Problematic situations in the formation of intercultural tolerance. The problem of tolerance in intercultural communication

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 aimed at ethnically formative features of this or that society, i.e., on 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 part of the story coincides with the end 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 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 international order”, edited by Jan Tinbergen Tolerant consciousness and the formation of tolerant relationships. M., 2002- p.43.

The main position of the representatives of the Club of Rome is related to the statement of the deep crisis in the current state 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 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 research Western authors 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 on internal mass stereotypes and dogmas, it does not contain factors pushing it to rationalize 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 field of defining tolerance is that the international community simultaneously affirms the significance, identity, value of different cultures and the value one world 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 historical development In social thought, 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 (ethnicities) to self-determination is proclaimed, including in relation to state jurisdiction, but, on the other hand, the indivisibility and immutability of state borders. 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 sociocultural 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. For current state The understanding of tolerance is characterized by a refusal to monopolize the truth and is characterized by a desire to proclaim openness and readiness to compromise. This means variability and situationality various forms ethnic communication.

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.

At the core is a positive image of oneself 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. V in a broad sense 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;

Getting what you need 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.

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 cooperate, have critical thinking, ready to interact both in the field of professional activity and interpersonal and intercultural relations.

This work is not an exhaustive problem of cultivating tolerant consciousness among students; necessary further paths creating 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. Thematic components academic discipline“Foreign language” are increasingly problems of planetary value: man and national cultures; problems of war and peace; environment; overcoming ethnic prejudices and age discrimination; global communication networks - Internet; Newest technologies and man.

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;
• education of understanding historical role people (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 and skills speech etiquette, political correctness and communication culture. 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 mastering values native culture allows you 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 equivalence 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 studies texts occupy great place in the process of learning 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, identity 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, funds.

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 language being studied while understanding a unified system of ethnic values ​​of peoples. Educational material presented and practiced in tasks that modulate real-life situations everyday use language.

Over the years I have been practicing a variety offorms of organization 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 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, necessary tool 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 means artistic creativity. It is good because it does not depend on cultural experience and social status, 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 expression make your 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: perfect place, 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 interpersonal relationships; forms valuable practical skills – playing 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 number 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 of 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 who enter their studies come from different social groups with different life experiences. 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: Toolkit. – 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

   
   1

   The phenomenon of tolerance is analyzed from the standpoint of the diversity and inconsistency of interpretations and definitions of this category in sociology, psychology and pedagogy. During the observations, correlation differences are revealed in the dynamics of tolerant attitudes towards other cultures, manifested in the level of familiarization and contact with them in the educational process, in the level of general academic performance and the stage of training, as well as depending on the foreign language being studied. Are revealed characteristic features, indicators of personality tolerance in the aspect of cross-cultural interaction, as well as stages of development of an individual’s empathic skills in the process of forming intercultural tolerance of students. The mechanism for the formation of intercultural tolerance and its functioning in reality is considered, which is a set of actions, including: perception, the formation of a linear connection, the formation of an assessment, the production of an appropriate attitude and motivation. A method of pedagogical influence on the formation of intercultural tolerance is proposed, which consists in shifting the emphasis from the internal attitudes of students to the existing, initially identified characteristic positive patterns, images, judgments, assessments, reactions and behavior options of a subject of a different culture.

   intercultural tolerance

   cross-cultural interaction

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   2. Eremina N.V., Tomin V.V. Cross-cultural interaction: from experience in the framework of additional linguistic education of students of non-linguistic universities // Professional linguistic education: mat. VIII Int. scientific-practical conf. July 2014 – N. Novgorod: National Research University of Narkh and GS, 2014. – 631 p. – pp. 478–483.

   3. Isaev E.A. Formation of a tolerant attitude of students towards another culture in the process of teaching a foreign language // Izvestia Sarat. un-ta. New ser. Ser. Philosophy. Psychology. Pedagogy. – 2014. – T. 14, issue. 1. – pp. 96–99

   4. Ksenofontova A.N., Eremina N.V., Tomin V.V. Theoretical and applied aspects of the development of speech activity: monograph. – Orenburg: State Educational Institution OSU, 2006. – 263 p.

   5. Ksenofontova A.N., Tomin V.V. Internet dialogue and media interaction in the development of students’ speech activity // Bulletin of Orenburg state university: application " Humanitarian sciences" – 2005. - No. 12. – P. 54–59.

