Sociological analysis of the fairy tale. Analytical fairy tale therapy: levels of fairy tale analysis
Home > BookTask formulation. Make a sociological analysis of the fairy tale X. K. Andersen “Flint”, that is, answer the questions: The work was completed by a 2nd year student (1998) of the Institute of Sociology of the State University of National Science and Technology M. Yu. Duyanova. – As pictured social structure fairy tale society? – Is it possible to find examples of social mobility? List all the statuses that are given in this fairy tale. Try to classify them according to characteristics familiar to you. What type - open or closed - is the society depicted in the fairy tale “Flint”? The fairy-tale society is a closed type. It has a class character and is divided into a higher class (king, queen, princess, maid of honor, officers, royal council) and a lower class (servants, soldiers, witch...). Statuses encountered in the fairy tale:
- Soldier – achieved social status. Witch – this status can be both achieved and ascribed, so let’s call it mixed. Servant is an achieved status. Friend is an achieved status. Maid of honor is an achieved status. King is an ascribed status. Queen is an ascribed status. Princess is an ascribed status. Officers - achieved status. Shoemaker boy is an achieved status.
Task 5 Comparison of statuses
Task formulation. Compare the following statuses: servant, employee, servant, servant, servant, servant, in service. Before comparing these statuses, it seems to me that it is necessary to give clear definitions of these concepts. I used two good ones dictionaries. Servant. Domestic worker for personal services, to carry out the instructions of the master, master; footman. A servant in the house, in person; involved in domestic service. Employee. A person employed in various fields of mental work. A person who is in some kind of service. Servant. A servant of a monastery or bishop. Monastic or bishop's servant, acolyte; servants were given from the volosts, where this duty was assigned to the family of short-lived or scoundrels in exchange for recruitment and other duties; Balti people also become servants, either by obedience or by hire. A short man was not taken into the army due to his short stature. A scoundrel is someone who is not capable of serving as a soldier. Serving. In Muscovite Rus': related to the performance of state and military duties. Serving, or subject to service, obliged. Servant. Soldier, military man. Military personnel, lower rank, serving or retired. Servant. In pre-revolutionary life: a domestic worker. Servants in the house, servants, people for household work and services. In service. Service: to be in service - in the service, mainly for personal services, as a servant, servant. Judging by the names, these statuses existed in the pre-revolutionary Russia. Therefore, I cannot consider these statuses from the point of view of the four main dimensions of stratification: income, power, education and prestige, and attribute them to one class or another, since at that time in Russia there was a completely different type of stratification - estates. It is also difficult to determine exactly which classes the representatives of these statuses belonged to. Servants and servants in service most likely belonged to the bourgeois class. The servant most likely came from the peasant class, just like the servant. But according to the Table of Ranks, an employee could be a tradesman (postal and telegraph employees) and even a nobleman (for example, Pushkin was a chamber cadet). We can only say that the status of employee has a higher rank than all other statuses, because employees are primarily engaged in mental labor. People occupying all other statuses were engaged primarily in manual labor. We can also say that all these statuses are social and belong to the category of professional statuses; only servant, in my opinion, belongs to the category of religious statuses. It can also be said that the statuses of servant and servant are completely incompatible with the status of servant, since people who were unfit for military service were taken into service. “Servant,” “servant,” and “servant” are essentially different names for the same position that an individual can occupy in society.
Task 6 Status incompatibility
Task formulation. Check the status combinations below for status compatibility. In addition to the usual formulation of status incompatibility, which you became familiar with in this topic, use new formulations. Stratification incompatibility is a contradiction between positions on four scales of stratification (income, power, education, prestige) of the same holder of a status set, for example, a professor or a policeman. To visually depict type 1 status incompatibility, namely stratification, it is advisable to draw the corresponding stratification profiles, that is, a graphical representation of individual statuses on four stratification scales. More detailed description this concept is given in Topic 7 “ Social stratification" Spheral incompatibility is a contradiction between statuses or types of activity belonging to four spheres of society: economic, social, political, spiritual. To consider statuses from the point of view of spheral incompatibility, one should use the status portrait (status set) of a person, as already mentioned at the beginning of this section (Topic 4), and in essence both new formulations are an organic continuation of those theoretical provisions which we have considered. Option 1 Task formulation. Check the following combinations for status compatibility:
- Pensioner, businessman. Minister, fisherman, collector. Photographer, NHL player. Film buff, drug addict. Collective farmer, city dweller, pensioner. Teacher, businessman, intern. Policeman, pensioner. Tourist, prisoner. Disabled person, athlete. Orthodox, drug addict.
Analysis of “sphere” compatibility shows that the “Pensioner” status belongs to the socio-demographic group: the main criterion for an individual to belong to the Pensioner status is age (Fig. 4.18). 
The status “Businessman” belongs to the group of social statuses: the main criterion for belonging to this status is profession (Fig. 4.19). 
The socio-demographic status according to the “age” characteristic for a Pensioner assumes that the individual must have an age above the age at which the law provides the opportunity to retire. Social status according to the characteristic “profession” for a Businessman certainly presupposes his employment in some professional field of activity (before retirement). Therefore, we can conclude that for a Pensioner and a Businessman there is no “sphere” status incompatibility (a Businessman cannot be a Pensioner). 2. Minister, Fisherman, Collector Let's consider the stratification compatibility of these three statuses. At the same time, let’s consider two cases when the status “Fisherman” is understood as a profession and a hobby. The “Collector” status is only a hobby, since the “Collector” profession does not exist. Let us depict diagrams of stratification profiles (Fig. 4.20, 4.21). 
From the first diagram (Fig. 4.20) it follows that the three statuses are incompatible (stratification profiles are at different levels) and therefore cannot belong to the same individual. Individuals with these statuses belong to different classes: lower, middle, higher. There is no stratification profile for the status “Fisherman” in the meaning of hobby due to the uncertainty of the characteristics of the profiles (for example, the hobby “fisherman” can be had by individuals with high and low incomes, with higher education and without it at all, etc.). Therefore, just like in the previous case, the statuses are incompatible. Let's consider “sphere” status compatibility for two cases (“Fisherman” in the meaning of “profession” and “hobby”). To do this, let's turn to the status portrait of a person. Analysis of “sphere” compatibility shows that the status “Minister” belongs to a social group: the main criterion for an individual to belong to the status “Minister” is appointment to one of the highest government posts. The status “Fisherman” belongs to the group of social statuses (the main criterion for belonging to this status is profession). The status “Collector” belongs to the group of social statuses: the main criterion for belonging to this status is determined by whether the type of his activity belongs to the Spiritual sphere (Fig. 4.22). 
For the statuses “Minister” and “Collector” there is “spheral” compatibility, since political activity does not contradict the possibility of having any hobby (in our case, a minister can be a collector). The status of “Fisherman” has spheral incompatibility with the status of “Minister” (the civil service does not imply the possibility of combining it with other spheres professional activity). In connection with the above, we can conclude that the three statuses under consideration are incompatible. In the second case (“Hobby Fisherman”), the status “Fisherman” belongs to the group of social statuses (the main criterion for belonging to this status is the spiritual sphere), therefore, unlike the first case, it has spheral compatibility with the status of Minister, since the political activity does not contradict the possibility of having any hobby. Consequently, the three statuses under consideration are compatible. 3. Photographer, NHL player Let's consider the stratification compatibility of these two statuses. Moreover, in two cases, the status “Photographer” is understood as a profession and a hobby. The diagram of stratification profiles for the first case will be as follows (Fig. 4.23). 
The diagram shows that the NHL Player has a very low degree of stratification compatibility (with a low level of education and little power, this status has very high income and prestige). Therefore, these statuses cannot be compared. Let's consider “sphere” status compatibility for two cases (“Photographer” in the meaning of “profession” and “hobby”). To do this, let's turn to the status portrait of a person. Analysis of “sphere” compatibility shows that the statuses “NHL Player” and “Photographer” belong to a social group: the main criterion for an individual’s membership in these statuses is their profession (Fig. 4.24). 
The statuses “NHL Player” and “Photographer” do not have “sphere” compatibility, due to the impossibility of combining these two professions. In the second case (“Hobby Photographer”), the status Photographer belongs to the group of social statuses: the main criterion for belonging to this status is the spiritual sphere, therefore, unlike the first case, it has spheral compatibility with the status “NHL Player”, since any professional activity does not contradict the possibility of having any hobby. 4. Movie buff, Drug addict For these statuses, it is impossible to construct stratification profiles due to the uncertainty of the profile characteristics (the statuses “Cinema buff” and “Drug addict” cannot belong to individuals of different classes). "Sphere" compatibility. “Cinema buff” is a social status (the main criterion for belonging to this status is the spiritual sphere). “Drug addict” is a socio-demographic status (the main criterion for belonging to this status is the individual’s health status). The statuses “Ki noman” and “Narkom”n have “spheral” compatibility, due to the fact that the spiritual preferences of an individual do not depend on his state of health. 5. Collective farmer, city dweller, pensioner Let's consider the stratification compatibility of these three statuses. At the same time, a stratification profile can be built only for two statuses: “Collective farmer” and “Pensioner”, and any individual can have the status “City dweller”, regardless of his income, power, education and prestige (Fig. 4.25). 
From this diagram it is clear that the stratification profiles lie at different levels, therefore we can conclude that these statuses are incompatible. "Sphere" compatibility. “Collective farmer” is a social status: the main criterion for belonging to this status is profession; “City dweller” is a social status: the main criterion for belonging to this status is the place of residence; “Pensioner” is a socio-demographic status: the main criterion for belonging to this status is age (Fig. 4.26, Fig. 4.27). 
