Tolerance in intercultural communication. The connection between tolerance and intercultural communication

Graduate work

Conditions for the formation of intercultural tolerance in adolescents

1.1 Definition, criteria and types of tolerance

2.1 Features of adolescence

2.3 Concept, structure and types of activities, its influence on the formation of tolerance

2.5 The concept and significance of the situation in the educational process

3.1 Studying the concept of educational work of the school and identifying the conditions that form tolerance

3.2 Analysis of the “Festival of Peoples of the Krasnoyarsk Territory”

3.2.2 Description of the festival as an activity

3.3 Conclusions from the study results

Modern global changes in culture, economics and politics are extremely aggravating issues related to the attitude towards the “other”, “different”, “stranger”. The coexistence of states with different political systems and different levels of economic development, with different national and cultural traditions, the aggravation of religious contradictions put forward the problem of tolerance as central at the turn of the third millennium. All these processes are fully revealed in new Russia in the conditions after the collapse of the USSR. Migration processes here have specific characteristics, associated not only with the movements of Russians from the former national republics, but also with the “great overpopulations” of people of other nationalities.

The formation of new and the establishment of old ethnostructures in autonomous republics, areas, sometimes accompanied by interethnic conflicts, the growth of separatism and other phenomena that threaten the security of the country. It is in connection with all this that the orientation of society and the state to expand and deepen activities to form tolerant consciousness and behavior, to cultivate religious tolerance, peacefulness, and intransigence towards extremism has acquired special importance and meaning in Russia. And this problem is especially relevant in the organization of education younger generation. This is due not only to the general severity of the real situation of this problem in the country, not only to the need to preserve vital positions, but also to the fact that new generations do not have the positive practice of intercultural and interethnic relations that took place in the life of the older generation, who gained experience of the commonwealth in during the war and other difficult periods in the history of the Motherland.

The main thing is that, due to age characteristics, the younger generation does not have the necessary knowledge to understand modern ethnic problems with sufficient depth, does not have a common culture and psychological readiness to participate in them.

We must understand that modern children live in new conditions: in new conditions of existence of the ethnic group to which they belong (in particular, often in isolation from the territory on which the ethnic group was formed), in conditions of not bilingualism, but multilingualism information space, in which they are included, in a situation of intersection of many cultural channels into which they are included through the media and which are not always regulated by parents and school, society (to a small extent the state), in conditions of contacts with multilingual peers, etc.

It is also impossible not to take into account the new pace at which children are growing up and their more pronounced desire for self-affirmation, when the ethnic component becomes one of the most effective means of such self-affirmation, on the one hand, and on the other hand, the need for familiarization with a large new space, the world where there exists a huge number of attractive objects.

In a word, the real situation in the country, the significance of the tasks, responsibility for the future and the peculiarities of the social status of the younger generation make the problem of the formation of a tolerant consciousness and the development of intercultural, interethnic relations acutely relevant and significant, although extremely complex, especially in connection with the imposition of high demands on the methods and levels of its solution.

Solving new problems that have arisen in modern society, requires new approaches to organizing the educational process, its focus on solving the problems of education and development of a person who not only has a set of knowledge, skills, etc., but is capable of broad communication, including in a multinational environment, in the spirit humanistic traditions and ideas.

Our research is devoted to the problem of tolerance. As a working definition of tolerance, we will use the definition of tolerance given by S.K. Bondyreva: “Tolerance is a special relationship that is formed (like any other relationship) on the basis of an assessment of a certain object (usually another individual) thanks to a constant connection with the object.” (8, p.5).

N.M. Lebedeva understands ethnic tolerance as “the absence of a negative attitude towards another ethnic culture, or rather, the presence of a positive image of another culture while maintaining a positive perception of one’s own.” (16).

Purpose of the study: formation of a tolerant attitude of adolescents towards different cultures.

Research hypothesis: a positively emotional image of a representative of a culture forms a tolerant attitude towards it.

Object of study: students of 6th and 8th grades.

Subject of study: teenagers' attitudes towards different ethnic groups and cultures.

Research objectives:

1. Conduct an analysis of the literature to build a model for the formation of intercultural tolerance;

2. Explore the educational space of the school:

· Analysis of the project “Tolerant School: Bridges to the Future”;

· Analysis of a school event (“Festival of the Peoples of the Krasnoyarsk Territory”) dedicated to the problem of developing tolerance among teenagers;

3. Analysis of the research results.

Research methods used: observation, documentation analysis, questionnaires, situational analysis.

tolerance teenager school educational festival

1.1 Definition, criteria and types of tolerance

At the beginning Let's look at the history of the concept of “tolerance”. Its appearance is associated with the era of religious wars. In its original content, it expresses a compromise that Catholics and Protestants were forced to agree to. Later tolerance as a principle of consent arises in the liberal consciousness of the Enlightenment.

Outstanding scientists of the 17th-18th centuries: Hobbes, Locke, Voltaire, Rousseau - spoke out against violent religious clashes and religious intolerance.

In “Philosophical Letters” (1733), “Treatise on Toleration” (1763), Voltaire argued that the belief that all people should think alike should be considered the height of madness. Any belief, the scientist believed, has the right to exist.

The result of the activities of educators was the gradual penetration into public consciousness ideas of tolerance as a universal value, a factor of harmony between religions and peoples.

In 1789 - 11 years after Voltaire's death - it was adopted in France Declaration of the Rights of Man and Citizen. It became the forerunner of modern declarations of human rights, including the 1948 Universal Declaration of Human Rights, proclaiming the principles of peace, democracy, non-violence in relations between peoples and states. (13, p. 14).

In Russia, the concept of tolerance is associated with the name of L.N. Tolstoy, who formulated a program for the spiritual renewal of humanity based on the example of non-violence.

An analysis of the main theoretical works of the thinker and scientific provisions contained in the works of modern researchers of his work (B.S. Bratus, T.T. Burlakova, V.I. Slobodchikov, etc.) allows us to highlight the following the main philosophical and pedagogical ideas of L. Tolstoy, significant for the education of tolerance : spirituality, love, non-resistance to evil by violence, freedom, self-improvement, movement. (30, p. 16).

In Russian culture of the 19th century (F.M. Dostoevsky, L.N. Tolstoy, A.A. Ukhtomsky) arose tradition of interpreting tolerance as understanding. This tradition was developed in the works of M.M. Bakhtin and his followers. (13, p. 14).

IN last years In society and in the field of education, active work is being done to cultivate tolerance. The relevant law has been adopted, approved and in force Federal Target Program (FTP) “Formation of attitudes of tolerant consciousness and prevention of extremism in Russian society” and a number of other measures in the spirit of the Declaration of Principles of Tolerance adopted by the UNESCO General Conference in 1995.

Very interesting scientific and journalistic works appeared (Asmolov A.G., Bondyreva S.K., Sobkin V.S., Soldatova G.U.), a number of articles in periodicals (Bagreeva E.G., Volkov G.N., Glebkin V.V.), dedicated to the problem of tolerance.

Etymology of the term "tolerance" goes back to the Latin verb tolerare (to endure, withstand, tolerate). However, the term “tolerance” became widespread in its English interpretation - tolerance - where, along with tolerance, it also means "admit".

In modern life, the understanding of tolerance is ambiguous and unstable, its understanding varies different peoples depending on their historical experience. For this reason the concept of tolerance has a fairly wide range of interpretations . So, in English tolerance means “the willingness and ability to accept a person or thing without protest”, in French this term is understood as “respect for the freedom of another, his way of thinking, behavior, political or religious views.”

In Chinese to show tolerance means “to allow, admit, show generosity towards others.” Against this background, the concept of “tolerance” expresses the widest range of feelings and attitudes in Arabic, where it can be used in the meaning of “forgiveness, leniency, gentleness, compassion, favor, patience, disposition towards other people.”

In russian language the closest in meaning to the concept of “tolerance” is the term "tolerance" , which in everyday use means “the ability, ability to endure, put up with other people’s opinions, be lenient towards the actions of other people.” (31, pp. 22-23).

According to E.S. Smirnova, " concept of tolerance in its modern meaning does not imply a humble-enduring attitude to unpleasant people or influences, but on the contrary, disposition and goodwill, respect and recognition of others , recognition of their rights to their own way of life, treating them as yourself.” (27, pp. 11-12).

IN scientific literature tolerance is seen primarily as respect and recognition of equality, rejection of domination and violence, recognition of multidimensionality and diversity human culture, norms of behavior, refusal to reduce this diversity to uniformity or the predominance of any point of view.

In this interpretation tolerance means recognizing the rights of others, perception of another as an equal, claiming understanding and sympathy, willingness to accept representatives of other peoples and cultures as they are, and interact with them on the basis of agreement and respect.

ON THE. Astashova examines tolerance in different aspects. Tolerance can be considered as value sociocultural system, a kind of internal core of socio-psychological existence. This is a complex phenomenon that determines a person’s attitude towards both himself and the world around him. . Without an attitude towards a person, one cannot talk about tolerance and value. Consequently, tolerance-value acts as a kind of behavioral guideline.

Tolerance can function as principle. This option is associated with the transfer of tolerance to the status of a guiding idea, a basic position, an internal conviction that determines human activity. Tolerance as norm allows us to enhance the orderliness of social interactions and accurately outline the implementation of the rules developed by humanity. At this level, tolerance reflects the position of the individual in a given situation, focused on specific patterns of behavior and general principles of activity.

The highest level of manifestation of personal tolerance is the presence of tolerance as ideal. Tolerance, marked by an ideal manifestation, reflects a perfect example. This is the main criterion in resolving almost any issue; it is the most effective stimulus for individual behavior and activity. (31, p. 76).

V.A. Tishkov writes that “ at the psychological level, tolerance is represented as an internal attitude, a voluntary choice in relation to a person in general, to other people and groups, which are not imposed, but are acquired by everyone through the educational system and life experience” (29, p. 63).

G.V. Bezyuleva, G.M. Shelamov define attitude as “readiness, predisposition to perceive, understand, comprehend an object in a certain way or act with it, serves as a guideline in a situation of interaction. Attitudes...can be positive, tolerant, or negative, prejudiced and biased.” (5, p. 37).

Considering tolerance as an attitude, it is necessary to understand main psychological components of tolerance .

Empathy(from Greek etmpatheia - empathy) – comprehension emotional state, penetration, empathy into the experiences of another person, that is, understanding a person at the level of feelings, the desire to respond emotionally to his problems.

Communication tolerance- this is a characteristic of a person’s attitude towards people, showing the degree to which she tolerates unpleasant or unacceptable, in her opinion, mental states, qualities and actions of interaction partners. (5, p. 39).

Empathy and communicative tolerance are the hallmarks of a tolerant person.

Image of a tolerant personality combines the most important characteristics, reflecting the psychological and ethical lines of human relations:

· Humanity, which involves attention to the original inner world of a person, the humanity of interpersonal relationships;

· Reflexivity– deep knowledge of personal characteristics, advantages and disadvantages, establishing their compliance with a tolerant worldview;

· Flexibility– the ability to make a decision, depending on the composition of the participants in the events and the circumstances that arise, to build a system of relationships based on the possession of complete information;

· Self confidence– adequate assessment own strength and abilities, belief in the ability to overcome obstacles;

· Self-control– self-control, control of emotions, actions;

· Variability– multidimensional approach to assessment surrounding life and making decisions that are adequate to the prevailing circumstances;

· Perception– the ability to notice and highlight various properties of people, to penetrate their inner world;

· Sense of humor– an ironic attitude towards awkward circumstances, ill-considered actions, the ability to laugh at oneself (2, pp. 77-79).

A positive understanding of tolerance is achieved through understanding its opposite - intolerance or intolerance. Intolerance is based on the belief that your group, your belief system, your way of life is superior to others.

This is not just a lack of a sense of solidarity, it is a refusal to accept another for the fact that he looks different, thinks differently, acts differently. Its practical manifestation is in a wide range: from ordinary impoliteness, disdainful attitude towards others - to ethnic cleansing and genocide, the deliberate destruction of people.

Tolerance And intolerance - these are special relationships that are formed (like any other relationship) on the basis of an assessment of a certain object (usually another individual) thanks to a constant connection with the object. Consequently, the formula is valid here: connection - assessment - attitude - behavior (intention), tolerant or intolerant.

In the hierarchy of relationships, tolerance and intolerance play the role of basic ones. Tolerance as an attitude generates an attitude of trust, readiness (attitude) for compromise and cooperation, as well as joy, sociability, and friendliness.

Respectively intolerance as an attitude generates negativism, ill will, the tendency to “emerge” with or without reason, as well as negative emotions - anger, frustration, malice, malice.

According to S.K. Bondyreva, tolerance as an attitude - this is “the ability of an individual, without objections or opposition, to perceive opinions, lifestyles, behavior patterns and any other characteristics of other individuals that differ from his own.” (8, pp. 4-5).

In the most general sense, tolerance- this is the absence of a (negative) reaction of the individual in all those cases where it is possible and expected by an external observer.

S.K. Bondyreva argues that the basis of tolerance is either the absence of grounds for a negative reaction, or the individual’s self-restraint (inhibition of his impulses). Tolerance in the absence of grounds for a negative reaction – natural tolerance , tolerance, despite the presence of reasons for it - problematic tolerance .

Types of problematic tolerance :

Tolerance of subordination (hierarchy),

benefit tolerance,

Tolerance of intent

Tolerance education.

It is obvious that almost any individual perceives the comments of his superiors more restrained than the comments of his equals in position, or even more so of his subordinates. Example tolerance benefits There is a case when a teacher in the class tolerates a scoundrel, whose father is a prominent person in the city and who rewards such an attitude of the teacher with various benefits. It is also obvious that tolerance of submission and tolerance of benefit- these are manifestations of tolerance of a more general nature - forced tolerance .

Tolerance of intent- the individual for the time being tolerates the unpleasant behavior of the one whom he wants to mislead with his deliberate tolerance.

Tolerance of good breeding, is close in nature to the tolerance of condescension - the manifestation of tolerance (in certain situations) becomes for the individual one of the ways of personal self-affirmation, and such an individual considers it “beneath his dignity” to show intolerance. Finally, constructive tolerance– this is also one of the manifestations of benefit tolerance. (8, pp. 6-7).

Understanding tolerance as tolerance, trust, agreement, etc. associated with certain goals and objectives of a political, economic, cultural nature. We are also considering it as a structure-forming component in the organization of society in general . Tolerance is not only the norm of humane relations, important point their establishment, but also a really constantly, multifaceted “organizing force” in the development of society.

As is known, the most acute problem is tolerance in the field of interethnic relations. IN different eras it acquired specific characteristics and took on different shades in different regions. The rights to preserve their language, their cultural values, traditions, names were presented as fundamental requirements and were protected by ethnic groups in different levels. And the tasks of peaceful coexistence, and even more so the active interaction of ethnic groups, have always been extremely difficult to practically solve at a decent level. It's obvious that tolerance, is understood today as an objectively arisen phenomenon, as a tool for regulating interethnic relations. In this case, tolerance is understood as tolerance for a foreign culture, a different way of thinking, a different belief, trust .

N.M. Lebedeva under ethnic tolerance understands “the absence of a negative attitude towards another ethnic culture, or more precisely, the presence of a positive image of another culture while maintaining a positive perception of one’s own.” (16). This understanding is based on the postulate of value equality of ethnic cultures and the absence in this regard of the advantage of one culture over another.

Discrimination based on the cultural or linguistic characteristics of an individual or group, based on the belief in the superiority of some cultures over others (ethnocentrism) and the belief that one nation has superior rights to another (aggressive nationalism) are extreme manifestations of interethnic intolerance.