   6. Mannanova M.A. Cultivating intercultural tolerance among university students in linguistic education: Abstract of thesis. dis. Ph.D. ped. Sci. – Orenburg, 2010. – 23 p.

   8. Sakharova N.S., Tomin V.V. Development of academic mobility of university students in the modern space-time of higher professional education // Bulletin of the Orenburg State University. – 2013. - No. 2. – P. 221–225.

   9. Solodkaya A.K. Willingness of participants pedagogical process to cross-cultural interaction: criteria for cross-cultural competence and ethnic tolerance // Naukovi pratsi. Pedagogy. – 2012. – Issue 176. T. 188. – P. 102–107.

   10. Tomin V.V. Vector of dialogue relations in the system of pedagogical interactions // Almanac modern science and education. – Tambov: Certificate, 2013. - No. 4. – P. 189–191.

   11. Tomin V.V. Interaction technologies as a factor in the development of students’ speech activity: Abstract of thesis. dis. Ph.D. ped. Sci. – Orenburg, 2006. – 22 p.

   12. Bennet M. J. Overcoming the Golden Rule: Sympathy and Empathy // Basic concepts of intercultural communication. Selected readings. – Boston. London: Intercultural Press, 1998. – 272 p.

   The processes of internationalization and globalization taking place today in politics, culture, economics and affecting the interests of various countries, whose population is somehow drawn into migration flows, contribute to the mixing of individual ethnic groups and entire nations, increase the impact of media and push the boundaries of cross-cultural communications. However, it is obvious that with the deterioration of the multi-ethnic situation, the economic situation, along with the growth of self-awareness and national, ethnic identity, the degree of tension in interethnic relations, which can lead to confrontation, conflicts and even aggression.

   The historical events taking place on the world stage in the 21st century are once again confirmation that the orientation of the entire international community and each state separately towards the formation of tolerance, tolerance of religion and religious differences, peacefulness, unacceptability of extremism, xenophobia is becoming especially important and relevant today and meaning.

   Meanwhile, content analysis of the phenomenon of tolerance reveals a number of problems. Firstly, this is the fragmentation, diversity and inconsistency of definitions and interpretations of the category “tolerance”, which can be filled with some specific meaning depending on the scientific field and in what context this term is used - medical, ethical, philosophical, political, psychological etc. . Secondly, there is a significant predominance in the study and coverage of the psychological and sociocultural aspects of tolerance, in contrast to its pedagogical characteristics. At the same time, the work of scientists on the means of forming and nurturing a tolerant attitude of an individual is no less diverse: this is the well-known ideology of the consolidation of society (A.G. Asmolov), and the “doctrine of tolerance” (B.S. Gershunsky), and individual author’s experimental methods (A.O. Nasledova, A.N. Utekhina, E.P. Sokolova, etc.), and design technology (V. Kilpatrick), etc.

   In addition, empirical observations reveal correlational differences in the dynamics of tolerant attitudes towards other cultures according to the level of familiarization and contact with them in the educational process, according to the level of general academic performance and stage of training, as well as depending on the foreign language being studied. At the same time, the potential of this academic discipline in the formation of intercultural tolerance of students in the university space is clearly underestimated. Accordingly, the question arises about the need to make changes to the educational process, identify a set of pedagogical conditions that contribute to the creative realization of the individual and increase his evaluative adaptability, reduce tension and confrontation in multicultural relations among students, eliminating negative stereotypes and national-cultural prejudices in order to ensure effective, positive and productive cross-cultural interaction.

   Based humanistic ideas, where the main place is given to the value of the merits and virtues of the individual, emphasizing the distinctiveness of one person from another - and such diversity in a broad sense acts as the value and richness of culture - tolerance is the norm for finding a compromise between interacting cultures, along with a willingness to accept other people's opinions, views, landmarks. At the same time, tolerance is also an undeniable factor in preserving one’s own individuality, uniqueness, originality and authenticity.

   1) to denote a personal property, which manifests itself in the ability to maintain self-regulation under conditions of aggressive influence of the external environment;

   2) to indicate the ability to calmly perceive and behave in relation to another individual.

   IN general outline tolerance in sociology, pedagogy and other humanitarian and social sciences acts as tolerance, a calm attitude towards the diversity of cultures, views and worldviews, as well as towards the appearance, manners and behavior of other people, taking into account that such characteristics are not characteristic of oneself. In addition, the phenomenon is interpreted as a special personality trait, a feature of individual consciousness, the dynamics of the formation of which can be influenced accordingly.

