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0THE ROLE OF EDUCATION IN SOCIETY (REVIVAL OF THE COSSACK TRADITIONS)
Maltseva L. V.,
doctor of pedagogical sciences, professor Kuban State University Snaksaryov P.B., undergraduate Kuban State University
Matter K.N.
undergraduate Kuban State University
Abstract
The current changes in the world impose new demands on the education system. To solve all these problems, one needs to have an idea about the general theory of knowledge and modernization in education, to have general and special methods of knowledge. One of the directions of modernization of Russian education is the creation of a system for assessing the quality of education, which is understood as the integral characteristic of the education system as a whole. In the conditions of the formation and revival of national self-awareness, the upbringing of young people in the traditions, culture and customs of their people acquires particular urgency.
Keywords: education, upbringing, culture, traditions, customs, personality, national identity, society, history.
The change in the role of education in society has led a large part in the implementation of innovative processes. Previously, the unconditional reference points of education were the formation of knowledge, skills, skills, information and social skills (qualities) that ensure "readiness for life", in turn, understood as the ability of an individual to adapt to social circumstances.
At present, traditional education is gradually being supplanted by other types of education, since determined by the other requirements of society to the individual and the process of its development. Their essence is that the former educational system, based on the opinion that it is possible to determine a stock of knowledge that is sufficient for successful life and transfer it to a student, has now exhausted itself.
The educational process gives knowledge to the younger generation, because it activates the motivation of self-development, which, in turn, turns the learning process into a source to meet the needs of the developing personality.
For education it becomes a period of intensive search for new ideas of development. The quality of education is a certain level of mastering the content of education; physical, mental, moral development, which a person learns, reaches in accordance with individual capabilities and aspirations. The new millennium needs a new modern education system that would satisfy the requirements of the state and society.
In the conditions of the formation and revival of national self-awareness, the upbringing of young people in the traditions, culture and customs of their people acquires particular urgency. Traditions are always a new discovery for the current generation, bearing in itself the volume of knowledge and experience tested over the centuries, the culture and way of life of the ethnicity of the Kuban Cossacks.
The culture of the Kuban Cossacks exists in the system of a holistic culture of humanity, but this is a global internally dialectically contradictory, and the interaction between the individual elements demonstrates how the universal connection of phenomena. Culture cannot be considered fully formed independently, and
the moments of tension associated with the differences between individual cultural norms, values, religions of each people.
In our Krasnodar Territory Cossack classes are created. In these classes will be studied history, culture, customs, the way of the Kuban Cossacks. At the lessons of fine art it is possible to conduct integrated lessons -this is history and art [3].
Continuing to travel around the Kuban land, we remember what the Cossacks wore. How the Kuban Cossacks were formed, how Cossack uniforms and Kuban Cossacks looked.
What the Cossacks wore in 1705, Savta Kochet, ataman of the Don winter stanitsa, said in the Posolsky order: ... de, they wear dresses according to ancient custom, like some of them who like them: some like the dress and shoes in Circassian and Kalmyk, and others are used to walking in Russian, the old custom in a dress, and what he desires lutche, he also creates. And then, as if warning Peter that Petrovsky innovations did not take root among the Cossacks, he said: "But none of them don't wear any of the Cossacks on Don, and the masters, that is, the tailors, who could use a German dress, in the cities of their Cossacks do not live. "
Peter I did not distort the traditional Cossack clothing. Maybe they just didn't reach their hands, but maybe they understood that Cossack clothing and the appearance in general are something more than fashion, and the Cossacks will not have bloodless shaving of beards and the introduction of a "German dress". But, most likely, the tsar - reformer, in joint campaigns with the Cossacks, was convinced how Cossack clothing was adapted to combat life in the steppe.
Cossack clothing is very old. The costume of the Cossacks evolved over the centuries, long before the steppe people were called Cossacks. First of all, this refers to the invention of the Scythians - the pants of a nomad-cavalry. Over the centuries, cut them unchanged: they are wide trousers - you don't sit on a horse in narrow pants, and they will erase their legs and hold down the rider's movements. So those trousers that were found in the ancient kurgans were the same
as the Cossacks wore in the 18th and 19th centuries. Shirts were of two types - Russian and beshmet. Russian dressed in trousers, beshmet wore navypusk. They were made from canvas or silk. Stepnyaks generally preferred silk to other fabrics - the louse does not live on silk. Top - cloth, and silk on the body. In winter, they wore naked fur coats that were worn on their naked bodies - that is how the peoples of the North wear kuhlyanka.
