The history of one educational institution in the Gorky colony. Museum-Reserve of Anton Makarenko (Colony named after

When choosing you as our boss, we were guided not by a simple desire to bear the name of a person known to the whole world, but by some kind of deep kinship between you and us.
We see and feel this kinship not only in the fact that your childhood is similar to the childhood of our children, and not only in the fact that many of the types in your works are our types, but most of all in the fact that your exceptional faith in man, something unique in all world literature helps us and we believe in it.
From a letter from A. Makarenko to M. Gorky.

My Gorkyites also grew up, scattered all over the Soviet world, and now it’s difficult for me to collect them even in my imagination.
A.S. Makarenko.

A.S. Makarenko was the founder labor colony named after M. Gorky and worked there from 1920 to 1928. Until May 15, 1926, the colony was located near Poltava, in Triby and Kovalevka, and from mid-May it moved to Kuryazh, near Kharkov. Therefore, the pupils who lived only in Kuryazh often called themselves Kuryazhites, and the 120 colonists who came from Kovalevka liked to call themselves Gorky colonists. But the so-called “conquest of Kuryazh” led to the rapid formation of a single team. At the end of 1927, Anton Semyonovich took part-time leadership of the commune named after F. Dzerzhinsky, where 60 Gorky colonists, who formed the core of the commune, were transferred.
A.S. Makarenko wrote in his “Pedagogical Poem”: “It was not so much moral convictions and anger, but this interesting and real business struggle that gave the first sprouts of a good collective tone. In the evenings, we argued, and laughed, and fantasized about topics about our adventures, became related on separate occasions, and formed into a single whole, whose name is Gorky’s colony.”
Unforgettable for all the colonists was the meeting with Maxim Gorky - their friend, boss and teacher, who gave everyone a piece of his heart.
A.S. Makarenko was faced with the task of creating a strong, able-bodied team from the students, who would themselves become an educational force. A.S. Makarenko came to the conclusion that a team can only be created on the basis of socially useful productive labor, in the process of which new social relations should be formed.
Anton Semenovich began his educational work in the colony with the organization of an activist group. Step by step, attracting colonists to socially useful work, setting tasks for the team as a whole and its individual members, gaining authority and respect personal example, he created a team. The colonists worked in the fields and gardens, protected the road from robbers, and the state forest from logging. Practical actions brought tangible results in the moral recovery and education of former street children.
From the first days, a library was created in the colony, staffed by Anton Semyonovich. The colonists' love of reading, as well as evening collective readings had a great educational effect. A. M. Gorky’s works “Childhood”, “In People”, “My Universities” were especially loved.
There were several detachments in the colony, each of them was headed by commanders who made up the Council of Commanders. Makarenko relied on him in all educational work, in organizing labor activity colonists. The Council of Commanders discussed and resolved issues of organizing everyday life and the educational process, cultural and educational work, managing the colony's economy, accepting new members, and others.
The colony’s successes in educational work were highly noted by the People’s Commissariat of Education of Ukraine: in honor of the fifth anniversary of the founding of the colony, A.S. Makarenko was awarded the title “Red Hero of Labor”, and the employees were awarded valuable gifts.
The colony met the year 1926 with significant successes. The economy became stronger, and a good harvest of grain was obtained from the fields. By that time, the colony had a livestock farm, a garden, and workshops. More and more attention was paid to studies. A.S. Makarenko cared about students receiving solid knowledge, believing that this determines a person’s path in life. The team of educators has also become stronger. By that time, he could already solve any problems that required organization and strong discipline. This was especially important before moving to the Kuryazh colony, where 400 children lived in the premises of the former monastery.
The harmony of individual and collective feelings can be observed in the situation that arose in the colony before the “conquest of Kuryazh”. The colonists felt the need to give everything to the collective. And it wasn't a sacrifice at all. Answering the doubts of student Mark Sheingauz, who was afraid that a good life Gorky’s members may become bad in Kuryazh, Anton Semenovich said: “But they are going to fight. It’s a great happiness, Mark, when you can go fight for a better life.”
A.M. Gorky was interested in the life of the colony, corresponded with A.S. Makarenko and the students, highly appreciating the results of their work. Already in the first year of the colony’s existence, in 1921, it was named after A.M. Gorky. The name “Gorkovets” acquired great significance for the colonists. Makarenko said that they were supported and helped by Gorky’s faith in man. Only by drawing on the best in a person can you make him more beautiful and taller.
The pupils of the colony named after M. Gorky understood that the life of the team created by Anton Semenovich was aimed at the formation of a new person, whose traits we visibly feel in the affairs of the graduates of this team. No matter what positions they worked in, they everywhere affirmed the spirit of optimism, humanism, camaraderie, and confidence in their own strengths and in the future. Through trust and respect, combined with demand, A.S. Makarenko instilled in them a readiness for work and defense.
Outstanding teacher demanded such an attitude towards work when it becomes an organic necessity. Further destinies pupils proved the great power of productive labor combined with mental, moral, physical and aesthetic education. According to A.S. Makarenko, in the colony and commune half of the work was done with a smile. Spirit Have a good mood and the students constantly maintained a sense of responsibility.

I bring to the attention of everyone who is interested in colonial culture, labor education in the community, self-sufficiency in agricultural products, resocialization of criminals, command pedagogy, application of Anton Makarenko’s skills, ideas and methods in modern conditions, your notes. All quotations are given according to the publication: Makarenko A.S. Pedagogical poem. Moscow, Fiction, 1987 . My notes and thoughts are highlighted! ...!

The main social task of post-Soviet countries is a change of elites. Unfortunately, powerful pressure from the United States has been bringing to power for the third decade not the elite, but the comprador bourgeoisie, plundering the national natural resources and transferring all their income to Western banks. We cannot change anything at the global level. It would seem that.

In reality, change does not start from the top, not at the highest levels of government. Management is based on information flows, and totalitarian forms of power, especially those under foreign control, cannot receive effective information. Second-class managers surround themselves with third-class subordinates, thus creating an ineffective pyramid of power. Management in this case is simply impossible.

Currently, countries with a colonial past are thriving - the USA, Canada, India. To one degree or another, Chinese civilization is colonial and even expansion Kievan Rus and then the Moscow kingdom was based on the pioneering development of natural resources and the self-organization of small close-knit groups. The labor of convicts and their self-organization were of great importance in the development of the natural resources of the Urals, Siberia, the Far North and the Far East. In history, the second most prosperous country in the world today is Australia - a country of outcasts and convicts, a country with an extremely high level of local self-government.