For the statuses Pensioner and City Resident there is “sphere” compatibility; individuals have this status regardless of their place of residence. The socio-demographic status according to the “age” characteristic for a Pensioner implies that the individual must have an age above the age at which the law provides the opportunity to retire. Social status according to the characteristic “profession” for a collective farmer certainly presupposes his employment in a certain professional field of activity (until retirement). Therefore, we can conclude that for the Pensioner and the Collective Farmer there is a “sphere” status incompatibility. Based on the above, it follows that these three statuses are incompatible, that is, they cannot belong to the same individual. 6. Teacher, Businessman, Trainee Let's consider the stratification compatibility of these three statuses. At the same time, a stratification profile can be built only for two statuses: “Teacher” and “Businessman”, and any individual can have the status “Trainee”, regardless of his income, power, education and prestige (Fig. 4.28). 
The diagram shows that the stratification profiles of the statuses given to us do not lie at different levels, therefore, these statuses are incompatible. "Sphere" compatibility. “Businessman” and “Teacher” belong to the group of social statuses, since both are professions. Accordingly, here we can confidently talk about the incompatibility of these two statuses, due to the fact that these two professions are incompatible. The “Trainee” status can be combined with both the “Teacher” and “Businessman” status, since the “Trainee” status means that an individual works or studies to gain experience and skills in a certain field of activity (for example, a teacher can attend advanced training courses qualifications). Thus, from the above we can conclude that these three statuses are incompatible; they cannot simultaneously belong to one person. 7. Policeman, Pensioner Let's consider the stratification compatibility of these statuses. To do this, let's draw a diagram of stratification profiles (Fig. 4.29). 
The diagram shows that the stratification profiles lie at different levels, therefore these two statuses are incompatible. "Sphere" compatibility. Following the logic, we will determine which group these statuses belong to: “Policeman” is a social status, “Pensioner” is a socio-demographic status. And as mentioned above, a pensioner is a non-working person, the source of his income is the pension provided to him by the state, a policeman is a working person. 8. Tourist, Prisoner In this case, we will consider only “spheral” compatibility. To do this, we determine which groups these statuses belong to. “Tourist” and “Prisoner” are social statuses, namely episodic ones. An individual has these statuses only for as long as the term of the tourist voucher or the term of imprisonment lasts. So, let’s compare these two status characteristics. A prisoner is a person deprived of his will, he is limited to his place of stay (prison), he does not have the right to leave until a court decision or the end of the term given to him, accordingly, he cannot have the status of a tourist for the reasons listed above. These statuses are incompatible. 9. Disabled person, Athlete. Here we will also consider only the “sphere” compatibility of the two statuses. Let us determine which status groups they belong to: “Disabled” – socio-demographic, it is determined by the state of health of the individual. “Sportsman” is a social status, it is determined by the individual’s profession. Let's consider two cases: These two statuses are incompatible, since an athlete can only be an individual who has good health, while a disabled person does not have it. These statuses are compatible if we talk about a disabled athlete participating in competitions among people like himself. 10. Orthodox, Drug Addict. As in previous cases, we cannot build stratification profiles for the statuses given to us; accordingly, we turn to another type of compatibility, namely “spheral”. The status “Orthodox” is social, as it relates to the spiritual sphere of society; it is a person professing Orthodoxy. “Drug addict” is a socio-demographic status (the main criterion for belonging to this status is the state of health). Although things like drugs are unacceptable in Orthodoxy, this does not contradict the fact that any person, including a drug addict, can be a believer, and therefore Orthodox. Thus, these two statuses are compatible. Option 2 Check the following combinations for status compatibility: - Surgeon, Catholic. Safecracker, miner. Fashion designer, car enthusiast. Schoolboy, killer. Intellectual, revolutionary. Gardener, policeman. Paralytic, steelworker. Lover, soldier. Cash collector, motorcyclist. Businessman, Armenian. Volunteer, slave Played up, father. Walking, housewife.
- Search for incompatibilities between the left and right parts (“within” the right statuses of incompatibilities there are practically no incompatibilities). Search for status incompatibilities between left statuses. Establishing compatibility of episodic statuses with each other or with left/right statuses. Establishing compatibility of personal statuses with each other or with left/right statuses.
A. I. Kravchenko Recommended by the Ministry of Education of the Russian Federation as a teaching aid for students of higher educational institutions (1)
BookThe book gives big picture development of society, reveals key sociological concepts that are logically linked in unified system. The description of the subject and methods of sociology, information about the social structure, social groups and behavior, etc. are given.
Lupinskaya Recommended by the Ministry of Education of the Russian Federation as a textbook
TextbookRadutnaya N.V., head Department of Criminal Procedure Law and Criminalistics of the Russian Law Academy of the Ministry of Justice of the Russian Federation, Honored Lawyer of the Russian Federation, Professor.
General course Edition 2, supplemented and revised Recommended by the Ministry of General and Vocational Education as a textbook for students of higher educational institutions Moscow “Prometheus” 2001
LiteratureThe advantage of the textbook by Corresponding Member of the Russian Academy of Sciences, Professor, Doctor of Philosophy Zh.T. Toshchenko is a clear theoretical and methodological position when considering problems of economic, social, political and spiritual
Noskova O. G. N84 Occupational Psychology: Textbook for higher education institutions and institutions / Ed. E. A. Klimova
DocumentN84 Labor psychology: Proc. aid for students higher schools, institutions / Ed. E. A. Klimova. - M.: Publishing Center "Academy", 2004. - 384 p. ISBN 5-7695-1717-4
S. S. Frolov sociology of organizations is approved by the Ministry of Education of the Russian Federation as a textbook (1)
TextbookParticular attention is paid to the most important, from a sociological point of view, problems of the functioning and development of power, the effect of formal and informal communications, social problems and etc.
_ Myths andworldview
Nikolay Gorin
Russian fairy tales: a window to Russia
If in history and social philosophy the concept of “local civilization” has become commonly used today, and the civilizational approach to the analysis of sociohistorical phenomena has moved from the periphery to the center of research, in sociology it still occupies a verymodest place, limited to the framework of the sociology of culture and religion As a result arises a certain paradox: With on the one hand, the majority of sober-mindedsociologists, political scientists, economists feel a certain specificity of Russia ascivilization, limited applicability in the process of Russian reforms asWestern and Eastern experience, on the other hand, these sensations seem to hangin the air, without completely scientific grounds, turning into sets of specific featuresRussian culture, among which there may be both fundamental civilizational features of Russia and remnants or accidents.
ABOUT approach
The work presented to the attention of colleagues is an attempt: to isolate the fundamental features of Russian civilization, based on the methodology of Jungian analysis of mythology. In the theory of the collective unconscious K.G. For Jung, a central role is played by archetypes - “constantly inherited, always identical forms and ideas, still devoid of specific content,” which the author calls “dominants of the unconscious.” He emphasized that “every conscious idea and action develops from these unconscious patterns and is always interconnected with them” (Jung K. Twistok Lectures. Kiev, 1945, pp. 46-47. Jung K. On modern mf lkh. M. 1994. ). It follows from this that the fundamental roots of our values, norms, ideas, reactions, modes of action and forms of social organization should be sought in the content of archetypes
Developing a fundamental theory of the unconscious, Jung most often speaks of archetypes beyond racial and cultural differences. At the same time, he repeatedly dwells on ethnic stereotypes of behavior, linking them with the history of races, which correspond to different layers of the collective unconscious. Thus, we can talk about ethnic, or civilizational, archetypes.
Ethnic or civilizational. the archetype manifests itself as an unconscious dominant underlying ethnic stereotypes: constantly reproduced patterns of ideas and actions. In a certain sense, the ethnic archetype behaves like Spengler's ur-phenomenon - the prototype of culture, “freed from everything obscure and insignificant and lying as the ideal of form at the basis of all culture.”
(Spengler O. Decline of Europe. Minsk, 1998 P. 16).
The validity of such an analogy can be illustrated by the following quote from Jung: “There are such universal spiritual predispositions, by which we should understand a kind of forms (Platonic eidos) that serve as integral patterns when they organize their contents. These forms can also be called categories - by analogy with logical categories, these always and everywhere present, necessary prerequisites for thinking. Only our “forms” are categories not of reason, but of the power of imagination. Since the constructions of fantasy V in the broadest sense are always visual, then its forms are a priori and have the character of images, namely typical images, which for this reason, following Augustine, I called archetypes" (Jung K. On the psychology of Eastern religion and philosophy. P. 771
The formation of the ur-phenomenon in time ensures the unity of all the fundamental elements of civilization, primarily its culture, forms of social, political and economic organization of society.
However, archetypes never express themselves directly; their content is carefully hidden from consciousness. Nevertheless, like the contents of the individual unconscious, they still manifest themselves externally. The most typical area of their manifestation is spontaneous fantasies - fairy tales, legends, myths
Of course, not every myth or fairy tale is suitable material for this. We can identify three essential features of folklore material suitable for our purposes:
1. The mass nature of the retelling, manifested in the fact that representatives of a certain ethnic population constantly retain in their consciousness and periodically retell this material, which behaves like an obsessive dream. As in a dream, there may be some absurdity, a lack of clearly defined logic, and sometimes a discrepancy between the conclusion and the logic of events.
2. The presence of signs of the unconscious, symbols of ouroboros: snake- or egg-like forms. Ouroboros also expresses the unity of birth and death: the river S-mor is the birthplace, living and dead water are also its signs.
