Pedagogy), senior lecturer, Department of Foreign Languages and Cross-Cultural Communication, Belgorod State Institute
of Arts and Culture (Belgorod, Russia), E-mail: [email protected]
Khabarova K.V., senior teacher, Department of Foreign Languages and Cross-Cultural Communication, Belgorod State Institute of Arts and Culture
(Belgorod, Russia), E-mail: [email protected]
Bolshakova N.V., senior teacher, Department of Foreign Languages and Cross-Cultural Communication, Belgorod State Institute of Arts and Culture,
(Belgorod, Russia), E-mail: [email protected]
RUSSIAN AND CHINESE MENTALITY FEATURES AND THEIR ACCOUNTING IN THE PROCESS OF RUSSIAN AS FOREIGN TEACHING OF CHINESE STUDENTS. The authors of the article consider urgent problems of Chinese students training in Russian as a foreign language. The authors reveal specific difficulties of their training and a solution of these problems taking into account features of national Russian and Chinese mentalities. The authors note significant mental differences between Russian and Chinese ethnic groups which define behavior of these people, emotional reactions and a way of thinking. These differences often interfere with full communication, therefore Russian teachers need to consider them in the Chinese audience for the purpose of the increase of the efficiency of the process of training, ensuring high level of proficiency in Russian as the experience transmission medium, the means of communication and means of implementation of successful professional activity.
Key words: concept of mentality, Russian mentality, Chinese mentality, mental difference, mental similarity, ethnos.
О.В. Сенюкова, канд. пед. наук, доц., Белгородский государственный институт искусств и культуры, г. Белгород, E-mail: [email protected]
К.В. Хабарова, ст. преп., Белгородский государственный институт искусств и культуры, г. Белгород, E-mail: [email protected]
Н.В. Большакова, ст. преп., Белгородский государственный институт искусств и культуры, г. Белгород, E-mail: [email protected]
ОСОБЕННОСТИ РУССКОГО И КИТАЙСКОГО МЕНТАЛИТЕТОВ И ИХ УЧЕТ В ПРОЦЕССЕ ОБУЧЕНИЯ РКИ УЧАЩИХСЯ ИЗ КИТАЯ
В статье рассматриваются актуальные проблемы обучения русскому языку как иностранному китайских учащихся, выявляются специфические трудности данного процесса и пути решения проблем с учетом особенностей национального русского и китайского менталитетов. Авторы отмечают значительные ментальные отличия между русским и китайским этносами, которые определяют поведение этих народов, эмоциональные реакции, способ мышления. Эти различия часто препятствуют полноценной коммуникации, поэтому их необходимо учитывать преподавателю русского языка в китайской аудитории с целью повышения эффективности процесса обучения, обеспечения высокого уровня владения русским языком как средством передачи опыта, общения и осуществления успешной профессиональной деятельности.
Ключевые слова: концепция менталитета, русский менталитет, китайский менталитет, ментальное отличие, ментальное сходство, этнос.
Training process is bilateral, including both activity of the student, and activity of the teacher. At the initial stage in the conditions of training at preparatory department narrower, intermediate purpose in comparison with an ultimate goal of training in language (free possession) is set: to seize bases of language and to be prepared for training at the main faculties in higher education institutions in language of future profession, that is in Russian.
Today the first place among methods of training in Russian as a foreign language belongs to a communicative method. Its purpose is development in students of ability to solve communicative problems by means of a foreign language, to communicate freely with its carriers. Thus, language is acquired during natural communication which organizer and the participant is the teacher.
The teacher of Russian has to realize that training of foreign students from China is followed by a number of specific difficulties. The system of training in language in China, its techniques and approaches differs from the Russian methodical system. The teacher's purpose is to try to reduce as much as possible difficulties in perception of non-native (Russian) language, to apply the ethno focused approach in training.
Cardinal distinctions of the Russian and Chinese languages are the main reasons for difficulties of formation of receptive and productive speech skills of this contingent of students. At the initial stage there is a problem of an interference of the native language of students in speech processes. This is expressed in a deviation from the norms of a studied language (Russian as foreign) and negative influence of the rules of the native language.
It is also necessary to note that students from China have non-communicative (rationally logical) psychological type of mastering of a foreign language. Despite dili-
gence, discipline, persistence on achievement of the aim, respect for knowledge and the doctrine, observation and inquisitiveness inherent in them they show isolation and restraint in manifestation of feelings. At the initial stage of training there are such characteristics of Chinese students: difficulty in overcoming a psychological barrier at communication and the slow rate of formation of speech skills (especially speaking skills).