According to the “Declaration of Principles of Tolerance” (UNESCO, 1995), tolerance means “respect, acceptance and understanding of the diversity of cultures of our world, forms of self-expression and ways of manifesting human individuality. Recognizing people's differences in appearance, social status, speech, behavior, values ​​and the right to live in peace." (12, p. 14).

The polysemy of the concept of “tolerance” makes it rather abstract and general, inaccessible for strictly scientific research, as well as for the development of pedagogical methods for the formation of tolerant consciousness. Therefore, as is customary in such cases, it is advisable to determine the appropriate indicators and criteria that make it possible to more clearly record the phenomenon under study.

· Real equality between representatives of different peoples (equal access to social benefits for all people regardless of their gender, race, nationality, religion or membership in any other group);

· Mutual respect, goodwill and tolerant attitude of all members of a particular society towards other social, cultural and other groups;

· Equal opportunities for participation in political life of all members of society;

· Guaranteed by law preservation and development of cultural identity and languages ​​of national minorities;

· Real opportunity to follow traditions for all cultures represented in a given society;

· Freedom of religion provided that this does not infringe on the rights and opportunities of representatives of other faiths;

· Cooperation and solidarity in solving common problems;

· Refusal of negative stereotypes in the field of interethnic and interracial relations and relations between the sexes;

· Kindness and tolerance to representatives of various groups and groups as a whole;

· Positive vocabulary in the most vulnerable areas of interethnic relations between the sexes. (8, pp. 77-78), (33, p. 30).

Submitted the criteria correspond to the model of liberal civil society, which in modern history is considered as the most complete embodiment of tolerance.

This model presupposes the inherent acceptance of tolerance of the other as he is, without abandoning his own point of view, but also without imposing it on his partner.

Tolerance is determined by us as a respectful attitude to the opinions of others, loyalty in assessing the actions and behavior of other people, readiness for understanding and cooperation in resolving issues of interpersonal, group and interethnic interaction.

The main form of reflection by a person of the surrounding reality is attitude. In our work we consider tolerance as a special attitude .

Mentally, relationships represent is a system of individual, selective, conscious or unconscious connections of an individual with various factors of objective reality, filled with assessments of these factors. At the same time, the attitude expresses the active position of the individual, determining the nature of both his individual actions and the direction of his entire activity.

So, attitude is a connection containing an assessment .

S.K. Bondyreva claims that “ connection - this is such a mutual presence of material objects in time and space that makes their interaction possible.” Hence, attitude arises where a significant object worthy of evaluation appears .

Attitude has a dual nature: it is both a connection (as the basis of the relationship), and the relationship itself - the filling of the connection with evaluative information.

Evaluation itself cannot be considered as tolerance or intolerance: it is only their basis.

Grade is a mental mechanism, process and result of identifying the degree of correspondence of something in the external environment to the internal certainty of a being (individual). Hence, assessment - this is finding the measure and nature of the significance of an object, phenomenon, process for the one who evaluates them.

The need for assessment is determined by the fact that without it a person cannot develop a definite attitude towards the objects and phenomena of the environment and he will not be able to choose the most successful directions and ways of interacting with them.

Any assessment is based on comparison (comparison of features and properties) of the evaluated object with a certain feeling, emotion, concept, image, which act as the basis for developing a (new) assessment. Such a basis is reference – a stable combination of significant properties of a certain object or group of similar objects recorded in the psyche, which serves as the basis for comparing a new object with them and makes it possible to evaluate it both as a whole and in its main details. This is the first phase of the assessment. The second phase of assessment is the extension of our attitude towards the standard to the object being assessed. Therefore, here there is a process of spreading the significance of the standard to a new object (assessment)- due to the presence of similarities between them in the main.

Not only images of things, but also images of people - features of their appearance and behavior can be reference. The more standards(reference images) imprinted in the psyche of the individual, the richer his inner world and the higher his ability to evaluate objects, processes, and environmental phenomena that are new to him. (8, pp. 38-39).

The reference image of a person is closely related to the image of “I”.

According to S.K. Bondyreva, these two images can be emotionally reinforced in different ways: the image of “I” is always intensively reinforced, while the image of another person may lose intense emotional reinforcement, in which case it simply degenerates into the concept of another person, behind whom there is no emotionally rich image.

As a result, for such an individual, other people turn into only walking carriers of the abstract concept of “man.” Therefore, this image of another person must be constantly reinforced and “refreshed”.

When an individual’s interaction between the standard of another and the contents of the “I” complex and ideas about oneself is connected (interacts) poorly. Such individuals are able to humiliate others without experiencing their own humiliation. Thus, Features of the interaction in the psyche of the generalized image of another person and the image of one’s “I” determine the deep tolerance or intolerance of a given individual , i.e. his “humanity” or “inhumanity”. (8, pp. 212-213).

So, the reference image of a person (i.e. the image of another) performs at least four mental functions, being:

A source of motivation to communicate;

A guide in communication;

A factor of significance, relative to which a system of relationships with others is built;

The basis for giving direction to the manifestations of the emotional sphere and the stimulus for its manifestation.

Thus, When evaluating any object, we first look for an analogy(the process of referring to the standard), and then the differences, which are further assessed from different points of view.

There are different types of assessments. In relation to a person, only two types of assessment are authorized: factual and criterion-based. .

Invoice estimate based on in-depth analysis traits and properties of a person, and grade his criterion properties (affiliation, differences) can only be based on some signal of this affiliation, since we essentially do not know this person himself; a criterion assessment is always a generalization assessment, often on a formal basis.

Person's factual assessment: good or evil, greedy or generous, smart or stupid. Criteria-based assessment: Ally, Enemy, Friend, Alien, Foreigner, Alien. (58, pp. 44-46).

Affiliation forms the basis of criteria-based assessment. Affiliation - a special property of an object, which is determined by the features of its similarity with other (somewhat similar to it) objects, the presence of connections between the object and others and the possibility of combining a certain number of similar objects into a certain set.

Fundamentally important and A significant requirement for the assessment of people in terms of tolerance is the requirement for a necessarily detailed assessment, and this assessment must begin with the factual .

If the textural assessment predominates, our attitude towards a person will be determined by his essential (textural) properties, and not by his belonging to any community, nation, race or his differences from us. And then we will have less reason for bias, for a conditioned reflex assessment of people. (58, pp. 44-46).

If we neglect this assessment and base our final assessment of an individual only on some individual criteria (i.e. we evaluate him not as such, but only in connection, in accordance with something), then we easily fall into intolerance, Many cases are based on bias.

Therefore, one of the most important stages in the formation of tolerance is the formation of a dominant two-stage analysis (comprehensive assessment) of an object, first - the object as such, and then its connections and relationships.

The nature of the assessment is directly related to tolerance or intolerance. Naturally, we are tolerant of what we evaluate positively.

A negative assessment may contain biases and preconceptions. Prejudice in its meaning, this is an assessment that does not take into account the arguments of reason, either due to the absence of such arguments, or because of their weakness, or because of the presence of an attitude - to determine everything for oneself in advance, without going into specific details.

Prejudice - this is a pre-disposition “against” on the basis of some past event, and it has a selective nature.

Prejudices and prejudices characterize low-quality (inflexible) stereotypical behavior.

Let's now consider the role of bias in the formation of tolerance/intolerance . Bias interferes with the evaluation process. More often, bias gives rise to unreasonably negative assessments and attitudes and, therefore, underlies intolerance. But in some cases there may be a biased positive attitude (uncritical following of fashion). (8, pp. 79-80).

S.K. Bondyreva, D.V. Kolesov proposes the following scheme for developing tolerance (see Diagram 1), while emphasizing that it is assessment that determines the nature of our relationships to objects, processes, and phenomena of the environment. And tolerance and intolerance, as we have already said, are nothing more than an attitude.

So that's it begins with the individual’s perception of the object. After that between them a connection is formed in the form of knowledge by the individual about the existence and properties of this object .

The next step is forming an assessment. If the assessment of an object is positive, a positive attitude towards it arises (forms, develops), which opens the way to positive motives in relation to this object. And as a result we have natural tolerance.

Let us note that positive assessments also include our assessment of a person or his behavior as similar to ourselves. This - identity tolerance (TI on our diagram). It is quite clearly expressed by the following statement from an individual: “How can I criticize you for this if I am the same myself!” At the same time, the assessment of the fact of identity is one of the positive assessments, since the individual always evaluates (and should evaluate) himself (as a whole) positively, and is self-critical only about the details of his appearance and (or) behavior. A negative attitude towards oneself is a mental pathology (self-denial, self-blame; self-harm, suicide).

The emergence of constructive tolerance is associated with the action of these additional factors (including attitudes) on the path between assessment and attitude formation ( CT on the diagram). A characteristic phase that expresses the essence of constructive tolerance is the following: “Well, let’s try to benefit from our differences!”

Emergence of adaptive tolerance (AT in the diagram) is associated with the influence of certain factors on the path between a negative attitude and negative motivations: the individual may simply not have the energy to act in accordance with his negative attitude. This type of tolerance is very clearly expressed by the following statement: “I’m tired of you - do what you want!”

Scheme 1 Scheme of tolerance formation

Finally, emergence of indulgent tolerance (ST in the diagram) is associated with the influence of certain factors at the stage between negative motivations and actions. The essence of condescending tolerance is clearly expressed by the following statement: “This is a trifle for me - I don’t want to delve into your affairs!” The essence of this type of tolerance is that something to which an individual has a fundamentally negative attitude does not affect him personally: otherwise he would not have shown tolerance. (58, pp. 47-51).

1. Tolerance is respect and recognition of equality, recognition of the multidimensionality and diversity of human culture, norms of behavior, rejection of domination and violence.

2. Tolerance - This special treatment, which is formed on the basis of an assessment of a certain object due to interaction with it.

3. There are two main types of tolerance: natural and problematic. Natural tolerance arises if we have a positive assessment of an object, as well as if we do not find any particular differences between it and ourselves. This is identity tolerance. Problematic tolerance arises despite our negative assessment of the object, but in the presence of an attitude towards cooperation (constructive tolerance), adaptation (the individual has gotten used to it, has gotten used to it, and is finally tired of “this”). The condescending tolerance of the assessed individual often does not deeply affect him precisely because he was “raised that way.”

4. Any assessment is based on comparison of the assessed object with a certain image (standard). The more standard images are imprinted in the psyche of an individual, the higher his ability to evaluate new objects for him, the ability to accept the diversity of the world around him.

2.1 Features of adolescence

The search for conditions, means, forms of education of tolerant consciousness and the organization of tolerant relationships cannot be carried out without taking into account the characteristics of the educated subject himself.

The education of a tolerant consciousness can and should begin from a very early age, like any education. At the same time, special attention to its activation and organization should be shown in relation to for teenage children and youth during the period when adulthood is being formed, when consciousness and self-awareness reach a certain level and adolescents form their identity within the framework of self-determination and master various social roles.

And here it is extremely important to pay attention to the fact that this age stage– transition from adolescence to adolescence – characterized by a special type of semantic relations of a teenager to the surrounding social reality .

At one time, summarizing works on adolescent pedology, L.S. Vygotsky characterized this stage as “an expansion of the social environment.” Teenager builds new relationships with the environment, or rather, experiences his relationship with the surrounding social reality in a new way. An essential feature in the change in these social relations is the transformation of his social position, self-determination in the system of social relations, and attribution of himself to certain social groups.

Analyzing the uniqueness of this age stage, E. Erikson designated it as "identity crisis" . (35, pp. 5-6). Issues related to identity formation are important during adolescence. Ethnic intolerance– a significant form of manifestation of the transformation of ethnic identity. It can be noted that offensive language that humiliates people of other cultures and religions, negative stereotypes and prejudices is common among teenagers. At the core of such kind intolerant behavior lies a crisis transformation of identity according to the type of hyperidentity(ethno-egoism, ethno-isolationism, national fanaticism), when an overpositive attitude towards one’s own group gives rise to a conviction of superiority over “outsiders”.

On the other side, the formation of a teenager’s ethnic identity can follow the type of hypo-identity, first of all, ethnonihilism, which is characterized by alienation from one’s culture, unwillingness to support one’s own ethnocultural values, negativism and intolerance towards one’s people. (33, pp. 22-23).

Therefore, one of the main pedagogical tasks should be to create favorable conditions for the occurrence of an identity crisis.

Educational age is determined by the type of leading activity, typical situations in which the student finds himself, the tasks he solves, as well as the relationships in which he is included in the educational community.

In adolescence, educational activity produces a turn from being focused on the world to being focused on oneself. The child has new opportunities, but he does not yet know what he is. Solving the question “What am I?” can only be found by confronting reality.

The leading activity for a teenager is testing. The sample content can be any cultural content. The educational space of adolescence is adequate to age-related educational tasks if it provides the opportunity for such tests and reflection of the results in a specially built space (in the form of a workshop, laboratory, educational research).

By experiencing any cultural content, the teenager thereby tests himself: can he himself carry the tested form of action.

The transition from adolescence to high school age is associated with the emergence of a student’s image of himself as a result of many trial actions. At the next step, the need for self-determination arises, i.e. defining oneself in relation to the diversity of forms adult life . It is based on the emerging worldview, which is a system of beliefs that leads to qualitative shifts in the entire system of needs and aspirations of a teenager.

At the end of the transition period, self-determination is characterized not only by an understanding of oneself - one’s capabilities and aspirations, but also by an understanding of one’s place in human society and one’s purpose in life.

Communication with your peers- the leading type of activity at this age. It is here that the norms of social behavior and moral norms are mastered, and here relations of equality and respect for each other are established.

An adequate form of implementation of educational tasks of this age are children and adults joint events.

The problem of conditions, means, and mechanisms for the formation of tolerant consciousness is being updated.

One of the main social institutions that contribute to the formation of a tolerant personality in modern society is education. Tolerance as a feature of consciousness or personality trait is not inherent in a person initially and may never manifest itself without being specially raised and formed.

The role of education as a factor cultural development and progress has clearly been underestimated in recent decades: it was not considered as a means of solving the most pressing socio-political, interethnic, intercultural problems and tasks in modern Russia.

But education has always served as the main condition for preserving the accumulated potential of knowledge, achievements, traditions and behavior patterns and was an effective means of human development, increasing his cultural level, consciousness and self-awareness.

Exactly thanks to education not only the stability of society is maintained, but also forms and types of relationships between people are modified, interaction of cultures.

As the main task of education defines the formation of a person who is ready for active creative activity in a modern multicultural and multinational environment, preserving his socio-cultural identity, striving to understand other cultures, respecting other cultural and ethnic communities, able to live in peace and harmony with representatives of different nationalities, races and beliefs . (31, pp. 3-4).

In the formation of tolerant consciousness, the factor of national culture acquires special significance.

The relationship between education and culture can be considered in the aspect of multicultural education .

G.V. Palatkina identifies the following among the specific tasks of multicultural education: :

deep and comprehensive mastery of culture his people;

· formation ideas about the diversity of worship r in Russia and the world;

· upbringing positive attitude towards cultural differences, contributing to the progress of humanity and serving the conditions for self-realization of the individual;

· Creation conditions for integration students into the cultures of other peoples;

· development of skills and abilities for effective interaction with representatives of different cultures;

· upbringing students in the spirit of peace, tolerance, humane interethnic communication;

· fostering respect for the history and culture of other peoples ;

· creation of a multicultural environment as a basis for the interaction of the individual with elements of other cultures; formation of the student’s ability for personal cultural self-determination.

Multicultural education provides: human adaptation to different values ​​in the situation of the existence of many heterogeneous cultures; interaction between people with different traditions; orientation towards dialogue of cultures. (19, p. 41).

Taking this interpretation into account, we believe that intercultural tolerance is the result of multicultural education .

