The role of ethno social condition of life in the process of social genetics

G.B.Beisenbekova, the senior teacher

Karagandy State University named after Academician E.A.Buketov

The new direction which was entered into pedagogics science – genetic knowledge and genetic upbringing needs a comparative perception of Kazakh religion, history, national target and values.

“Gender” is the English word which gives the meaning of “sex”. Gender gives the meaning of social sex which determines the differences between men and women. The behavior between men and women, the aim which was set, the perception of the environment and other differences of the problems like that are called genetic role.

Genetic distinction is the quality and differences of each sex and the problems such as vital specialties.

Of course, family is the main thing of the form of ethno social life. The main family tradition which systematizes the rules of the family is domestic managing. This tradition will be systematizing the main roles of duties of the members of the family.

By analyzing the types of the lots of the families, M. Meed shows that father fulfils the usual responsibility in the family. Because of that, those sometimes such situations could not be constant (in the incomplete, anomalous, improbable families and etc.). But there should be well preserved the hierarchy between the relations of the members of the family, the family problems between people could not be solved without this mechanism.

In the theories of the social psychology there are 6 types of subordinate essentials: 1) “father-mother-child”, 2) “father-child-mother”, 3) “mother-child-father”, 4) “mother-father-child”, 5) “child-father-mother”, and 6) “child-mother-father”. In such hierarchy the child is close to father or mother and the strength of influence of the mother and father to child is also depending on this.

Family is those people who has related relationship (husband, wife, children, parents, grandmother and etc.), who lives together, in a social everyday life. All the gladness, everyday life are the family which they made by themselves – passes in their own nest.

According to N.Y.Solveva, family is the main social form of the society which was organized by the private experience of the person, leaning on the concord of the relative relations and married people. It shows the relations of wife and husband, parents and children, brothers and sisters and others who live together and works in the same business.

Also, being special social medium in a society, the way of development of the family was very long and we can say that it got through a lot of difficulties.

The relationship in the Kazakh family is stand out with the peculiar differences. It is evident from the formed behavior. This behavior was formed from the childhood with the help of the sexual popular belief. The sexual popular belief is the direction of the life which is shown by working the inner qualities of the person because of different cognitive processes and which is found with the help of the rules that have sexual differences.

It also bases good and bad habits in the person. But it changes in some social processes the development of the cognitive cases.

In the book “The history of Kazakh nation” Mukhtar Magauin said: “The civil history noted that the records of Kazakh nation’s history imply the last 1500 years and show the difficulty of Kazakh tradition’s development”.

Having such volumetric history, the differences of the relations in Kazakh family are the social groups which were historically formed.

The process of the social genetic develops and is showed with the life of the family. For example, in the domestic life of the family cattle-raising belongs to men. Agriculture is also the men’s work. And, the women’s work is just consists of house working. In the bronze century the role of the main person in the family were men. We can see it from the some archeological excavations that women were buried in the men’s tomb. The patriarchal society was continued till the 4-5 generation of the men’s relatives.

We can say that today’s relation of the “seven generations” was left from this. In this way, the marriage and basing the family among Kazakh people were found.

At the end of the XIX century and in the beginning of the XX century the little single families were widespread. They were consisted of married and not married people, grand parents.

Among the Kazakh people were not belongings, although they had families, home and animals. In the Kazakh” to provide belongings” – is the peculiar occurrence. Social anthropologist C.M. Abramzons researches took for granted such occurrences.

The kazakh tribes as a nation were uniting in the XV-XVI century with making an order of kingdom. For a long time among Kazakh people large patriarchal remainders made domination with small individual family.

Talibekov S. E claimed that in the XV-XVIII century Kazakh people had monogamial small individual family.

Among kazakh people patriarchal family disappeared because of dominant class-said many socialist and ethnographs.

Even some rich persons while they are living gave to their wives owns share and separate them. Their youngest son hadn’t owns share but he considered as the owner of the home instead of his father. He had been called “the owner of the black house”. The rest of family called this as “big house” and they had to consider it with respect.

As we said before for kazakh family to divide share the most distinguishing form and belief is “father’s inheritance”. When father is living he divides his all economy and system of management for his relatives. It was called “father’s inheritance”. We can observe it from many literatures and archives.

All sons, wives, brothers and relatives have a right for take possession of father’s inheritance. If one family haven’t a son father’s relatives will receive their inheritance. Because girls hadn’t such rights. Since they had been born for them collected “zhasau”. It means that girls had her own share.

In everyday life relatives helped to each other. When daughter or son get married , in different happy or offence situations they made a great help for each other. This help has many names such as: “ zhilu”, “nemeurin”, “ume”. The most noticeable is “zhilu”. The genesis of such relations when people percept each other it make a foundation of mechanisms which increasing ethnos beliefs in person.

The relationship of Kazakh people is their own individual definition, this fenomen distinguishing them from other nations. If in generally family including only father-mother-child, Kazakh people will include quite different table. Because those who forming this family (man’s father, mother, young couple, children and ect.) There everybody playing the main role. Here grandfather, grandmother, mother, father, child (son ore girl) kazakh’s conceptions which appear from individual and social roles make a descriptions of beliefs.

Father is the owner of house. Family’s responsibility is fully depends on man. That is why it called “the head of the family”. From bringing returns at home and for helping of upbringing child, person’s care and relatives relationship is forming with a help of man.

Mother is basis of family. From bringing a children to upbringing them is her duty. She keeps house and persons of family in clean, prepare a meal and she helps to form relatives relationships. Mother and father are the main persons who help children to enter in social life. They are making a possibility to give education and good upbringing for their children. In all cases they try to be a good example. Parents are showing the real care. In Kazakh family parents make a great influence and play the main role in upbringing.

Grandfather has more reputation than father, he has life experience and he is family support.