The energy field arises from the friction of the wool on the body - so much warmer, and if a person sweats up - the wool will wipe the sweat, it will not be absorbed into clothing and will not turn into ice.
From outerwear, the Cossacks have long preferred arkhaluk (Türk. Arch - back, Türk. Lyk - heat) - "spin-heater" - something between a quilted Tatar robe and a caftan. In addition, over a sheepskin coat in winter and in bad weather, a hoodie was worn - a cloak with a hood made of sheep or camel wool. Water rolled down on it, in severe frosts it did not burst like leather things. In the Caucasus, the hoodie replaced the burka, and the hood has long existed as an independent headdress - hood.
There was a great many boots - horse riding is impossible without boots, and you will not walk barefoot on a dry steppe. Soft boots without heels - ichini and "chiriki" — galoshes shoes, which were worn on either over the shoulders and in which the trousers were tucked in, were especially loved. Worn and "shoes" -leather shoes with belts, so called because it was made from calfskin (Turk. Shoe - calf).
But the Cossack most of all appreciated the clothes not for its cost and not even for the comforts for which the Cossack was famous "on the right", but for that inner spiritual meaning, which filled every internship, every detail of the costume. According to the beliefs of the ancients, clothing - the second skin, so the indigenous Cossacks never wore other people's clothes, without performing cleansing rituals over it, and even more so the clothes of those killed. To put on "alien covers" meant to enter the "will" of the donor and lose one's own. Therefore, the Cossack would never put on a "fur coat with the king's shoulder."
By awarding the Cossacks, the atamans gave them material "on the right," but they never gave the ataman caftan. The most valued clothes sewn mother or wife. The first baptismal shirt was sewed and bestowed by the godmother, she was put on once, and remained unbroken all her life, wiped off with the strands of her first hair. Of particular importance were the Cossack lam-pasy. It was believed that they were introduced for the first time. Lamps are found on Cossack clothes, on Polovtsian clothes and even earlier - Scythians. So under Platov, the wearing of stripes was only legalized, and they existed before, marking the belonging of their master to the free army. It is not by chance that the Cossacks were so proud and proud of them [5].
Unlike all nations and classes of the world, the Cossacks, who lived in the strict framework of the military class, were obliged to wear a standard uniform. The smallest details: buttons on his uniform, an earring in his ear, a specially knitted hood or a put on hat — for the Cossack were an open book, a passport by which he learned everything about the illegal fellow.
Cossack forelock - the same tradition as the stripes and papakha. According to one legend, the cap knocked on his ear just covered his absence, and the chub was shaved by the convicts. But this version is from there, from the legend of the "fluent" origin of the Cossacks. In fact, part of the Savirs (Sevruk) were worn by the Chuba even in the time of the Huns. So they are depicted on ancient frescoes. The same antiquity was fanned and Zaporozhian oseledets, probably borrowed by the Turks and Slavs from the Goths, for whom it meant dedication to the god Odin. The Khokhol (khokh
- ool) among the Altaians and now is translated as "the son of heaven". Interestingly, the Persians (Iranians) have the word "Cossack" and translates as "Ukrainian." So hairstyle, especially in the past, is a mystical, sacred phenomenon. The Don Cossacks explain the forelock on the left side of the cap this way: the angel on the right is there, the order is there, the devil is on the left
- this is the Cossack. By tradition, in Russia, mustache was an integral part of a military uniform. By the way, during the Patriotic War, the mustache was worn by the guards.
Cap - the continuation of the head. Cossacks had a hat or cap that played a huge role in customs and symbolism. A hat with a colored top or a kaza-whose cap with a band symbolized a full membership of a stanitsa society. The Cossacks were in caps in a circle. Actually, they voted. Before the elected chieftain they took off their hats, and he put on his hat. He took off his hat and speaker. If the Esaulets put it back on, it means that those who spoke would lose their words. When returning from war or service, the Cossacks brought caps as a gift to tribal rivers, throwing them into the waves. The Cossack, who married a widow, brought the cap of the dead Cossack to Don or Kuban and let her by the water. Icons and protective prayers written by a child's hand were sewn into a hat. The Cossacks placed especially securities and orders for the top of the papakhi. There was no safer place - the Cossack could only lose his hat.