The elite is formed at the primary level of social labor, labor binds people together and in direct contact with natural resources and technology, the best teams provide others with models of behavior and bring forward a certain type of elite. Commander pedagogy Makarenko highest achievement has the fact that everyone in his colony knew how to obey and knew how to command in solving various tasks suitable for his character and knowledge.

Makarenko A. Pedagogical poem (written 1925-1935).

PART ONE

1. Conversation with the governor! Kremenchug, Poltava province, Ukraine!

In September 1920, the head of the provincial government summoned me to his office and said:
- That’s what, brother, I heard you swear a lot there... that’s what your labor school was given this very thing... the Gubernia Economic Council...
- How can you not swear? Here you will not only quarrel - you will howl: what kind of labor school is there? Smoky, dirty! Does this look like school?
- Yes... It would be the same for you: build a new building, install new desks, then you would study. It’s not about the buildings, brother, it’s important to educate a new person, but you, teachers, are sabotaging everything: the building is not like that, and the tables are not like that. You don’t have this very... fire, you know, such a revolutionary one. Your pants are untucked!
- I just don’t have it on.
- Well, you don’t have a lot of clothes... The intellectuals are lousy!.. So I’m looking, I’m looking, there’s such a big thing here: there are these same tramps, boys - you can’t walk down the street, and they’re climbing into apartments. They say to me: this is your business, People’s Education Department... Well?
- What about “well”?
- Yes, this is the same thing: no one wants it, no matter who I tell them, they will kill them with their hands and feet, they say. You should have this office, books... Put on glasses over there...
I laughed:
- Look, the glasses are already in the way!
“I’m telling you, you should read everything, but if they give you a living person, then you, that’s it, a living person will kill me.” Intellectuals!
The governor angrily pricked me with his small black eyes and, from under his Nietzschean mustache, spewed blasphemy against our entire teaching fraternity. But he was wrong, this provincial governor.
- Listen to me...
- Well, what about “listen”? Well, what can you say? You will say: if only it were the same... like in America! I recently read a little book on this occasion - they slipped it in. Reformers... or whatever it is, stop! Yeah! Reformatoriums. Well, we don't have that yet. (Reformatoriums are institutions for the re-education of juvenile offenders in some countries; children's prisons).
- No, listen to me.
- Well, I’m listening.
- After all, even before the revolution, these tramps were dealt with. There were colonies of juvenile delinquents...
- This is not the same, you know... Before the revolution, this was not the same.
- Right. This means that a new person needs to be made in a new way.
- In a new way, you are right.
- But no one knows how.
- And you don’t know?
- And I don’t know.
- But I have this very thing... there are people in the provincial government who know...
- But they don’t want to get down to business.
- They don’t want to, bastards, that’s right.
- And if I take it, they will kill me from the world. No matter what I do, they will say: wrong.

P.5! 6 km from Poltava!

2. The inglorious beginning of the Gorky colony

Six kilometers from Poltava on sandy hills - two hundred hectares pine forest, and along the edge of the forest is the highway to Kharkov, boringly sparkling with clean cobblestones.
There is a clearing in the forest, about forty hectares. In one of its corners there are five geometrically regular brick boxes, which together make up a regular quadrangle. This is a new colony for offenders.
The sandy area of ​​the yard descends into a wide forest clearing, towards the reeds small lake, on the other bank of which there are fences and huts of a kulak farm. Far beyond the farm, a row of old birch trees and two or three more thatched roofs are painted in the sky. That's all.
Before the revolution, there was a colony of juvenile delinquents here. In 1917 she fled, leaving behind very few pedagogical traces. Judging by these traces, preserved in tattered diary journals, the main teachers in the colony were men, probably retired non-commissioned officers, whose duties were to monitor every step of the pupils both during work and during rest, and at night to sleep next to them. with them in the next room. From the stories of the peasant neighbors, one could judge that the uncles’ pedagogy was not particularly complex. Its external expression was such a simple projectile, like a stick.

P.14! the first 6 pupils are Zadorov, Burun, Volokhov, Bendyuk, Good and Taranets, four are already 18 years old, armed robberies, and two for theft!

And then it happened: I couldn’t stay on the teaching rope. In one winter morning I suggested to Zadorov that we go chop wood for the kitchen. I heard the usual perky and cheerful answer:
- Go chop it yourself, there are a lot of you here!
This is the first time they addressed me on a first name basis.
In a state of anger and resentment, driven to despair and frenzy by all the previous months, I swung my hand and hit Zadorov on the cheek. It hit him hard, he couldn’t stay on his feet and fell onto the stove. I hit him a second time, grabbed him by the collar, lifted him up and hit him a third time.
I suddenly saw that he was terribly scared. Pale, with shaking hands, he hurried to put on his cap, then took it off and put it on again. I probably would have still beaten him, but he whispered quietly and with a groan:
- Sorry, Anton Semenovich...
My anger was so wild and immoderate that I felt: if anyone said a word against me, I would rush at everyone, I would strive to kill, to destroy this pack of bandits. I found myself with an iron poker in my hands. All five pupils stood silently by their beds, Burun was in a hurry to adjust something in his suit.
I turned to them and tapped the headboard with the poker:
- Either everyone immediately go to the forest, to work, or get the hell out of the colony!
And he left the bedroom.
Walking to the barn where our tools were located, I took an ax and frowned as the students dismantled axes and saws. The thought flashed through my mind that it would be better not to cut down the forest that day - not to give the students axes in their hands, but it was too late: they received everything they were entitled to. doesn't matter. I was ready for anything, I decided that I would not give my life for nothing. I also had a revolver in my pocket.

So, the pedagogical theory did not work, the thieves' ethics and normal human instincts worked!