At all the stages of foreign language studying they feel need for careful comprehension of features of language grammar material. In point of fact, the results of our empirical observations also showed that Chinese students when performing communicative tasks on the lessons feel constrained. The reason of it is represented to us in the two-planned nature of the barrier arising in communication: on the one hand this existence of a language barrier, and on the other hand there is a cultural barrier. Therefore, the task of the teacher of Russian as foreign is in knowing what is put to students by national and cultural traditions, and to rely on strengths of their mentality at the organization of educational process.
There are considerable mental differences between the Russian and Chinese ethnic groups which are defining their behavior, emotional reactions, a way of thinking and quite often putting barriers on the way of communication. Unfortunately, currently this understanding quite often remains at the level of direct impressions and feelings. But it demands more profound analytical approach.
1. Concept of mentality
In traditional meaning the word "mentality" means the steady intellectual and emotional features inherent in this or that individuality (usually as to the representative of some social group). However most often the word is used in the context of social community. The individualist lexical shade of a word is gradually a thing of the past. It
is considered that the French philosopher and the anthropologist Levi-Bryul for the first time used this term. It is considered that the French philosopher and the anthropologist Levi-Bryul for the first time used this term. The scientist applied it to primitive tribes and tried to oppose thinking of the primitive person and modern person therefore then the term "mentality" especially precisely indicated a tribe mentality [1; p.130-140]. Thanks to activity of the French historical "School of Annals" this term was included into masses. Analysts understood as mentality what united the king of France and the ordinary soldier, that is then "mentality" expressed value of collective, but not identity here. Gradually the term removed from the scientific environment to journalism in which finally this term received its framework.
Now studying of mentality is carried out in various brunches of culture. In terms of sociological psychology, mentality is defined as human psychological feature on a concrete cultural background. Ethnologists consider that the mentality represents the system of the national concept of priorities, norms and behavior models; in terms of cultural science, the mentality is understood as the sincere force including language, mind, consciousness, ideas; linguists and philosophers state mentality as aspiration to the uniform world scheme. There is no uniform concept for this term now. However most of the scientists uses this term as characteristic of the moral world of the people.
Within studying of cross-cultural communication, we need to learn mentality as national psychological peculiarity on a concrete background. It is closely connected with history, policy, economy, religion, philosophy, culture and other factors. It is formed in the course of accumulation of historical experience and formation of culture and is expressed by means of a certain way of life and cultural various manifestations, such as vital habits, moral ideas, outlook, esthetic view, national character and so forth.
2. Similarity of the Russian and Chinese mentalities
Both states, Russia and China, have ancient history and advanced ancient civilizations. Both states made a big contribution to a progress of a universal civilization.
Russia and China are two the largest, neighboring world powers states. They have almost four-century history of mutual contacts and communications. Historically Russia and China are far from each other. On material and spiritual life, they have no similarity. Since ancient times Russia repeatedly broadened the territory to the east, and then was under the domination of a Mongol-Tatar yoke within two and a half centuries. These facts brought east color in spiritual life of the Russian people. At the same time, as all know, at the beginning and the middle of the twentieth century the Soviet advanced socialist thought strongly influenced on the process of construction of new China. Interaction of two states was objectively caused by their geographical proximity. This situation can't be changed or ignored. Historical destiny assigned function to serve as the bridge and at the same time an outpost between the East and the West, to connect together all huge Eurasian continent. Thus, the Russian and Chinese people have a similarity of mentality. For example, the Russian and Chinese people have a character temper, mercy, patriotism, the mind, family values, etc. are characteristic of both people.
3. Distinction of Russian and Chinese mentalities
Despite the close neighborhood, Russia and China historically represent various civilizations: Slavic-Orthodox and Confucian-Chinese. Difference between two states and civilizations are huge and are shown in distinction of national and ethnic structure, not similarity of national character and mentality, absolute incomparability of cultural historical development.
The mentality of Russian and Chinese people is a question of science and inspiration. Thinking is the highest step of human knowledge, process of reflection of objective reality. Thinking of the person has the natural-historical nature and is inseparably linked with practical activities of people. In science the Russian national thinking gives rise to the fact that it corresponds to all Russian way of life.