Earrings (for men) meant the role and place of the Cossack in the family. Thus, the only son of the mother wore one earring in the left ear. The last child in the family, where there is no, besides him, male heirs, wore an earring in his right ear. Two earrings - the only child of the parents. Cossacks traditionally watched their own appearance. It proceeded primarily from statutory requirements for tidiness.
The Kuban Cossack army began to take shape at the end of the eighteenth century, and it was based on the Cossacks and Donians. In the initial period of settlement of the region, the Black Sea people retained the clothes and weapons inherent in the Cossacks. Horse Cossacks wore blue trousers, blue Kountush, under which a red caftan was worn. In 1810, the uniform of the Black Sea Cossack uniforms was approved: harem pants and a jacket made of coarse cloth. Linear Cossacks wore Circassian-style clothing. At the beginning of 1840, a uniform form was established for the Black Sea Cossacks, following the example of the linear ones. This form became uniform for the Kuban Cossack troops formed in 1860. The complex of men's clothing consisted of: Circassian stitched from black factory
cloth, dark-colored trousers, beshmet, turret, in winter
- burkas, hats, boots or leggings [5].
Cover Circassian entirely borrowed from the mountain peoples. They sewed it below the knee length, with a low cut on the chest that opened the besh-met; sleeves were made with wide cuffs. A lining for gasshoes was sewn on the chest; it served along with the Caucasian belt, often a silver nabob, an ornament of the Circassian. The beauty and wealth of the Cossack costume was that it contained more silver. Winter coats were fur coats - shells, with a deep smell, with a small collar of tanned white and black sheepskins and quilted cotton wool beshmet.
Women's costume is the whole world. Not only every army, every village and even every Cossack clan had a special outfit that differed from the others, if not perfect, then in details. The farther back in the centuries, the more clearly visible is the purpose of clothing: not only to protect people from heat and cold, from the weather, but also from evil forces; be a passport and a business card at the same time. A special feature of the Cossack female costume was the head capes. Women are not supposed to go to the temple with their heads uncovered. In Russia, married women wore a "warrior"
- to seem "bare-headed" was a sign of ignorance, savagery. Cossacks wore lace shawls, and in the XIX century - "caps", "fashonki" (from him. The word "fayn" -beautiful). They were worn in full accordance with the marital status - a married woman would never have appeared in public without a fashonka. The girl covered her head and always braided one braid with a ribbon. All wore lace shawls. Without him, the appearance of a woman in public was just as unthinkable as the appearance of a front Cossack without a cap or cap.
Cossacks, as a rule, were not worn by men. This custom is military. It was believed that the Cossacks were married to the service. So the rings are mostly female symbols. The silver ring on the left hand is a girl for a vydanie, a "praise". The silver ring on the right hand is made. Silver ring with turquoise (a stone of melancholy and memory) on the right hand means that they are narrowed in service. The golden ring on the right hand - is married, on the left - divorced. Two gold rings on one finger of the left hand is a widow. The second ring - the dead or dead husband. And the Cossack, who received the ring during the wedding ceremony, did not wear it on his hand - he wore it in a small bottle (leather or cloth bag, worn on his chest along with a crust). The ring was brought home with a cap or a fur cap when the Cossack died in foreign lands. There were other symbols that were not particularly shown in the female costume, but were present. Such a symbol, for example, were the keys. The one who owned the keys to the cellars was the sovereign in the house.
And from that moment on, everyone submitted to her, including men, when it came to household chores.
Traditional female costume was formed in the second half of the nineteenth century. It consisted of a skirt and a jacket, the so-called "couple". It was sewn from factory fabrics - silk, wool, velvet, chintz. Sweatshirts, or "blouses", were of various styles: fitted on the thighs, with a frill - "bass", long sleeve, smooth or heavily gathered at the shoulder with "chubby", high or narrow
cuffs, "stand" collar or cut out by volume neck. Elegant blouses decorated with braid, lace, stitching, beading. Worn and loose-fitting blouses - "maten". The cut of such blouses was straight and free. They liked to sew skirts fluffy, finely gathered at the belt of four, seven shelves, each up to a meter wide. The skirts below were decorated with lace, ruffles, cord, small folds.