To my surprise, everything went perfectly. I worked with the guys until lunch. We cut down crooked pine trees in the forest. The guys generally frowned, but the fresh frosty air, the beautiful forest, covered with huge caps of snow, and the friendly participation of the saw and ax did their job.
During the break, we embarrassedly lit a smoke from my supply of tobacco, and, blowing smoke towards the top of the pine trees, Zadorov suddenly burst out laughing:
- That's great! Ha-ha-ha-ha!..
It was nice to see his laughing, rosy face, and I couldn’t help but answer him with a smile:
- What's great? Job?
- The work goes without saying. No, but this is how you drove me away!
Zadorov was a big and strong young man, and it was, of course, appropriate for him to laugh. I was surprised how I decided to touch such a hero.
He burst into laughter and, continuing to laugh, took an ax and headed towards the tree:
- History, ha-ha-ha!..
We dined together, with appetite and jokes, but did not remember the morning events. I still felt awkward, but I had already decided not to give up and confidently made arrangements for the afternoon. Volokhov grinned, but Zadorov came up to me with the most serious face:
- We are not so bad, Anton Semenovich! It's gonna be all right. We understand…

3. Characteristics of primary needs

In the field of discipline, the Zadorov case was a turning point. I must tell the truth, I was not tormented by remorse. Yes, I beat up a student. I experienced all the pedagogical absurdity, all the legal legality of this case, but at the same time I saw that the purity of my pedagogical hands was a secondary matter in comparison with the task facing me. I firmly decided that I would become a dictator if I did not master another method. After some time, I had a serious clash with Volokhov, who, being on duty, did not clean the bedroom and refused to clean it after my remark. I looked at him angrily and said:
- Don't make me angry. Take it away!
- But the fact that? Will you hit me in the face? You have no right!..
I took him by the collar, brought him closer to me and hissed in his face completely sincerely:
- Listen! Last time I warn you once: I won’t punch you in the face, I’ll mutilate you! And then you complain about me, I’ll go to the police station, it’s none of your business!
Volokhov broke free from my hands and said with tears:
“There’s no point in going to the police station for such a trifle.” I'll take it away, to hell with you!
I thundered at him:
- How do you talk?
- How can I talk to you? Come on..!
- What? Swear...
He suddenly laughed and waved his hand.
- Here’s a man, look... I’ll clean it up, I’ll clean it up, don’t shout!
It must be noted, however, that I did not think for a single minute that I had found in violence some kind of omnipotent pedagogical means. The incident with Zadorov cost me more than Zadorov himself. I began to fear that I might rush in the direction of least resistance. Of the teachers, Lidia Petrovna directly and persistently condemned me. That evening she put her head on her fists and said:
- So have you already found a method? Like in bursa, right? (Bursa is a dormitory at theological seminaries and schools, synonymous with a harsh regime and rough morals with the use of corporal punishment (ZT. Pomyalovsky Nik Gerasimovich M. 1951. Essays on Bursa)).

... Ekaterina Grigorievna ( experienced teacher)…: The most unpleasant thing is that the guys talk about your feat with rapture. They are even ready to fall in love with you, and Zadorov is the first. What it is? I don't understand. What is this, a habit of slavery?
I thought a little and said to Ekaterina Grigorievna:
- No, this is not about slavery. It's somehow different here. Analyze it carefully: after all, Zadorov is stronger than me, he could cripple me with one blow. But he is not afraid of anything, neither are Burun and others. In this whole story they do not see beatings, they see only anger, a human explosion. They understand perfectly well that I could not have beaten him, I could have returned Zadorov, as incorrigible, to the commission, and I could have caused them a lot of important trouble. But I don’t do this, I took a dangerous, but human, and not a formal act. But they obviously still need a colony. It's more complicated here. In addition, they see that we work hard for them, after all, they are people.

A week later, in February 1921, I brought a dozen real homeless and truly ragged children on a furniture line. We had to tinker with them a lot to wash them, dress them somehow, and cure the scabies. By March there were up to thirty children in the colony.

Most of them were very neglected, wild and completely unsuited to fulfill the socialist dream. They have not yet had that special creativity that supposedly makes children’s thinking very close in type to scientific thinking.
There were also more educators in the colony. By March we already had a real pedagogical council.

Very few colonists had boots on their feet, while the majority wrapped their feet in footcloths and tied them with ropes...
Our food was called conder. Other food was random. At that time, there were many different nutritional norms: there were ordinary norms, increased norms, norms for the weak and for the strong, norms for defective norms, sanatorium norms, hospital norms. With the help of very intense diplomacy, we sometimes managed to convince, beg, deceive, bribe with our pitiful appearance, intimidate the colonists with a rebellion, and we were transferred, for example, to the sanatorium norm...

Sometimes we managed to exert such strong pressure that we even began to receive meat, smoked meats and sweets, but our life became all the sadder when it was discovered that the morally defective had no right to this luxury, but only the intellectually defective.
Sometimes we were able to make forays from the sphere of narrow pedagogy into some neighboring spheres, for example, to the provincial food committee, or to the food committee of the First Reserve, or to the supply department of some suitable department. The National Education Department categorically prohibited such guerrilla warfare, and forays had to be done in secret.
For the sortie, it was necessary to arm yourself with a piece of paper, which contained only one simple and expressive assumption:
“The colony of juvenile delinquents asks for the release of one hundred pounds of flour to feed the inmates.”
In the colony itself, we never used words such as “criminal”, and our colony was never called that. At that time we were called morally defective. But for outside worlds last name It didn’t suit him much, because he smelled too much of the educational department.

The primary need for humans is food. Therefore, the situation with clothes was not as depressing for us as the situation with food. Our students were always hungry, and this greatly complicated the task of their moral re-education. The colonists were able to satisfy only a certain, small part of their appetite using private methods.
One of the main types of private food industry was fishing. In winter it was very difficult. The most the easy way there was a devastation of the yateri (a network in the shape of a tetrahedral pyramid), which were installed by local farmers on a nearby river and on our lake.

The second way of privately obtaining food was trips to the market in town. Every day, the caretaker Kalina Ivanovich harnessed Baby - a Kyrgyz - and went for food or on a trip to the institutions. Two or three colonists followed him, who by that time began to feel the need for the city: to the hospital, for interrogation by the commission, to help Kalina Ivanovich, to hold the Kid. All these lucky people usually returned from the city well-fed and brought something to their comrades. There was no case of anyone falling asleep at the market. The results of these trips had a legal appearance: “my aunt gave me”, “I met an acquaintance.” I tried not to offend the colonist with dirty suspicion and always believed these explanations. And what could my distrust lead to? Hungry, dirty colonists, scouring for food, seemed to me ungrateful objects for preaching any kind of morality on such trivial occasions as stealing a bagel or a pair of soles at the market.

In our mind-boggling poverty there was one good side, which we never had again. We, the teachers, were equally hungry and poor. We received almost no salary at that time, we were content with the same air conditioner and wore approximately the same rags. Throughout the winter I had no soles on my boots, and a piece of footcloth always came out.

So, common table, general supply, general housekeeping, common destiny– this is precisely the principle being developed in a modern ecological colony on an island in Norway. It is clear that prisoners do not bring stolen bagels or roach from the nearest Norwegian market to the hungry guards. But common dining room for prisoners and staff, everyone eats nearby what the chefs have prepared for all the colonists.