For the existence and development of any local culture and human culture in general requires a complex environment, which allows us to build a system of oppositions and generalizations. In this complex environment, the way to develop culture is through dialogue.

The Bakhtinian scientific tradition is characterized by an understanding of the dialogic pair “I - Other” as the basis for the continuous living of the process of formation of individual consciousness, culture, language, artistic forms and images. (4, p. 36).

In this regard, we emphasize that the phenomena of tolerance are inextricably linked with identity and self-identification , after all, it is in the oppositions “us-them”, “friend-foe”, “I-you” that tolerant and intolerant types of relationships reveal themselves. (21, p. 6).

Cultural tolerance of an individual presupposes the subject’s ability for productive dialogical interaction with other cultures .

The possibility of accepting another culture requires the presence of a stable cultural identity of the individual, awareness of oneself as a bearer of certain cultural traditions, acting in relation to other cultural traditions as a subject of the preservation and development of human culture as a whole.

That's why success of the process of formation of tolerant consciousness, first of all associated with overcoming a crisis of cultural identity . Identification was understood by E. Erikson as the result of identification with certain social groups, the assumption of a system of social roles. (36, p. 366).

Identity is social in origin, since it is formed as a result of the individual’s interaction with other people and his assimilation of the language developed in the process of social interaction. Changes in identity are also due to changes in the individual’s social environment.

E.O. Smirnova writes: “Without identifying it with the highest spiritual values ​​that are imprinted in cultural monuments, it is impossible to achieve from an individual an awareness of the value of another culture.” (31, pp. 65-66).

In order to teach children to appreciate and understand the culture of their ethnic group, to respect the culture of other peoples, it is necessary to radically change the content of educational educational process .

The solution to this difficult problem lies in the context combining educational programs, including the amount of general knowledge required, with in-depth knowledge of native culture, the formation of children’s need to navigate a wide variety of information about the culture of other peoples.

According to E.M. Adzhieva, " Familiarizing students with the peculiarities of the culture of their own and other peoples in lessons and in extracurricular activities, in free communication, including with children of different cultures, which allows you to get acquainted with traditions, customs, beliefs, the social and everyday way of life, ideas about the world, and contributes to the formation of an objective vision of the world among the younger generation. We are talking about raising cultural, educational citizens of the country. Knowledge of the wealth of interethnic cultures ensures the development of a culture of ethnocultural interactions, mutual understanding, mutual respect, harmonization of children’s interests and aspirations.” (1, pp. 85-86).

Education in the spirit of tolerance is not limited to mastering the meaning of the concept of “tolerance”. It is to teach children ways to behave and react, which do not harm another, in order to establish these modes of behavior as the internal attitude of each person, and then in those social mechanisms that determine and shape relationships between people.

Practical implementation of these problems requires appropriate training of teachers , their mastering of new work techniques, etc. Of particular importance is the requirement to form the tolerance of the teacher himself, including in the field of interethnic relations.

When organizing the life activities of a multinational children's team, it is very The teacher’s attitude towards ethnocultural interaction is important.

Under ethnocultural interaction are understood as purposeful subject-subject connections, which consist in the exchange, mutual enrichment of cultural traditions, customs, values ​​and lead to the mutual improvement of individuals. This interaction is based on mutual understanding and trust, exchange of values, knowledge, and respect for cultural traditions.

EAT. Adzhieva writes: “ Multinational children's group become a space favorable for the self-development of each individual, and the ethnocultural interaction of children in such conditions contributes to both the cultural enrichment of the individual and raising the level of interethnic interaction.”(1, pp. 89-90).

Among educational technologies, most accurately focused on developing tolerance, those that, firstly, are personality-oriented, secondly, have a dialogical basis and, thirdly, are reflexive, are identified. (2, p.80).

This type of technology, in particular, includes dialogue . As we noted earlier, dialogue serves Starting point in overcoming the monologue type of culture, respectively, in the development of personal tolerance.

The genesis of “dialogue culture” is associated with a steady advance from subject-object relations to subject-subject relations. However, “dialogue culture” is characterized not only by the bidirectionality of the relations of the participants in communication, but, above all, by the specificity of the content of their interaction.

Dialogue – a way of knowing oneself and the surrounding reality in conditions of subjective-semantic communication. Within the framework of this technology, a variety of information is transmitted, both on the substance of the conversation and about the interlocutors, about their inner world. In dialogue, a person broadcasts himself, his uniqueness and originality.

The features of dialogue and the possibilities contained in it as a form of communication make it a powerful tool education and development of tolerance.

In the field of dialogic communication, a specific place is occupied by discussion. home target discussions – the development of a communicative and discussion culture in the process of searching for truth. Among the substantive tasks, the following stand out: awareness and comprehension of problems and contradictions; identification of available information; creative processing of knowledge; developing the ability to argue and substantiate one’s point of view; inclusion of knowledge in a new context, etc.

According to N.A. Astashova, " skillfully organized discussion is the most important methodological form of developing tolerance. As part of working with schoolchildren, through directed reflection, general cultural values ​​are mastered and transformed into personal values, where tolerant relationships occupy their rightful place.” (2, pp. 80-85).

According to E.M. Adzhieva, " moral value The idea of ​​dialogue is to help objectively perceive the surrounding diversity of people, nations, and cultures.” (1, p. 92).

It is quite difficult to organize educational work with the aim of developing a tolerant consciousness of the individual. G.V. Bezyuleva, G.M. Shelamov is singled out pedagogical conditions under which the formation of tolerance is possible:

Creation of a single tolerant space of an educational institution;

Formation of an attitude towards tolerance, consisting in the readiness and ability of heads of educational institutions, teachers and students for equal dialogue through synergistic interaction;

Variable use of teaching and educational methods that activate the development of tolerance in students;

Implementation of programs to improve the psychological and pedagogical competence of teaching staff;

Organizing education for students in order to increase awareness of the issue of tolerance;

Ensuring personality-oriented interaction between teachers and students in the educational process and beyond educational activities, in which the skills of communicative tolerance are realized and prerequisites arise for the successful development of tolerant qualities. (5, pp. 103-105).

The authors also emphasize that a tolerant person must have synergetic thinking , allowing you to accept a wide range personal qualities, individual and ethnic manifestations of a person.

Synergetic concept defines a tendency towards joint, collective, moral education and learning with a “we-orientation” based on the relationship of personal destiny with many other destinies, coexistence with each other, with nature, respect for oneself and others, for any forms of life in the environment.

From the perspective of synergetics, the education system appears to be an open, nonlinear, variable system with multiple approaches and alternative paths of development, ensuring the satisfaction of the needs for the activities of its participants. The principles of synergetics have many intersections with the principles of tolerance and include:

Mutual activity of interaction participants;

Openness of the system, constant exchange of energy, ideas, information with the environment;

Dialogue, the ability for mutually enriching and fruitful communication, the ability to turn to the inner world of another and the motives of his behavior;

Freedom of choice – the idea of ​​non-linear development implies multivariance, alternativeness, and the possibility of choice;

Satisfaction with the activities and communication of interaction participants. (5, pp. 23-24).

Research by M.N. The depth of schoolchildren’s ideas about tolerance made it possible to reveal what exactly family V post-Soviet Russia is the social unit in which the formation of this quality begins and a psychological situation is created that ensures its further development. It has been established that an atmosphere of tolerance is extremely important for intra-family relations for the simple reason that in times of crisis, when society moves from one state to another, the stable state of the family becomes a priority value for the state if it is interested in maintaining internal stability and national security , strengthening its national status. (13, pp. 106-107).

Thus, the education of a tolerant personality is implemented: in the family, school, and other educational and extracurricular institutions. And also the process of its upbringing is facilitated by social services for youth, the public (national-cultural societies and unions, non-governmental public organizations, various foundations), religious organizations, government bodies (local and central) and, finally, the world community (international organizations and foundations ).

We cannot but agree with O. A. Griva that “The problem of instilling personal tolerance must be solved comprehensively. It is necessary, when organizing activities in this direction, to involve children and adolescents, youth, teachers, family members, relatives, members of national communities, public organizations, as well as officials and government officials. When working with each of these categories, it is necessary to take into account age, individual, national, functional and role characteristics.” (11, p. 251).

Based on the material studied, we have identified a model of the environment that forms a tolerant attitude; its main characteristics are:

- Unity of all subjects of the educational process and forms of organization of their relations, which, on the one hand, are the main component of pedagogical ethics, and on the other, the basis, a model of moral education of students;

- Dialogue. This forms the ability for mutually enriching and fruitful communication, the ability to turn to the inner world of another and the motives of his behavior, a person masters the culture of differences;

- Subject – subject relations in the “teacher-student” and “student-student” system, the practice of constructive interaction and focus on the process of self-development;

- Heterogeneity of the social environment- demonstration of diversity of positions, points of view, norms and rules of behavior. Provides multivariance, alternativeness and the possibility of choice, self-determination, and the development of a behavioral repertoire.

- Open information space. Contacts and interaction with the external environment are predominantly of an open, dialogic nature, which makes it possible to obtain a variety of information, replenish knowledge, and expand horizons.

Activity can be defined as a specific type of human activity aimed at knowledge and creative transformation of the surrounding world, including oneself and the conditions of one’s existence. In activity, a person creates objects of material and spiritual culture, transforms his abilities. (17, p. 45).

The activity has the following main characteristics: motive, purpose, subject, structure And facilities . Motive activity is called what motivates it, for the sake of which it is carried out (specific need). As goals activity is its product. It may represent a real physical object, man-made, certain knowledge, skills and abilities acquired in the course of activity, a creative result (thought, idea, theory, work of art).

Subject activity is called what it directly deals with. For example, the subject of educational activity is knowledge, abilities and skills.

Every activity has a certain structure. It usually identifies actions and operations as the main components of activity. Action refers to a part of an activity that has a completely independent, human-conscious goal. For example, an action included in the structure of cognitive activity can be called reading a book.

Operation name the method of carrying out an action. A person’s preferred operations characterize his individual style of activity.

As funds For a person to carry out activities, they are the tools that he uses when performing certain actions and operations. (6, pp. 78-83).

A.N. Leontyev proceeded from the distinction between external and internal activities.

External activities – this is a sensory-objective, material activity. Internal – this is the activity of operating with images, ideas about objects, or the ideal activity of consciousness. According to the views of A.N. Leontiev, internal activity is secondary: it is formed on the basis of external objective activity. (17, p. 56).

Process transition of external objective activity into internal mental activity is designated in psychology by the term “interiorization.”

V.I. Slobodchikov, E.I. Isaev claim that “ interiorization consists not in a simple transfer of external activity to the internal plane of consciousness, but in the formation of this consciousness itself: in his inner world (consciousness) the subject builds an image, a symbol, a sign of something with which he establishes a value-semantic relationship.” (23, pp. 129-130).

Therefore, the process of a person’s assimilation of social experience is carried out through the inner world, which expresses a person’s attitude to what he does and what is done to him.

Almost all domestic psychologists who study the process of development of a child’s activity, on the basis of which personality is formed, highlight “attitude to the world of things” and “attitude to the world of people” as two sides of the existence of a single, indivisible process of activity .

Taking this into account and considering that The process of developing tolerance is based on the idea of ​​a voluntary, consciously chosen attitude towards the behavior and actions of others, we believe that activity is a necessary condition for the formation of a tolerant attitude.

The types of activities correspond to the number of existing needs. Let's highlight main activities, characteristic of all people and which correspond to common needs, or rather, types of social human activity. This - communication, play, learning And work .

For our research it is important to define the following types of activities:

Leisure activities– purposeful activity that meets the needs and motives of a person, implemented in the system of culture and leisure.

Information activities– a set of processes of collecting, analyzing, transforming, storing, searching and distributing information.

Organizational activities– practical activities to guide people, coordinate their joint actions and manage them. (24, pp. 77-78).

In the process of development of activity, it occurs internal transformations .

Firstly, the activity is enriched with new subject content. Its object and, accordingly, the means of satisfying the needs associated with it become new objects of material and spiritual culture.

Secondly, activities have new means of implementation that speed up their progress and improve results. For example, learning a new language expands the possibilities for recording and reproducing information.

Thirdly, in the process of development of activity, automation of individual operations and other components of activity occurs, they turn into skills and abilities.

Finally, fourthly, as a result of the development of activity, new types of activity can be separated from it, isolated and further independently developed. This the mechanism for the development of activity was described by A.N. Leontiev and was called the shift of motive to goal.(17, pp.87-94).

The action of this mechanism seems to be as follows. A certain fragment of activity - an action - may initially have a goal recognized by the individual, which in turn acts as a means of achieving another goal that serves to satisfy a need. A given action and its corresponding goal are attractive to the individual insofar as they serve the process of satisfying a need, and only for this reason. In the future, the goal of this action may acquire independent value, become a need or motive.. In this case, they say that in the course of the development of activity, a shift of motive to goal occurred and a new activity was born.

Automated, consciously, semiconsciously and unconsciously controlled components of activity are called respectively skills, abilities and habits .

Skills- these are elements of activity that allow you to do something with high quality, for example, accurately and correctly perform any action, operation, series of actions or operations. Skills usually include automatically performed parts, called skills, but in general represent consciously controlled parts of the activity, at least in the main intermediate points and the final goal.

Skills- these are fully automated, instinct-like components of skills, implemented at the level of unconscious control.

The development and improvement of activity can be understood, therefore, as the transition of components of individual skills, actions and operations to the level of skills.

Conscious intellectual control is the main thing that distinguishes skills from skills. This means the practical exclusion of low quality work, variability and the ability to adapt the skill system to changing operating conditions from time to time while maintaining positive work results. For example, the ability to do something with one's own hands means that a person with such a skill will always work well and is able to maintain high quality work in any conditions.

Many representatives of Russian psychology (L.S. Vygotsky, A.N. Leontiev, D.I. Feldshtein, K. Polivanova, D.B. Elkonin, etc.) recognize the opportunity to participate in various types of activities as a necessary condition for personal development activities.

The essence of the development process lies in the purposeful accumulation of information followed by its ordering, structuring and use.

According to S.K. Bondyreva, “the information received (mined) by a person is used to develop high-quality (accurate and timely) assessments of the world around him, develop reasonable relationships and build successful (from the point of view of meeting needs) behavior.” (8, p. 166).

Man is a social being and for his development he needs constant information about his own kind. Because the source of information, which is necessary for a human being in order to become and remain a person, there can only be other representatives of his species, they act as an object of his special need.

Consequently, there is a need for people and it is satisfied through communication. According to S.K. Bondyreva, " the mechanism for satisfying a person’s need for another person is based on the formation, development and functioning at the core of this need of a generalized (reference) image of another person" (8, 205).

The development of personality is influenced by the functioning of the “I” complex, which occurs precisely due to the information received by the individual through communication with other people. As we noted earlier, Features of the interaction in the psyche of the generalized image of another person and the image of one’s “I” determine deep tolerance or intolerance of this individual.

So, in the process of building a productive relationship between a person and himself and the surrounding reality, there is an accumulation of individual experience and the development of personal skills associated with the self-realization of the individual (self-orientation) and skills that ensure effective relationships with other people (other-orientation).

Activities bring people together in a community. The broadest meaning of the concept “community” includes a collection of individuals.

A special type of human association, essentially the opposite of social organization, is an unstructured, existential community. (23, p. 171). What is meant here is that man, by his very nature, is a being for others; orientation toward another is inherent in each of us.

Slobodchikov V.I., Isaev E.I. write: “The constitutive categories of any human community are the concepts of “connection” and “relationship.” The concept of a relationship arises as a result of comparing two terms of a relationship on a chosen (or given) basis. In turn, “connection” is an expressed relationship in which a change in some phenomena is the cause of changes in others; connection is the interdependence (and not opposition) of phenomena that are further indistinguishable within the limits of the connection itself...” (23, p. 158).