3. Direct or indirect sacralization of individual characters and elements, which, in accordance with the logic of Jungian analysis, always indicates the fundamental nature of the archetypes hidden behind the corresponding images and characters
"Turnip", "Kolobok" and "Chicken Ryaba"
Probably, one of the first fairy tales that every Russian child is told is the tale about the “turnip.” The tale is very simple and unpretentious,” grandfather planted a turnip, and when it grew, everyone they could call carried it. The plot was contained in 13 words. Between so this story is a whole story. The emphasis of the tale is shifted to integration process her characters. This is a story about the community that surrounded my grandfather and the relationships within it. The obvious conclusion “from the fairy tale: what cannot be done alone can (should) be done by uniting. And for this you need to be friends with a dog, a cat, a mouse, and even an ant.
However, what about the turnip? The tale doesn't even say what was done to her. However, it is obvious to every Russian that all the participants in the scene ate the turnips - as many as they could. Thus, the grandfather planted a turnip, he watered it, weeded it, hilled it, “grew it big, big.” I am the owner of the turnip It’s not the grandfather who is lying, but all the members surrounding him family clan. This seems to go without saying. Actually, the principle of life the activity of the described community is given in the famous formula: from each th - according to ability, to each - according to needs ness. Note that in addition to the actual family members of the “grandfather” - women, granddaughters, conditional members - dogs and cats, the clan also includes completely strangers - mice and ants. Thus, in this tale we see an ideal model of a community consisting of heterogeneous members, the relationship between which are built according to intra-family principle. This commonality significantly differs from the European community, where connections relations between its members are mediated tions of obligation, and the functions and scope the rights of each member are clearly defined.
The tale of the “kolobok” looks very little like a “turnip”. Once upon a time there lived a grandfather and a woman. The woman baked a beautiful and ruddy bun and placed it on the window to cool. And he just ran away. He told everyone he met how handsome and clever he was, until the fox ate him. In other words, the bun, which the grandfather and woman were supposed to eat, was eventually eaten by the fox. However, it is unlikely that it would occur to anyone to reduce the moral of this tale to the formula “You can’t escape fate.”
So what is the fairy tale about? Kids know that this is a fairy tale about a boastful, arrogant and arrogant bun. The moral of the tale boils down to the formula “Keep your head down, don’t get carried away" Competitiveness, any forms of competition between members of the community were destructive for it, therefore the main stereotype that the community focuses on its members is “live like everyone else.”
Even more interesting is the famous “Ryaba hen.” The hen laid a golden egg.
For some reason they tried to break it. Then it fell and broke. For some reason everyone was upset. The hen promised to carry ordinary eggs from now on. .Maybe this was once a joke about stupid neighbors? But we. Please note that we do not conclude this tale with the words: “That’s how stupid the grandfather and woman were.” The end of the tale is not ironic, but rather optimistic. So what is the moral?
Let's read the fairy tale a little differently: the hen should lay ordinary eggs, but she suddenly laid golden eggs. Gold, of course, is a valuable thing, but chicken broke tradition , did something that was not expected of her. That's why they tried to break the egg. They didn’t break it, they calmed down, but then a mouse (Mistress Randomness) ran and touched it with its tail - and it broke. That's when the chicken, realizing unreliability of innovations , promised not to break the tradition in the future, which probably made everyone happy. In other words, tradition is more valuable than gold. The moral, therefore, is: everyone's behavior must be consistent expectations of others, established traditions.
Deep in the subtext of these fairy tales, which we most often do not perceive consciously, are hidden the rules of life: do work together, divide everything equally, live like everyone else and value tradition.
Belonging to a community as a community of equals, a kind of family, was perceived And. we believe, is perceived by Russians as more significant than belonging to an op to a specific professional group, workshop . This in many ways makes us similar to Eastern societies. It is not for nothing that Russian society constantly strives to reproduce community-type structures: the traditional rural community was replaced by a collective farm, courtyard communal communities - garage and dacha cooperatives, and our enterprises largely bore the same features, becoming not only social-forming centers, but also essentially turning V communal production communities.
At the same time, the listed tales clearly lack elements of sacralization. WITH position of Jungian analysis, this suggests that the elements we have identified, although very important in the life of Russian society, do not belong to its fundamental characteristics. We believe that the community and the relationships associated with it. can only be considered as a historically specific form, and in which the more fundamental features of Russian society are hidden (and find a way out)
Try to conduct an examination of the works published above yourself and give your own assessments. At the same time, do not forget that the teacher can always argue his position. He can record this, if necessary, in writing, for example, on title page work, or express it orally. Prepare your arguments too.
Task 4 Status analysis of a fairy tale
Task formulation. Make a sociological analysis of H. C. Andersen’s fairy tale “Flint”, that is, answer the questions:
The work was carried out by M. Yu. Duyanova, a 2nd year student (1998) at the Institute of Sociology of GUGN.
– How is the social structure of fairy-tale society depicted?
– Is it possible to find examples of social mobility?
List all the statuses that are given in this fairy tale. Try to classify them according to characteristics familiar to you.
What type - open or closed - is the society depicted in the fairy tale “Flint”?
The fairy-tale society is a closed type. It has a class character and is divided into a higher class (king, queen, princess, maid of honor, officers, royal council) and a lower class (servants, soldiers, witch...).
Statuses encountered in the fairy tale:
1. Soldier – achieved social status.
2. Witch – this status can be both achieved and ascribed, so let’s call it mixed.
3. Servant – achieved status.
4. Friend – achieved status.
5. Maid of honor - achieved status.
6. King – ascribed status.
7. Queen - ascribed status.
8. Princess - ascribed status.
9. Officers - achieved status.
10. Shoemaker boy - achieved status.
The fairy tale contains examples of vertical social mobility: a) a soldier becomes a king - this is intragenerational upward mobility; b) the princess becomes a queen - intragenerational and ascending.
Task 5 Comparison of statuses
Task formulation. Compare the following statuses: servant, employee, servant, servant, servant, servant, in service.
Before comparing these statuses, it seems to me that it is necessary to give clear definitions of these concepts. I used two good ones dictionaries.
Servant. Domestic worker for personal services, to carry out the instructions of the master, master; footman. A servant in the house, in person; involved in domestic service. Employee. A person employed in various fields of mental work. A person who is in some kind of service.
Servant. A servant of a monastery or bishop. Monastic or bishop's servant, acolyte; servants were given from volosts, where this duty was assigned to a family of undersized or scoundrels in exchange for recruitment and other duties; Balti people also become servants, either by obedience or by hire. A short man was not taken into the army due to his short stature. A scoundrel is someone who is not capable of serving as a soldier. Serving. In Moscow Rus': relating to the performance of state, military duties. Serving, or subject to service, obliged.
Servant. Soldier, military man. Military personnel, lower rank, serving or retired. Servant. In pre-revolutionary life: a domestic worker.
Servants in the house, servants, people for household work and services. In service. Service: to be in service - in the service, mainly for personal services, as a servant, servant.
Judging by the names, these statuses existed in the pre-revolutionary Russia. Therefore, I cannot consider these statuses from the point of view of the four main dimensions of stratification: income, power, education and prestige, and attribute them to one class or another, since at that time in Russia there was a completely different type of stratification - estates. It is also difficult to determine exactly which classes the representatives of these statuses belonged to. Servants and servants in service most likely belonged to the bourgeois class. The servant most likely came from the peasant class, just like the servant. But according to the Table of Ranks, an employee could be a tradesman (postal and telegraph employees) and even a nobleman (for example, Pushkin was a chamber cadet). We can only say that the status of an employee has a higher rank than all other statuses, because employees are engaged primarily in mental work. People occupying all other statuses were engaged primarily in manual labor. We can also say that all these statuses are social and belong to the category of professional statuses; only servant, in my opinion, belongs to the category of religious statuses. It can also be said that the statuses of servant and servant are completely incompatible with the status of servant, since people who were unfit for military service were taken into service. “Servant,” “servant,” and “servant” are essentially different names for the same position that an individual can occupy in society.
Task 6 Status incompatibility
Task formulation. Check the status combinations below for status compatibility. In addition to the usual formulation of status incompatibility, which you became familiar with in this topic, use new formulations.
Stratification incompatibility is a contradiction between the positions on four scales of stratification (income, power, education, prestige) of the same holder of a status set, for example, a professor or a policeman. To visually depict type 1 status incompatibility, namely stratification, it is advisable to draw the corresponding stratification profiles, that is, a graphical representation of individual statuses on four stratification scales. A more detailed description of this concept is given in Topic 7 “Social Stratification”.
Spheral incompatibility is a contradiction between statuses or types of activity belonging to four spheres of society: economic, social, political, spiritual. To consider statuses from the point of view of spheral incompatibility, one should use the status portrait (status set) of a person, as already mentioned at the beginning of this section (Topic 4), and essentially both new formulations are an organic continuation of the theoretical provisions that we have considered.
Option 1
Task formulation. Check the following combinations for status compatibility:
1. Pensioner, businessman.
2. Minister, fisherman, collector.
3. Photographer, NHL player.
4. Film buff, drug addict.
5. Collective farmer, city dweller, pensioner.
6. Teacher, businessman, intern.
7. Policeman, pensioner.
8. Tourist, prisoner.
9. Disabled person, athlete.
10. Orthodox, drug addict.
1. Pensioner, Businessman
Consider the stratification compatibility of these two statuses. To do this, we draw a diagram of their stratification profiles (Fig. 4.16).
http://pandia.ru/text/78/135/images/1819_image047.jpg" width="762" height="440 src=">
Analysis of “sphere” compatibility shows that the “Pensioner” status belongs to the socio-demographic group: the main criterion for an individual to belong to the Pensioner status is age (Fig. 4.18).
http://pandia.ru/text/78/135/images/1819_image049.gif" width="759" height="341 src=">
The socio-demographic status according to the “age” characteristic for a Pensioner assumes that the individual must have an age above the age at which the law provides the opportunity to retire. Social status according to the characteristic “profession” for a Businessman certainly presupposes his employment in some professional field of activity (before retirement). Therefore, we can conclude that for a Pensioner and a Businessman there is no “sphere” status incompatibility (a Businessman cannot be a Pensioner).