   To understand the essence, structure, components, mechanisms, principles, patterns and other characteristics of cross-cultural interaction, studies devoted to ethnic (intercultural) tolerance are also of interest.

   Intercultural tolerance is defined as the ability to tolerate a foreign culture - both in general and its individual representatives, a different value system, a different way of life, different behavior and appearance, dissimilar traditions, alien opinions and beliefs. Considering this phenomenon as a quality of personality, we can talk about acceptance of the surrounding reality in all its diversity, respectful attitude, complicity and empathy, manifestation of positive prerequisites for establishing contacts with other ethnic groups in conditions of harmony and agreement.

   O.S. Sahakyan, V.I. Baev, T.P. Zorina, V.A. Labunskaya agree that on superficial level intercultural tolerance is manifested in “ critical situations interpersonal and intrapersonal choice, accompanied by psychological tension. The degree of its expression depends on a person’s experience of communication with representatives of other ethnic communities.”

   Moreover, as A.K. describes Licorice, personal tolerance in general, as well as intercultural or ethnic tolerance in particular, is characterized by such indicators as: humanity, humanity(a person, his identity and inner world are a priori value); reflexivity(knowledge, understanding and acceptance of individual strengths, and, most importantly, all shortcomings in the aggregate); love of freedom, equality and parity relations; responsibility(especially at the time of decision making); confidence in their strengths, abilities and " globalself-esteem"(E. Aidman, M. Rosenberg, R. W. Tafarody); self-control(primarily in critical situations); variability(the ability to perceive and evaluate reality from different angles, to react adequately in the current situation); susceptibility, perceptivity(the ability to notice various properties of people, including the inner world through visual diagnostics of behavior); self-irony And sense of humor; flexibility(correct use of speech communication tools, strategies and tactics of intercultural communication); empathy(accompanied by qualitative changes personality in the process of its intellectual and emotional participation in the experience of another person (M. Bennett, K. Rogers, R. Katz)).

   The process of forming intercultural tolerance in students is inextricably linked with the development of empathic personality skills, which has at least six levels (according to M. Bennett) and each of which is a mandatory stage of the next one.

   1. Conscious acceptance of the differences and versatility of objective reality in different personal projections.
   2. Identifying oneself with a certain nation, ethnic community, conscious cultural identity.
   3. The presence of boundaries of one’s own identity with the possibility of their expansion and penetration into other cultures.
   4. Showing a motivated interest in cultural differences.
   5. Transformation of a situation of empathy into a personal, individual experience.
   6. Regeneration of one’s own identity after “controlled immersion” in a different sociocultural environment.

   The mechanism for the formation of intercultural tolerance and its functioning in reality is a set (a certain sequence) of actions. Let us consider in general the stages of this process using the example of an idealized model with the participation of two representatives of different cultures (in a broad sense): “a” and “b”.

   A mandatory (fundamental) condition for the formation of intercultural tolerance of personality “a” is readiness to the process of cross-cultural interaction, where the starting point is the moment perceptions individual “a” of some subject “b” of a different attribute. Next, it is formed linear connection, mediated by the knowledge of “a” about the existence of the subject “b” in the space-time of objective reality and the “attribution” of certain (subjective) properties to him on the basis of the existing knowledge system, information field and previously obtained individual experience of “a”. The next stage, which has perhaps the most important, determining, critical significance for constructing the process of cross-cultural interaction, is the direct formation assessments from side "a" relative to "b". If the estimate has coordinates with a “plus” sign, then a positive attitude to the subject “b” with the subsequent formation of a relatively stable positive motives to it, the result of which is a natural tolerance of "a". Conversely, an assessment that is in the negative plane leads to a negative attitude and provokes a negative impulse towards “b”, and ultimately to natural intolerance(in a wide range - from “momentary” disrespect to global meta-manifestations: ethnocentrism, xenophobia, genocide) or problematic tolerance(subordination/hierarchy; benefits; intent; education). It is obvious that at this stage the positive evaluation of “a” creates the prerequisites for establishing feedback from the object “b”, which, in turn, moves from the opposite “a” starting point towards “a”, a similar “a” sequence of formation of intercultural tolerance passes simultaneously.