Thinking difference between two countries proceeds from the philosophical concept. The idea "God and the person is in one" strongly affects thinking of the Chinese people, and in Russia the detailed formal logic of rationalism of Aristotle extended long ago [2; p. 43-44]. Therefore, the Chinese draws great attention to group, and the Russian on an individual; the Chinese sees the world in general, and the Russian in many independent acts; the Chinese always has character of the poet, and the Russian has the head of the scientific figure. Chinese claim that the world is the whole, and say: "All in one and one in everything". We will give the Chinese medicine as an example. The Chinese doctor usually considers a uniform body of the person and looks for a problem in the whole organism; on the contrary, the Russian doctor, as a rule, tries to treat only that part of a body of which the patient complains. Besides, the natural and humanitarian environment play an important role in formation of thinking of the people too.
As for religious beliefs of the Russian and Chinese people, the religion gets practically into all spheres of public life. The main religions presented in Russia are
Библиографический список
the Christianity (mainly, Orthodoxy, there are also Catholics and Protestants) and also Islam and the Buddhism. According to Levada Center research in November, 2012, the percent of believers in Russia was distributed as follows: Orthodoxy - 74%; Islam -7%; Catholicism, Protestantism, Judaism, the Buddhism - on 1% and less; faithless -10%, atheism - 5% [3].
There are three main religions in China: Buddhism, Taoism and Confucianism. These three religions have big attractiveness therefore their ideas had significant effect on ethics, literature, art. The Chinese person gets used to tell not directly something to people, and forces them to think [4; p. 74]. It also answers a main objective of our religious belief: to pay much attention to ingenuity of the person. For example, the Chinese has ferial character, the Chinese literature is often written with a hint, the Chinese landscape architecture pays attention to a zigzag.
4. Idea of space and time of the Russian and Chinese people
Time and space as the main forms of existence of matter consist in natural coordination of the phenomena replacing each other. They are objective and inseparably linked with moving matter. The method of expression of time and space of the people is its image of consciousness of flight of time and space by means of diverse objects in the nature, besides the method of expression of time and space has deep meaning of culture, character, a mentality of these people. The Russian and Chinese people have own methods of expression of time and space. The Russian people pay much attention to "beginning" and often use an order from small in big, and the Chinese people consider that "process" is the most important and carries out an order from bigger to small. Russian often puts the word having the largest number of information on the first place to emphasize its major essence. In China it is considered that it is necessary to observe the principle of gradualness and to move ahead one after another.
Besides, some typical lines as openness, sincerity, hospitality and hospitality, also belong to the Russian national character. Idea of nobility and richness of inner world of Russians, perhaps, is obtained from works of classical Russian literature. Such qualities as vigor, sociability, courage, tenderness, cheerfulness are noted.
Unlike the Russian people the Chinese people draw great attention to the feeling and often put the will on the first place. They often behave under the influence of the desires. Besides, Chinese have the features of character. The centuries-old history of China built up national character of Chinese, relying on traditions, rituals and customs. A major factor which influenced development and formation of mentality of Chinese are territorial and cultural isolation of this country.
People often allocate and note features of character of Chinese, namely: patience, unity, patriotism, generosity to each other, discipline, collectivism, persistence. Ordinary Chinese in old time lived big communities on a pretty scrap to the earth that demanded to satisfy first of all the interests of all collective, and already then the personal. Any people have the advantages and the shortcomings, matter only in their proportions, at the same time there are different views on to what category to refer this or that line. For example, so far as concerns Russians, we often remember the words "laziness" and "alcoholism". And also Russians consider Chinese by the cunning people.
5. Worldview of Russian and Chinese people
The worldview is a concept, meaning set of the steady views, the principles, estimates and beliefs defining the attitude towards surrounding reality and characterizing vision of the world in general and the place of the person in this world. The outlook gives to human activity organized, intelligent and purposeful character. The Russian and Chinese people have own outlook.
The Russian people are the people appreciating belief. In terms of Orthodoxy, God operates everything and creates everything including the person, and the nature. God takes the unsurpassed place and has boundless force. People who consider god the only creator get used to define precisely all and to think logically. In it the outlook of the Russian people is also shown. Against the background of such religion the Russian people form the outlook, that is pay much attention to the analysis and the description of an object precisely and directly.
It is also necessary to note that the Russian and Chinese people to some extent have similarity on esthetic view. The reason is that both people have centuries-old experience of the general frontier. It promotes interpenetration of cultures and also helps to form easily similar ideas of many things. Besides, in the history the Russian and Chinese people underwent the similar crashes, for example, a mutiny, invasion of the external enemy, etc. However, because of distinctions of a historical background, cultural traditions and vital habits, two countries also have differences.
