Aitzhanova R.M.

Academician E.A.Boketov Karaganda State University

FOUNDATIONS OF MORALITY ETNO-SOCIAL AND SPIRITUAL EDUCATION OF SCHOOLCHILDREN

In the context of globalization of modern civilization and the development of electronic technology major factor of influence is becoming the world's culture, which are regarded as super as an important mechanism for the inclusion of specific regions in its sphere of influence.

The international community is entering a new phase in which the dominant factor in Globe policy and a fundamental source of conflict will be not political or economic differences, and, above all, cultural and ethnic differences and contradictions. Objective or subjective inequality partners of cultural dialogue are prerequisite geopolitical influences.

In this context, currently a growing struggle for influence of the spiritual world and a section of space. Today, the strategic objective of the geopolitical expansion of the world leaders in developing countries - make them self like in the political and economic system, social system, ideology, psychology, culture. All this gave rise to the notion of spiritual security as a condition of allowing the culture and society to maintain their vital parameters within the historical norm, because beyond the norm under the influence of different kinds of factors (and, above all, cultural, value-normative nature) leads to disruption and, ultimately, finite account to a national catastrophe, etc. the disintegration of society as an integrated system in relation to the structural destruction of its spiritual foundation.

In connection with the foregoing, it can be concluded that one of the most effective mechanisms are realization of geopolitical problems, and above all, in the plane of spiritual security is a moral and spiritual education.
Moral and spiritual education - the most important mechanism of transmission and reproduction of cultural values, ideals and meanings of life, form and content, which is determined by specificity of «national-cultural world», formed by history, language, philosophy, literature, tradition, psychology.

The goals of moral and spiritual education is seen by us as crucial to the preservation of native culture as a holistic phenomenon and the main prerequisites for the spiritual safety of the public, because only the «cultural self condition» there is a guarantee of the greatness of the people and independence.
How is it considered the issue in the Kazakh classical philosophy? At the heart of philosophy was Abay, and that he is drawn to it by making a great appeal: «Be human! ». Abay understood man as an integrated personality. He combined the soul and mind in I and he said, that I not die from the beginning, that the mind and the soul eternal, only the existence of different forms. For I the mind and soul are not enough, you need the presence of «my» as system properties and relations. This has been specifically allocated by Abay: «wit and intellect - it is I, but the body - Mine». If a person is, the soul and body are united, they are not separated in life, and they begin to separate at the end of life. I am and mine co-owned by a man when he owns the life. When they begin to break down, and then come the end of life. Abay thought that people do not die, and die nature, a substance found in the human body.
The nature is death. The man did not die.

Although not live, not come back.

Disconnection with me to my natural

The ignoramus full name of death.

Traditionally, a person is understood as a link in the chain of being. Abay shows that no human life loses meaning. He is - the centre of the universe. Spirituality is one of the basic principles in man. Humans absorb it through the books and folk tales, the sound of musical instruments, visiting mosques and minarets. Understanding world of culture, people know the ideas and ideals, language and behavioural norms. This leads him to thinking and perception of spiritual and moral principles, ideas, kindness, beauty, good, truth and justice. If a person is the centre of the universe, it becomes the centre of his identity.

The central figure of philosophy of Shakarim – is people. It is the subject of his special care and attention. According to the Kazakh educational traditions, philosopher believed that the essence of human nature and his appointment is in knowledge and, above all, to know the truth. But the truth is not a man given to feelings. People can see it only through the eyes of the mind, as the main underlying truth is the truth about the causes and nature of the universe.
Taking into account, we can assume that according to his convictions, the first truth is the truth of faith, recognizing the Creator and the immortality of the soul. The second truth - this is true science, based on sensual perceptions and rational thinking. Finally, the third truth - that truth is the soul, substation based on the conscience. It is the conscience of the soul as the original demand and price truth that can cleanse from moral abomination, and put it on the path of righteousness.
One of the major conceptual approaches are fundamental in the process of studying the course «Self study» - is the ethno-social-role approach, developed by us.
The essence of it is to enable children from early years to implement the ethno-social roles and the continuation of their performance throughout the human life. General means are - the customs, the role of ethno-social content. Here we assume an essential postulate of Kazakh people, based on the idea of «The boy has three relatives» (three areas of relationship).

Each person as a representative of the ethnic group in their development takes a few steps ethnosation (enculturation), through the development of ethno-social roles. Each ethno-social role - a sort of "package" defined as a person as a representative of the ethnic group as the duties and functions related to the implementation of this role.
Kazakh people - one of those people who appreciate and values relationships. This attitude of the people, each has its own unspoken rationale inherent in the relationship of certain norms (customs, traditions), involves a sequence of specific actions and their external manifestation, through the rite, ritual. Related forms of communication - it is a kind of ethno-social roles, which are manifested through the relationship, in strict accordance with the function of which the role.
Therefore, we believe that by restoring the current system of the Kazakh ethnic education must take into account the natural foundations which are rooted in the people, the culture of his relations, a system of ethno-social roles.
Thus, in the sense of ethnic identity development of education as a subject of the ethnic group has its formation in the vital and dynamic development of ethno-social roles during the life. An indicator of the harmonious development of personality as a subject of the ethnic group is the degree of ethno-social development of its role in accordance with the age and sex, in dialectical unity with the social roles in society, the workplace, as a citizen, family man, and labour.