2. Minister, Fisherman, Collector
Let us consider the stratification compatibility of these three statuses. At the same time, let’s consider two cases when the status “Fisherman” is understood as a profession and a hobby. The “Collector” status is only a hobby, since the “Collector” profession does not exist. Let us depict diagrams of stratification profiles (Fig. 4.20, 4.21).
http://pandia.ru/text/78/135/images/1819_image051.jpg" width="761" height="504 src=">
From the first diagram (Fig. 4.20) it follows that the three statuses are incompatible (stratification profiles are at different levels) and therefore cannot belong to the same individual. Individuals with these statuses belong to different classes: lower, middle, higher.
There is no stratification profile for the status “Fisherman” in the meaning of a hobby due to the uncertainty of the characteristics of the profiles (for example, the hobby “fisherman” can be had by individuals with high and low incomes, with higher education and without it at all, etc.). Therefore, just like in the previous case, the statuses are incompatible.
Let's consider “sphere” status compatibility for two cases (“Fisherman” in the meaning of “profession” and “hobby”). To do this, let's turn to the status portrait of a person.
Analysis of “sphere” compatibility shows that the status “Minister” belongs to a social group: the main criterion for an individual to belong to the status “Minister” is appointment to one of the highest government posts.
The status “Fisherman” belongs to the group of social statuses (the main criterion for belonging to this status is profession).
The status “Collector” belongs to the group of social statuses: the main criterion for belonging to this status is determined by whether the type of his activity belongs to the Spiritual sphere (Fig. 4.22).
http://pandia.ru/text/78/135/images/1819_image053.jpg" width="762" height="584 src=">
The diagram shows that the NHL Player has a very low degree of stratification compatibility (with a low level of education and little power, this status has very high income and prestige). Therefore, these statuses cannot be compared.
Let's consider “sphere” status compatibility for two cases (“Photographer” in the meaning of “profession” and “hobby”). To do this, let's turn to the status portrait of a person.
Analysis of “sphere” compatibility shows that the statuses “NHL Player” and “Photographer” belong to a social group: the main criterion for an individual’s membership in these statuses is their profession (Fig. 4.24).
http://pandia.ru/text/78/135/images/1819_image055.jpg" width="762" height="572 src=">
From this diagram it is clear that the stratification profiles lie at different levels, therefore we can conclude that these statuses are incompatible.
"Sphere" compatibility. “Collective farmer” is a social status: the main criterion for belonging to this status is profession; “City dweller” is a social status: the main criterion for belonging to this status is the place of residence; "Pensioner" - socio-demographic status: the main criterion for belonging to this status is age (Fig. 4.26, Fig. 4.27).
http://pandia.ru/text/78/135/images/1819_image057.jpg" width="761" height="337 src=">
For the statuses Pensioner and Citizen there is a “sphere” compatibility, individuals have this status regardless of their place of residence. The socio-demographic status according to the characteristic "age" for the Pensioner implies that the individual must have an age above the age at which the legislation provides for the possibility of retirement. The social status according to the characteristic "profession" for the Collective Farmer certainly implies his employment in a certain professional field of activity (before retirement). Therefore, we can conclude that for the Pensioner and the Collective Farmer there is a “spheral” status incompatibility.
Based on the foregoing, it follows that these three statuses are not compatible, that is, they cannot belong to the same individual.
6. Teacher, Businessman, Intern
Let us consider the stratification compatibility of these three statuses. At the same time, it is possible to build a stratification profile only for two statuses "Teacher" and "Businessman", and any individual can have the status "Trainee", regardless of his income, power, education and prestige (Fig. 4.28).
http://pandia.ru/text/78/135/images/1819_image059.jpg" width="761" height="558 src=">
The diagram shows that the stratification profiles lie at different levels, therefore these two statuses are incompatible.
"Sphere" compatibility. Following the logic, we will determine which group these statuses belong to: “Policeman” is a social status, “Pensioner” is a socio-demographic status. And as mentioned above, a pensioner is a non-working person, the source of his income is the pension provided to him by the state, a policeman is a working person.
8. Tourist, Prisoner
In this case, we will consider only “spheral” compatibility. To do this, we determine which groups these statuses belong to. “Tourist” and “Prisoner” are social statuses, namely episodic ones. An individual has these statuses only for as long as the term of the tourist voucher or the term of imprisonment lasts. So, let’s compare these two status characteristics. A prisoner is a person deprived of his will, he is limited to his place of stay (prison), he does not have the right to leave until a court decision or the end of the term given to him, accordingly, he cannot have the status of a tourist for the reasons listed above. These statuses are incompatible.
9. Disabled person, Athlete.
Here we will also consider only the “sphere” compatibility of the two statuses. Let us determine which status groups they belong to: “Disabled” – socio-demographic, it is determined by the state of health of the individual. “Sportsman” is a social status, it is determined by the individual’s profession. Let's consider two cases:
These two statuses are incompatible, since an athlete can only be an individual who has good health, while a disabled person is deprived of it.
These statuses are compatible if we talk about a disabled athlete participating in competitions among people like himself.
10. Orthodox, Drug Addict.
As in previous cases, we cannot build stratification profiles for the statuses given to us; accordingly, we turn to another type of compatibility, namely “spheral”. The status “Orthodox” is social, as it relates to the spiritual sphere of society; it is a person professing Orthodoxy. “Drug addict” is a socio-demographic status (the main criterion for belonging to this status is the state of health). Although things like drugs are unacceptable in Orthodoxy, this does not contradict the fact that any person, including a drug addict, can be a believer, and therefore Orthodox. Thus, these two statuses are compatible.
Option 2
Check the following combinations for status compatibility:
1. Surgeon, Catholic.
2. Safecracker, miner.
3. Fashion designer, car enthusiast.
4. Schoolboy, killer.
5. Intellectual, revolutionary.
6. Gardener, policeman.
7. Paralytic, steelmaker.
8. Lover, military man.
9. Cash collector, motorcyclist.
10. Businessman, Armenian.
11. Volunteer, slave.
12. Played up, father.
13. Walking, housewife.
Status compatibility check scheme
Checking each status separately for stratification incompatibility (the criterion is the stratification profile according to 4 stratification scales for a given status, that is, if it deviates greatly from the straight line, then such a status is stratification incompatible).
“Sphere” incompatibility (incompatibility of statuses in areas of activity or status categories). The mechanism for determining such incompatibility. The status portrait of a person is examined, the belonging of the statuses under study to the left (social statuses), right (socio-demographic) parts of the scheme, as well as to episodic and personal statuses is established. Depending on this, one of the following stages is selected:
1. Search for incompatibilities between the left and right parts (“within” the right statuses of incompatibilities there are practically no cases).
2. Search for status incompatibilities between left statuses.
3. Establishing compatibility of episodic statuses with each other or with left/right statuses.
4. Establishing compatibility of personal statuses with each other or with left/right statuses.
11. Surgeon, Catholic
It is almost impossible to determine stratification incompatibility for the “Catholic” status, since people with such a status (status in the spiritual sphere) can occupy almost any position in the stratification by income, power, education and prestige. This applies especially to modern societies with freedom of religion, where Catholicism is a common religion. It is practically impossible to determine the stratification profile of Catholics in our country, mainly because there are such a clear minority.
The status of a “Surgeon” in our country can hardly be called stratificationally compatible (The difficulty lies in determining which surgeon we are talking about. In this case (for Russia) we will talk about a surgeon working in a state clinic or hospital.): income, power, prestige is at the level of the lower class, education is at the level of the middle class. However, if we take into account that a large number of professionals left state institutions, and people with less than a high education came, often not even fully competent in their profession, then the same status may be stratificationally compatible. In the West, this status is compatible, since it implies income, education, prestige at the level of the upper middle or upper classes, power is also quite high, since the behavior of a large number of people depends on its decision.
Both of these statuses relate to social ones (one – to professional ones, the other – to statuses in the spiritual sphere). Overall in modern society these statuses can be called “spherno” compatible. The very fact that there is no “religion” column in the passport suggests that a Catholic can engage in any profession, including being a surgeon.
Although previously a Catholic could not only occupy high positions in the state (remember, for example, the Russians’ refusal to recognize the Pole Vladislav as Tsar in 1610 due to the fact that he was a Catholic and did not convert to Orthodoxy), but also in general any significant profession (and the status of a doctor and surgeon belonged to at least the upper middle class). I don’t think that in Russia in the 18th and 19th centuries a Catholic surgeon would have found patients.
We must also take into account the fact that accepting Catholicism does not prohibit a person from being a surgeon. After all, some religions prohibit people from engaging in certain professions. For example, members of a sect such as Jehovah's Witnesses cannot carry weapons, which means they cannot be soldiers, lyceum members, etc. Based on the basic commandment “thou shalt not kill,” for example, Catholics or Orthodox Christians cannot be murderers or mercenaries etc. It turns out that if the profession of a surgeon is associated with the risk of killing a person, then a Catholic cannot belong to this profession. Most likely, this is not the case, since in this case the surgeon’s goal is not to kill a person, but to save him.