Thus, accounting of features of national Russian and Chinese mentalities is one of the major factors increasing efficiency of process of training in Russian as foreign students from China.
Леви-Брюль Л. Первобытное мышление. Психология мышления. Москва: МГУ 1980: 130 - 140.
Цао Ю. Анализ английского и китайского языков через изучение китайского и западного целостного и индивидуального мышлений. Изучение иностранных языков. 2007; № 8: 43 - 44.
Религия в России. Available at: https://ru.wikipedia.org/wiki/
Ван Ч. Анализ языковых различий между русским и китайским языками с точки зрения религиозной культуры. Вестник Паньчжихуайского университета. 2009. № 4: 74.
References
1. Levi-Bryul' L. Pervobytnoe myshlenie. Psihologiya myshleniya. Moskva: MGU, 1980: 130 - 140.
2. Cao Yu. Analiz anglijskogo i kitajskogo yazykov cherez izuchenie kitajskogo i zapadnogo celostnogo i individual'nogo myshlenij. Izuchenie inostrannyh yazykov. 2007; № 8: 43 - 44.
3. Religiya v Rossii. Available at: https://ru.wikipedia.org/wiki/
4. Van Ch. Analiz yazykovyh razlichij mezhdu russkim i kitajskim yazykami s tochki zreniya religioznoj kul'tury. Vestnik Pan'chzhihuajskogo universiteta. 2009. № 4: 74.
Статья поступила в редакцию 23.09.19
УДК 37.014
Bugaeva A.P., Cand. of Sciences (Pedagogy), senior lecturer, North-East Federal University n.a. M.K. Ammosov (Yakutsk, Russia), E-mail: [email protected]
ENDOGENOUS APPROACH IN THE MORAL EDUCATION OF PRIMARY SCHOOL CHILDREN THROUGH EMPIRICAL MATHEMATICAL REPRESENTATIONS OF THE SAKHA PEOPLE. The article studies a problem of moral education of primary school children using the indigenous approach by means of empirical mathematical representations of the Sakha people. The indigenous approach is based on the paradigm Indigenous Methodology (indigenous methodologies), aimed at the enrichment of science, worldview and experiences of indigenous peoples, focuses on the assimilation of moral values in the younger students as the carriers of Nordic culture. Primary school age is known to be the most sensitive period of assimilation of moral values and norms, their transformation into personal own value orientations and beliefs (interiorization), including the adoption of civil and ethnic identity. In this regard, the article substantiates the effectiveness of the indigenous approach in the practice of primary school to enhance the educational function of the modern content of mathematical education. On the basis of this approach, educational technologies rooted in folk pedagogy are used. The purpose of the article is to reveal the use of the indigenous approach in moral education by systematically enriching the content of mathematical education with empirical representations of the Sakha people in mathematics lessons. In conclusion, a comparison of the first and control testing is given, which shows a positive assessment in the dynamics of the level of education of younger students.
Key words: moral education, empirical representation, a Junior high school student, indigenous approach, tradition, ethno-pedagogy.
А.П. Бугаева, канд. пед. наук, доц., Северо-Восточный федеральный университет им. М.К. Аммосова, г. Якутск, E-mail: [email protected]_
ИНДИГЕННЫЙ ПОДХОД В НРАВСТВЕННОМ ВОСПИТАНИИ
МЛАДШИХ ШКОЛЬНИКОВ ПОСРЕДСТВОМ ЭМПИРИЧЕСКИХ МАТЕМАТИЧЕСКИХ
ПРЕДСТАВЛЕНИЙ НАРОДА САХА
Статья написана в рамках научного проекта РФФИ №19-013-00730.
Статья посвящена проблеме нравственного воспитания младших школьников с использованием индигенного подхода средствами эмпирических математических представлений народа саха. Индигенный подход основывается на парадигме Indigenous Methodology (коренные методологии), нацелен на обогащение науки мировоззрением и опытом коренных народов, ориентирует на усвоение нравственных ценностей младших школьников как носителей северной культуры. Младший школьный возраст является, как известно, наиболее сенситивным периодом усвоения нравственных ценностей и норм, превращения их в личные собственные ценностные ориентации и убеждения (интериоризация), в том числе в принятии гражданской и этнической идентичности. В связи с этим в статье обосновывается эффективность использования индигенного подхода в практике начальной школы для усиления воспитывающей функции современного содержания математического образования. Целью статьи является раскрытие возможностей индигенного подхода в нравственном воспитании посредством систематического обогащения содержания математического образования эмпирическими представлениями народа саха на уроках математики. В заключение дается сравнение первого и контрольного тестирования, что показывает положительную оценку в динамике развития уровня воспитанности младших школьников.