Any connections and relationships in which people find themselves, can be characterized through: the nature, image, method of action addressed to other participants in the relationship and connecting them; a picture of the world, an image of oneself, other people, the entire interaction situation that opens from this place as a result of such actions. (23, pp. 158-159).

Thus, in the community, an image of the other is formed, significant in the development of tolerance, and the conditions for tolerance are created: the formation of an assessment of the object due to connection with it.

In a community, people meet, the community is created through the joint efforts of the individuals themselves. Norms, values, meanings of communication and interaction are introduced by the community members themselves.

The specificity of community lies in the possibility of the most complete understanding by one individual of another individual. , which is realized subject to constant communication, dialogue, mutual trust and empathy. A genuine, existential community presupposes, despite the obstacle and “opacity” of the other, going beyond oneself and understanding (comprehension) of the personality of the Other, which underlies a tolerant attitude.

An unstructured community, which is a space for mental and spiritual development, is called such a community “co-existence” or “co-existential community.”

Etymologically “co-existence” means being together, living together. Separate prefixes “co-” emphasize jointness, the fundamental impossibility of imagining a community without the complicity of another. The very words “togetherness” and “unity” mean the absence of inequality.

The main function of co-existence– developing. The result of development is one or another form of subjectivity. At the same time, the very course of development consists in the emergence, transformation and replacement of some forms of compatibility, unity, co-existence with other forms - more complex and of a higher level of development.

The unity and opposition of separation and identification is a constantly operating, living contradiction of co-existence, which sets the entire course of development of subjectivity. (23, pp. 172-175).

The space of “co-existence” is a space of norms. Some norms a person accepts (identification), some he denies (separation). These are two extreme forms of attitude towards norms. Tolerance is a kind of “norm of attitude towards norms,” and “co-existence” is the place where this norm is formed. Tolerance is a characteristic of an individual’s subjectivity, as it is defined as “a benevolent awareness of the presence of representatives of other cultures in one’s social environment, recognition of the positive aspects of diversity.”

Under the term co-being V.I. Slobodchikov implies the common existence of two people. B.D. Elkonin says exactly the opposite, changing his accent and asserting that community and reciprocity are not being, not presence, but precisely an event, an act, a becoming... An event is a phenomenon (revelation) perfect shape.

In the cultural-historical theory of development, the core position is that development is a relationship between real and ideal forms. Ideal form, according to L.S. Vygotsky, exists in the form of images of perfect (correct) ways (patterns) of human behavior, culture, works as a stimulus-means or sign, i.e. an element of culture through which natural forms of behavior, seemingly outside the acting person, are reconstructed and objectified. Tolerance is ideal. “Meeting point” of ideal and real forms is specific and significant in that a person masters his behavior (naturally formed behavioral stereotypes become conscious and voluntary), and becomes its subject. (34, p. 9).

Event does not follow from anywhere and is not determined by anyone. It there is not a continuation of the natural course of life, but a break, a gap in it. In this sense the phenomenon of ideal form is a Miracle. It is also a Miracle in the sense that ideality (perfection) itself becomes reality (relevance) - it is experienced and comprehended as a real and vital, and not just an imaginary fact. M.K. Mamardashvili says that an event “gathers” human experience and intensifies it...” (34, p.40-41).

Compulsory structural element event is the need to transition from one type of behavior to another...

A cultural way and example of “life in transition” and accordingly the way of realizing eventfulness is ritual-mythological (ritual-symbolic) form. (34, p.50).

Ritual– this is the way of organizing (constructing) eventfulness, the first form in which the new reality of a new idea is revealed.

And if the ritual “happens”, then in the new activity the ideal content of the ritual will not only be discovered, but also retained and recreated as the meaning, idea and prototype of this activity, as in relation to what and where it is, exists. (34, pp. 42-46). In that regard, the concepts “ritual” and “game” are close concepts.

The significance of eventfulness in the development of tolerance lies in the fact that co-existence as a form of integration of individuals is a condition for the formation of a tolerant attitude, since the categories “connection” and “attitude” are basic here.

An event as a phenomenon of an ideal form (perfection) and its transformation into a real (actual) one, in other words, in the event indirectly (ritual) the appropriation of perfect patterns of behavior occurs. And we consider tolerance as a perfect, correct way of behavior.

In its ordinary meaning, as is known, situation (from medieval Latin situatio - position) is a combination of conditions and circumstances that create a certain situation. (7).

Wherein under condition we understand “a circumstance on which something depends; the environment in which something happens, something is accomplished.” (18).

N. M. Borytko writes: “Just like a pedagogical means, pedagogical condition(or rather, a system of conditions) is specially created and constructed by the teacher in order to influence the course of the educational process. However, as opposed to a means, a condition does not imply such strict causal determination of the result. Indeed, in contrast to an educational means as a cause that directly gives rise to this or that phenomenon or process (in other words, from an educational event), condition(and therefore the situation as a set of conditions) constitutes the environment, the situation in which these desired phenomena or processes arise, exist and develop.” (9).

Thus, pedagogical condition - this is an external circumstance, a factor that has a significant impact on the course of pedagogical process, to one degree or another, consciously constructed by the teacher, suggesting, but not guaranteeing a certain result of the process.

A educational situation - this is a system of pedagogical (including didactic) conditions for the development of a child, consciously constructed or used by the teacher for educational purposes.

N. M. Borytko states: “ The pedagogical situation in the model of the educational process (or educational situation) specifies the scheme of cultural transmission. In this regard, the model of the educational situation represents the structure of the educational event itself " (9). The idea of ​​an “event-based approach” in education arose as planning a person’s life path (E.I. Golovakha, A.A. Kronik).

Event, occurring in the process of cultural transmission, as an event in which the integrity of a culturally significant action is presented as the integrity of an action unfolding in the situation itself, and not on the scale of the history of culture as a whole. It allows us to describe forms of mediation that connect a cultural norm ( separated from the situation, from the material on which the activity unfolds) with the situation where it must be turned into the structure of real action.

These are forms of mediation in which a norm separate from the activity can be presented as a form that makes it possible to build a culturally significant specific action in specific conditions and circumstances.

According to V.V. Serikov, the creation of a personal development situation ensures the formation of the experience of subjectification, i.e. developing your own (personal) knowledge, your own opinion, your own concept of the world (worldview), your own style, your own structure of activity. (9).

The pedagogical situation as a way of transmitting culture in this regard provides the child with a choice, and the teacher provides support and pedagogical support in choosing and accepting (experiencing) values.

This understanding of the pedagogical situation leads to the fact that The educational process is conceived as a humanitarian practice, focused on developing in a growing person the ability to solve life’s problems himself, the ability to make an informed choice in a moral way, which requires him to turn “inward” to his roots. This is a person’s search for ways to build a moral, truly human life on a conscious basis. This search is carried out through self-determination, which is, first of all, self-determination of the meanings of a person’s activity, behavior, and entire life. (9).

Thus, in modeling the educational space we come to the category of pedagogical (or didactic) situation.

Moreover, a didactic situation is not just a set, but a system of didactic conditions for the development of a child, consciously constructed or used by a teacher for the purposes of training and education.

2.5.1 Situation analysis

As a research method, we used the method of situational analysis in our work.

The task of situational analysis is a comprehensive study of a specific real and simulated situation.

We will use working definition of the situation as a set of interrelated factors and phenomena that characterize a certain stage, period or event of teaching practice and require appropriate assessments and actions.

The main purpose of the case method is to activate the learning process.

To analyze a specific situation, it is necessary to identify the criteria by which cases are created and teaching methods that ensure their effectiveness.

Considering the case as a special type of educational material, we will try to highlight basic requirements for the content of the case.

The case contains a certain situation. The description of the situation includes the main cases, facts, decisions made that took place over a certain period of time. The case should contain the most realistic picture possible (3).

When constructing a situation, it is necessary to proceed from the following criteria:

1. must be incomplete, suggesting a multiplicity of behavior options for participants;

2. be recognizable, appeal to the experience of the subjects of communication;

3. include a certain set of roles (positions);

5. the situation should be presented in an “event” style, with developing internal intrigue.

Main structural component case is the problem. Problem - a brief description of the problem, a specific chronology of the development of the situation, indicating the actions taken to eliminate the problem or influencing factors; it is desirable to evaluate the results of their impact. (20, p. 356).

Actions in the case, they are either given in the description, and then they need to be understood (consequences, effectiveness), or they must be proposed as a way to solve the problem.

The case should be considered a visual-problematic, visual-practical and visual-heuristic method at the same time, since it provides a clear description of a practical problem and a demonstration of the search for ways to solve it.

Main types of case studies:

1. Illustrative learning situations - usually the activity is described;

2. Training situations with the formation of a problem - not only the correct formulation of the problem is assumed, but also the most effective ways to solve it;

3. Learning situations without forming a problem. The situation in such a case study may not contain some information. Determining the need for such information and requesting it is part of the task for students;

4. Applied exercises.

I. G. Sangadieva highlights case sources. Life in all its diversity acts as the source of the plot, the problem of the case. Another source is education. It determines the goals and objectives of training and education, integrated into the case method and other methods of training and education. The science– this is the third source of the case. She asks scientific methods, which are integrated into the case and the process of its analysis.”

The ratio of the main sources of case determination may be different. Classification of cases according to the degree of impact of their main sources:

-practical cases, which reflect absolutely real life situations, while the educational purpose of such a case can be reduced to consolidating knowledge, skills and behavior (decision making) in a given situation. Such cases should be as clear and detailed as possible. The main meaning of such a case comes down to learning about life and gaining the ability to perform optimal activities;

-training cases- the situation, problem and plot here are not real, educational and educational tasks come first. This case reflects typical situations and predetermines the ability to analyze situations through the use of analogy;

-research cases oriented towards research activities. Acts as a model for obtaining new knowledge about the situation and behavior in it. This case is built on the principles of creating a research model. (22).

A case can reflect both a complex problem and some real particular problem. The task requires a conscious search for an appropriate means to achieve a clearly visible, but directly inaccessible goal.

The case method is not only a special type of educational material, but also methods of working with this material in the educational process.

Situational analysis as a method of activating the educational process, pursues the following goals: to acquire knowledge; develop general ideas; understand methods of behavior; acquire skills in using interaction methods; acquire skills to analyze complex and unstructured problems that arise in interaction with others; grow in the ability to observe others and listen; grow in the ability to accept differences. (25).

A.P. Panfilova offers basic applications of the case method: diagnosis of the problem, development by class participants of methods for solving them, assessment by students of the actions taken to solve the problem and their consequences. (20, p. 278).

The case represents some kind of role-playing system. One of the forms of working with a case is staging- the method of playing roles, is a group immersion in a simulated event, the purpose of which is to create a true situation so that students have the opportunity to evaluate the roles of other participants in the game.

The content of the role-playing game is relationships between people. The game asks you to take the position (role) of one of the participants and develop a way to bring the situation to a worthy conclusion. The problem that the group members participating in the role-playing game– creation of a behavior model. It is used to develop people’s skills of constructive interaction and form an adequate perception of others. (20, p. 289).

Basic theoretical concepts of group immersion in a simulated event: identification, exteriorization, game, event.

Identification- identification by an individual of himself with another person ensures the assimilation of behavior patterns and norms of conventional roles. In his inner world (consciousness), the subject builds an image, a symbol, a sign of something with which he establishes a value-semantic relationship. Exteriorization - meanings, experiences, feelings, as it were, acquire an external mode of existence.

Game (game action) becomes a form of communication organization. The game is understood “as a theatrical process”, where workshop participants project their own problems, ideas, and meanings.

Event a special category that combines space and time in its content, including both the image of the situation and the program of action. An event acts not only as a shared existence, but also as a fragment of human life in which something happens...

The advantage of dramatization is that it involves “learning by doing” - one of the most effective ways of learning and gaining experience. One’s own experiences are remembered vividly and persist for a long time. (20, pp. 292-294).

1. Developmental conditions during adolescence : change and building new relationships with the surrounding reality, transformation of social position, self-determination in the system of social relations - act as the basis for the formation of a tolerant attitude.

2. Education acts as a factor of cultural development. Based on the material studied, we have identified model of an educational environment that forms a tolerant attitude , its main characteristics are:

Unity of all subjects of the educational process;

Dialogue;

Subject – subjective relations;

Heterogeneity of the social environment;

Open information space.

3. Activity as a condition for the formation of tolerance is characterized by:

- Active interaction a person with external objective circumstances forms an image in his mind, a symbol, a sign of something with which it enters into a value-semantic relationship;

- As a result of the development of activities its internal transformation takes place. Happening formation of norms, automation individual operations, turning them into skills and abilities. Also the goal of an action can acquire independent value, become a need or motive.

The essence of activity as a development process lies in purposeful accumulation of information and its subsequent use to develop qualitative assessments the surrounding world, developing valid relationships and building successful behavior.

- Mechanism for satisfying human needs in another person based on the formation, development and functioning at the core of this need of a generalized (reference) image of another person.

4. The meaning of “eventfulness” in the development of tolerance:

-"Event"- This form of integration individuals constituting categories which are the concepts "connections" and "relationships".

Specifics of community is the possibility the most complete understanding of one individual by another individuality, which is realized subject to constant communication, dialogue, mutual trust and empathy. Norms, values, meanings of communication and interaction are introduced by the community members themselves. Tolerance is a condition for the existence of a community, a norm of relations.

The term co-existence also means an act, formation, appearance (revelation) of an ideal form. In the event, the assignment of perfect patterns of behavior occurs, which is tolerance.

5. Pedagogical situation in the educational process model specifies the scheme of cultural transmission. In this regard, the model of the educational situation represents the structure of the educational event itself. Situations containing a problem have a special learning effect.

3.1 Studying the concept of educational work of the school and identifying the conditions that form tolerance

Direct object Research in our work is the educational space of school No. 84. The problem of intercultural tolerance is relevant for this school, since children of different nationalities and cultures study there. We considered this already existing system of education as a model for the formation of tolerance. Having studied and analyzed the Concept of educational work of the school, we identified the principles and foundations of education that correspond to the system of conditions for the formation of tolerance, which we identified on the basis of the literature studied.

Characteristic features of the educational space are structure, interconnection and interdependence of elements. As a rule, the goal acts as a system-forming element of educational systems. According to the concept, the purpose of the educational work of the school is “the formation of a person of culture, a person who has mastered and is mastering the basic cultural forms of thinking, activity, social interaction and environmentally friendly organization of life, a person capable of building his personal perspective, connecting it with the perspective of Russia.” To the main components of culture modern man include democratic and legal culture, culture of tolerance and citizenship. (15, p. 6).

The main goals of the educational system are related first of all, with the creation of such a cultural and educational environment in which each participant in the educational process of the school (teacher, student, parent, partner) would feel as comfortable as possible, have ample opportunities for creative self-realization for the benefit of themselves and other people, gain life experience and creative success.

The theoretical foundations for building an educational system are:

1. Cultural-historical approach, understanding the essence of man primarily as a person of culture, and education - as mastery of culture, cultural forms of thinking and activity, social behavior and organization of life.

2. The philosophy of humanism – the values ​​of human freedom, initiative, dignity, responsibility and self-realization.

3. Psychological ideas of the activity approach, age development L.S. Vygotsky – D.B. Elkonin – K.N. Polivanova.

4. Pedagogical ideas of humanistic pedagogy of creative education by O.S. Gazman, V.P. Bederkhanova, S.I. Polyakova (15, p.8).

The concept regulates the principles and foundations of education; on the basis of these ideas, the practice of educational work in school is built.