12. Bearcatcher, Miner
The "safecracker" is a stratification-incompatible status, since it implies a high this status is at the level of the upper class.) income, low prestige, low power (if it is understood as the number of like-minded subordinates - the “average” medlar worker, as a rule, works alone), not high education(although there may be bear cubs with higher education, but rather they will be “high class” robbers, it will be difficult to classify them as “standard” cub cubs).
Shakhtar is currently a stratification compatible status: low income, power, education, prestige. However, this was not the case in Soviet times, especially during the years of industrialization. Then this status was stratification incompatible: high income (during the years of industrialization, the income of a miner was on average 3–6 times higher than the income of an average worker; in 1931, a miner's daily bread norm was 30% more than a worker's norm of an industrially unimportant enterprise; the monthly norm of meat – 5 times, butter and eggs actually received only they, high prestige (the highest among miners and metal workers), but low power and low education. So then this status was stratificationally incompatible.
We can say that both of these statuses are social and belong to the same category - professional statuses. Most likely, these two statuses are “spherally” incompatible. Previously, a miner would not have become a safecracker, since the honor of being a miner is high, and there was no point in it, as has already been said. Now, as before, the miner’s profession is one of the hardest, so using such a profession as a “cover” would be extremely unwise. Although, due to dire need, a miner can become a bearcutter (this status can become, as it were, episodic), but if a person becomes a “permanent” safecracker, then he will most likely give up this profession. Thus, the bugbear and the miner as a whole are “spherno” incompatible, although such compatibility is more likely today than in Soviet times.
13. Fashion designer, car enthusiast
“Fashion designer” in general is a stratification-compatible status (high income, education - a modern fashion designer is a highly educated person, prestige, and power is slightly lower, but quite high if measured by the number of people who are influenced by the result of the work of this person). The stratification profile of the “Car Enthusiast” is almost impossible to determine, since such status can belong to a representative of any class (except for the lowest, such status implies a person’s income above the subsistence level, although the owner of the old “For Porozhets” is a car enthusiast).
Both of these statuses relate to social ones (“Fashion designer” is a professional one, “Car enthusiast” is difficult to classify into one of the categories, perhaps this is the status of the spiritual sphere or some “leisure” sphere). In most cases, they are “spherally” compatible, since a fashion designer can choose to work with a car at his leisure. Of course, this does not mean that a millionaire fashion designer will delve into a car engine, but he can collect cars and then he will also be a kind of car enthusiast.
14. Schoolboy, Killer
Determining the stratification profile of a schoolchild and his stratification compatibility is quite difficult. How to calculate his income? By parents' income? If so, then a high school student has an average income (wealthier parents will send their child to better, not “average” schools), low power (if only the power of authority in front of students junior classes), low education and low or average prestige (The same difficulties arise with prestige as with income. Is it even possible to determine it? On the one hand, the prestige of a schoolchild in comparison with his peer who does not study, but wanders, will be above. On the other hand, is the question correct: “Who has higher prestige: a schoolboy, a janitor, a banker, a student?" Here we are mixing professional statuses with educational statuses. If “Schoolboy” is an “educational” status, then it is generally falls out of the general stratification (as a set of stratification by income, power, education and prestige).).
The “killer” is not a stratification-compatible status, since he has a high income and average power (on the one hand, as a rule, he does not have subordinates, on the other hand, he can impose his will on his victim with the help of weapons, demanding unquestioning submission) , low or average education, low prestige (Here it is also important to consider who we mean by a murderer. Someone who killed once (then “Killer” is an episodic status), especially not for the purpose of material enrichment; we cannot relate to status "Killer" as the main status. Here we will consider the killer as the main status, that is, the status most characteristic of a given person with whom he identifies himself.) .
“Spherno” these two statuses turn out to be incompatible (both being social), if only because a killer is, as a rule, a person more mature than a schoolboy (especially a hired killer). But according to theory, an adult killer should be in prison, and a minor should be in a colony. If in such a colony there is something similar to a school, that is, the child receives an education, then these statuses are “spherally” compatible.
15. Intellectual, Revolutionary
Analyzing these two statuses, we need to stipulate in relation to what period of time we will be talking. Let's take the time when these two statuses are most clearly represented: the second half of the 19th century and the beginning of the 20th centuries.
Who is an intellectual? Let us assume that an intellectual is not only the most educated person, engaged primarily in complex creative work, development and dissemination of culture (“intellectual”), but above all, one who devoted his life to public service. The intelligentsia includes the Decembrists, Westerners, Slavophiles, Narodniks, and, possibly, Marxists late XIX-early 20th centuries.
Stratification compatibility. “Intellectual” is, in my opinion, a more or less compatible status: high income, high education (his educational level in any case was several orders of magnitude higher than that of a peasant or worker), relatively great power (the fact that intellectuals tried to teach the authorities, but the authorities did not always obey them, with the exception of the “intellectuals in power”, which indicates rather the opposite. At the same time, the intelligentsia is considered as a third force or link in the system of power-people, which indicates its relatively high power , more precisely about its influence on life in the country, and in February 1917 they received real power). Its prestige is quite difficult to assess, but I dare to suggest that it is not below average.
It's more difficult with the Revolutionary. Presumably, the status of “Revolutionary” can belong to practically people of different classes (a revolutionary can be both a worker and a director of a plant, while the first belongs rather to the lower class, and the director to the higher class, the stratification profile of one can be direct , and the other with a broken line).
"Sphere" compatibility. In general, these two statuses (both social) are compatible. In general, the entire intelligentsia of the second half of the 19th century centuries can be divided into conservatives, revolutionaries and liberals. P. Kropotkin, M. Bakunin, P. Lavrov - both intellectuals and revolutionaries, f. M. Dostoevsky is an intellectual, but not a revolutionary. N.A. Berdyaev is first a Marxist revolutionary, then closer to the liberal movement, although, according to him, he is against identifying himself with any movement or direction. Then he, N. O. Lossky and some other intellectuals declared in the collection “Vekhi” that they were not intellectuals. To put it simply, the reason for this is that at that time intellectuals in mass consciousness were equated with revolutionaries, destroyers of society (which once again proves the compatibility of statuses), but they did not want to be like that. The relationship between the statuses of a revolutionary and an intellectual are presented in Fig. 4.30.
shortcodes" cellpadding="15" cellspacing="10" border="0" width="60%" align="center" style="border: 1px #A7A6B4 solid; margin:20px;">
Workshop 1
Formation of sociological knowledge
The sociological workshop is designed to consolidate the theoretical material presented by the teacher in lectures or received by students from educational, scientific reference or scientific monographic literature. Some tasks are aimed only at consolidating the lecture material, while others that go beyond it require painstaking independent work with additional literature.
The teacher indicates the exact sources or orients the students in what kind of literature should be used for homework. Specifying exact data has not only pluses (they are obvious), but also minuses, since these sources may not be in a home or public library. In addition, the teacher may not know the entire range of literature, which is constantly replenished and updated. In such cases, it is advisable not to constrain the initiative of students in choosing the preferred sources.
Topic 1 of this book addressed the following issues:
History of sociology.
Interdisciplinary matrix of sociology.
Intradisciplinary structure of sociology.
Spontaneous sociology and everyday consciousness.
It is advisable to include the first and fourth topics in a practical lesson, and leave the second and third topics for independent study. As my experience shows, they are the most difficult for students to complete, since they require deepening into professional knowledge related to fundamental science.
On the history of sociology, you can offer to prepare an abstract. Let's say about the contribution of O. Comte to the development of sociological thought. The names of sociologists are chosen either by the teacher or given to the students themselves. Using the available literature, they easily cope with the task. Below we present to your attention the works of students devoted to the analysis of the main problems in the works of M. Weber and F. Tönnies. In addition, you will become familiar with how students perform tasks related to the methodology of social science. We will talk about composing sociological tales, analyzing common sense and science, and searching for sociological issues in fiction.
Task 1 Ideal type of M. Weber
It is more difficult to understand the peculiarities of the teaching of one or another sociologist, say, the same M. Weber. As an example I will give independent work according to M. Weber's ideal types. They were executed twice. The first time, the teacher did not explain what they were and suggested reading about ideal types in reference literature. The result was amazing: the vast majority of students correctly copied definitions from the available literature, but gave completely erroneous examples. The second time, having become acquainted with the completed work, the teacher explained the mistakes and asked those who considered their work incorrect to redo it. As a result, most students completed the task correctly again, but some of them either did not notice the mistakes they had made or were too lazy to correct them. I will give a few examples.
Task formulation. Get acquainted with the description of M. Weber's ideal type in scientific, reference or educational literature. Summarize the main provisions of this teaching and create your own examples of ideal types.
A. Correct description of the ideal type, borrowed by students from literature.
An ideal type is a methodological means of sociological (or historical) research, which is a theoretical construct. This construction is not extracted from social reality, but is constructed as a theoretical scheme, the elements of which are aspects social reality, taken in their individual originality, logical consistency and rational correctness. That is, “scientists of society select as defining characteristics of an ideal type certain aspects of behavior or institutions observed in the real world, and then, through a certain exaggeration, elevate them into the form of an ideal construct.” The ideal type serves to construct a logical model of the aspect of social reality to be studied, which a) would contribute to a clearer identification of this aspect, b) would serve as a kind of standard, by comparison with which one could judge the extent to which the empirical reality under study is moving away or approaching.
The ideal type is precisely a standard, a prototype, a prototype, something not real, but only possible, and only logically possible.
The ideal type is built by bringing its elements to the maximum possible logical interconnectedness and coherence. This system of connections represents a utopia, built from real education by replacing empirical dependencies with purely logical ones. And “the sharper and more unambiguous the ideal types are constructed, the more alien they are in this sense to the world, the better they fulfill their purpose.”