   Considering all of the above, it is logical that only if there is an established positive two-way (mutual) connection between subjects “a”<=>"b" we're talking about really about shaping intercultural tolerance. However, this statement, in our opinion, is not entirely fair, at least from the standpoint of interaction pedagogy (E.V. Korotaeva). We believe that the process of forming intercultural tolerance can be subject to “artificial” pedagogical influence, is amenable to some prediction and, if necessary, some adjustment depending on the pursued didactic, social, cultural-economic and other goals. It should be noted that such opportunities are “open” mainly before the moment of perception by subject “a” of subject “b” and the building of primary linear connections. If subjects have entered the active phase of evaluating each other and consolidating the received assessment, then the influence of external (psychological, pedagogical, etc.) factors gradually, mathematically speaking, tends to (but does not equal) zero.

   Accordingly, the process of formation of intercultural (ethnic) tolerance in pedagogical practice must be carried out before "a" begins to perceive "b" in objective reality (the important thing is that reality online or offline does not matter). In other words, it is necessary to “shift the emphasis” of the ability, right and choice of independently forming an assessment about the subject “b” from internal socio-psychological motivation, mentality, national identity, cultural identity, and sometimes a temporary “situation of uncertainty” of personality “a” into the existing (pre-established), initially identified characteristic positive(idealized) patterns, images, judgments, assessments, reactions and behavior options of the subject “b x”, “by default” aimed at creating his (“b x”) benevolent, positive image. Then, having formed in conditions educational process some “idealized” intercultural tolerance to the image of the subject “b x”, and accordingly (conditionally educational) tolerant attitude and the encouragement to it on the part of “a”, we believe that the process of real cross-cultural interaction between “a” and “b” has the desired (productive) reciprocal effect: a (=> b x)<=>b.

   Similarly, taking into account the “interests” of all participants in such an interaction model, the complete picture of the proposed bipolar relationship in the absence of external additional “stimuli” looks like this: a (=> b x)<=>(a x<=) b.

   The productivity of cross-cultural interaction in this aspect acts as the effectiveness, success and potential “conjunctural strength” of the integrative system of “interaction” itself as a category - counter-directed vectors of mutual influence, maximally contributing to the individual psychological, social, cultural, speech and other possible self-development of the interacting parties, in within which there is mutual exchange and enrichment of intellectual, cultural, emotional, activity and other spheres of personality.

   The result of the formation of intercultural tolerance of a university student as a factor of productive cross-cultural interaction can be expressed, among other things, in his international academic mobility, in order to develop in practice we use such “active and interactive learning technologies as: case method, insight, brainstorming, design and holographic techniques, business and role-playing quasi-professional games”, as well as the latest didactic developments in the field of information field and electronic educational environment (Moodle, Web 2.0, MOOCs).

   The phenomenon of tolerance is an unstable, dynamic phenomenon, a property and characteristic of a person, subject to qualitative changes under the influence of external and internal factors. Being a holistic personal formation, intercultural tolerance expresses the internal vector of the subject of interaction in relation to foreign cultural participants in this process. The formation of tolerant attitudes of students, which include knowledge about the system of universal human values, the values ​​of society concentrated in culture, their meaningful acceptance, internal motivation for positive interaction with representatives of another culture is a key, mandatory condition for readiness and a system-forming factor for productive cross-cultural interaction.

   This study requires further consideration of the issue, consisting in the study, identification and disclosure of such indicators of cross-cultural interaction as intercultural literacy, polysubjective dialogue, multi-interaction, and the individual’s ability to adapt culturally.

   Reviewers:

   Yankina N.V., Doctor of Pedagogical Sciences, Professor, Head of the Department of International Relations of the Federal State Budgetary Educational Institution of Higher Professional Education "Orenburg State University", Orenburg;

   Temkina V.L., Doctor of Pedagogical Sciences, Professor, Head. Department of English Philology and Methods of Teaching English at the Orenburg State University, Orenburg.

   Bibliographic link

   Tomin V.V. FORMATION OF INTERCULTURAL TOLERANCE OF STUDENTS AS A FACTOR OF PRODUCTIVE CROSS-CULTURAL INTERACTION // Modern problems of science and education. – 2015. – No. 1-1.;
   URL: http://science-education.ru/ru/article/view?id=17779 (access date: 03/12/2019). We bring to your attention magazines published by the publishing house "Academy of Natural Sciences"

   You should pay attention to the specifics of the teacher’s work in developing such a quality as tolerance.