The formation of the individual, in this context, there is a process and outcome of its development, the core of which is the development of social roles in dialectical unity with the ethno-social roles. The process of development or implementation of an ethno-social integrative role is characteristic of human development. It is quite objective, as well as the development and implementation of "ethno-social roles is the unity of all parties and the manifestation of personality, its rational, emotional, willed, moral, aesthetic, practical beginning. Everything merges into a coherent whole: the intention and motive, and action, and the result. Thus, the criterion of ethnic identity is a breeding objective characteristic of its willingness and ability to perform a particular ethno-social role.

Ethno-social-role approach to education is an integrated tool of Kazakh ethnic upbringing, with its natural basis, as the Kazakh relationship survived and has a great impact on ethnic education.

National ethics as a form of Kazakhs was originally linked to ethno social-role orientation, so people who are well mastered the role of ethno-social, can feel comfortable in any environment. In communicative terms, it is a landmark dialogue and behaviour. Ethno-social role - it is a set of rules of conduct and communication, business card unwritten rights, ethno-social survived in this role.
Every person is - a member of the ethnic group by birth.
Each person is - the representative of the ethnic group there are three sets of relationships:
- Relatives of the father (his relatives);

- Relatives of the mother (mother’s relatives);

- Relatives of the husband (wife) (wife’s relatives).

We draw attention to the ethno-social role, because in a revival of ethnic culture, children have to absorb this in a spirit of kinship inherent Kazakhs initially. Especially the problem when it comes to national unity. By understanding ourselves: Who am I? What are my responsibilities? What is my mission? - Awareness of their responsibilities towards the other child is coming slowly, aware of the nature of their ethno-social role. Each role - son, an only son, senior son, middle son, little son (son, an only son, the firstborn, the middle son, younger) - is not just a priority, for someone who was born. This is a measure of responsibility. Who takes responsibility: senior son - he is responsible for all of their younger brothers and sisters. "Aghasi bardyn, zhagasy bar" (people who have older brother - in fact there is a "gate" in the sense of barrier, protection). Much responsibility lies with the younger son - he was the future owner of a large why home "Kara shangrak," he is the main domain successor of his father. In general, the Kazakhs were attached great importance to the birth of a son. It has long been, when the birth of his son was associated with the continuation of family, strength, valour, courage, independence of the family. Currently, responsibility for the sons to make wealth, the family of the Kazakhs is more preserved. It would be the tradition to revive, strengthen and transmit to future generations.
Studying ethno-social role, the child gradually goes from one age stage to another, respectively, moving from one ethno-social role to another. Although they are not always strictly correspond to each other: age - the role of ethno-social development, as well as depending on the individual features of personality someone reaches social maturity earlier and creates a family, moving to a new ethno-social status, someone at a later date. Therefore, accounting for ethno-social-role approach to education in modern schools is especially necessary, because adequate treatment to the child in accordance with the «status» will allow us to find a common language as a student and his parents. Based on the requirements of an integrated approach to education, the development of even a single ethno-social role solves complex problems in the framework of its development and implementation:
• tasks of moral education - a humane approach, peace, moderation, kindness, respect for elders;

• to mental training and the formation of worldviews, each role requires strict compliance with the requirements for knowledge of laws, not only nature but also the laws of social life, the laws of the universe;

• Physical Education for each role entails the quest for physical perfection standard at a certain stage of age: the ability to ride and throw a spear - for boys, girls - the ability to walk smoothly and beautifully, have flexible standards;
• for each role of labour education, starting from infancy, to the development of certain skills;

• For aesthetic education involves the development of the eventual formation of a sense of beauty, which must occur not only in appearance, but in all respects: in mien, in communion, in the discharge of any cases in the health not only physically, but and morale;

• in terms of patriotic education, and concern about the environmental status of the native land of the role involves the development of protection not only from enemies but from Neglect relationship to it by humans.

In the current implementation of school ethno-social roles should be combined in dialectical unity with socialization, preparation for the development and implementation of social roles: Defender of the Fatherland, family man, labour citizen.

References:

1. Zharykbayev K., Kaliev S.K. The ontology of education of Kazakh nation. – A.: Book, 1992.

2. Kaliev S.K. The theoretical basics and history of Kazakh ethnopedagogics. – A.: Education, 2003.

3. Kaliev S.K. Ethnopedagogics. – Pholiant, 2007.