Weber emphasizes that the ideal type taken in its pure form cannot be found anywhere in empirical reality: such mental constructions “are as rare in reality as physical reactions, which are calculated only under the assumption of absolutely empty space.” Thus, analogues of the ideal type in sociology can serve as mental formations in physics, for example, the concept of an “ideal gas” or “a body on which no forces act.” So, for example, in reality it is impossible to find a purely goal-oriented action (that is, an action characterized by the unambiguity and clarity of the acting subject’s awareness of his goal, rationally correlated with clearly meaningful means, etc.).
This individual-typical construction does not say how this or that process actually proceeds, but speaks about something else - what this process would be like and what the circumstances of its occurrence could be. By comparing the way processes actually proceed with this ideal construction, we find out the degree of deviation of the actual from the possible, as well as the reasons for such a deviation. In any case, it is easier to interpret any particular phenomenon of social reality by comparing it with some ideal type.
Weber believed that a significant discrepancy between ideal types and reality may entail redefining a given ideal type, but he also argued that ideal types are not models that should necessarily be tested. According to Weber, ideal types are such general, abstract concepts as “pure competitive market”, “church”, “bureaucracy”, “economic exchange”, “craft”, “capitalism”, “Christianity”.
Literature
Abercrombie N., Hill S., Turner B. S. Sociological Dictionary / Transl. from English, ed. S. A. Erofeeva. Kazan: Publishing house Kazan, unta, 1997.
Weber M. Selected works. M.: Progress, 1990.
History of theoretical sociology. In 4 volumes / Answer, ed. and compiled by Yu. N. Davydov. M.: Kanon+, 1997. T. 2.
Russian sociological encyclopedia / Pod obshch. ed. G. V. Osipova. M.: Publishing group NORMA-INFRA, 1998. S. 575-576.
B. Examples of ideal types invented by students.
Company. The basic principles of its activities will be the following: a) employees work in such a way that they can be interchangeable, each is required to perform only one task; b) the behavior of the performers is completely determined by a rational scheme, which ensures accuracy and unambiguousness of actions, avoiding prejudice and personal sympathy in relationships; c) the enterprise is free to choose any means to ensure its sustainability; d) all employees comply with safety regulations; e) there is a system of rewarding the most capable employees; f) the company takes care of the health and recreation of its employees.
Student. He must attend all lectures, regardless of his interests, be able to write quickly, listen carefully, think quickly, successfully pass tests and exams, otherwise the student will be called a poor student and then we should talk about the ideal type of “low student.” It is accepted that a student receives a scholarship depending on his academic performance, and there is hardly a student who does not know at least a small part, so to speak, of student jargon.
Open society (When creating this ideal type, the student used the book by R. Dahrendorf “After 1989”, which he noted in the note.). This concept as an ideal type has the following characteristics:
there are institutions that make it possible to change the government without resorting to violence;
there is no single body or position through which the activities of many people are coordinated;
everything is permitted that is not expressly prohibited, and little is prohibited;
what is permitted is left to individual choice;
roles are not given at birth, but are the result of personal achievements in all areas.
These, of course, are not all the characteristics of an “open society,” but they may be a description of the ideal type of open society.
Russian village in the outback. Her ideal typical features:
a small group of people, predominantly elderly;
poverty;
lack of interest in events in the country;
everyone knows everything about the others;
cordiality towards guests, even strangers, lack of motivation for profit.
Salesman. His ideal typical features:
man or woman about 30–45 years old;
balanced, polite;
honest, not trying to deceive the buyer;
serving conscientiously, not keeping you waiting;
with good taste, able to give correct advice;
neatly dressed in a special uniform;
interested in selling;
loving his job.
Passenger. The ideal passenger always pays for his or her fare and gives up his or her seat to disabled people, passengers with children, and residents. Such a passenger does not carry bulky luggage, does not violate public order in the cabin (does not be rude to other passengers, does not distract the driver while the vehicle is moving). When boarding, he waits for other passengers to get off, lets women (if he is a man) go ahead, and helps elderly and disabled people get in or out.
Strike. Any strike must begin with the dissatisfaction of the masses due to political, economic or other motives. If you look at the reasons for all the strikes, they began either due to non-payment of wages, or because the workers sought a reduction in working hours, an increase in wages, a change in management, etc. Then the conditions under which the strike would end should be presented. Next comes the final stage, when the authorities either make concessions to the strikers or suppress the strike. The mechanism for the emergence of strikes is as follows: among the dissatisfied masses there are activists who incite people, throw slogans at the masses and try to help the indignation spill out. Basically, such people know the psychology of the masses well. They subtly sense the moments when the people are ready to follow them. They know how to unite people with sweet slogans and words. The clearest examples of such people are Lenin, Trotsky, Stepan Razin, etc. This is the type of typical strike.
Private company. Its characteristic features in modern Russian society– hides taxes; has one general director and several deputies; has commercial departments; recruits personnel “from the street”, and in most cases “through acquaintances”; has contacts with criminal groups.
K.D. Ushinsky called the fairy tales of the Russian people the first brilliant attempts at folk pedagogy. Admiring fairy tales as monuments of folk pedagogy, he wrote that no one is able to compete with pedagogical genius people. The same should be said about fairy tales of other peoples.
Fairy tales, being artistic and literary works, were at the same time for workers and an area of theoretical generalizations in many branches of knowledge. They are a treasury of folk pedagogy; moreover, many fairy tales are pedagogical works, i.e. they contain pedagogical ideas.
Leading Russian teachers have always had a high opinion of the educational significance of folk tales and pointed out the need for their widespread use in pedagogical work. So, V.G. Belinsky valued their national character in fairy tales, their national character. He believed that in a fairy tale, behind fantasy and fiction, there is real life, real social relations. V.G. Belinsky, who deeply understood the nature of the child, believed that children have a highly developed desire for everything fantastic, that they do not need abstract ideas, but concrete images, colors, and sounds. ON THE. Dobrolyubov considered fairy tales to be works in which people reveal their attitude to life and to modernity. N.A. Dobrolyubov sought to understand from fairy tales and legends the views of the people and their psychology, he wanted “so that, according to folk legends, the living physiognomy of the people who preserved these traditions could be outlined to us.”
The great Russian teacher K.D. Ushinsky had such a high opinion of fairy tales that he included them in his pedagogical system. Ushinsky saw the reason for the success of fairy tales among children in the fact that the simplicity and spontaneity of folk art correspond to the same properties of child psychology. “In a folk tale,” he wrote, “a great and poetic child-people tells children his childhood dreams and, at least half, believes in these dreams.” In passing, a very significant fact should be noted. Ushinsky’s thoughts about fairy tales are very close in nature to K. Marx’s statements about them. In the introduction "Towards criticism political economy» K. Marx wrote that the reason for the popularity of fairy tales among children is the correspondence between the child’s naivety and the unartificial truth folk poetry, which reflected childhood human society. According to Ushinsky, natural Russian teachers - grandmother, mother, grandfather, who never leaves the stove, understood instinctively and knew from experience what enormous educational and educational power a folk tale conceals. As is known, Ushinsky’s pedagogical ideal was a harmonious combination of mental and moral-aesthetic development. According to the firm conviction of the great Russian teacher, this task can be successfully completed provided that the material of folk tales is widely used in education. Thanks to fairy tales, a beautiful poetic image, the development of the mind goes hand in hand with the development of fantasy and feeling. Ushinsky developed in detail the question of the pedagogical significance of fairy tales and their psychological impact on the child; he resolutely put folk tales above stories published in educational literature specifically for children, because the latter, as the great teacher believed, were still a fake: a child’s grimace on an senile face.
Fairy tales are an important educational tool, developed and tested by people over centuries. Life and folk education practices have convincingly proven the pedagogical value of fairy tales. Children and fairy tales are inseparable, they are created for each other, and therefore familiarity with the fairy tales of one’s people must be included in the education and upbringing of every child.
In Russian pedagogy there are thoughts about fairy tales not only as educational and educational material, but also as a pedagogical means and method. Thus, the nameless author of the article “The educational significance of the fairy tale,” in the monthly pedagogical leaflet “Education and Training (No. 1, 1894), writes that the fairy tale appeared in that distant time when the people were in a state of infancy. Revealing the significance of a fairy tale as a pedagogical tool, he admits that if children repeat the same moral maxim even a thousand times, it will still remain a dead letter for them; but if you tell them a fairy tale imbued with the same thought, the child will be excited and shocked by it. Further in the article comments on the story of A.P. Chekhov. A little boy decided to smoke. He is admonished, but he remains deaf to the convictions of his elders. Father tells him touching story, how harmful smoking was to the health of one boy, and the son, with tears, throws himself on his father’s neck and promises never to smoke. “There are many such facts from the lives of children,” the author of the article concludes, “and every teacher probably had to sometimes use this method of persuasion with children.”
Fairy tales as a method of persuasion were widely used in his pedagogical activity and the outstanding Chuvash teacher I.Ya. Yakovlev.
Many fairy tales, and even stories by I.Ya. Yakovlev, compiled by him in the manner everyday tales, are in the nature of ethical conversations, i.e. act as a means of persuasion in the moral education of children. In a number of fairy tales and stories, he admonishes children with reference to the objective conditions of life, and most often - to the natural consequences of children’s bad actions: he assures and convinces them of the importance of good behavior.