If we talk about the army, there cannot be a separate officers’ mess; if we talk about a patriotic summer camp, educators are not prepared separately. Well, how good example Soviet culture, still alive today, is food in archaeological and other expeditions, where “hard-to-educate children” traditionally participate: adults, students, and schoolchildren are on duty. Everyone eats nearby and all from one pot!

Colony named after Gorky

Colony named after Gorky- a labor colony for juvenile offenders in the village of Kovalevka, near Poltava.

In 1921, the colony was named after M. Gorky; in 1926, the colony was transferred to the Kuryazhsky Monastery near Kharkov; it was headed (1920-1928) by A. S. Makarenko.

It was created on behalf of the Poltava Gubnaroobraz A.S. Makarenko.

M. Gorky in the colony named after. Gorky, June 1928

Summer uniform of the colonists

From April to September inclusive, the mandatory uniform for colonists of all ages, regardless of the weather outside, included a blue T-shirt-blouse and loose briefs with a belt and two front pockets. Girls, instead of panties, wore wide, ankle-length skirts made of the same fabric.

Another common point between the goalkeeper equipment and the summer uniform of the Makarenkovsky colonists was the presence of a gray flat cap as an everyday headdress. Girls wore scarves in light colors. IN special occasions Instead of a cap, they wore a dark velvet skullcap.

Sometimes gray or black woolen leggings were added to this uniform. But more often they got by with simple socks of the same colors. Or even put shoes on bare feet.

Instead of the usual sandals for pioneer camps of that time, the colonists wore medium-height leather boots with rather thick soles. After all, unlike the pioneer camp, the main task of the colony was education through physical labor, and not at all a relaxed rest for the wards.

This was quite tough, but very effective method hardening, borrowed by A. S. Makarenko from the British and brought to perfection: “if you’re freezing, that means move faster, work harder!”, and you had to work a lot. Therefore, even younger teachers did not hesitate to wear goalkeeper shorts all summer instead of their usual trousers, although they were not obliged to do so.

Evidence:

“...since early spring, the colonists did not wear pants - panties were more hygienic, more beautiful and cheaper.”

A. S. Makarenko.

“When I arrived at the Gorky colony, Anton Semyonovich said that I needed to inspect the colony. And there were such underground passages - interesting. So he called Semyon, a guy came in wearing crimson shorts and a blue shirt - they all wore shorts..."

Kalabalina G.K. .

Notes

see also

Wikimedia Foundation. 2010.

• O'Neill's Colony
• Magoth colony on Gibraltar

See what "Gorky Colony" is in other dictionaries:

Colony named after M. Gorky- an educational institution for juvenile offenders on the territory of the Ukrainian SSR (1920 36), which was led (until 1928) by A.S. Makarenko. Since 1921, on the initiative of Makarenko and his students, the Colony was named after M. Gorky. Organized as a colony for... Pedagogical terminological dictionary

COLONY NAMED AFTER M. GORKY- will educate. institution for juvenile offenders in the territory. Ukrainian SSR (1920 36). Organized as a colony for handicapped children by the Poltava province education department (in the town of Trepke, 1920 24, and the former estate of the Trepke brothers in the village of Kovalevka, 1924 26).... ... Russian Pedagogical Encyclopedia

Colony named after M. Gorky- educational institution for juvenile offenders. It was organized in 1920 by the Poltava Governorate of Education near Poltava, and in 1926 it was transferred to Kharkov (Kuryazh). In 1920, the colony was headed by A. S. Makarenko. In 1921 she was... ...

Colony (disambiguation)- Colony: A colony in politics and social science is a dependent, non-sovereign territory, possession of a foreign state; A colony in geography and history is a new, undeveloped territory subject to exploration and settlement; Colony in... ... Wikipedia -

Makarenko Anton Semenovich-, Soviet teacher and writer. After graduating from the Kremenchug City School and pedagogical courses there (1905), he taught in Ukraine. In 1917 he graduated from Poltava... ... Great Soviet Encyclopedia

Makarenko- Anton Semenovich, Soviet teacher and writer. After graduating from the Kremenchug City School and pedagogical courses there (1905), he taught in Ukraine. In 1917... ... Great Soviet Encyclopedia

In the 1920s, the issue of education in a team and the problems of social pedagogy were dealt with by the remarkable scientist Victor Nikolaevich Soroka-Rosinsky, whose name can be placed next to the name of A.S. Makarenko and S.T. Shatsky.

After graduating from the Faculty of History and Philology at St. Petersburg University, he taught at the Strelnikovskaya Gymnasium and worked in the psychological laboratory of the Military Medical Academy. His articles of this period were devoted to issues of psychology and the work of the national school.

At the beginning of the 20th century. The pedagogical community of Russia raises the problems of the family, its role in the upbringing and education of the younger generation Soroka - Rosinsky writes a number of articles on the importance of family education in the development of a child

In Soviet times, from 1920 to 1925, he headed a school for those who were difficult to educate. F.M. Dostoevsky in Petrograd, the description of which was included in the literature as the “Republic of SHKID”.

“Republic of SHKID”, written by G. Belykh and L. Panteleev, former students of the school named after. F.M. Dostoevsky for the difficult to educate, has become widely known. The assessments were different, that everything was wrong, that it was a parody, that the authors, due to their youth, did not see the main thing. But the epilogue of the book, that “human culture was embedded in us” and that “Shkida will correct at least someone,” says a lot. This was the new pedagogy of a small teaching staff and its leader, “Vikniksor”. “Shkid” began in 1918 in the building of a former commercial school with the first seven students. They accepted the guys, as V.N. Soroka-Rosinsky writes, for the “eye test”: “the ability to quickly navigate the features of the material to be processed, i.e. in our future pets, now standing before us like some kind of raw material, moreover, pretty spoiled.” The presented characteristics of the incoming children were often only in gloomy colors, which gave almost nothing for the teaching staff to work with each student. Methodical manuals There was no upbringing of such children basically “from the street.” “It was necessary,” wrote Soroka-Rosinsky, “to firmly define the style of education, it was necessary to clearly imagine the motives through which it would be possible to implement the principles underlying it and, finally, what is most difficult is to carefully study the methods of education, study in the process practical work... From the very beginning it was clear that in our school there could be no place for free education..." It was obvious that building the whole thing on a forced basis is even less possible than in normal schools, with balanced and submissive pupils - we need to act differently with our “buzoviki”.” And further: “The main method of our school is the following: constant supervision, pedagogical use of all the spiritual characteristics of the pupils and the proper direction and culture of their mental energy, since in many cases this is why they “they became difficult to educate, that their spiritual energy did not find an appropriate outlet and was spent either in vain or in ugly forms.”