The education system at school is built on the principles of democracy, citizenship and humanism, which form in young people the ability for self-determination, initiative, mobility, tolerance, independence and responsibility.(15, p. 7).

Educational work at school is based on the following basic principles, which correspond to the principles of the formation of tolerant consciousness:

The principle of humanity(humanism) - recognition of the child’s right to self-expression, manifestation of originality and creative potential, establishment of norms of respect and friendly attitude towards each child, exclusion (minimization) of coercion and violence against his personality. (15, p. 9). The construction of the educational system of the school is based on the idea that schoolchildren have equal rights subjects of the education process, self-development, socio-cultural self-determination. In joint activities with a child, an adult consciously uses the method of unfinished (open) pedagogical action, which literally “liberates” and demonstrates the places of child initiative and possible forms of its manifestation. General recognition of the rights and possibilities of children's initiative, maintaining relations of recognition, respect and dialogue makes it possible partner subject – subject relations.But this is not “equality” because it is in fact impossible due to the significant difference in the life experiences and social responsibilities of children and adults.

The principle of environmental friendliness(natural conformity) – education should support the educational, social and life activity of schoolchildren, take into account the characteristics of their age, social and cultural development, rely on the achievements of the previous stage of development, which create the prerequisites for the successful development of the child. (15, p. 9).

We have identified activity as the main condition for the formation of tolerance, because through activity a person develops an attitude towards the surrounding reality. The leading activity for a teenager is testing. The educational space of school No. 84 is adequate to the age-related educational tasks of adolescence, since it provides the opportunity for such tests and reflection of the results in a specially built space. The second stage of school (grades 5-8) is called the school of orientation and trial and involves educational, developmental, creative activities in various associations: workshops, studios, clubs, circles.

As stated in the concept, “raising students in the spirit of democracy, freedom, civic initiative and responsibility requires providing them with a real opportunity to act, participate in school management, and realize their own projects and participate in the activities of various creative and public associations and organizations.” Therefore, an important place in the organization of educational work at school is given to creating conditions for the implementation of one’s own socially significant activities, which are carried out in various organizational forms and are varied in content.

This is, first of all, the activities of the Schoolchildren Council, its Executive Councils (CIS, MIS, BIS), Parliament and the conflict commission. The content of the activities of these associations is not only the organization of leisure, but also work in society: helping an orphanage, caring for veterans, improving the school grounds.

The role of these organizations is not only and not so much in what kind of deeds the children did, but in the development of their moral feelings, the formation of social competence, and the acquisition of life experience. (15, p.12). The concept states that it is possible to prepare for a full life in an open society only by having experience of independent, active, socially significant actions performed in a children's community.

Such conditions are created in children's public associations of various types. These associations provide the child with a space of freedom and self-determination, first of all, in the choice of specific activities, in the choice of a social role implemented within the framework of a public association and the child-adult community as a whole, in the choice of relationships in the child-adult community - their content, direction, direct participants, in choosing a social circle and a group for joint activities.

An important feature of children’s associations is their “conventionality” - in the sense that it is sample space for a child; but these are tests in which self-development, the realization of social qualities, the formation of social competence and responsibility take place, which are not of a mandatory externally regulated nature and therefore ensure the development of the child. (15, pp. 12-13).

In addition to stable school-wide associations and organizations various forms and directions – self-government bodies (School Council), the editorial office of the newspaper “School Time”, theatre studio, social, charitable organizations, various mass forms of work are carried out for children of this age: summer tourist and health camps, cultural and leisure work - competitions, holidays, festivals, one-day and multi-day hikes. This forms motivation for inclusion in various groups, as well as social competence.

In activities, the child not only learns the norms and rules of behavior, but another so-called condition for the formation of tolerance is realized in it - dialogical . By joining various associations, the child gains experience of interaction. In addition to the fact that interaction is spiritual (a deep understanding of existing problems, a high level of culture of interaction), meaning-creating (the process of determining a system of individual value orientations), reflective (allows one to evaluate one’s own potential), self-realizing (affirmation of personality, full-fledged self-presentation) dialogue, interaction - This is, as a rule, communication, during which a variety of information is transmitted both on the substance of the conversation and about the interlocutors, about their inner world.

Therefore, through communication, a generalized image of another person is formed, which forms the basis of a tolerant attitude. Interaction is also a joint activity - “co-existence” - a condition for the formation of tolerant relationships, since it presupposes a connection between individuals.

So, the presence of various “negotiation” platforms in the school space allows the child to gain communication experience and master effective ways of communicating with different people.

The multi-age and multinational composition of intra-school associations, inclusion in various teams as a result of changing activities - this is a heterogeneous social environment (another condition for the formation of tolerance), where the child masters the culture of differences.

The principle of social and cultural openness – education is carried out with respect for the norms and traditions of different cultures, openness to a changing world, support educational initiatives of all subjects of the educational space (parents, students, teachers, etc.), expanding the educational objectives of the school (up to the school acquiring the status of regional and local cultural center). (15, p.9).

At the same time, it is important that in primary and high school educational work is not localized within the boundaries of the school, but on the contrary, the school acts as a special intermediary resource in adolescents’ mastery of a broader social and cultural reality.

The school is positioned as an active participant in international and intercultural projects, contacts and interactions in the “public diplomacy” mode, primarily with the countries of Europe and the Asia-Pacific region. Studying at such a school allows a child to discover the worlds of European and other cultures, develop new personality traits, gain experience and the opportunity to participate in city, regional and international projects and events. (15, p. 5).

The system of educational work of the school is a stable integrity that ensures the unity of subjects , directions and forms of educational work and determining the nature of the relationship between teachers, children, parents and the social environment on the basis of the general meaning and purpose of education.

In this case, it is implemented principle of complexity– through coordinating the activities of all organizational structures of the school, coordinating the educational influences of the family, school and society through creating conditions for the participation of families in the educational process, the development of parent public associations, and the involvement of parents and the public in participation in school management.

School No. 84 is located in a microdistrict with difficult social conditions: there is a large difference in the level of family income; the cultural and educational needs of families, etc., differ significantly. At the same time, the school maintains an active social position, setting high standards of morality, education and humanity, which are understood and accepted by parents.

At school there is such a form of organizing educational activities as educational holidays organized within the framework of the project “Educational holidays in solving the problem of tolerance”, the goal of which is to create educational situations in which the child masters effective methods of communication with representatives of different nationalities and to develop in schoolchildren the ability to build relationships with any people.

Project objective: build the holiday as an after-hours, but educational activity. The specific content of such activity is: identifying and analyzing contradictions for the objectivity of relations, constructing a new norm of relations, this is the mechanism for solving the problem of national intolerance.

Forms of work carried out within the project: Forums for high school students (grades 9-11): “Time to decide: are you for society or is society for you?” (2003 -2004 academic year); “Strategies for the development of the Krasnoyarsk Territory” (2004-2005 academic year); Festivals (grades 1-8): Festival “Schools Were Different” (2003-2004 academic year); Festival “Peoples of the Krasnoyarsk Territory” (2004 – 2005 academic year).

Having studied and analyzed the provisions of the concept, we can conclude that the school creates all the conditions for the formation of tolerance: the formation of a single educational space of the school, expanding the composition of the subjects of education, coordinating the interaction of various educational and cultural institutions, the public and the family in the education of younger generations. And of course, the most important thing that school does is create conditions for the child to be involved in various types of activities, where he gains communication experience, experience of subject-subject interaction and masters new norms of relationships.

3.2.1 Situational analysis of the festival

The problem with analyzing the festival was that we did not know what to choose as the basis for the analysis. Since the pedagogical situation in the model of the educational process specifies the scheme of cultural transmission, and activity is identified as the main condition for the formation of tolerance, in our study we considered the festival as a teaching situation (case) and as an activity.

Creativity Day “Festival of the Peoples of the Krasnoyarsk Territory” was held on December 11 in secondary school No. 84 within the framework of the project “Educational holidays in solving the problem of tolerance.”

Festival participants: all subjects of the educational process: students of grades 1–8, their parents, teachers of school No. 84.

Each class participating in the festival was given the task of representing a certain nationality (class design; demonstration of traditions, rituals, cultural features; creative competition; rite of hospitality).

So, we consider the festival as a specific situation, event, occasion school life. To analyze the festival as a case, it is advisable to highlight the problem that it contains.

The main problem that the festival addresses - this is a problem of intercultural tolerance, relevant not only for Russia, the Krasnoyarsk Territory as a whole, but also for the school in which the holiday took place, since it is multinational in its composition. This is where the urgency of the situation lies.

Minor issues:

Lack of information about the traditions and culture of the people who should be represented;

Novelty and reality of the situation is that such events were not held at school; in terms of mass, the festival resembles annual school holidays and events (the first of September, New Year, etc.), but in content it is very different from them: the activity of each participant, the acquisition of useful knowledge, effective ways interactions.

Purpose This event was to increase the role of the national cultures of the peoples of the region, unite all subjects of the educational process, and form a tolerant attitude towards people of different cultures.

Tasks posed in the situation:

1. Independent search for information

2. Immersion in a simulated event

3. Analysis of proposed methods for solving existing problems, assessment of the resolved situation.

Since the goal of the festival is to form a tolerant attitude towards different cultures, create an emotionally positive image of a representative of another culture, and unite all subjects of the educational process, the task of the organizers was to recreate the multicultural space that is characteristic of both the school and the region as a whole.

Description of actions taken to resolve the problems described by the situation:

Only the unification of all subjects of the educational process can solve the problem of intercultural intolerance;

Only studying the characteristics of your own and foreign cultures helps you better understand and accept the differences that exist between people.

Only a tolerant attitude and goodwill contribute to achieving mutual understanding between representatives of different nationalities.

The festival is presented as:

Illustration situation. The festival is an example of the interaction of different cultures, ages (different age composition of participants), statuses (teacher-student, high school student-junior school student).

In general, the festival reflected the multicultural space (the multinationality of our region) in which we live, and as the best option (“ready-made solution” to the described situation) for the existence of this space, it showed the possibility and right to independent existence and interaction with other cultures of each nationality.

Situation-assessment. Since the event was focused on developing a tolerant attitude of children, parents, teachers towards various national cultures, towards representatives of these cultures, this was achieved by introducing children to the nationalities (their customs and rituals) that live in our region. The ritual of hospitality was also well presented, which forms an emotionally positive image of a representative of a particular culture.

Situation-exercise. The festival is a game design, presented in the form of a game situational exercise; students have much more freedom both in choosing the strategy of their actions and in choosing specific steps to achieve their educational goal.

The festival provided all participants with the opportunity to “practice” in assessment and reflection, in building effective interaction, in negotiations and communication, in constructive resolution of conflict situations, in organizing and managing activities, in searching and analyzing the necessary information. But the most important thing that the event was aimed at was the formation of a tolerant attitude towards representatives of different cultures through the formation in the minds of the participants of a generalized positive emotional image of the “other”.

The festival case has an educational function, because it reflects typical situations that are most common in life and which you will have to face. Secondly, educational and educational tasks come first, which predetermines a significant element of convention when reflecting life in it. The situation, problem and plot here are not real, practical, but as they can be in life.

Features and methodological content of the festival case is that it overcomes the classic defect of traditional teaching associated with dryness, unemotional presentation of the material, and combines many types of clarity. But, most likely, it should be considered visually problematic, visually practical.

The teacher and student here constantly interact, choose forms of behavior, collide with each other, motivate their actions, and justify them with moral standards. Used as a creative learning tool.

The educational function of the holiday is that in the course of joint activities, participants learn new norms of relationships and ways to resolve contradictions. Using the example of studying real interethnic relations, the development of new material and the rules for conducting intergroup interaction are facilitated and qualitatively improved.

We came to the following conclusion: the development of the educational situation through interesting forms for students - educational holidays - actualizes their interest in the existing problem of interethnic relations, and through the game they master ways to solve this problem.

Since the main condition for the formation of tolerance is activity, it is advisable to consider the festival as an activity for organizing an event and building relationships (interaction) with its participants (“external activity”) and as an activity for creating an emotionally positive image of a representative of another culture (“internal activity”).

To do this, we will describe the types of activities in which children were included at each stage of the festival.

The festival took place in three stages: preparation, holding the event and its completion.

Preparation of the festival included individual and collective work on collecting and processing information, organizing events and managing children’s activities.

Selection of material on the topic - teenagers independently and together with their parents and class teacher collected information about traditions, customs, dances, songs, costume elements, national cuisine, games, fun, peculiarities of the country and the history of the people they represented (reading literature, visiting national diasporas, communicating with representatives of a given culture).

Further, in the process of discussion, exchanging the knowledge gained, teenagers selected material for creative performance, presenting their culture to the “guests”, appointed those in charge. This also included: studying folklore (songs, dances) and preparing a creative performance , decoration of stations (national living rooms) – classroom design in national style, creation of national costumes .

At the preparatory stage there is activity to form an image of the “other” based on acquired knowledge about him. Familiarity with customs allows you to better understand the values ​​of a people, the peculiarities of their behavior, and their national character. Classroom design, studying the elements of national costume - aesthetic perception image.

The festival consisted of two parts: a general performance in the hall and a game at the stations.

The opening of the holiday began with a performance in the assembly hall. Public performance of participants and audience evaluation of the performance itself : each class presented a creative performance, after which the audience determined (by costumes, dances, songs) which nationality was presented to them.

Creative performance is an activity to broadcast the image that was formed in the minds of children at the initial stage of preparation.

This stage is also characterized by the activity of analyzing, evaluating (comparing) the information received.

The second part of the festival is a journey through the “Krasnoyarsk region”. Visiting “national living rooms” and acquaintance with customs, traditions, cuisine, fun, dances of different nationalities (Azerbaijani, Uzbek, Armenian, Ukrainian, Belarusian, Cossack, Russian, Moldavian).

It is important at this stage organizing a “meeting” of two cultures, an “open door” situation.

In such a situation of interaction, the image of a representative of another culture “receives” a positive assessment, on the basis of which a positive, tolerant attitude towards him is formed. If at the previous stages there is activity to create and generalize the image of a representative of another culture, then at this stage there is activity to analyze and differentiate it.

"Presentation" of culture – the content of the “reception of guests” program, developed by each class at the initial stage of preparation for the festival.

The presentation included narration of traditions and features of the country of the people (history, nature, geographical position), visual representation– classroom decoration in national style (furniture, decorations), introducing “guests” to national traditions(dancing lessons, staging folk entertainment, serving national cuisine). End of the festival included design of final texts - the book “We live on the land of Krasnoyarsk”, in which each participating class had to present a vivid, meaningful story about the nationality that they represented at the festival. This stage involves summing up the results of the work, reflection - the children’s analysis of what happened to them at the festival.

Considering the festival as an activity (informational, organizational, presentational, analytical)

The goals that were set for the festival participants were: search and selection of material on the topic, organization of the team’s work with the material (using the information received to prepare for the performance), presentation of culture (broadcasting information), analysis of the results of activities. According to these goals, we highlight four main activities that were implemented during the festival:

1. Information

2. Organizational

3. Presentation

4. Analytical

Having analyzed the actions that teenagers took (together with parents and teachers) to achieve the above goals, we outlined circle of expected results of the festival (see Appendix No. 9):

· acquisition of generalized knowledge about each culture represented;

· skills of collecting and processing information;

· experience of subject-subject interaction with classmates and adults;

· ability to negotiate, make responsible decisions and jointly organize activities, monitor their results;

· ability to build constructive communication, skills of positive two-way dialogue;

· mobility – the ability to integrate into any situation, recognition and use of a variety of norms of behavior and relationships;

· acquisition of public speaking skills;

· acquisition of assessment skills, activity analysis;

· development of creative activity - the ability to “go beyond” existing knowledge, a given situation, relationships.

