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21PEDAGOGICAL SCIENCES
UDC: 39:398.22:371.036
USE OF IDEAS OF THE MANAS EPIC IN THE IMPLEMENTATION OF THE PROVISIONS OF THE CONCEPT OF EDUCATION OF SCHOOLCHILDREN AND YOUTH OF THE KYRGYZ
REPUBLIC FOR 2021-2030
Koldoshev M.K.
Candidate of pedagogical sciences, associate professor, Osh State University, city of Osh, Kyrgyz Republic
Abstract
The proposed research article discusses the issue of using the ideas of the Kyrgyz epic "Manas" in the implementation of the provisions of the Concept of education of schoolchildren and youth of the Kyrgyz Republic for 2021-2030, concerning the problems of the cultural heritage of the people, their wisdom, moral and spiritual values in increasing the effectiveness of education of schoolchildren and the youth of the country.
Keywords: good upbringing, cultural heritage, tradition, custom, genealogy, history of the people, applied
arts.
INTRODUCTION
The increasingly complicated world of today, the spiritual and moral upbringing of the younger generation has been given the most serious attention in the education system. And therefore, the intensification of the efforts of teachers and scholars in solving this priority task is a requirement of the time.
In the above Concept, our current youth is advised as a commandment "... absorption of the wisdom of age-old heritage" [1, p. 6].
We find wise instructions on the upbringing of the younger generation by referring to the Kyrgyz national epic "Manas".
RESEARCH METHODS: study of research and methodological literature and articles on the research topic; analysis, synthesis, comparison, generalization, estimation, forecasting and others.
1. Young Manas grows up as a very active, violent boy - a mischievous person with an unusual character. In the village where little Manas grew among the villagers, various negative rumors, squabbles about him, about his strange behaviour and deeds spread like the wind. Manas's father, an elderly bai1 Zhakyp, who until then walked with his head held high, proud as a wealthy man, respected by his fellow villagers, in connection with the extraordinary behaviours, misdeeds of his son and, who brought him negative rumours and, as if in a very uncomfortable position, feeling "like a fish out of water", recently began to walk with a down-to-earth head, drooping down, could not look directly into the eyes of fellow villagers, began to run away from them when meeting them. Therefore, having deeply thought over the situation that had arisen, which was very unpleasant for his family, he consults with Chyiyrdy's wife, and they make the only correct decision in this developing situation, to give Manas to the shepherd Oshpur from a distant village, so that he could see with his own eyes the difficulties of life, feel on his own skin
how it is with difficulty that bread, daily food, clothing and other things are obtained to make him stronger. As a result, his father Zhakyp largely achieved the initially set goal of raising his son. Manas began, first, to adequately appreciate the importance of labour for a person; secondly, he understood the importance of his parents in his life, began to respect his father and mother more; thirdly, his perception of the world has expanded.
The Kyrgyz had high hopes for the energetic boy, optimistically suggesting that his irrepressible energy in the future, when he enters adulthood, would be transformed into vigorous social activity for the benefit of the people. This point of view was expressed, for example, by a prominent Kyrgyz scholar-teacher S. O. Baigaziev [3].
2. When Manas was in a foreign land among the Kalmaks, friction and fights with local teenagers often arose in connection with which the shepherd Oshpur developed anxiety in his soul; there appeared fear for the health and life of the teenager Manas. And therefore, Oshpur decided to immediately call bai Zhakyp to him and tell him privately about the unfavourable situation with his son and propose to his father that it would be right in this situation if he took his son back home. Having understood the essence of the circumstance from the lips of Oshpur, father Zhakyp called his son to him and, at first, encouraged him with laudatory words that during his stay here he did a good job, grew up, got stronger, matured, endured the unusual living conditions well, of what he was very happy about. But, it turned out, that there were frequent clashes with local teenagers that definitely scared him. At the end of the conversation with his son in private, Zhakyp revealed his intentions by saying that he had come specially to take his son back home. To that Manas immediately began to stubbornly resist, refusing, referring to the fact that, "in that case, what will the local guys think of him; they would say, Manas called his father and ran away
1 bai = wealthy
because of fear; was he afraid? ... did he act, say, not like a man, so to speak? ... ". Having heard Manas's stubborn refusal to his proposal, Zhakyp resorts to another method of persuading his son. He told him that, lately, his mother began to miss and miss him greatly and really wants to see him; when she thinks about him, she doesn't even know what to do with herself, she worries. "I, sonny, actually have to barely calm her down. Think about your mom, son? Your return home for your mom will be a huge gift, a great consolation, a great joy. Only then did Manas become a little thoughtful, and nodded his head, giving a sign of agreement. This small episode leads us to the idea of the child's respect and reverence for his mother, and this is an important tradition of the peoples of the East. The epic also reminds us of the significance of this tradition and its value in education.