   Teachers of a multinational team must do everything to ensure that their work is well thought out, carefully planned, and consistent in all its stages. The main elements of this activity are:

   studying the specifics of representatives of different nations. Acquaintance with morals, customs, traditions. We must not allow a biased attitude towards representatives of some nationalities and, conversely, grant privileges to others. A teacher must always be fair to every person, regardless of his nationality;

   the teacher’s understanding of the nature of relationships, the moral and psychological atmosphere in a multinational team;

   The activities of the teacher in uniting the multinational team are important.

   The main requirement for a teacher is to turn to each specific person, representative of a particular nation. He must have a clear understanding of the opinions and positions of each student regarding nationally charged problems that arise in the team. International education should occupy a special place in uniting a multinational team. In a multinational team, it is necessary to organize a decisive struggle against remnants in the consciousness and behavior of people, to do everything possible to eradicate prejudices, selfishness, and national limitations;

   Efforts to prevent conflict situations in the team should be considered an obligatory activity of the teacher. It is necessary to work not only with the entire team, but also with each individual. Oppression based on nationality should be suppressed;

   The most important element of educational activities in a multinational team is the formation of a culture of interethnic communication (round tables, national holidays, conversations about various religions, international friendship clubs). These events should have a sense of tact and delicacy in relations with representatives of different nationalities.

   Ethnopsychological research is gaining great importance. The gnostic component of the educator’s activity includes the study of:

   national psychological characteristics of those being brought up;

   features of the process and results of one’s own activities, its advantages and disadvantages.

   An essential sign of a high level teacher is his ability to manage interethnic communication in his class and find a way out of a conflict situation.

   Formation of intercultural tolerance among future teachers as one of the prospects for the development of higher education.

   Most of the states on the planet are multinational, therefore, the most important condition for the strength of the state is the formation of friendly multinational relations based on a flexible national policy, primarily in the field of education.

   The problem of deepening the interaction of peoples and their cultures, tolerance, respect for each other and for people of different religious affiliations is becoming increasingly urgent.

   The problem of tolerant attitude of different peoples towards each other also affected small towns, since the process of population migration is most noticeable in small towns. About a dozen different nationalities live in many regions of our country: Armenians, Azerbaijanis, Gypsies, Georgians, Uzbeks, Tajiks, Tatars, etc. Therefore, at the present level, in the conditions of world globalization and integration, it is necessary to educate and train in the spirit of tolerance towards the culture of various ethnic groups , and this is only possible within the framework of a multicultural education. Multicultural education is designed to create in educational institutions such a favorable socio-psychological environment in which every student, regardless of his identity, has the same opportunities as everyone else to realize his constitutional right to receive an equal education, to realize his potential and social development during the period study.

   One of the most important goals of education is to orient the child towards universal human values. Racist and nationalist prejudices not only do not correspond to them, but also harbor enormous anti-humanistic potential. Therefore, today it is so important to find effective mechanisms for raising children in the spirit of tolerance and respect for the rights of people of all races and peoples.

   A very important problem is the teacher and his role in raising a tolerant personality. It is difficult to imagine that a teacher who is intolerant of others will be able to instill in a student a tolerant attitude towards other people and other cultures. The methods of educating a tolerant personality that we are considering will only be reproducible when they are carried out by a teacher who is sensitive to the characteristics of the child in his dialogue with another culture.

   In pedagogical practice, very often situations arise when a teacher inadequately and biasedly assesses the abilities and level of knowledge of students only on the basis of the students’ belonging to a different culture. The teacher must be able to take into account not only the individual and personal characteristics of students with a different identity. National psychological characteristics can facilitate or hinder the adaptation of representatives of a particular nation to the requirements of a teacher. For example, the peoples of the North Caucasus are inclined to immediately resist if methods of educational influence are unusual or incomprehensible to them. Therefore, the teacher needs to become familiar with the morals, customs, and traditions of the people whose representatives are included in the student body. Ignorance of national psychological characteristics leads not only to a decrease in the effectiveness of educational activities, but also to the emergence of interethnic tensions and mutual alienation.

   Therefore, it is very important to develop tolerance among future teachers already at the stage of preparation for professional teaching activities at a university. To develop intercultural tolerance among future teachers, it is necessary to introduce them to diverse cultures and study them in depth. In this way, students will learn to appreciate and respect representatives of other cultures.