And as a result of the festival the image of the “Other” is formed in the minds of children , it is transformed, generalized, “filled” with emotional content, thereby the attitude towards him changes :

The need for the “Other” as a source of information;

Interest in the “Other”;

The generalized image of the “Other” forms an objective attitude towards it;

On the basis of subject-subject interaction, an attitude towards the “Other” is formed as an equal partner in communication and activity;

Positive, emotional, aesthetic perception of the image;

Identification with the image (acceptance).

- The presence of child-adult dialogical interaction, implemented in the form of involving children and their parents in planning and holding the holiday, in the form of participation of children and adults in the festive event. The adult in this case acts as a consultant, participating in activities on a subject-subject basis;

The diversity of the participants, the demonstration of the diversity of cultural norms, positions and points of view characterize

Creating a situation of novelty, surprise, relevance, bringing the content closer to the phenomena of ethnocultural life;

Creating situations of success, maintaining students’ confidence in the correctness of their actions;

Presenting information about other cultures using visual teaching aids.

So, analysis of the festival showed that during the event, teenagers were involved in various activities (information, organizational, presentation, analytical), where they acquired the skills of independent work with information, knowledge about cultures, the ability to build relationships with different people, the ability to jointly organize and manage activities, and negotiate , the ability to speak in front of an audience, the ability to evaluate, which allows one to judge the formation of competence

As a result of the dialogic interaction between the teacher and the student, a restructuring occurs in the students’ thinking process: a transition from the typical scheme for traditional teaching: “heard - remembered - retold” to the scheme: “learned by searching together with the teacher and classmates - comprehended - remembered - is able to formulate his thought in words - I can apply the acquired knowledge in life.”

At the festival, a certain style of activity is formed, in which positive values, a major tone, dynamism, the alternation of various life phases (eventfulness and everyday life, holidays and everyday life) predominate, the humanistic nature of interpersonal relationships is laid (not only between the teacher and students, but also between students).

The holiday acquires the features of a humanistic educational system and becomes a subjective space for self-development. Orientation in the world of human relations, search and testing of various methods of self-affirmation, when the student begins to perceive the achievements of human culture - values, knowledge, experience, human dignity - as a means of affirmation in the eyes of other people and thereby as a way of realizing his need for personal presentation, representation their personal characteristics and values.

To confirm the hypothesis that the festival really builds tolerance, we launched a questionnaire (see Appendix No. 1). A total of 40 students from school No. 84 were studied, including 15 sixth-graders and 25 eighth-graders.

The questionnaire consists of six questions, of which three are to determine the attitude of adolescents towards people of other nationalities, one is to determine the image of a representative of another nationality. And the last two questions are devoted to the festival itself, the attitude of children to the holiday.

To the survey question “Are there any nationalities whose representatives evoke a negative attitude in you?”(see Appendices No. 2 - 3) almost half (47.5% of respondents) chose the option “difficult to answer”, 30% answered “no”, and 22.5% - “yes”. Among the nationalities that cause negative attitude, teenagers were identified as: Chinese - 10%, “churks” - 7.5%, Russians - 5% and 2.5% - Kyrgyz, Chechens, Gypsies.

When communicating with a person of a different nationality 52.5% of respondents experience a positive attitude: interest (17.5%), respect (7.5%) and for 27.5% of teenagers (mostly eighth graders - 22.5%) nationality does not matter at all in communication. The number of respondents who do not experience “anything special” when communicating with a person of another nationality (neutral position) was 25%. No negative attitude as such (irritation and avoidance of communication) was identified, but 20% of adolescents experience distrust towards other nationalities.

To the question - situation “Imagine that in your presence people speak badly about representatives of other nationalities, in this case you...”(see Appendices No. 2 - 3) 37.5% of respondents “would ask to abstain”, 27% would not react at all (take a neutral position), 20% “tolerated it, but experienced an unpleasant feeling”, 10% would not know In general, how to react in such a situation. As we see, legitimate tolerance is developed in 57.5% of adolescents and only 37.5% of them would react adequately in such a situation, unfortunately, this is very little because there are still 37% who do not relate to this at all or doubt it - do not know how to enter such a case. It is significant that no one chose “would do the same” as an answer, but 5% would “pretend not to notice.”

In his study we studied the ethnic stereotypes of schoolchildren, how they imagine a person of a different nationality.Therefore, we asked teenagers to rate on scales semantic differential personal qualities of an “average” representative of another culture. (see Appendices No. 4 - 6). Semantic differential scales: outwardly attractive - ugly, funny - boring, well-mannered - ill-mannered, interesting - uninteresting, good - bad, polite - arrogant, smart - stupid, kind - evil, ordinary - unusual, sociable - unsociable. Everyone had to emphasize five qualities that were important in their opinion. As a result, 72.5% of respondents rated the image of a representative of a different culture as positive, 22.5% - as negative, and only 5% indicated both positive and negative qualities. Positive traits, most often found in the answers: half of the respondents described the image as “funny” - 50%, “sociable” - 47.5% (of which 32.5% are eighth graders), “interesting” - 45%, “well-mannered” - 40% , “kind” - 40%, “unusual” - 40% (of which 32.5% are eighth-graders), and 30% were described as “ordinary”, and 12.5% ​​of high school students (see Appendices No. 4 - 6) noted immediately both opposite qualities. We assume that this percentage of students includes those for whom cultural differences exist, but at the same time are not so significant in communicating with people. Another 30% identify the quality “polite” to characterize the image and 27.5% rate it as “good.” Of the negative qualities, the most frequently encountered is “arrogant” - 27.5%. (25% eighth graders).

General impressions of the festival (see Appendix No. 7): “it was interesting” - 15%, of which 12.5% ​​are eighth-graders; positive emotions - “I liked it” - 12.5%; “nothing special”, “boring”, “no impressions” - 7.5%; “it was fun” - 7.5%. The children remembered the festival: preparation for the holiday - “our class represented Jewish nationality”, “we were Germans”, “we rehearsed 7 times”, “fear of performance” - 10%; creative performances, external design: “I liked the costumes, songs, poems”, “the holiday was remembered for the costumes and competitions” - 15%; multinational composition of participants: “I saw many nationalities” - 7.5%. But at the same time, 20% did not answer this question at all. These are common answers, but among eighth-graders there were also the following answers: “I learned new things about other peoples,” “it’s interesting to learn about other peoples” - 17.5%, “the speakers tried to imitate everything” - 2.5%, “the festival remembered by the “kinship” of peoples” - 2.5%. Thus, the answers of high school students are more meaningful than those of sixth graders.

The purpose of the last question of the questionnaire: to find out what significance the festival had for children, whether they would like the festival to become a tradition. (see Appendix No. 8) 55% of respondents answered this question positively, and the majority justified their answer by saying that “it’s interesting” - 22.5% (among them 17.5% are high school students), “very informative, we learn a lot of new things " - 15%, "to have fun" - 5%. These are general answers. The sixth-graders also responded that they wanted to learn a lot about the dances of other nations. Among the answers of eighth-graders there were also such: “you can reconsider your attitude towards other nations”, “allows you to move away from ordinary life" In general, 27.5% of students found it difficult to answer this question, and the percentage of eighth-graders’ answers was higher – 22.5%. 17.5% of schoolchildren answered this question negatively; high school students justified it this way: “not interesting” - 2.5%, “boring” - 2.5%. Among adolescents, 5% did not provide justification for their answer.

Having studied and analyzed the provisions of the concept, we can conclude that the school creates all the conditions for the formation of tolerance : formation of a unified educational space of the school , expansion of the composition of subjects of education, coordination of interaction between various educational and cultural institutions, the public and the family in the education of younger generations. And of course the most important thing that the school does is creates conditions for the child to be included in various types of activities, where he gains communication experience, experience of subject-subject interaction and masters new norms of relationships .

The principles of educational work of the school correspond to the principles of the formation of tolerant consciousness the principle of humanity, the principle of environmental friendliness, the principle of social and cultural openness, the principle of complexity.

At school there is such a form of organizing educational activities as educational holidays. An analysis of the festival showed that the specific content of such activities is: identifying and analyzing contradictions for the objectivity of relations, constructing a new norm of relations (which is actually the mechanism for solving the problem of national intolerance).

A festival is an educational situation containing a problem. This is the reason for the educational effect of the holiday. In the course of joint activities, participants learn ways to resolve contradictions, and as a result of such interaction, new norms of relations are learned. Using the example of studying real interethnic relations, the development of new material and the rules for conducting intergroup interaction are facilitated and qualitatively improved.

Issues that the festival addresses:

Lack of information about the traditions and culture of the people;

An unformed image of the “other” or a negative attitude towards him based on a subjective assessment, a negative attitude;

The problem of accepting, “trying on” a foreign nationality due to a negative attitude towards it;

Problems in Teacher-Student-Parent interaction;

Lack of norms for interaction with different people.

Analysis of the event showed that During the festival, teenagers were involved in various activities (informational, organizational, presentational, analytical), where did they buy the ability to build relationships with any people, regardless of their status (parent-student, student-student) and cultural affiliation, knowledge about the traditions and rituals of various peoples, skills of independent work with information, the ability to build relationships with different people, the ability to jointly organize and manage activities, negotiation, ability to speak in public, ability to evaluate.

The conditions that we have identified as a model of the environment for the formation of tolerance are fulfilled within the framework of the festival: The presence of child-adult dialogic interaction, implemented in the form of involving children and their parents in planning and holding the holiday, in the form of participation of children and adults in the festive event. The adult in this case acts as a consultant, participating in activities on a subject-subject basis. The diversity of the participants, the demonstration of the diversity of cultural norms, positions and points of view characterize festival space as a heterogeneous social environment– a field for choosing and developing the behavioral repertoire of adolescents, the ability to interact with different people;

Creating a situation of novelty, surprise, relevance, bringing the content closer to the phenomena of ethnocultural life;

This suggests that a brightly staged event meets the conditions of the environment that forms tolerance, and itself acts as such a condition.

Survey results showed that the majority of teenagers evaluate the image of a representative of another culture as emotionally positive - “funny”, “sociable”, “interesting”, “well-mannered”, “kind”.

But hypothesis the fact that a positively emotional image of a representative of another culture forms a positive attitude towards it was partially confirmed. Since no clearly expressed aggressive, negative attitude towards representatives of other nationalities has been identified among adolescents, the percentage of those who have a positive attitude is on average 19% higher than the percentage of those who doubt and take a neutral position towards representatives of other cultures.

Older teenagers, as shown by the study results, make up number of "doubters""and those who take a neutral position towards representatives of other cultures. We assume that this is due to the characteristics of age and the degree of activity at the festival. Older teenagers (the very “height” of the teenage crisis, when everything is questioned and denied) perceive everything meaningfully, in contrast to younger teenagers, whose perception occurs mainly on an emotional-intuitive level. The eighth grade we surveyed was not as active at the festival compared to the sixth grade.

Therefore, for a sixth-grader to form an image of a representative of another culture, an emotionally rich environment is sufficient.(in confirmation of this, in response to the question about their impressions of the festival, most of them noted the “creative” content of the event), and for an eighth-grader, the cognitive interest that he experiences in doing so is also important. An analysis of the results of the questionnaire showed that the festival fulfilled this condition. Teenagers remember the festival as an interesting educational event(this also proves that a holiday can perform not only an entertaining, but also an educational function). We assume that neutral position of the majority in relation to representatives of other cultures - this is evidence of a hidden, “immature” tolerant attitude, since the percentage of those who evaluate the image of a representative of another culture positively is much higher than the percentage of those who openly show their tolerance.

Lawful tolerance among the majority adolescents are formed, but only some of them are able to demonstrate, and therefore consider it as an adequate reaction in response to aggression towards representatives of other cultures.

Since the answers to open questions about impressions of the holiday and its meaning for children turned out to be general, we were not able to understand what the festival “taught” them except that they learned a lot of new and interesting things about other cultures.

The development of the educational situation through forms of holding that are interesting for students - holidays - actualizes their interest in the process of activity, and through an exciting perspective - interest in the result.

We presented a study on the problem of intercultural tolerance among adolescents, consisting of theoretical and practical parts.

Target our work was in the formation of tolerant attitudes of adolescents towards different cultures. We assumed that a positively emotional image of a representative of a culture forms a tolerant attitude towards it. In accordance with the goals and hypotheses, we performed the following tasks.

1. Conducted a theoretical analysis of the literature on the problem of tolerance and gave a working definition tolerance as “an attitude formed on the basis of an assessment of a certain object due to constant connection with it”. (8, p.5). Highlighted model of conditions for the formation of tolerance, described the significance of activity and “eventfulness” in the development of tolerance.

2. Gave a description adolescence, described its main neoplasms. In the description of the characteristics of children, the prerequisites in their development were identified, which can lead to the formation of tolerance. First of all, this is the stage of new special semantic relationships between adolescents and the environment, the transformation of their social position, self-determination in the system of social relations, and attribution of themselves to certain social groups.

3. In the practical part of the work, we conducted a study

educational space of the school, for this purpose we analyzed the project “Tolerant School: Bridges to the Future” and a separate school event (“Festival of the Peoples of the Krasnoyarsk Territory”), dedicated to the problem of tolerance among teenagers for the conditions for the formation of tolerant relationships. We conducted a survey to find out whether the festival really forms a positive “image” of others, a tolerant attitude towards representatives of other cultures.

4. The conclusions to the practical part describe the results of the diagnostic work. In general, we came to the conclusion that the school creates all the conditions for the formation of tolerance, and the clearly staged event meets the conditions of the environment that forms tolerance, and itself acts as such a condition. Nominated by us the hypothesis was partially confirmed, namely: studies have shown that a positive emotional image of the “other” forms a tolerant attitude towards representatives of other cultures only among some of the adolescents surveyed, the rest take a neutral position. We assumed that this was due to the age characteristics of older teenagers and the level of activity at the Festival. More details can be found in the conclusions to Chapter 3 and in the corresponding appendices.

In general, these facts can serve as further material for research in the field of studying adolescent tolerance, as well as for organizing the conditions for the formation of tolerance in educational institutions, and developing special measures for psychological and pedagogical correction of children’s behavior.

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Almost any person is able to intuitively distinguish good behavior from bad, but this quality of a person is not innate, it is formed in the process of practical communication between people and expresses the historical experience of collective and individual ideas, feelings and attitudes. In this regard, tolerance is formed in intercultural communication, in which a sense of respect for other peoples, their traditions, values ​​and achievements is fostered, awareness of difference and acceptance of the entire ethnic and cultural diversity of the world. In this context, the model of tolerant relations is a society in which freedom and tolerance of any opinion prevail. Tolerance “is the mutual freedom that people exercise to believe and say what they believe to be true, in such a way that the expression of their beliefs and opinions does not involve any violence...”

Tolerance as an imperative for the interaction of peoples and cultures is based on the existence of differences - cultural, ethnic, racial, social, etc. - in human communities and respect for those differences that are the result of natural historical development, and does not imply unconditional tolerance for social inequality in its extreme manifestations. Where group identity coincides with class (i.e., social inequality), “tolerance is definitely excluded,” and where differences of a cultural order coincide with class differences (social inequality), intolerance takes on a “particularly bitter character.”