The educational role of fairy tales is great. There is an assertion that pedagogical significance fairy tales lies in the plane of emotional and aesthetic, but not cognitive. We cannot agree with this. The very opposition of cognitive activity to emotion is fundamentally wrong: the emotional sphere and cognitive activity are inseparable, without emotion, as you know, knowledge of the truth is impossible.
Fairy tales, depending on the topic and content, make listeners think and make them think. Often the child concludes: “It doesn’t happen like that in life.” The question involuntarily arises: “What happens in life?” Already the conversation between the narrator and the child, which contains the answer to this question, has educational significance. But fairy tales contain cognitive material directly. It should be noted that the educational significance of fairy tales extends, in particular, to individual details of folk customs and traditions and even to everyday trifles.
For example, in the Chuvash fairy tale “He who does not honor the old will not see the good himself,” it is said that the daughter-in-law, not listening to her mother-in-law, decided to cook porridge not from millet, but from millet and not in water, but only in oil. What came of this? As soon as she opened the lid, millet grains, not boiled, but fried, jumped out and fell into her eyes and blinded her forever. The main thing in the fairy tale, of course, is the moral conclusion: you need to listen to the voice of the old, take into account their everyday experience, otherwise you will be punished. But for children it also contains educational material: they fry in oil, not boil, therefore, it is absurd to cook porridge without water, in oil alone. Children are usually not told about this, because no one does this in life, but in the fairy tale children are given instructions that everything has its place, that there should be order in everything.
Here's another example. The fairy tale “A penny for a miser” tells how a smart tailor agreed with a greedy old woman to pay her one penny for every “star” of fat in her soup. When the old woman was putting in the butter, the tailor encouraged her: “Put it in, put it in, old woman, don’t skimp on the butter, because it’s not for nothing that I ask you: for every “star” I’ll pay a penny.” The greedy old woman put more and more oil in order to get a lot of money for it. But all her efforts gave an income of one penny. The moral of this story is simple: don't be greedy. This is the main idea of the tale. But its cognitive meaning is also great. Why, the child will ask, did the old woman get one big “star”?
The fairy tale “Ivanushka the Fool” tells how he walked through the forest and reached a house. I entered the house, there were 12 stoves, 12 stoves - 12 boilers, 12 boilers - 12 pots. Ivan, hungry on the road, began to try food from all the pots in a row. Already trying, he was full. The educational significance of the given detail of the fairy tale is that it presents the listeners with the task: 12 x 12 x 12 =? Could Ivan have eaten? Not only could he, moreover, only a fairy-tale hero could eat so much: if he tried in all the pots, he ate 1728 spoons of food!
Of course, the educational value of fairy tales also depends on the storyteller. Skilled storytellers usually always try to use such moments, asking questions during the telling of the tale like: “What do you guys think, how many cauldrons were there in total? How many pots? and so on.
The educational significance of fairy tales in geographical and historical terms is well known.
So, in the fairy tale “May parents always be held in high esteem” the following is told. The son went to harvest peas and took his old mother with him to the field. The wife, a lazy, quarrelsome woman, stayed at home. Seeing her husband off, she said: “We don’t feed your mother properly at home; she, being hungry, wouldn’t eat all the peas there. Keep an eye on her." In fact, the son in the field did not take his eyes off his mother. As soon as the mother arrived at the field, she took one pea and put it in her mouth. She tossed the pea with her tongue, sucked, tried with all her might, toothless, to taste the peas of the new crop. The son, noticing this, remembered his wife’s order: “He doesn’t eat in the morning, so she will eat everything. She’s not much use on the field, I’d rather take her back home.” When they arrived home, the mother, while getting off the cart, dropped a single pea from her mouth and confessed this to her son with tears. The son, hearing about this, put his mother on the cart and hurried back to the field. But he was in a hurry in vain, by the time they arrived on his site there was not only not a single pea, but there was no straw left either: a large flock of cranes ate the peas, a large herd of cows, goats and sheep ate the straw. So, a man who regretted one pea for his own mother was left without a single pea.
The moral of the story is quite obvious. From her point of view educational value something else attracts attention. Many tellers of this tale present it as the “true truth”: they name the old woman’s son, not only the village where he lived, but also the place where his field (paddock) was. One of the storytellers reported that the old woman dropped a pea on a pothole known to the listeners, and not near the house, as recorded in the version of the fairy tale given by us. As a result, the fairy tale introduces the past of the village, some of its inhabitants, and talks about economic ties and relationships.
The fairy tale “How They Fell into the Underworld” tells how the mother of three sons and three daughters wanted to marry them to each other. She managed to marry her eldest and middle daughter to her eldest and middle son, respectively. The youngest daughter did not agree to marry sibling and ran away from home. By her return, their house with their mother, two sons and two daughters had fallen through the ground. “As soon as the earth bears him!” - they talk about very bad person. So in the fairy tale, the earth could not withstand the criminal guilt of the mother, and the children who obeyed the immoral demands of the mother were also punished. It should be noted that the mother is shown to be disgusting in all respects: heartless, cruel, a drunkard, etc. Consequently, her action towards her own children is not an accident, but a consequence of her personal qualities. The moral of this tale is obvious: marriage between relatives is immoral, unnatural, and therefore unacceptable. But this tale at the same time also has educational significance: once in ancient times, marriage between relatives was allowed. An ancient tale is a reflection of the struggle to abandon such marriages and to prohibit them. Such a tale, of course, could only have arisen in ancient times.
The short tale “Fishing” tells how the Chuvash, Russians and Mordovians fished on one large lake. The main idea and main purpose of the fairy tale is to develop and strengthen in children a sense of friendship between peoples: “Russian, Mordvin and Chuvash are all one: people.” But at the same time it also contains a little educational material. The Chuvash say: “Syukka” (No), the Mordovians “Aras” (“No”), the Russians also did not catch a single fish, therefore, essentially in this case the position of the Chuvash, Mordovians and Russians is the same. But the Russians heard the words “syukka” and “aras” as “pike” and “crucian carp”. People speak different languages words may be similar to each other, but their meaning is different. To understand foreign languages, you need to learn them. The tale assumes that the fishermen do not know each other's languages. But the listener will learn from the fairy tale that "syukka" and "aras" in Chuvash means "no". The fairy tale, although it introduces only two words of other peoples, still arouses the child’s interest in foreign languages. It was the masterful combination of educational and cognitive in fairy tales that made them very effective pedagogical tools. In the preface to “The Tale of the Liberation of the Sun and the Moon from Captivity,” the writer of the tale admits that he heard it only once, when he was nine years old. The style of speech was not retained in the memory of the person who recorded it, but the content of the story was preserved. This recognition is significant: it is generally accepted that fairy tales are remembered due to a special style of speech, presentation, etc. It turns out that this is not always true. Undoubtedly, in memorizing fairy tales big role plays their capacious meaning, the combination of educational and educational material in them. This combination contains the peculiar charm of fairy tales as ethno-pedagogical monuments; in them, the idea of the unity of teaching (education) and upbringing in folk pedagogy is realized to the maximum extent.
FEATURES OF FAIRY TALES AS FOLK MEANS OF EDUCATION
Without being able to thoroughly analyze all the features of fairy tales, we will dwell only on their most characteristic features such as nationality, optimism, fascinating plot, imagery and fun, and, finally, didacticism.
The material for folk tales was the life of the people: their struggle for happiness, beliefs, customs, and the surrounding nature. There was a lot of superstition and darkness in the beliefs of the people. This is dark and reactionary - a consequence of the difficult historical past of the working people. Most fairy tales reflect the best features of the people: hard work, talent, loyalty in battle and work, boundless devotion to the people and homeland. The embodiment of the positive traits of the people in fairy tales has made fairy tales an effective means of transmitting these traits from generation to generation. Precisely because fairy tales reflect the life of a people, their best features, and cultivate these features in the younger generation, nationality turns out to be one of the most important characteristics of fairy tales.
Fairy tales, especially historical ones, trace interethnic ties between peoples and the joint struggle of workers against foreign enemies and exploiters. A number of fairy tales contain approving statements about neighboring peoples. Many fairy tales describe the journeys of heroes to foreign countries, and in these countries they, as a rule, find helpers and well-wishers; workers of all tribes and countries can agree among themselves, they common interests. If a fairy-tale hero has to wage a fierce struggle in foreign countries with all kinds of monsters and evil wizards, then usually victory over them entails the liberation of people languishing in the underworld or in the dungeons of monsters. Moreover, those freed hated the monster just as much as the fairy-tale hero, but they did not have the strength to free themselves. And the interests and desires of the liberators and the liberated turned out to be almost the same.
Positive fairy-tale heroes, as a rule, are helped in their difficult struggle not only by people, but also by nature itself: a densely leafed tree hiding fugitives from the enemy, a river and lake that direct the pursuit along the wrong path, birds warning of danger, fish searching and finding a ring dropped into the river and passed on to other human assistants - a cat and a dog; an eagle that lifts the hero to a height inaccessible to man; not to mention the devoted fast horse, etc. All this reflected the age-old optimistic dream of the people to subjugate the forces of nature and force them to serve themselves.
Many folk tales inspire confidence in the triumph of truth, in the victory of good over evil. As a rule, in all fairy tales, the suffering of the positive hero and his friends is transitory, temporary, and they are usually followed by joy, and this joy is the result of struggle, the result of joint efforts. Optimism Children especially like fairy tales and enhance the educational value of folk pedagogical means.
The fascination of the plot, imagery and fun make fairy tales a very effective pedagogical tool. Makarenko, characterizing the features of the style of children's literature, said that the plot of works for children should, if possible, strive for simplicity, the plot - for complexity. Fairy tales most fully meet this requirement. In fairy tales, the pattern of events, external clashes and struggles is very complex. This circumstance makes the plot fascinating and attracts the attention of children to the fairy tale. Therefore, it is legitimate to assert that tales take into account the mental characteristics of children, first of all, the instability and mobility of their attention.