   The preparation of qualified teachers ready to implement the educational strategy should begin in pedagogical educational institutions: pedagogical universities, colleges. It should be noted that the students themselves do not always have tolerant relationships. Moreover, we are talking not only about intolerance of future teachers towards representatives of any national or social group, but about intolerance towards the child’s personality in general. The origins of this lie in a misunderstanding of the nature of the child; in unformed sensitivity, goodwill, and lack of pedagogical orientation. Here, the solution to the problem is seen in the targeted correction of the position of the future teacher by social and psychological services (although this does not always lead to the desired result).

   Symptoms of teacher intolerance towards a child are:

   • - ambition;
   • - wariness in communication;
   • - irritation;
   • - increased sensitivity;
   • - sharp emotional outbursts (indignation, hatred), discriminatory behavior;
   • - intimidation tactics;
   • - negative verbalization towards children; - an aggressive and hostile position towards the child, towards a person who is different from the teacher.

   Such manifestations are impossible and incomparable with the activities of a teacher, with one of the most humane, peace-making activities - human education.

   Students must develop the following skills:

   • - communication with children of different ethnic groups;
   • - detecting problems in the adaptation of children who find themselves in a different ethnic environment;
   • - providing assistance in adaptation to such children;
   • - forecasting the emerging interethnic confrontation in the children's team and providing preventive assistance;
   • - ensuring the protection of children from violence, bullying, humiliation from both peers and adults;
   • - organizing public gaming leisure; - organizing leisure activities during national holidays.

   The pedagogical mechanisms of migrant children's rooting in a new environment have been studied. Creating a cultural space for the migrant that orients the child towards the ideal of a person who strives for self-realization and has a sense of responsibility, who knows how to think critically and appreciate the spiritual and material wealth accumulated by humanity, and respect an individual who is sensitive to the constantly changing world. Increasing the cultural level of the individual, since culture acts as a universal mechanism for the formation of an integral person. A major role in the harmonious development of adaptation relations is played by mastering the national and cultural values ​​of the new place of residence, awareness of the harmony of the universal, national, international, assimilation of the cultural achievements of other peoples (V. A. Solovyov, N. A. Berdyaev).

   In developing the problems of migrant pedagogy, researchers apply a number of provisions of the theory and practice of multicultural education. The nature of the interrelations between the universal, national, and international in world pedagogical science is considered in the concept of “multicultural education,” adapting migrant children to a new sociocultural situation. The internationalization of education is an objective and constantly evolving process that took place in various forms long before the formation of nations and national educational systems in their current form was completed. It is associated not so much with pedagogical borrowings, which also took place, but with general parallel processes and general socio-economic and cultural phenomena developing in the world. Today, this phenomenon is quite actively studied by foreign teachers and there are different approaches to its assessment, but the prevailing view is that universalism and education are possible only if the diversity of social and political systems, cultural and linguistic traditions of different countries is preserved. This implies that we are not talking about the unification of national educational systems or their “harmonization”, but about the need for their greater orientation to the needs of a rapidly changing and increasingly interdependent world.

   The concept of “world education”, applied in the context of “migrant pedagogy”, is understood in the school of E.V. Bondarevskaya as a system of institutions and activities that ensure the organization of the process of cognition, taking into account the leading trends in the transfer of experience and personal development inherent in a particular era. A phenomenological analysis of world education reveals and interprets its important function: it is an area of ​​concrete interaction between national educational systems and their individual elements at the global, regional, national levels, and at the level of a specific educational institution. Another quality of the modern educational environment for migrant children is the interaction of local educational environments, the creative use of innovative environments of one country in the unified educational space of other regions.

   The inclusion of the southern Russian educational region in global educational processes, as shown by the study of the formation of the category “migrant pedagogy,” is a necessary condition for the integrity of the educational system for the migrating group of children and youth. This also has a positive impact on understanding on the eve of the 21st century the formation of a new type of education that meets the needs of human development and self-realization in a new sociocultural situation. This is the theory of personality-oriented education of the humanistic type by E.V. Bondarevskaya, V.V. Serikova, S.V. Kulnevich, orienting the pedagogical community towards non-violent, culturally compliant education, creating conditions for a person’s creative self-realization in a new cultural, educational and socio-religious environment, which is especially typical for migrants and immigrants.