Petticoat - "speed" - an obligatory accessory of women's costume. It was sewn of thin white light fabric with lace, often decorated with embroidery. Contemporaries describe the Cossack costume like this: "... on a holiday, Cossacks like to be naughty: chintsev, woolen and silk suits, beautiful shawls on their heads, half boots on their legs; on the hands of gold and silver rings; on the neck of many amber monists; there are gold and silver earrings in their ears. Girls in braids interweave expensive silk ribbons. All women braid their hair round their heads. "
The top winter clothing was a quilted "Kohta" without a collar with wide slanting oblique stripes forming a deep smell. This clothing was considered to be comfortable, as it made it possible to carry the child outside without wrapping it in a blanket. It should be noted age differences in clothing. The costume of girls - brides and young women was the most colorful and best in quality material. By the age of 35, women preferred to dress in darker monophonic clothes of simplified cut. Children's clothes are similar to adult clothes. Children received a minimum of clothes, often wearing old clothes. There was no special form for the wedding dress; ordinary clothes were sewn, but from the best fabrics. The Cossacks for the wedding wore a Cossack uniform [5].
Of particular interest from the point of view of art and historical is the traditional form of women's clothing - a shirt. It preserved the foundations of the Russian women's costume; a long shirt of tunic-like cut with long full sleeves on the cuff; the collar is round, gathered, with a deep cut on the chest. The sleeve was connected to the camp squarely affection. The shirt was considered the outerwear of the house. In poor families, a shirt with a skirt could be a wedding suit. Sewed shirt from homespun hemp canvas. The sleeves, the collar, and sometimes the hem were decorated with embroidery [5].
All this can be seen if you visit the ethnographic village of Ata-man. Today it is a village with its inhabitants, their way of life, songs, with old Cossack huts. Folklore festivals are held in the ethnographic village of Ataman, where participants perform in national costumes, Kuban Cossacks [4].
The ethnographic complex of the village of Ataman is the largest and unique museum of its kind in Russia under the open sky. It is located in Temryuk district, on Taman. This is not a museum exhibit, where nothing can be touched, but a real Cossack village, having been in which you can fully plunge into the life of the Cossacks, as well as learn about the history of this land. The village of Ataman will take its guests hundreds of years into the past and allow them to feel the spirit of the Cossacks, inflexible will and endless freedom [3].
This Cossack village spread widely on the shore of the bay. As it should be, at the highest place is the chapel, at the entrance of the Maidan. Four streets run to the sea. Each compound is unique, it carries its own meaning.
The blacksmiths had never been without work, because the Cossack could not imagine himself without a weapon and a horse. At any compound it was possible to see objects that passed through the hands of a blacksmith. First of all - horseshoes. Potter's hut. In the Kuban potters enjoyed great honor and respect, they were composed of songs, fairy tales, proverbs. The shapes of Kuban ceramics are simple, the ornament is bright, floral.
The Cossacks loved to dress up, so they knew how to sew and knit clothes, they always sewed clothes for the holiday from velvet or silk. The casual clothes of
the Cossacks of those times consisted of a long shirt, blouse and chintz skirt. They wore a few skirts: first, calico, then canvas, and another one above, or how much the calico, satin or silk would want. Visiting the unique ethnographic complex Ataman, all this can be seen. Going into any hut in the village you will meet the hostess in national costume and offer Kuban raznozolstvie. The exhibits in the huts can not only be touched, but also learn some Cossack craft. How the Kuban Cossacks lived, how they walked, sang, celebrated holidays, to learn the life and customs of any of the sources could not better convey the atmosphere than the village of Ataman on the Taman Peninsula.
1.The study of history, culture, traditions (experimental groups).
2. The study of history, culture, traditions (control groups)
Preservation, revival, and also reasonable development of regional forms of folk culture of the Kuban is one of the urgent tasks of modern society. In such conditions, the study of the processes of formation and development of folk decorative and applied art, which was widespread in the Kuban region, becomes even more necessary.