Tolerant approach in intercultural communication means that certain cultural characteristics of an individual or group are only one of many characteristics and they cannot subjugate all the others, and acts as a condition for maintaining differences, as the right to difference, dissimilarity, otherness. With this approach, the perception of a foreign culture occurs on the basis of comparing elements of a foreign culture with similar elements own culture simultaneously on a rational and sensory-emotional basis. A person’s feelings stimulate or hinder understanding and set its boundaries. During this comparison, one becomes accustomed to the world of a foreign culture.
Tolerance NOT is an innate quality of a person, develops in the process of intercultural communication, presupposes reasonable compliance, constant readiness for dialogue, equality of interacting parties, recognition of another opinion, uniqueness and value of another person.
Manifestations of tolerance in intercultural communication are relative. For example, Americans cannot understand why Russians tolerate domestic disorder, violation of consumer rights, failure to comply with laws on the part of officials, domestic vandalism, and violation of human rights. Russians, in turn, are perplexed why Americans, who show a high degree of tolerance towards sexual minorities or some manifestations of religious hatred, do not allow an alternative point of view on issues of women's rights, politics, the role of the United States in the world, etc.

A positive understanding of tolerance is achieved through understanding its opposite - intolerance, or intolerance, which is based on the belief that your group, your belief system, your way of life is superior to all others. The basis of intolerance is the rejection of another for the fact that he looks, thinks, acts differently. Intolerance gives rise to the desire for domination and destruction, to deny the right to exist to those who adhere to different standards of life. Practically

intolerance is expressed in a wide range of forms of behavior - from ordinary impoliteness and disdain for people of a different nationality and culture to ethnic cleansing and genocide, the deliberate and targeted destruction of people.

The main forms of manifestation of intolerance are:
insults, ridicule, expressions of disdain;
negative stereotypes, prejudices, prejudices based on negative traits and qualities;
ethnocentrism;
discrimination on various grounds in the form of deprivation of social benefits, restriction of human rights, artificial isolation in society;
racism, nationalism, exploitation, fascism;
xenophobia;
desecration of religious and cultural monuments;
expulsion, segregation, repression;
religious persecution.

In the context of diverse cultures and a growing number of contacts, the problem of targeted education of tolerance is relevant. The main educational principle is the principle of dialogue, which allows us to combine in the thinking and activities of people different cultures, forms of activity, value orientations and forms of behavior that are not reducible to each other. One of the goals of such education is to create conditions for integration into the culture of other peoples (exchanges, Erasmus) and the formation of skills and abilities for effective interaction with representatives of other cultures (Youth Eight, European Parliament).

Forming a tolerant attitude towards a foreign culture includes several stages.

I. General acquaintance with the culture of a particular country:
awareness of those features of someone else’s and one’s culture that can affect successful communication;
searching for opportunities to gain experience of intercultural interaction in a familiar environment in order to really experience the peculiarities of this interaction and cultural differences.

II. Language training:
mandatory introductory study of the language of the culture intended for communication;
development of language skills through self-education (listening to audio cassettes, watching educational films, reading newspapers and magazines, conversations with native speakers of a given language);
accumulation of individual vocabulary necessary for the initial stage of cultural adaptation in a foreign culture;
using acquired language knowledge and skills whenever possible.

III. Specialized cultural training:
collecting and studying information about the cultural identity of the relevant country:
preparing for the inevitable culture shock;
receiving the necessary practical advice from people familiar with the culture of a given country;
obtaining additional information from tourist guides.
American researchers K. Sitaram and R. Cogdell have developed practical recommendations that help develop a tolerant attitude towards a foreign culture. Some of them:

1. Treat other cultures with the same respect as your own.
2. Try to understand and respect this religion.
3. Respect customs of cooking and eating food, ways of dressing, and do not demonstrate aversion to unusual smells.
4. Don't judge people by their color or accent.
5. Understand that every culture, no matter how small, has something to offer the world.

Tolerance is more important than ever in the modern world. We live in an age of economic globalization and increasing mobility, rapid developments in communication, integration and interdependence, in an age of large-scale migrations and population movements, urbanization and the transformation of social structures.

Ethnic tolerance (Greek ethnos - “clan”, “tribe”, “people” + Latin tolerantia - “patience”, “leniency”) is interpreted by modern researchers as a special feature of any ethnic group, as an integral element of the structure of an ethnic mentality oriented towards tolerance , recognition of the legitimacy of “other people's truth”, the absence or weakening of a reaction to any unfavorable factor in interethnic relations.

In other words, the basis of intercultural communication is tolerance, which in modern psychology is interpreted as the ability of an individual to accept, without objections or resistance, opinions, lifestyles, behavior patterns, and characteristics of other individuals that differ from his own.

We need to listen to the wise call of Professor S.G. Ter-Minasova, with which she concludes her book “Language and Intercultural Communication” “People! Be patient, respect “strangers”, not your own cultures, and life will become easier and calmer. Three “Ts” - Patience, Tolerance, Tolerance - this is the formula for intercultural communication.

1. Ter-Minasova S.G. “Language and intercultural communication”, M., 1996

Cultivating students' tolerance is the purposeful mastery of the individual by the moral imperative of the value of the Other, which is activated through the inclusion of teachers foreign language into the educational interaction of the stage of a person’s experience of events of various existences in the process of value understanding of intercultural communication, implemented in a cultural-creative educational environment.

Most scientific fields consider “tolerance” as a feeling of tolerance and respect for the culture and opinions of other people, a willingness to accept others as they are, and interact with them on the basis of consent, but without infringing on one’s own interests.

It is based on a positive image of one’s cultural group with a positive value attitude towards other ethnic groups. T. allows a person's right to do what he wants, but not to the detriment of others.

T. in a broad sense, is inherent in different peoples, but to varying degrees. Russian "patience" is not an adequate synonym - the ability to endure life's difficulties without complaint. Americans are considered more tolerant. The basis of their tolerance lies in the fact that a large number of emigrants with different cultural traditions, habits, and religious beliefs had to get along in peace and harmony. Often seeming - indifference.

T. NOT is an innate quality of a person, develops in the process of intercultural communication, presupposes reasonable compliance, constant readiness for dialogue, equality of interacting parties, recognition of another opinion, uniqueness and value of another person.

Manifestations of tolerance in intercultural communication are relative. For example, Americans cannot understand why Russians tolerate domestic disorder, violation of consumer rights, failure to comply with laws on the part of officials, domestic vandalism, and violation of human rights. Russians, in turn, are perplexed why Americans, who show a high degree of tolerance towards sexual minorities or some manifestations of religious hatred, do not allow an alternative point of view on issues of women's rights, politics, the role of the United States in the world, etc.

The opposite is intolerance, or bigotry, which is based on the belief that your group, your belief system, your way of life are superior to all others. It manifests itself in a wide range of forms of behavior - from impoliteness, disdainful attitude to ethnic cleansing and genocide, the deliberate and targeted destruction of people. The main forms of manifestation of intolerance are:

Insults, ridicule, expressions of disdain;

Negative stereotypes, prejudices, prejudices based on negative traits and qualities;

Ethnocentrism;

Discrimination on various grounds in the form of deprivation of social benefits, restriction of human rights, artificial isolation in society;

Racism, nationalism, exploitation, fascism;

Xenophobia;

Desecration of religious and cultural monuments;

Expulsion, segregation, repression;

Religious persecution.

In the context of diverse cultures and a growing number of contacts, the problem of targeted education of tolerance is relevant. The main educational principle is the principle of dialogue, which allows us to combine in the thinking and activities of people different cultures, forms of activity, value orientations and forms of behavior that are not reducible to each other. One of the goals of such education is to create conditions for integration into the culture of other peoples (exchanges, Erasmus) and the formation of skills and abilities for effective interaction with representatives of other cultures (Youth Eight, European Parliament).

Forming a tolerant attitude towards a foreign culture includes several stages.

I. General acquaintance with the culture of a particular country:

Awareness of those features of someone else’s and one’s culture that can affect successful communication;

Searching for opportunities to gain experience of intercultural interaction in a familiar environment in order to really experience the peculiarities of this interaction and cultural differences.

II. Language training:

Mandatory introductory study of the language of the culture intended for communication;

Development of language skills through self-education (listening to audio tapes, watching educational films, reading newspapers and magazines, conversations with native speakers of a given language);

Accumulation of an individual vocabulary necessary for the initial stage of cultural adaptation in a foreign culture;

Use acquired language knowledge and skills whenever possible.

III. Specialized cultural training:

Collection and study of information about the cultural identity of the relevant country:

Preparing for the inevitable culture shock;

Obtaining the necessary practical advice from people familiar with the culture of a given country;

Get more information from tourist guides.

American researchers K. Sitaram and R. Cogdell have developed practical recommendations that help develop a tolerant attitude towards a foreign culture. Some of them:

Treat other cultures with the same respect as your own.

Try to understand and respect this religion.

Respect customs of cooking and eating food, ways of dressing, and do not demonstrate aversion to unusual smells.

Don't judge people by their color or accent.

Understand that every culture, no matter how small, has something to offer the world.

Attempts to determine the essence of tolerant consciousness traditionally proceed from the recognition of the significance of the entire spectrum of socio-political, economic, cultural, value, legal and other dominants. Most often, tolerance is associated with the formation of a legal and political culture, the affirmation of the principle of respect for human rights and freedoms, the cultivation of attitudes of tolerance, respect for the culture and values ​​of other peoples, the formation of an active denial of violence as a way of resolving conflicts, racism, xenophobia, religious intolerance, terrorism, and also with the education of a culture of peace. However, if we highlight the national aspect in the understanding of tolerance, then it is mainly expressed in a certain attitude of representatives of various ethnic groups to each other.

The connection between tolerance and intercultural communication implies tolerance for differences way of life, traditions, values, ways of behavior of representatives of other national communities. Despite the simplicity of this formulation, it is “tolerance” that is one of the most difficult concepts to define. In particular, it is very difficult to distinguish the indifferent-tolerant, indifferent attitude of some representatives of ethnic groups towards others from a positive-tolerant attitude.

Often, ethnic hostility and denial are directed at the ethnic-forming distinctive features of a particular society, that is, at those features of the national whole that actually distinguish it from other societies. This is where the difficulty lies in defining and implementing tolerant principles of interethnic community life. The feeling of closeness and kinship for representatives of the same ethno-national integrity is concentrated on common segments of culture - customs, way of life, social behavioral manifestations, etc. It is the unity of the sociocultural whole within the framework of one ethno-territorial group that serves as the basis for understanding and participation of members of this group in a common national space. Tolerance within one national community does not pose a problem - neither at the level of definition, nor in the context of practical implementation, since representatives of the same social space share common archetypal value and behavioral attitudes of society. Therefore, the “internal” principle of tolerance within the framework of a certain ethnic whole refers to a single history and understanding of the closeness of seemingly different individuals of a given society Selezneva E. V., Bondarenko N. V. Development of tolerance of civil servants. M., 2008- p.18.

Affirmation of tolerance means nothing more than familiarization with general culture ethnicity and, in general, is embodied in the traditional principles of education. Within one ethnic group, differences give way to a more significant unity, expressed in the sociocultural similarity of individuals of the ethnic group. The situation is different with the definition of tolerance in the context of cultures that are different from each other.

The differences between representatives of various ethnosocial groups sometimes exceed the sociocultural whole, which can become the basis for understanding, sympathy, and empathy among individuals of different ethnic groups.

One way or another, the difficulty in defining tolerant lies in the fact that the basis of tolerance is collective consciousness, which includes a common sociocultural space containing a common language and a sense of ethnic closeness.

American researcher S. Stouffer believes that the development of social and cultural diversity increases the need to organize mechanisms for the protection of civil liberties for the functioning of a high-quality democratic society. It is noteworthy that Stouffer takes an optimistic position on the issue of the development of tolerance, arguing that the level of tolerance in the sphere of politics and culture is constantly increasing. Tolerant consciousness and the formation of tolerant relations. M., 2002- p.76.

If we talk about the change in the level of tolerance in European and American consciousness, Mandok and Sanders believe that tolerance has not become more important for mass consciousness. In their study “Tolerance and Intolerance,” the authors, based on statistical observations, note that the level of tolerance did not change during the period under study. This is noteworthy because this period of history coincides with the end of the Cold War and the transformation of the world order from bipolar to unipolar.

Joseph Wagner develops a different approach to the concept of tolerance. He understands tolerance not so much in the context of a stratified society, but in the formation and development of its moral spheres. If Stouffer and other researchers use a functional approach to interpret tolerance, that is, as a system of norms necessary for the reasonable and harmonious functioning of society, then Wagner endows tolerance with anthropological features - ethical collective consciousness at a certain stage of development gives rise to a system of values ​​of social coexistence.

Of course, these approaches harmoniously complement each other, since, firstly, awareness of the need for tolerant forms of communication can only appear in the face social conflicts and contradictions that may result from the differentiation of cultures, ways of life, and value scales of different social groups. Secondly, the very question of resolving conflict situations and contradictions by peaceful means, the question of the harmonious coexistence of different cultures in a multifaceted world is possible only within the framework of a developed and defined system of ethical moral standards. It is difficult to imagine that the concept of the need for harmonious coexistence with neighbors could arise in the minds of the average representative of the Golden Horde of the times Tatar-Mongol invasions XIII-XIV centuries Tolerance at this stage of development of history and consciousness was not included in the scale of values ​​as a significant category. Thus, the perceived need for tolerance reflects both the development of social differentiation and the formation of morality in society.

One of the significant approaches to the problem of tolerance in the context of world globalization and crisis is demonstrated by members of the Club of Rome. The collective efforts of the authors are reflected in several highly respected studies. The work of Mikhailo Mezarovich and Eduard Pestel “Humanity at the Turning Point” is significant. The features of the new world order in the context of the problem of globalization are reflected in the collective monograph “Revisiting the International Order,” edited by Jan Tinbergen Tolerant consciousness and the formation of tolerant relations. M., 2002- p.43.

The main position of the representatives of the Club of Rome is associated with a statement of the deep crisis in the modern state of human society: “The main principle of the club members is expressed in the study of the deep pathological state and inconsistency of all humanity... a contradiction that penetrates into all aspects of human life.” The most important point of the modern existence of the world community should be the principles of tolerance. The significance of the problems posed within the framework of the research of the Club of Rome lies in the fact that the new sought-after world order, in addition to economic, institutional and other components, must also include a new ideology of coexistence, i.e. ideology of tolerance.

The most important component of a rational world order is the ideology of tolerance, which acts as a system of norms that determines the coexistence of different cultures and societies in a single world space.

Thus, understanding tolerance within the framework of research by Western authors is associated with the search for a new world strategy for the existence of the international community.

Within the framework of domestic social philosophy and sociology, there are several approaches to the definition of tolerance. In particular, L.M. Drobizheva defines tolerance as “the willingness to accept others as they are and interact with them on the basis of consent.” In this definition, interethnic communication is based on the principle of accepting the uniqueness and originality of other cultures. V.A. Tishkov, a famous Russian researcher, gives a simpler definition of tolerance as “respect and non-interference.” This simplicity captivates with its apparent clarity, but uncertainty arises due to the fact that it remains unclear on what exactly should be based the respect of representatives of different, often hostile cultures for each other.

Thus, Tishkov’s position contains an irreducible educational principle: the basis of tolerant interaction of national groups is associated with the knowledge and familiarization of opposing cultures. Despite the fact that this position is very simple and understandable, it is associated with one difficulty in defining tolerance: Tolerance in intercultural dialogue / resp. ed. N. M. Lebedeva, A. N. Tatarko. M., 2005.- p.78.

Tolerance within the framework of interethnic communication is possible only where there is a desire for it, for complicity. Tolerance is a consequence of the awareness of the common supra-ethnic, supra-confessional component of individuals of various social groups. However, if a certain ethnic society is closed in internal mass stereotypes and dogmas, and does not contain factors pushing it to rationalize its own culture, then such a society will inevitably be intolerant, since it is closed in its local value guidelines and does not in any way correlate them with the principles of peaceful coexistence. Tolerance is associated with a certain development of the value dominants of the individual.