And the first thing with which re-education began at this school was participation in all economic and labor matters. It was collective, social and clearly organized work, which became the main instrument of moral and public education. Labor was never used as a punishment; the principle of “volunteering” was implemented in labor; Soroka-Rosinsky wrote about three stages in the education of voluntary labor. On the third day, this introduced registration of every pupil doing a voluntary good deed led to a general passion for “volunteering”, when the children began to ask for work, to wash the floor, stairs, restrooms, chop firewood, etc. Some people asked for work but had never worked. They began to create artels for sewing clothes, mending felt boots, etc. Voluntary work has become the norm in school life. A special feature of Soroka-Rosinsky's school was children's self-government. At first, due to the inability of former street children to live in a collective, the attempt to create self-government collapsed. The elected elders were not obeyed, and they were silent at general meetings. At the second stage, when the attitude towards work changed, it began to be considered inevitable, the guys began to choose elders who knew how to organize work, the guys themselves organized work and competition between classes. The elders became the organizers of the whole school life, they appointed duty officers and gave orders for the kitchen. The development of “volunteering” led to changes in self-government. Headmen were introduced, who were entrusted with the painstaking work of the wardrobe: allocating bed linen, preparing linen for issue, registering the issue of coats and hats. The work of the head of the outpatient clinic was especially responsible; the guys elected him. As a result, children's self-government began to play an important role educational role in the life of the school. Headmen began to be appointed to certain jobs in order of priority, since everyone could already cope with organizational work. Some elders were re-elected for two or three terms. An important process in any school, Soroka-Rosinsky wrote, is “overcoming the confrontation” between students and teachers. It was especially difficult at this school. The whole way of school life was aimed at this. In this confrontation, the teacher won - a pronounced personality who lived the life of the children, worried about their successes and failures, who knew his job well, taught with passion, and rejoiced with them. The children appreciated such a teacher. In this process, overcoming was beneficial for both. At first, the organization of training involved the distribution of children not according to knowledge and age, but according to their desire and unwillingness to learn. Free time from classes was filled with activities in clubs. The library helped. The passion for literature gave way to history, and dramatizations of historical subjects were prepared. The games that were held at school captivated the entire school, both adults and children were captivated by them. It was also one of the levers of re-education.

In all these techniques, the teaching staff was given one task: to teach the children to learn. The thesis “Turn every teaching into action” was implemented in such a way that after the history lesson, the guys in the circle drew pictures on historical topics, made visual aids. If a table was presented in class, they not only analyzed it, but drew it in their notebooks. The students published student literary magazines and newspapers on their own without teachers.

Central in the entire pedagogical system at the school named after. F.M. Dostoevsky was a personality. The advantage of the work of the teaching staff was that, unlike the colony of A.S. Makarenko, there were fewer children here, and they were almost the same age - 11 - 14 years old. The school diary, which lay on the table of the teacher on duty, in which the pupils wrote down their affairs, was a tool for uniting the collective interests and interests of each pupil. In the 20s on the role of individuality in pedagogical process Many teachers, keen on the idea of ​​educating the collective, did not pay attention, considering the orphanage, and subsequently boarding schools, as the ideal form of organizing communist education.

V.N. Soroka-Rosinsky writes about negative impact per child, his constant stay in the children's mass is 25-30 people. This, in his opinion, tires the child and belittles him creativity. To relieve mental stress, he proposed the creation of creative rooms in the orphanage, where the child could retire and reflect. AS Makarenko introduced such rooms in his practice. school management experience. F.M. Dostoevsky for the difficult people Soroka-Rosinsky formulates the principles of a new pedagogy of the collective, the basis of which he places not coercion, but “volunteering”. “Volunteering” in his practice is self-activity, self-government, competition, self-activity.

The pedagogical legacy of Anton Semenovich Makarenko is widely known not only in our country. Based on his recommendations, colonies for juvenile offenders operate abroad. In 1988, in the year of the 100th anniversary of his birth, by decision of UNESCO, the experience of A.S. Makarenko was celebrated on a global scale.

A.S. Makarenko was born into a working-class family in the town of Belopolye, Kharkov province. After graduating from the Kryukov Railway School, he took pedagogical courses for a year, and in 1905, at the age of 17, he became a teacher at the same Kryukov School, where he taught Russian language and drawing. In 1911 he was transferred to the elementary railway school at the station. Dolinskaya, where he worked as a teacher and boarding school teacher.

In 1914, Makarenko entered the Poltava Institute, and after graduating in 1917, he took the position of inspector (director) of the same Kryukov School. Accepts the revolution. An offer in 1920 to head a colony for juvenile delinquents radically changed his life.

In the first years of work in the colony, he develops the principles of relations between pupils and teachers. This:

• equality of rights and responsibilities of educators and students;
• clear organization of work;
• the role of public opinion represented by the council of commanders and the general meeting;
• a clear list of serious offenses: laziness, deviation from hard work, insulting a friend, violating the interests of the team. Despite the fact that there was a civil war, the Makarenko colony developed; by 1924, four workshops were built, 40 acres of land were cultivated, and a mill was operating.

From the very beginning, A.S. Makarenko aroused the rejection of officials from the education system. Not everyone liked the owner and organizer of the team of teachers and students, a teacher with extraordinary authority. They looked for errors in his achievements, blaming them on the system he created. In his note dated February 2, 1927 we read:

“Our colony is now being attacked from all sides. Of course, they are attacking the system. The method is this: all our shortcomings, shortcomings, simply missed places, random errors are considered elements of the system and frantically prove that we do not have a system, but horror. In this case, it’s more profitable for me to remain silent and do my own thing.”

“Inspection after examination, they reprimand me, the district banned the colony system to them. Gorky, and I was offered to switch to the ordinary “executive committee” for a long time. Boys come as examiners, with whom it’s even difficult for me to talk. At the same time, they cannot help but admit that the colony really re-educates, that it is fulfilling its task, that it has “the largest Komsomol.”

On April 18, in a letter to A.M. Gorky, he writes: “...Your help is a completely exceptional phenomenon, and therefore work cannot be built on it: if the fate of a healthy children’s colony depends on the intervention of Maxim Gorky, then we need to abandon our entire business and run away wherever your eyes look...

I have been leading a colony for 8 years. I have already graduated several hundred workers and students. In the midst of a common sea of ​​laxity and parasites, our colony alone stands like a fortress... And they eat me not even for my mistakes, but for the most precious thing I have - for my system. Her only fault is that she is mine, that she is not made up of templates.”