Ключевые слова: нравственное воспитание, эмпирические представления, младший школьник, индигенный подход, традиция, этнопедагогика.
Исследование индигенного подхода в современном научном знании становится основной фундаментальной идеей в разработке этнокультурных концепций и программ как в нашей стране, так и за рубежом. В последнее десятилетие XX века проблема коренных народов была признана мировым сообществом как одна из главных. Актуализация индигенных исследований и необходимости их внедрения в академические традиции западной культуры стало рассматриваться с 90-х гг ХХ века. За последние 20 лет в этом научном направлении написан ряд интересных и содержательных работ различных представителей индигенной науки на разных континентах [1].
Важным фактором как в сохранении уникальной культурной самобытности, так и в достижении экономических успехов и повышении качества жизни коренных народов является образование. Индигенный подход также представляет ценность с той точки зрения, что только носитель аборигенной культуры может адаптировать существующие теории для обучения и воспитания своей молодежи, поскольку он глубже понимает культурные и социальные аспекты и мировоззренческие особенности развития своего народа, его менталитета. Значимость внедрения индигенного подхода в рамках региональных научных проектов связана с необходимостью сохранения в условиях глобализации многовековых традиций народов, населяющих арктические и приполярные территории России. Индигенный подход, основанный на этнопедагогической теории и практике, будет способствовать возрождению интереса к этнокультурным и этнопедагогическим исследованиям во всех субъектах РФ.
В суровых климатических условиях Севера основными ценностями народа саха выступают «жизнь» и «природа», а также «общность - единение людей». Большая территория и разбросанность населения, оторванность ее от других регионов создают ментальные особенности народа. Поэтому, казалось бы, в несовместимых условиях для жизни северный человек выжил благодаря гармоничным отношениям с природной и социальной средой. Не случайно, что главной философией народа саха является высказывание: «Человек - дитя природы. Природа - дом человека». Нравственные ценности скрепились благодаря многовековым памятникам духовной культуры народа: традиционным воззрениям, эпосу Олонхо; фольклору, мистическим представлениям, кален-
дарю, музыкальной культуре, декоративно-прикладному искусству, семейным традициям.
В современной социокультурной ситуации каждый урок должен вносить свой вклад в духовно-нравственное развитие подрастающего поколения, с этой точки зрения нет главных и второстепенных предметов. Уроки математики необходимо обогащать опытом народной педагогики, основанным на национальном своеобразии, реальных, сложившихся веками формах и способах хозяйствования. Насыщение содержания математического образования заданиями, ориентирующими на этнонациональные и общечеловеческие ценности, усиливает воспитывающую функцию предмета. Проблемами этнопедагогизации математического образования народа саха занимались такие педагоги и ученые, как А.В. Иванова [2], С.В. Стручкова [3], Т.П. Аммосова [4], А.П. Бугаева [5].
Свидетельствами элементарных геометрических представлений народа являются жилища, хозяйственные постройки, ювелирные изделия, посуда, традиционные орудия труда. Резко континентальный северный климат вынуждал строительство летних и зимних домов, отличающихся формой построек, конструктивными особенностями, декоративными элементами. Летние жилища саха имели коническую форму и изготавливались из бересты. «Древний якут вдохнул в свое жилище - балаган совершенное самобытное понимание архитектурной красоты. Подбор леса, толщина столбов и балок, крутизна углов падения, отношение высоты, длины, ширины - все это сливалось в такой юрте в одно художественное целое, в котором поправить или изменить было нечего», - писал В.Л. Серошевский [6, с. 361]. Исследователь также отмечал, что по плавности, музыкальности контуров и пропорций чороны (сосуды из дерева) выдерживают сравнение с античными сосудами. Элементы орнамента представляют собой различные геометрические фигуры, это мы можем наблюдать в керамике, деревянных изделиях, а также в суконной аппликации и меховой мозаике. Из отзывов исследователей о декоративно-прикладном искусстве можно проследить, какую роль народ придавал воспитанию эстетического вкуса, чувства прекрасного, гармонии, красоте.
Также большое значение народом отводилось умственному развитию подрастающих поколений. У народа саха были развиты глазомер, пространствен-