   In studying the content of migrant pedagogy E.V. Bondarevskaya, I.V. Babenko apply ethnological knowledge, which allows, in relation to migrants, to study the relationship between personality and culture, genesis, and formation of personality in isolation from the culture of the social community. Researchers introduce such concepts as ethnologists and ethnographers, such as acculturation, assimilation, intercultural communication, national realities, etc.

   The introduction of the term “acculturation” makes it possible to understand not only the process of a child’s assimilation of a new culture (Russian), but also to analyze socio-pedagogical and psychological mechanisms, patterns of socialization, and the relationship between native and appropriated culture. Assimilation (forgetting one’s native language and adopting another) does not occur until the third generation, but with the use of countermeasures (settling in communities, colonies, one’s own mass media, maintaining national schools) may not take place at all for any length of time. These processes form the type of personality “personality at the border of cultures”, which is stated in the problems of migrant pedagogy.

   The system of professional training for teachers to work with migrant children includes the following components: student mastery of professional culture; teacher-researcher training; formation of the teacher’s personality; fundamentalization of education; providing a broad general humanitarian education; technicalization of humanities education; ensuring a high level of practical mastery of professional skills; integration of courses in pedagogy, psychology and foreign language methods; the possibility of individual self-realization; differentiated assessment not of knowledge, but of professional skills, professional excellence. Development of content and methodology for implementing the principle of cultural conformity in student-oriented systems with a diverse student population, identification of requirements for teacher training to work in such systems.

   Thus, this study in the pedagogical science of the South of Russia has identified educational and scientific-pedagogical problems, the solution of which will contribute to more successful adaptation of migrant children in a foreign cultural environment:

   • - development of communication through educational means as a new level of culture in a multinational society;
   • - development of adaptation and educational programs; integration of migrant children into society through education; ensuring the relationship between social, cultural and linguistic adaptation, the need to ensure bilingualism and biculturalism in the education of migrant children;
   • - creating conditions for them to preserve their own language, intellectual and emotional contacts with their native culture; taking into account the “threshold of mentality” when different cultures come into contact;
   • - training of teachers focused on working with migrant children, in terms of their mastery of several languages ​​and cultures (personal education at the border of cultures), capable of organizing a dialogue of cultures.

   The identification and partial solution of these problems opened up the possibility of a deeper modern interpretation of the principle of cultural conformity of personality-oriented education, the essence of which is revealed in the study as ensuring the harmony of universal, international, national and individual-personal culture in education. The nature of the relationship between the universal, international and national is reflected in the concept of “multicultural education”, a new type of education that meets the needs of human development and self-realization in a new sociocultural situation, especially migrant children.

   The requirements for the professional training of a teacher focused on working with migrant children have been identified: mastery of the theory of multicultural education, understanding of the socio-psychological characteristics of migrant students, mastery of the technology of designing cross-cultural integrated courses, taking into account the peculiarities of the mentality of students, and the ability for dialogical communication.

   Some educational technologies for the professional training of teachers to work with migrant children have been tested, in particular, a special course on pedagogical linguistic and cultural studies "The threshold of mentality in the contact of different cultures", the program of which was developed and tested on the basis of the Russian State Pedagogical University and the Dortmund "Auslandsgeselschat" (Germany). It is shown that an effective solution to the problems of teaching and raising migrant children can be provided in a person-oriented educational process.

   This is due to the fact that person-centered education is an education that not only equips a person with knowledge, skills and abilities, but also helps him in solving his life problems. In the context of personality-centered education, education is considered as a humanitarian practice aimed at caring and helping migrant children, restoring their natural and anthropological rights (to ethnicity, housing, a healthy lifestyle, etc.), and overcoming social disintegration and marginalization.

   The culturally consistent, person-oriented environment of the Russian school is a necessary condition for reducing and partially overcoming socio-psychological tension, discomfort, existential vacuum, fear, hopelessness and other stressful conditions in which migrant children find themselves.

   The study of distinctive features and the development of a general mentality scheme creates the prerequisites for the formation of personally significant qualities of students and the national ideal. Creating a cultural space for the migrant that orients the child towards the ideal of a person who strives for self-realization and has a sense of responsibility, who can think critically and appreciate the spiritual and material wealth accumulated by humanity, respect the individual who is sensitive to the constantly changing world and help creatively enrich it - these are the main tasks migrant pedagogy.