Documents confirm the targeted persecution of Makarenko. In the minutes of the meeting of the Central Bureau of the Communist children's movement Ukrainian SSR (July 13, 1928) we read:

“We urgently need to take measures to remove Makarenko from work. Study the work of the Komsomol cell of the colony, do not immediately break the “system”, but gradually...”

Makarenko was removed from his post as head of the colony. In the summer he goes to work in the NKVD system, where he takes over the commune named after. F.E. Dzerzhinsky.

“...Colony named after. M. Gorky as a result of the combined efforts of many more or less intelligent and talented people, including from the People's Commissariat for Education or from the Komsomol, and from literature, is now very quickly going to death. There, of course, they locked up the commanders and units, threw up the slogan “It’s enough for you to be farm laborers, you need to study,” and everything went like clockwork. Now everyone is sitting and throwing up their hands and, it seems, they are going to sing on such a winning theme: “it’s all Makarenko’s fault, everything rested on his personality, he left and everything went downhill.” It all turns out remarkably nice. After all, it wasn’t just me who “left,” most of the staff “left,” the senior guys “left,” they shut down the work collective system, they relied on the school and the quitters, and now they remembered Makarenko’s personality.”

Labor commune them. F.E. Dzerzhinsky became a model of educational institutions. Her first students were the Gorky students, who were Makarenko’s assistants during her formative years. Over 200 delegations visited the commune; Makarenko writes a “Pedagogical Poem” about his experience.

In the book “March of the 30th Year” (1930) he talked about the life of the Dzerzhin residents; in 1932 he wrote the story “FD-14”, conceived of it as a continuation of the “Pedagogical Poem”. But, on the advice of M. Gorky, it became an independent work.

In 1934, Makarenko was accepted as a member of the Writers' Union, in 1935 his play "Major" was published, and in the same year he was transferred to the department of children's labor colonies of the NKVD of Ukraine. In various recommendations to workers in orphanages and labor colonies, he writes about his experience. In 1936, his “Methodology for organizing the educational process” was published.

In January 1937, Makarenko moved to Moscow, where he devoted himself entirely to literary work. He writes "A Book for Parents", "Flags on the Towers" (1938) and "Honor" (1937-1938). From September to December 1937, he appeared on All-Union Radio with a series of programs “Pedagogical Propaganda for Parents.” At the beginning of 1938, he gave lectures for workers of the People's Commissariat of Education of the RSFSR, in which he outlined and systematized his pedagogical views. His article “Problems of education in the Soviet school,” published in Pravda on March 23, 1938, caused a wide discussion. It was discussed by teachers and parents, party workers and public figures. The article occupied a special place in the teacher’s legacy; in it, he developed recommendations on how to implement his ideas in a public school.

IN last years Throughout his life, Makarenko spoke a lot to teachers and parents, wrote articles, and worked on new works. He died on a commuter train at the station. Golitsyno, getting ready to go to Moscow to the Soyuzdetfilm studio, April 1, 1939.

The pedagogical legacy of A.S. Makarenko in the history of Russian school and pedagogy was ahead of its time, it is especially significant today. His experience and pedagogical articles are the practice and theory of social pedagogy. His concept of social education was based on the formation of personality in new social conditions,

In the 20s A.S. Makarenko’s work is a search for ways of social education. Opposing the vulgarization of ideas of social education and their distortion in practice, he believed that the most acceptable type of social educational institution is a labor colony, where all conditions can be created for the education of a new person, a Soviet citizen, a social activist, a collectivist. In these same years, Makarenko speaks of a unified pedagogical process in which “... the state, the new family, and a completely new figure - the child, the production, educational and communist primary collective - are united as educational figures.”

In its educational institutions, a team was created in which pedagogical, economic and production problems were solved. In this team, both children and adults, leaders and the general meeting, the head and the pedagogical council, and the elected bodies of children's self-government worked in the same way, solving the same problems. All pedagogical system A.S. Makarenko is associated with the period of formation of Soviet pedagogy, the education of Soviet people. In his speeches and articles, he said that only the principles of communist education can be opposed to philistinism and the vices of education. He developed issues of communist education of the individual, specifying that he should be a hard worker, a fighter, an educated and creative person, responsible, disciplined, with a sense of dignity. Speaking about communist education as a method, Makarenko emphasized that only it, being “common and united,” will give each individual the opportunity to develop their inclinations and abilities.

Here it should be noted and disagreed with the opinion that his pedagogy of “team education” destroyed the individual. His idea of ​​pedagogical design assumed the unity of collectivist pedagogy and the development of individual inclinations and abilities of the individual, raising a “happy person.”

In the story “Flags on the Towers” ​​he writes that “ happy man"exists only in a happy society." Presenting the education of the individual in a team, he talks about the work collective, formulates the basic principle of collectivist pedagogy as respect for a person: “As much respect for a person as possible, as much demand for him as possible.” In the methods of education in a socialist society, Makarenko highlights the organization of active, conscious , creative activity that influences the formation of personality.

Methods of communist education should represent the organization of the team, public opinion, competition, reward and punishment, and a system of promising lines. Team and discipline in unity - this Makarenko identifies as an important element in the education of conscious discipline. Today in the experience of A.S. Makarenko is interested in the connection of training and education with productive labor. The example here is the commune named after. F.E. Dzerzhinsky, where the guys learned how to organize labor in highly profitable production from highly qualified workers. Communards were involved in all types of labor - from self-service to participation in production.

The students of the commune were proud of their work, of themselves as creators, people who knew how to create something useful for the collective without coercion. That is, they became, as Anton Semenovich liked to say, from “objects of education” to “subjects of education”: each child was included in a system of real responsibility - both in the role of a private and in the role of a commander.

In 1937, Makarenko addressed the problems of raising a child in a family, which he considered as a primary collective, where everyone is a full member, with their own functions and responsibilities, where the child should not be “an object of pampering, parental sacrifice, but, to the best of his ability, a participant general working life families".

He wrote that children in the family should be constantly responsible for certain work, for its quality, and not fulfill one-time requests and instructions. In all his works, Makarenko defended the idea that “carefree childhood” causes enormous harm to the child’s future.

In the last years of his life, A.S. Makarenko was involved in issues of family education. “Forgotten” in the early years Soviet power family pedagogy in the 30s. was in its infancy. During this period, in his speeches, Makarenko speaks about the issues of raising a child in the family as important state issues. social problems. Hence, in his opinion, raising children in a family is an important state task that must be solved by both parents and schools. He emphasizes the importance of parents creating the “right tone” in the family, a joyful mood, and the need for parents to know their child. Highlighting the authority of parents as the main component of family education, Makarenko talks about real and false authority.