Thus, it can be concluded that it is necessary to educate young people to the artistic and aesthetic values of their region (Krasnodar Territory) by educating them by means of visual, decorative and folk art, studying
history, culture, traditions and customs that contribute to the effective and harmonious development of the young generation. To help the children in this is the task of the teacher and the parents, who tactfully, intelligently, empathizing with him, build this process consciously from lesson to lesson. Writing an art culture is available today to a competent and willing teacher. [3]
1. After visiting the village Ataman
2. Before visiting the village Ataman
Art, culture, traditions for each of us, this communication with life in its most specific and even everyday manifestations. At the same time, a source of aesthetic joy, a source of interesting thoughts, is never exhausted, since understanding the structure of an image,
the ability to trace the process of its formation, educate an active observer and objective connoisseur of the creative process in a person.
The study of art, history is carried out on a nationwide scale, and therefore it can create a two-fold process that organically combines education and innovative teaching of art. And in order to accomplish this, it is necessary to give an opportunity to express themselves in active activities from the wounded age itself, and love for one's native land, for one's people, and without this, it's impossible to look to the future [4].
Modern education is carried out on the basis of the principles of state policy, the priority of universal human values, free development of personality, which allows the society to develop harmoniously. One of the main goals of the general education school in training and educating young people is to prepare them for later life, taking into account the current level of science and technology.
References
1. Bondar N.I. Traditional culture of the Kuban Cossacks. Red Gift, 1999.
2. History of the Kuban / Under. ed. Cube GU Schetneva VE - Krasnodar: Kuban-book publishing house, 2004.- 304 p.
3. Maltseva L.V. Cuban studies at fine arts lessons in a secondary school. - Krasnodar: Tradition, 2010.
4. Maltseva L.V. The development of artistic and creative abilities of schoolchildren by means of fine arts (on the material of this ethno-artistic culture of the Krasnodar Territory). - Krasnodar: Eco-invest, 2009.
5. Manukalo A.N. History of Kuban. Krasnodar, 2004.
6. Pedagogy / Ed. L.P. Krivshenko. - M.: Prospect, 2004.
ДОСЛ1ДНИЦЬК1 ВМ1ННЯ ФАХ1ВЦ1В СОЦ1АЛЬНО-ПЕДАГОГ1ЧНО1 СФЕРИ: СУТШСТЬ I
КЛАСИФ1КАЦ1Я
Повiдайчик О.С.,
кандидат педагоггчних наук, доцент кафедри соцгологИ та соц1ально'1 роботи ДВНЗ «Ужгородський нацюнальнийутверситет»,
Варга Н.1.
астрант кафедри загальног педагогжи та педагогжи вищо'1 школи ДВНЗ «Ужгородський нацюнальний утверситет»
RESEARCH SKILLS OF SPECIALISTS OF SOCIAL-PEDAGOGICAL SPHERE: ESSENCE AND
CLASSIFICATION
Povidaychyk O.,
Candidate of Pedagogical Sciences, Associate Professor at the Department of Sociology and Social work State University « Uzhhorod National University»,
Varga N.
Postgraduate Student at the Department of General Pedagogy and High School Pedagogy State University « Uzhhorod National University»
Анотащя
У статп дослщжуеться питання дослщницьких умшь фахiвцiв сощально-педагопчно! сфери. Здшс-нено 1хню класифжацш. Вщзначено, що дослщницьш вмшня передбачають здатшсть ефективно викону-вати ди, адекватш виршенню певних дослщницьких завдань вщповвдно до лопки наукового шзнання та специфши фахово! дгяльностг
Abstract
The article deals with the issue of research skills of specialists of the social-pedagogical sphere. Their classification is carried out. It is noted that research skills include the ability to effectively carry out the actions, which are adequate for solving certain research tasks in accordance with the logic of scientific knowledge and the specifics of professional activity.
Ключов1 слова: науково-дослщницька дгяльнють, дослщницьш вмшня, класифшащя дослщницьких умшь, фахiвцi сощально-педагопчно! сфери.
Keywords: scientific research activity, research skills, classification of research skills, specialists of social-pedagogical sphere.
Одшею з визначальних тенденцш розвитку си-стеми вищо! освгги, яка функцюнуе в умовах кар-динальних змш у соцiальнi-економiчнiй i полггич-нш сферах нашо! краши, е тдвищення уваги до тд-готовки фамвщв яшсно нового типу - дослiдникiв,
аналггишв, професiоналiв, готових до здiйснення науково-дослщницько! дiяльностi (НДД). Сучас-ним професюналам недостатньо мати глибокi пре-дметш знання i володiти практичними вмшнями i