3. The community highly appreciated the production of folk craftsmen, the work of craftsmen and crafts-women. They sewed folk arts and crafts, felt products, clothes made of natural materials, hats, equipment and ornaments for white yurts; they were engaged in architecture, made jewelry and ornaments for girls, taking into account their age characteristics, for women of different ages, uniforms for warriors, for horses, capes for them, uniforms and signs for warriors, so that they look pleasant and respectable. The epic repeatedly mentions the colourful, artistic and tastefully decorated white yurt of Kanykei, the wife of Manas. Well-known turners made good-quality weapons for soldiers, and these weapons gained fame far beyond the borders of the Khanate. The epic mentions the names of such skilled craftsmen as Bolokbai, Daut, Kanykei, Aruuke and others.
At present, since the Kyrgyz state gained sovereignty, folk art craft began to revive, and this is very encouraging. And this is the best answer and respectful tribute of the current younger generation to the behests and spiritual heritage of our ancestors, reflected in the content of the epic "Manas".
4. In the epic we find episodes associated with the forgetting of their native language, the forgetting of folk cultural customs and traditions, their historical roots. In the distant past, the kozkamans were repressed by the Chinese conquerors of the Kyrgyz land, and the kozkamans were sent to distant lands called Zhuushangir, and they began to live among foreign people in a foreign land. They got married there. Children were born. Kozkaman is the nickname of one of them. Before his deportation, his name was Usen, who was the brother of bai Zhakyp, the father of Manas. It had been 36 years since the kozkamans were deported to distant lands from their native land. When Manas was elected Khan, his heroic deeds became widely known far beyond the borders of the state. Information on this fact reached even Kozkaman and, in his old age,
2 Ala-Too - a ridge in the Central Tien Shan
3 ordo (chuko/ashyk) - lamb genicular bones - Kyrgyz national game
4 Toguz Korgool (nine sheep droppings) - Traditional Kyrgyz
intellectual game. Toguz Korgool belongs to the mancala family, whose name derives from the word "move" or "movement". Each player has nine wells, and each well has nine
Kozkaman with his family, with children expressed a desire to return to their homelands, to the land of Ala-Too2. Hearing about their desire, Khan Manas accepted this news with great joy and sent an invitation to them. When they reached Ala-Too, their unpleasant, dirty appearance, uncut hair, unshaven long beards, long nails of hands and feet were immediately evident. The utensils and other tools they used were also unwashed. They completely forgot their native language. They didn't remember the history of their ancestors (pedigree). They immediately disliked Kanykei's cleanliness. They even managed to gossip about her, describing her purity in the wrong angle, talking among themselves, that's why she doesn't give birth. The kindness, all-round concern of Manas for them, they interpreted in their own way in a negative way, saying that Manas was afraid of them, and that was why he cared so much for them. When they got on their feet, became a little wealthy, they had intentions to harm Manas in order to usurp his power. In the end, the kozkamans, acting cunningly, manage to poison Manas with a potent poison. Manas was barely saved from certain death.
These scenes are a spiritual and moral lesson for the current generation, which do not attach appropriate importance to the above values. In the era of today's globalization, it is becoming difficult for our youth to find the right life guidelines. Migration processes, tendencies, their dynamics are increasingly taking on irreversible momentum. Children of migrants can completely forget their language, their family tree, the history of their ancestors, countries, folk cultural traditions, which are mentioned and bequeathed in the epic.