He draws parents' attention to the fact that obedience creates a false authority. The features formulated by Makarenko of dysfunctional families, which are usually destroyed, sound like a warning. Their parents do not enjoy authority, constantly quarrel among themselves, and treat their children cruelly. The result is divorce, which becomes a crisis for the child. Makarenko represents the family as a social collective, and its destruction is social problem. He is against pampering and pampering of a child in the family, believing that these qualities are as harmful as “selfishness, theft, lies. Makarenko gives all the recommendations for raising children in a family in the “Book for Parents,” where he again turns to the issue of human happiness. He talks here about the complex problems of family relationships, about how parental relationships affect the development of the child; emphasizes the importance of parental authority, family management, play, discipline, work education, sex education and cultural skills.

Concluding the conversation about the legacy of A.S. Makarenko, we will highlight what a modern social teacher can take from his experience.

Firstly, his ability to create children's group, a community of children of different ages, united by intelligent, creative, productive work, with clear conscious discipline. A team that truly became an educational environment, a school for the individual, for the difficult child.

Secondly, the creation of children's self-government, various forms of which were a school for each pupil. The duty and “constitution” of the commune, laws, traditions and the council of commanders, the general meeting and participation in various commissions, the responsibility of students for the assigned work - all this carried a huge educational burden.

Thirdly, the creation of special relationships between students and teachers, where both lived according to the same laws of mutual understanding and goodwill. In the commune named after F.E. Dzerzhinsky was refused teachers.

Fourthly, a wide range of methods in creating a team that could influence the individual. This includes introducing pupils to various types of art (books, cinema, music, theater, hikes, excursions, concerts, conferences), and working with the population, and playing, which both pupils and teachers were captivated by. This is the “explosion” method, which entered the history of domestic pedagogy only with the name of A.S. Makarenko.

Among his enormous pedagogical heritage, his speech before the workers of the People's Commissariat for Education on October 20, 1938 stands out. It was included in the collected works under the title “About my experience”; it focuses on the main issues pedagogical views and the experience of A.S. Makarenko.

A social educator should refer to the article “About my experience” because the problems of social education that Makarenko solved are still relevant today. Makarenko analyzed how he created a team and why a small team is more acceptable for educational influence; how conscious discipline can be achieved; What is child theft and child hooliganism?

We especially talk about the assessment of pedagogical skills, its importance in the preparation of future educators, whether one should take risks in the pedagogical process and what pedagogical risk is.

Control questions

1. .Describe the experimental stations of the People's Commissariat for Education by S.T. Shatsky.
2. Reveal the experience of social reorientation: “Republic of ShKID” by V.N. Soroka-Rosinsky.
3. Give a description of the work of the labor colony of A.S. Makarenko.

Literature

1. Gubko A.T. Knight of Severe Kindness // V.N. Soroka-Rosinsky. Ped op 1991.-P. 15.

2. Makarenko A.S. Experience of working in a children's labor colony//Ped. cit.: In 8 vols. - M., 1983.-T. 1.

3. Vinogradova M.D., Gordin L.Yu., Frolov A.A. About the pedagogical heritage of A.S. Makarenko. T. 8. - M, 1986.

4. Soroka-Rosinsky V.N. School named after Dostoevsky//Ped. op. - M., 1991.

After the collapse of the USSR, the processes of destruction of culture and education in our country proceeded so rapidly that now, when dealing with young people, it is no longer possible to guarantee that they have read “The Three Musketeers” by Dumas. But this is only part of the problem. Decline cultural level, narrowing of interests, lack of skills joint activities lead to the fact that at first people cannot build teams, and then simply communicate with their neighbors.

How to solve the problem of team building now? Moreover, in conditions when this construction should not turn into long-term construction? In the USSR in the 20–30s of the 20th century, this issue was resolved. Immediately after graduation Civil War An important social experiment began in Russia - several children's communes were created: a commune for teenagers in correctional institutions (Bolshevskaya commune), and communes for street children (M. Gorky Colony and Dzerzhinsky Commune). The creation of special institutions for street children was caused by the presence in the USSR large number children left without parents after the First World War and after the Civil War: in 1922, there were about seven million child tramps in the country.

The first commune was created in 1921 in a labor colony for juvenile offenders. The colony was located in a village near Poltava and was named after Maxim Gorky, who became one of the initiators of the fight against homelessness. The Gorky Colony existed until 1926. Over five years, through the efforts of its head, Anton Semenovich Makarenko, the colony developed principles of existence that forever pulled children out of the nomadic flock of proto-social environment into which the horrors of homelessness had thrown them.

On what principles was life based in Gorky’s commune?

Children in the commune not only studied, but also worked. Both study and work were mandatory for everyone. At first the commune took up agriculture. Having achieved an increase in the wheat harvest, the commune also began raising livestock. And with the proceeds, a theater was built, in which every week performances were staged by the communards for the village residents.

One of the main internal principles of the existence of the commune was the principle of self-government. All members of the commune were divided into detachments. These detachments were formed not on a production or educational basis - this was done in order to prevent the members of the detachment from concentrating on only one aspect of the life of the commune that was interesting to them. In addition, the detachment included children of different ages, which gave the elders the opportunity to teach the younger ones and ensured the continuity of generations.

Makarenko believed that the optimal number of people in a detachment was from 7 to 15 people. Each detachment had its own place in the dining room and its own sleeping place. Detachment commanders met once a week to resolve economic and organizational issues. In addition, the commune held regular meetings of all its members.

In 1926, Makarenko decided to move the Gorky commune to the Kuryazh colony near Kharkov. This decision was due to the fact that the members of the commune wanted to master blue-collar skills, and the location of the commune - the absence of factories nearby - imposed restrictions on its further development. Kuryazh was good because it had a power station, a lot of land around, ready-made workshops (the colony was located in a monastery building).

But Makarenko’s decision to move was still unexpected for the colonists, since the Kuryazh colony was in a dilapidated state. Plus, her teachers actually lost control over their students, and there were about three hundred of them.

Local authorities suggested that Makarenko follow the path of gradual integration of one team into another. But Makarenko did not recognize any gradualism. He professed his method - the “explosion method”. Its essence was that a strong one-time impact was exerted on a person, designed to cause decisive changes in him. Using this method, the teacher managed not only to restore order in the Kuryazh colony - he managed to do it in record time. Just a few months later, foreign delegations visited the colony, studying the experience of its organization and marveling at the well-established economy.

To clarify what we're talking about, when talking about an “explosive” effect, it is necessary to cite Makarenko’s own explanation. “I call an explosion the bringing of a conflict to its final limit, to such a state when there is no longer any possibility for any evolution, for any litigation between an individual and society, when the question is posed bluntly - either to be a member of society or to leave it.”.