Grandmother is forming relations and adopting children to life with the help of her kindness, mercy she is family’s golden wealth.

Grandmother and grandfather’s pedagogic with the help of which children has a good upbringing ,life habits and become comprehensive and shows his humane in society. On the one hand it’s result of experience; on the other hand it’s result of upbringing which had been made with the help of constant persistent mercy

Son ore other children’s role in the family will be according of parents tendency. The eldest child has to help for the rest of children. The youngest son is “the owner of house”. He will growing close to his parents because eventually the youngest son will live with his parents .The only son in the family even feel mother’s mercy, he will have to be father’s help.

Daughter by her nature have to make domestic works. For baby it’s very important of playing with doll. From the beginning child will learn how to clean plates and dishes, what to put on the table, with which things fill a plates, to wash, to clean a dust, to raise a flower, with the help of these all things step by step child will learn how to keep house clean. It will be right of teaching child for cooking from 12-13 years old. It’s necessary to explain for girl of embroidering and keeping house in harmony. House which has a girl has its own interest. To make a basis of feeling owns role of sensitive and mercy in the family.

The bride should respect, greet and to esteem her groom’s side.

In Kazakh’s family a role of groom has its own sides. He should to be in good relationships with the eldest and youngest relatives both of sides. When it’s a big party times, the groom are responsible for some of a duties, which is depends on his opportunity.

In Kazakh’s mode of life the social roles always were distinguished with time. Relationships between relatives came better. Nowadays they still try to keep national peculiarity, values and add more up-bringing and respect. In Kazakh’s ethnic up-bringing says that relatives are the most nearest people in our life.

Relatives divide into 3 groups. The first one- relatives from groom’s father side and they called “oz zhyrt” and bride called them “torkin”. The second one – bride’s relatives for groom. He called them “Nagashy zhyrt”. The third one – relatives from groom’s or bride’s side called “kaiyn zhyrt”. They should respect each other.

Their children they called “Tyngysh, Ortanshy, Kenzhe”.

Tyngysh – means the first child. He should keep good relationships between relatives.

Ortanshy – the middle or the second child. He is responsible for not so important5 deals and works.

Kenzhe –is the last child. He is a head of family and a hard worker.

Depends on ages of children distribute their obligations. We have a good Kazakh proverb which is says: “elder brother is support, the younger – help”.

A duty of Kazakh bride is not so small. From their born their parent’s give them good up-bringing which is deserve Kazakh girl.

From their childhood girls tried to keep traditions. Because wife always completes her husband. Brides are also divided into “Ulken, Orta and Kenzhe”.

When was born a child this news was saying to each other. They said “Suinshi!”. Its old Kazakh tradition which is means that they have good news. People who said Suinshi ask something instead of this news. If it’s a boy they say “Jugen ustar!” or it’s a girl “47!” or “37!” The numbers means that baby was into mother 280 days. (40*7=280) and 37 means “7 month’s baby”. Numbers “40” and “7” are sacred.

“Shildehana” is celebrated after 3 days, when baby was born. In this day baby is washing in salty water.

After fall down, they’ll make “besik salar”. Besik- it’s kind of little bed for children. To lie down baby to the Besik the most important part in child’s health. Parents and Imam (the Head of mosque) pray and give him name.

After 40 days, they’ll take his first shirt and keep it for his first child. Kazakh people believe that it will save baby.

At the one year birthday they’ll make “Tusau keser”.

When age of baby more than 3-4 they are changing depends of their sex. Parents teach them. Kazakh proverb says “in 13^th year –the head of the family” which is means that they can be married and to be family.

So the system of upbringing of Kazakh people will continue till the end of their life. Even after person’s death the tradition and costumes made with diligent. Children and relatives duties are to bury, to make a seven day’s, forty day’s and to give a meal. It has its own upbringing meaning because they thought that person help to bury another person who was dead and he has a generation, that’s why he is not die.

Here we observe persons customs and traditions in his life, his age definition and biological and physiological development of organism and mind, the process of person’s spiritual filling which complete each other. On the basis of this process person has a suggestion about knowledge national owns mind, historical meaning with mother tongue, national culture, customs and traditions.

There are the mechanism of Kazakh interpersonal relations which defined by people, inter group relatives, relations of owns definition and give quite psychological direction. So, “The joke among uncle and grandson, fiancé and bride’s special meal brisket” after marriage girl’s “own home”, “seek in marriage” to bride and etc.

If we show the analyses of relation between person and his family: father with son, mother with daughter, the eldest brother with young brother, the eldest brother with young sister, the eldest sister with young sister, grandfather and bride, mother-in-low with bride etc. The persons of family who percept each other and it’s define the result of relatives. So, Kazakh people make direct influence to son with the help of father and indirect influence with the help of mother.

In conclusion this is very important process which dearly connecting with person of owns family and this is relative before seventh grandfather. They are: grandfather, father, child, grandson, great grandson. These relatives relations is owns national generics which define the constant phenomenon. The rules and mechanisms which define their own relations are very important. The relatives like the branches of one tree. Kazakh people when they help to each other they’re showing wide family relations.

Literature:

1. Khripkoya A.G. «Ұл есейсе, қыз өссе».М., 1989.

2. Djarikbayev K.B «Современное состояние и основные проблемы этнопсихологии в Казахстане//Этнопедагогика және этнопсихология», Almaty, 1995.-p.82-92.

3. Mid M. «Культура и мир детства», M., 1988, p.87-93.

4. Under red. /B.J.Esekeeyev, G.M.Matayev, «Введение в теорию гендера», Almaty, 1999, p.43

5. Amiroyva B.A «Этнопсихологиялық зерттеулердің әдістері: Оқу құралы», Кaraganda, KSU, 2001, p.88