5. Forty companions (horsemen) of Khan Manas not only had excellent, strong constitutions, but were also versatile people. They were distinguished by their broad outlook. They played excellently in "Ordo"3, "Toguz korgool"4, "Kuresh" (= kurosh - arm-wrestling) and other kinds of national sports. Each warrior mastered the art of treating at least one disease, when soldiers were injured, mutilated, wounded in the battlefields. After combat battles, the warriors of Manas promptly provided assistance to the wounded. Jigits5 of Manas were also skilled craftsmen in various fields of folk applied art.
DISCUSSION
Hence the conclusion: the education and upbringing of our youth, the harmonious combination of these concepts in a person is of priority importance in modern conditions. And also mastering the relevant competencies in various areas of professional activity should be appreciated, and accordingly - motivated and stimulated in society, in the state. In this regard, in our opinion, the following provisions of the Concept should be taken by school teachers as a guide to action:
- "Skillful hands" circles (work with paper, wood, metal, fabric, felt, thread, etc.). Decorative and applied
korgols, which gives the game its name - "toguz" means nine. Nine is a sacred number for nomadic Turkic people, including the Kyrgyz. The goal of the game is to collect as many korgols as possible.
5 jigit = skilful horsemen; in some Turkic languages also spelled as yigit, zhigit
arts (wood carving and burning, knitting, embroidery, working with knitting needles), "Young naturalist", "Young technician", "Young mathematician", as well as the work of other subject circles, sections, clubs [2, p. 11].
References
1. Manas: Heroic Epic of the Kyrgyz People. According to S. Orozbakov's version. Institute of Language and Literature named after Ch. Aitmatov of the Kyrgyz Republic National Academy of Sciences. Compiled by S. Musaev. - Bishkek: Khan-Tenir, 2010. -1840 p. (In Kyrgyz).
2. Concept of education of schoolchildren and youth of the Kyrgyz Republic for 2021-2030. (In Kyr-
gyz).
VOLUNTEER ACTIVITY IN THE FIELD OF SECURITY - SOCIAL PLATFORM FOR DIFFICULT
CHILDREN
Chistyakova A.
researcher at the Federal State Budgetary Institution VNIIPO of the Ministry of Emergency Situations of Russia.
143903, Moscow region, the city of Balashikha, VNIIPO microdistrict, house 12
Sidorkin V.
сandidate of Pedagogical Sciences, Professor of the Department Life Safety of the Moscow Pedagogical State University.
1 Malaya Pirogovskaya str., building 1, Moscow, 119991, Russia
Rosinskaya K.
сandidate of Technical Sciences, Professor of the Department of Higher Mathematics of the Academy of
GPS of the Ministry of Emergency Situations of Russia.
129626, Moscow, Boris Galushkin str., 4 Chistyakova A.
a 3rd-year master's student of the Academy of GPS of the Ministry of Emergency Situations ofRussia.
129626, Moscow, Boris Galushkin str., 4
ВОЛОНТЕРСКАЯ ДЕЯТЕЛЬНОСТЬ В СФЕРЕ БЕЗОПАСНОСТИ - СОЦИАЛЬНАЯ ПЛАТФОРМА ДЛЯ ТРУДНЫХ ДЕТЕЙ
Чистякова А.А.
научный сотрудник ФГБУ ВНИИПО МЧС России. 143903, Россия, Московская область, город Балашиха, микрорайон ВНИИПО, дом 12
Сидоркин В.А.
кандидат педагогических наук, профессор кафедры безопасности жизнедеятельности Московского
педагогического государственного университета. 119991, г. Москва, ул. Малая Пироговская, дом 1, строение 1
Россинская К.Г.
кандидат технических наук, профессор кафедры высшей математики
Академии ГПСМЧС России. 129626, г. Москва, ул. Бориса Галушкина, 4
Чистякова А.А.
студент 3-го курса магистратуры Академии ГПС МЧС России.
129626, г.Москва, ул. Бориса Галушкина,4
Abstract
The problem of the social necessity of involving adolescents with deviant behavior in volunteer activities is considered. A number of works of some scientists in this field are analyzed. The influence of volunteering on the formation of values of adolescents is shown. Some experience of working with difficult children is offered.
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5. Koldoshev M. K. Physical concepts and phenomena in the context of the Kyrgyz epos "Manas" / M. K. Koldoshev // International Journal of Advance Research in Science and Engineering, Vol. №9, Issue №12, December 2020. www.ijarse.com - Pp.118 - 125.