In Makarenko’s methodology, the question is posed “head-on” by the team itself. Therefore, it is very important to have a team. And not only was he there, but he was ready to rebuild the world and people falling into his orbit in accordance with his principles.

Makarenko formed the backbone of such a team in the first settlement. And this core was able to influence the change in the situation in a new place - in Kuryazh, and then followed Makarenko to a new place - to the Dzerzhinsky commune he formed in 1927.

In Dzerzhinsky’s commune, the “explosion” method was used, in particular, at the moment when it was necessary to recruit new members to the commune. A small detachment of communards moved to the railway stations. The communes collected homeless people traveling on trains and directly invited them to go work in the commune. If the street children agreed (and they, as a rule, agreed), then the ritual of their acceptance immediately took place. A ritual whose purpose was to surprise, shock, that is, to use the “explosion method.”

As soon as the homeless child agreed to enter the community, the entire detachment of communards approached him: smartly dressed guys, with a banner and an orchestra. In honor of the newly arrived member of the team, they lined up and played musical instruments and they all marched together in a solemn march to the commune.

Another shock awaited the new members of the commune. They were washed, dressed in new, clean clothes, and their old clothes were burned. Why is this not a rite of passage? A new life began for a new member of the team, old life symbolically burned in the fire.

This is how Ivan Tokarev, one of Makarenko’s students, describes his impressions of the commune. “The area is surrounded by flower beds, asphalt paths, cleanliness and beauty. They cut our hair, washed us, burned our old clothes and gave us new, clean ones: gaiters, jodhpurs, skullcap. I look in the mirror and I like myself! It never occurred to anyone to run away from such a beautiful and full life. But in order to live so beautifully, it was necessary to study and work... Everyone over thirteen years old worked, the younger ones did not, they were sent by the elders.”.

Makarenko attached great importance to order, cleanliness and the aesthetic side of life in the commune. In his opinion, the appearance, details, little things - all this created general style. And the team, Makarenko believed, must have a style. This is one of its inherent properties.

One of the “little things” that the commune paid attention to Special attention, there were clothes. Teachers and students wore the best clothes to school lessons. Makarenko noted: “I would stop at nothing, I would give every school a lot beautiful shape. This is a very good glue for the team.". In addition, Makarenko said: “The desire for beauty, firmly rooted in every person by nature, is the best lever with which to turn a person towards culture.”.

But the team appeared not only thanks to concern for appearance and by improving the surrounding area. The initiation rite presupposed internal changes. First of all, the new member of the team left all his bad habits: swearing, drinking, spitting, swearing, and so on. But these were only the most basic things. And they had to learn more complex things: the commune adopted strict rules of conduct, and discipline was close to military.

According to Makarenko, discipline was an integral quality of a well-educated person. The rules of discipline in the commune existed equally for everyone: both for teachers and for their students. Even the most minor deviations from general rules and requirements.

The members of the team, who strictly followed all the rules, and also supported the observance of these rules by other members of the team, became the core of the team, the core on which the teachers relied, the core that made it possible to painlessly integrate new members into the team and introduce the principles of self-organization into the team. Since self-organization was based on the fact that a strong team established standards of behavior and monitored how they were implemented.

A situation arose in the commune in which members of the core of the commune were held to account for their misdeeds much more strictly than its ordinary members. Moreover, such a strict demand was not a burden in the commune, but a welcome recognition of one’s role, proof that one was treated as a responsible, conscious member of the team, as a person included in the core of the team. As a last resort, the commune practiced exclusion. But exceptions were very rare.

Makarenko’s students showed that they are capable of as soon as possible settle down in almost any conditions. Created in December 1927 near Kharkov, the new commune of Makarenko - the commune named after Felix Dzerzhinsky - was poor only in the first months. The available means of subsistence - voluntary contributions from OGPU workers - were not enough. All members of the commune (60 people) lived in one house. Already during the first year of the life of the commune, agricultural production was organized, which made it possible first to feed ourselves, then to save some money and start thinking about production.

In 1928, when deciding what kind of production should be organized in the commune, Makarenko settled on the fact that it was necessary to produce goods that were not on the Soviet market. Plus, it should be a production that will allow communards to master complex professions.

As a result, in the Dzerzhinsky commune, the communes built the first power tools plant in the USSR, and a little later they created the production of cameras. The commune not only provided for all its needs, but also contributed four and a half million rubles a year to the state budget.

Unfortunately, in July 1935, Makarenko was forced to leave this commune, just as he had previously left the commune in Kuryazh. He moved to Moscow and devoted a lot of time to writing books. In 1938, the Dzerzhinsky commune was reorganized into an industrial complex - the Kharkov plant of the NKVD of the USSR named after Dzerzhinsky. And in April 1939, Makarenko died suddenly of a heart attack.

Makarenko’s work with children aroused both criticism and admiration in Russia and around the world. M. Gorky provided great support to Makarenko; L. Aragon, A. Barbusse and others wrote positively about his experience of working with children. Critical statements about Makarenko’s paramilitary education system were made by Lunacharsky and Krupskaya.

Makarenko considered one of his important achievements to be the fact that his communes produced people who were accustomed to working. Makarenko noted: “My Gorkyites also grew up, scattered all over the Soviet world, and now it’s difficult for me to collect them even in my imagination. You will never catch the engineer Zadorov, buried in one of the grandiose construction projects of Turkmenistan, you will not call the doctor of the Special Far Eastern Vershnev or the doctor in Yaroslavl Burun on a date. Even Nisinov and Zoren, who are already boys, and they also flew away from me, fluttering their wings, only now their wings are not the same, not the gentle wings of my pedagogical sympathy, but the steel wings of Soviet airplanes...”

This same important fact is noted by student Makarenko Tokarev: “The director of the Makarenko Museum in Kremenchug, Pyotr Lysenko, conducted a special study - he collected information about 241 graduates of the commune. They all became good people. You see, in the commune you couldn’t be a bad student or worker. The whole squad suffered because of your “deuce.” In the evenings, the results of the day were summed up in a “loud club”; your comrades could ask you for your “D” or defect in work. They will say: because of you, we will earn less money and now we won’t go on vacation... That’s why everyone tried to study and work well.”.

But it was, of course, not only about incentives: salary or vacation trips. Left the commune good people, because Makarenko managed to educate them in a culture of work, in a culture of respect for their working profession, in a culture of internal composure. In a sense, he managed to create the work collectives that Owen and Fourier dreamed of in their time.