Peculiarity modern contradictions in the sphere of defining tolerance is that the international community simultaneously affirms the significance, originality, value of different cultures and the value of a single world of universal human values. This is precisely where the multidimensionality of the problem of tolerance lies: while recognizing the sociocultural value of local ethnosocial groups, people often contradict universal values, and vice versa. Phenomena such as authoritarianism and totalitarianism are denied as significant values ​​by representatives of democratic societies. However, it is precisely these values ​​that are considered mandatory components of power in some Eastern cultures.

An even more serious question is related to the problem of what should be considered universal human values. At some point in the historical development of social thought, the European and Western became universal. As is known, the enlighteners understood the development of culture strictly linearly. All societies go through the same path of development, expressed in the change of the same forms of society. This meant that the European model of development of capitalist society is mandatory for all cultures and national groups without exception. This, in turn, led to the conclusion that “backward” societies would inevitably follow the European path of development, adopting European values. This principle in history served as the basis not only for the Europeanization of the countries of Asia and Africa, but also for their colonization and extermination of the indigenous population, since European culture was recognized as higher and more developed.

As is known, the modern international community has rejected the educational principle in the approach to the development of culture, recognizing the unconditional importance of non-European values. Interesting in this regard are the conclusions of social psychologists and ethnopsychologists, reflected in the works of N.M. Lebedeva, O.V. Lunevoy, T.G. Stefanenko, M.Yu. Martynova. In particular, it is generally accepted that the development of African countries according to the European scenario is impossible. Consequently, the model of value development that took place during the era of enlightenment is a thing of the past. It is obvious that ethnic tolerance presupposes something in common between different ethnic cultures. This community is nothing more than a community of path. Tolerance in ethnic communication is associated with the search for a single global ideological position that would be shared by representatives of different ethnic and national cultures. Tolerance in intercultural dialogue/resp. ed. N. M. Lebedeva, A. N. Tatarko. M., 2005.- p.64.

The above positions reflect a diverse understanding of ethnic tolerance in the modern world. In particular, this is expressed in the fact that within the framework of international legislation, on the one hand, the principle of nations (ethnic groups) of self-determination is proclaimed, including in relation to state jurisdiction, but, on the other hand, the indivisibility and immutability of state borders is affirmed. It is here that the inevitable contradiction between the particular and the general lies, allowing individual national groups self-determination, including in relation to state territories, and at the same time the inviolability of states in their territorial status quo is affirmed.

Thus, we can say that the principles of ethnic tolerance are the principles of respectful attitude and dialogue between different national groups.

Representatives of various national and religious communities generally advocate similar principles based on the affirmation of the rapprochement of cultures.

It is traditionally believed that some modifications are possible in understanding the principles of ethnic tolerance. For example, V. Lektorsky offers a level understanding of tolerance (Fig. 3):

Rice. 3. Level understanding of tolerance Ilyinskaya S. G. Tolerance as a principle of political action: history, theory, practice. M., 2007- p.44

As Kenneth Wayne believes, interethnic dialogue will be organic and constructive only if it has a direct, natural meaning. This means that tolerance presupposes not only a certain hypothetical and abstract respect for the values, attitudes and beliefs (positions) of representatives of different cultures, but also respect for the very bearers of values ​​and attitudes - directly for people of different socio-cultural spaces Antonyan Yu. M., Davitadze M. D. Ethno-religious conflicts: problems, solutions. M., 2004- p.31.

Ethnic tolerance is defined within the framework of respectful dialogue and interaction between different ethnic groups. The principle of ethnic tolerant dialogue presupposes many positions, attitudes, and value parameters that are considered equal. The modern state of understanding tolerance is characterized by a refusal to monopolize the truth, and an inherent desire to proclaim openness and readiness to compromise. This means the variability and situationality of various forms of ethnic communication.

The problem of education of tolerance, as a holistic manifestation of personality, must be considered as one of the most important priorities in the educational value system of the 21st century, an indicator of the spiritual culture of the individual and the spiritual wealth of a person.

The relevance of this work is due to

modern trends in education, as well as the need to train highly professional, moral, enterprising specialists who are able to collaborate, have critical thinking, and are ready to interact both in the field of professional activity and in interpersonal and intercultural relations.

This work is not an exhaustive problem of cultivating tolerant consciousness among students; Further ways are needed to create continuous models of tolerance formation at all stages of learning.

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Ministry of Culture of the Saratov Region

State educational institution of secondary vocational education

"SARATOV REGIONAL COLLEGE OF ARTS"

(Branch of the state educational institution of secondary vocational education

"SARATOV REGIONAL COLLEGE OF ARTS" in Balakovo)

Methodological report on the topic:

“FORMATION OF INTERCULTURAL TOLERANCE

WHEN TEACHING FOREIGN LANGUAGES"

Prepared by:

Simonova Natalya Iosifovna,

Teacher of the Central Committee "General Education,

Humanitarian and social

economic disciplines"

Balakovo

2015

INTRODUCTION

The globalization processes taking place in the world are reflected in the language education system in terms of intercultural contacts. The thematic components of the academic discipline “Foreign Language” are increasingly problems that have planetary value: man and national cultures; problems of war and peace; environment; overcoming ethnic prejudices and age discrimination; global communication networks - Internet; the latest technologies and people.

Preparing students for intercultural communication involves the formation of a number of personality qualities, including tolerance. The content of education of these personality traits is being actively developed by modern scientists. For example, E.I. Passov considers the following aspects to be the main content of education:

• instilling immunity to nationalism, chauvinism, etc.;
• instilling a sense of patriotism, a desire to represent one’s country with dignity, and a readiness to defend it;
• fostering an understanding of the historical role of the people (the country of the language being studied) in international life, respect and good attitude towards the country and its people, its history and traditions, etc.;
• instilling confidence in the benefits of universal human values;
• upbringing correct attitude to true and imaginary values.

MAIN PART

Tolerance (from the Latin tolerantia - tolerance) is a quality that characterizes the attitude towards another person as an equally worthy person and is expressed in the conscious suppression of feelings of rejection caused by everything that is perceived in another as alien (appearance, manner of speech, tastes, lifestyle, beliefs, etc.). Tolerance presupposes a disposition towards understanding and dialogue with others, recognition and respect for their right to be different.

The formation of intercultural tolerance when teaching a foreign language as a means of intercultural communication is possible only when the training is close to real communication. Students need to be taught tolerant communicative behavior, which is associated with the formation of politeness, speech etiquette skills, political correctness and a culture of communication. This means learning the formulas of polite treatment, namely: the ability to give an emotional assessment (express joy, pleasure, sympathy, location, satisfaction, interest, approval, the ability to calm someone down), the ability to express agreement, encouragement to action, offer of help, invitation , accepting an invitation, etc.

In order for a person who grew up in one linguistic culture to be able to understand the characteristics of another culture and treat them tolerantly, it is necessary that the educational process not only be aimed at improving communication skills, but also contribute to introducing students to cultural phenomena country of the language being studied. Moreover, along with a description of the cultural characteristics of the country and the native speaker of the language being studied, it is advisable to discuss the problems of the constantly changing global world: problems of racism, discrimination, ethnocentrism, national problems and ways to resolve them.

A cultural barrier can be a real factor preventing mutual understanding between communication participants. To overcome it, it is necessary to prepare students for real communication in a foreign language with native speakers. There is a paradox here, since preparation for real intercultural communication consists of training communication in a foreign language with peers belonging to the same culture. This is one of the essential features of intercultural communication when teaching a foreign language, namely, preparation for real intercultural communication, for real interaction between speakers of two cultures is indirect, since the process of teaching a foreign language is carried out outside the language environment, far from the real functioning of the languages ​​being studied and crops

The process of teaching a foreign language contributes in the best possible way to the formation of tolerance, since the goal of teaching a foreign language is to teach real communication with representatives of different cultures, the development of intercultural communication, which is one of the main conditions for the formation of tolerance. For participants in intercultural communication, general knowledge about culture and special knowledge about the cultural standard, skills in intercultural activities are important in order to act effectively and with a minimum of misunderstanding and conflicts.

Intercultural communication is a complex multifaceted process of interpenetration and interaction of cultures. Students' mastery of the values ​​of their native culture allows them to more accurately, deeply and comprehensively perceive other cultures. The study of another, and with it one’s own culture, must be critical, but critical in the sense of a discriminating, non-evaluative comparison. You cannot judge other cultures if they do not violate fundamental human rights. That is, the concept of equal value of cultures should be at the forefront. In this regard, work with linguistic and cultural texts is paramount.

The quality of teaching largely depends on the teacher’s ability to select linguistic and regional studies material. Understanding a foreign culture consists of searching for differences between samples of one’s own and another’s culture and understanding this culture. Regional texts occupy a large place in the process of teaching a foreign language. The content of such texts should be meaningful for students and be new to them.

The concept of culture when selecting texts should include the following aspects:

1. Geography, monument cities.
2. Customs, traditions, self-awareness of peoples.
3. Outstanding people.
4. Education system.
5. Painting, architecture, sculpture.
6. Classical (folk) music.
7. Prose, poetry, folklore.
8. Monuments of art and literature
9. Cinema, theater, media, TV.
10. Public and religious organizations, foundations.

Textbooks for secondary educational institutions in a foreign language contain material of a regional nature, which allows for the implementation of the sociocultural component, offering information about different countries, developing students’ skills to represent their country in comparison with other countries. Students learn to build speech and non-speech behavior taking into account the cultural characteristics of the target language when understanding unified system ethnic values ​​of peoples. The educational material is presented and practiced in tasks that modulate situations of real everyday use of the language.

Over the years I have been practicing a variety offorms of organizing educational activities: training in small groups, group, pair and individual work. It is important that with any organization of communicative activity an optimal psychological climate is created to achieve a cognitive goal, on the one hand, and on the other, that during the execution of the task a certain culture of communication, methods of communication and the provision of mutual assistance can be traced. These ways of working together need to be taught.For the formation of a tolerant personality of a student, mastering behavior during a conversation is important. It includes the specifics of greetings, promises, approval, disapproval, regret, apology, requests, compliments, invitations, thanks, etc. To avoid misunderstandings, it is necessary to distinguish between words that are false friends of the translator, such as academic, artist, angina, accurate, etc.

Thus, during the collective cognitive activity of students, the following is achieved:

• awareness of the purpose of the activity, which requires the combined efforts of all members of the student group;
• establishing relations of mutual responsibility and dependence between group members in the process of activity;
• control by students over the performance of work, i.e. reflection – analysis of activity, allowing one to understand how to evaluate the results of individual and group participation in it;
• communication, during which students acquire the ability to ask questions, listen to their opponents, analyze and interpret what they hear, and organize a discussion;
• interaction through which students begin to realize that the success of their educational activities depends on the success of each member of the learning group.

The organization of reflection plays a special role in the teacher’s activities in promoting tolerance. Reflective skills help students understand their uniqueness, individuality and purpose, which are manifested through the analysis of their subject activity. “If the physical senses for a person are the source of his external experience, then reflection is the source of internal experience, a way of self-knowledge, a necessary tool of thinking.”

In my practice I use techniques for forming reflection:

• Technique “Schematization” - “Draw or mark on the diagram the level of your achievements” [Appendix No. 1].
• “Ban” technique - the teacher establishes a ban on the expressions: “I don’t know how”, “I don’t want to”.
• “Demonstration” technique - the teacher shows an assessment of the actions “It seems to me that our work is going very well. This probably happens because at the beginning we clearly defined the goals and outlined the steps to achieve it...”, “Now with my intonation I wanted to emphasize how I feel about...”,
• Technique “Ask yourself” -“Why did I first understand this way and then another?”, “How?” "How did I do this?" and for what?" (“Why am I doing this?”)[Appendix No. 2].
• "Story within a story" technique - “Describe the actions of your partner in today’s training session”, “describe the actions of the teacher in today’s training session, recreate the concept of the lesson”, etc.

Reflections are divided into:

• intellectual– determining the basis of activity, assessing one’s own positions, the ability to predict the subsequent course of actions, the ability to go back and evaluate the correctness of the chosen plan;
• personal – the ability to analyze oneself, adequate self-perception, the ability to identify and analyze the reasons for one’s behavior, as well as its effective parameters and mistakes made;
• communicative– the ability to “take the place of another,” showing empathy, understanding the reasons for the actions of another subject in the process of interaction, analyzing past situations and taking into account the actions of others, understanding one’s qualities in the present in comparison with the past and predicting development prospects.

One of the promising areas in psychological and pedagogical work on developing communicative competence in students is considered to be art technologies - learning carried out using the means of artistic creativity. It is good because it does not depend on cultural experience and social status, and is particularly “soft” compared to other methods.

Art technologies are methods that use the non-verbal language of art for personal development and provide the opportunity to contact the deep aspects of spiritual life, with the inner reality consisting of thoughts, feelings, perceptions and life experiences. Art technologies are based on the fact that artistic images can help a person understand himself and, through creative self-expression, make his life happier.

When working with visual materials, I encourage students to use lines, shapes, different colors and shapes to depict objects.“Draw yourself: what you look like now, how you would like to look when you get older; when you get old, when you were younger. “Draw where you would like to be: an ideal place, a favorite place.“Draw a gift that you would like to receive. What would you like to give? Who could give this to you? Who could you give this to?” The perception of other points of view, positions presented clearly, contributes to successful communication in a foreign language.

The use of music in the classroom achieves a number of goals:
allows you to calm down or, conversely, activate, tune, interest; helps develop communication and creative possibilities students; increases self-esteem; promotes the establishment and development of interpersonal relationships; forms valuable practical skills - games on musical instruments; improves speech function;
Correctly selected music has a positive effect on a person.

The greatest psychological impact can be achieved by a combination of two or more art technology methods.To achieve learning productivity, a foreign language teacher must involve a large amount of cultural knowledge and use a wide variety of forms and methods of teaching and education.

CONCLUSION

All of the above forms of work: the use of linguistic and regional studies material, collective cognitive activity students, reflection techniques, art technologies contribute to the transfer to students of the culture of the countries of the language being studied, promote their involvement in the dialogue of cultures, develop their creative and cognitive skills, tolerance.

The need to develop tolerance arises from the very first days of study, since students entering their studies come from different social groups, with different life experience. Beginning in the first year, it is important to teach students to think critically about their own views, to accept others as significant and valuable, and to be tolerant of them. This contributes to the development of cooperation and harmonization of relationships in the student group, which ultimately makes the learning process more fruitful.

BIBLIOGRAPHY

1. Passov, E.I. The concept of higher professional pedagogical education on the example of foreign language education / E.I. Pass. - Lipetsk. – 1998. – P. 67.
2. Usheva, T.F. Formation and monitoring of students’ reflective skills: Methodological manual. – Krasnoyarsk, 2007. – 88 p.
3. Khutorskoy, A.V. Activity as the content of education [Text] / A.V. Khutorskoy // Public education. – 2003. – No. 8 – P. 107-114.
4. Scientific library of dissertations and abstracts. Access mode:

   Appendix No. 1

   Appendix No. 2

   How to think more effectively?

   “6 Thinking Hats” by Edward de Bono

   Red Hat.

   Emotions. Intuition, feelings and premonitions. There is no need to give reasons for feelings. How do I feel about this?

   Yellow Hat.

   Advantages. Why is this worth doing? What are the benefits? Why can this be done? Why will this work?

   Black hat.

   Caution. Judgment. Grade. Is it true? Will it work? What are the disadvantages? What's wrong here?

   Green Hat.

   Creation. Various ideas. New ideas. Offers. What are some of the possible solutions and actions? What are the alternatives?

   White Hat.

   Information. Questions. What information do we have? What information do we need?

   Blue Hat.

   Organization of thinking. Thinking about thinking. What have we achieved? What to do next