Imagery- an important feature of fairy tales, which facilitates their perception by children who are not yet capable of abstract thinking. In the hero, those main character traits that bring him closer to the national character of the people are usually very convex and vividly shown: courage, diligence, wit, etc. These traits are revealed both in events and through various artistic means, for example hyperbolization. Thus, as a result of hyperbolization, the feature of industriousness reaches the maximum brightness and convexity of the image (in one night to build a palace, a bridge from the hero’s house to the king’s palace, in one night to sow flax, grow, process, spin, weave, sew and clothe the people, sow wheat , grow, harvest, thresh, thresh, bake and feed people, etc.). The same should be said about such traits as physical strength, courage, boldness, etc.
Imagery is complemented funnyness fairy tales The wise educator-people took special care to make fairy tales interesting and entertaining. In a folk tale there are not only bright and lively images, but also subtle and funny humor. All peoples have fairy tales, the special purpose of which is to amuse the listener. For example, fairy tales "shifters": "The Tale of Grandfather Mitrofan", "What was his name?", "Sarmandey", etc.; or “endless” fairy tales, such as the Russian “About the White Bull.” In the Chuvash proverb “One had a smart cat,” the cat died. The owner buried her, put a cross on the grave and wrote on the cross like this: "One had a smart cat ...", etc. And so on until the listeners, with laughter and noise (“Enough!”, “No more!”) deprive the narrator of the opportunity to continue the tale.
Didacticism is one of the most important features of fairy tales. Fairy tales of all peoples of the world are always instructive and instructive. It was precisely noting their instructive nature, their didacticism, that A.S. Pushkin wrote at the end of his “Tale of the Golden Cockerel”:
The fairy tale is a lie, but there is a hint in it!
A lesson to good fellows.
Allusions in fairy tales are used precisely for the purpose of enhancing their didacticism. The peculiarity of the didacticism of fairy tales is that they give “good fellows a lesson” not with general reasoning and teachings, but with vivid images and convincing actions. Therefore, didacticism does not in any way reduce the artistry of fairy tales. This or that instructive experience seems to take shape completely independently in the minds of the listener. This is the source of the pedagogical effectiveness of fairy tales. Almost all fairy tales contain certain elements of didacticism, but at the same time there are fairy tales that are entirely devoted to one or another moral problem, for example, the Chuvash fairy tales “Smart Boy”, “What is learned in youth - on stone, what is learned in old age - in the snow”, “You can’t go far with a lie”, “ an old man- four people”, etc. There are many similar tales among all nations.
Due to the features noted above, fairy tales of all nations are an effective means of education. A.S. wrote about the educational value of fairy tales. Pushkin: “...in the evening I listen to fairy tales and thereby compensate for the shortcomings of my damned upbringing.” Fairy tales are a treasury of pedagogical ideas, brilliant examples of folk pedagogical genius.
PEDAGOGICAL IDEAS OF FAIRY TALES
In a number of folk tales we encounter certain pedagogical concepts, conclusions, and reasoning. First of all, it should be noted the people's desire for knowledge. In fairy tales there is an idea that books are a source of wisdom. The fairy tale “In the Land of Yellow Day” talks about “one big book.” In the short fairy tale “Arguing in Vain,” it is indicated that only those who can read need a book. Therefore, this tale asserts the need to learn to read in order to have access to bookish wisdom.
Folk tales reflect some methods of influencing a person, the general conditions of family education are analyzed, and the approximate content is determined. moral education and so on.
Once upon a time there lived an old man with his son and daughter-in-law. He also had a grandson. His son and daughter-in-law were tired of this old man; they did not want to look after him. And so the son, on the advice of his wife, put his father on a sled and decided to take him into a deep ravine. He was accompanied by the old man's grandson. The son pushed the sleigh with his father down into the ravine and was about to go back home. But he was detained by his little son: he rushed into the ravine to get a sled, despite his father’s angry remark that he would buy him a new, better sled. The boy pulled the sled out of the ravine and said that his father should buy him a new sled. And he will take care of this sled so that many years later, when his father and mother are old, he can deliver them to this same ravine.
The main idea of the fairy tale is that a person should receive the punishment he deserves for his crime, that punishment is a natural consequence of his crime. The content of the Russian fairy tale, processed by L.N. Tolstoy, is completely similar, in which a child playing with wood chips tells his parents that he wants to make a tub in order to feed his father and mother from it, just as they wanted to do with his grandfather.
The power of example in education is emphasized in folk pedagogy to the maximum extent possible. In the fairy tale “Let parents always be held in high esteem”, the natural consequence of the daughter-in-law’s act is her blindness, the son is that he was left without peas. In another tale, "You Can't Get Far on a Lie," the liar is severely punished: the neighbors did not come to his aid when thieves attacked his house. A similar tale Russians, Ukrainians, Tatars, etc. have it.
The conditions of family education and measures of influence on the personality are discussed in the fairy tales "Snowstorm", "Magic Sliver" and some others. The fairy tale "Snowstorm" tells that disagreements, quarrels in the family are worse than the strongest snowstorm on the street; I want to run out of the house without looking at anything. In such conditions, naturally, proper upbringing of children is impossible. The fairy tale "Magic Sliver" contains a hint that parents should also engage in self-education, which family relationships should be built on mutual concessions.
There lived a husband and wife. The wife was grumpy. She constantly made scandals for her husband, which ended in fights. And this woman decided to turn to the wise old woman for advice: “What to do with a husband who offends me all the time.” This old woman already realized from her conversation with the woman that she was quarrelsome, and immediately said: “It’s not difficult to help you. Take this sliver, it’s magical, and as soon as your husband comes home from work, put it in your mouth and hold it tightly with your teeth. Don’t let me out for anything.” On the advice of the old woman, the woman did all this three times and after the third time she came with gratitude to the old woman: “My husband has stopped offending.” The fairy tale calls for compliance, accommodatingness, and complaisance.
In fairy tales, including the one cited, the problem of the personality of the teacher and the direction of his educational efforts are posed. In this case, the old woman is one of the folk master teachers. Fairy tales show that their distinctive feature is that they educate not only children and youth, but also their parents. This is quite typical.
The principle of conformity to nature, almost in the spirit of J. A. Komensky, is contained in the fairy tale “What is learned in youth - on stone, what is learned in old age - in snow.” Stone and snow - in this case - are images introduced to substantiate an empirically established objective physiological and psychological pattern. This pattern is that in childhood and youth a person assimilates educational material much more firmly than in old age. The grandfather tells his grandson: “Snow is carried away by the wind, melts from the heat, but the stone lies safe and sound for hundreds and thousands of years.” The same thing happens with knowledge: if it is acquired in youth, it is retained for a long time, often for a lifetime, but knowledge acquired in old age is quickly forgotten.
Fairy tales also raise many other problems of public education.
An amazing pedagogical masterpiece is the Kalmyk fairy tale “How the Lazy Old Man Started to Work,” which considers the gradual involvement of a person in work as the most effective method overcoming laziness. The fairy tale reveals in a fascinating way the method of accustoming to work: initiation to work begins with advance encouragement and the use of the first results of labor as reinforcement, then it is proposed to move on to the use of approval; internal motivation and habit of work are declared indicators of the final solution to the problem of instilling industriousness. The Chechen fairy tale “Hasan and Ahmed” teaches how to preserve the sacred bonds of brotherhood, calls for cherishing the feeling of gratitude, being hardworking and kind. In the Kalmyk fairy tale “Unresolved Court Cases,” even a kind of symbolic experiment is staged, proving the need for extremely gentle treatment of a newborn. “The brain of a newborn baby is like the froth of milk,” the tale goes. When the herds of Gelyung Gavang walked noisily to a watering place past the wagon, the child suffered a concussion and he died.”
Fairy tales comment on the pedagogical ideas of proverbs, sayings and aphorisms, and sometimes fairy tales argue for these ideas, revealing them on specific facts. For example, the Chuvash aphorism is known: “Work is the support of life” (options: “handle of fate”, “rule of life”, “basis of life”, “support of the universe”). Other nations also have many adequate proverbs about work. Thoughts similar to this aphorism are contained in fairy tales of many peoples. The author of this book at one time selected and translated into the Chuvash language Russian, Ukrainian, Georgian, Evenki, Nanai, Khakass, Kirghiz, Lithuanian, Latvian, Vietnamese, Afghan, Brazilian, Tagalog, Hindu, Bandu, Lamba, Hausa, Iraqi, Dahomey, Ethiopian tales, the main idea of which corresponds to the above proverb. The title of the collection is taken from its second part - “Support of Life”. This little anthology of fairy tales different nations shows the universal nature of ideas about work and diligence.
The collection opens with a Kyrgyz fairy tale “Why is a person stronger than anyone in the world?” A similar plot is known to many peoples. The tale is interesting because it contains the best answer to the riddle-question: "Who is the strongest in the world?"
Wings wild goose frozen to the ice, and he admires the power of the ice. The ice says in response that the rain is stronger, and the rain - that the earth is stronger, the earth - that the forest is stronger (“sucks the power of the earth and stands rustling with leaves”), the forest - that the fire is stronger, the fire - that the wind is stronger (it blows - puts out the fire , will uproot old trees), but the wind cannot overcome low grass, it is stronger than a ram, and that one is stronger than a gray wolf. The wolf says: “Man is the strongest in the world. He can catch a wild goose, melt the ice, he is not afraid of rain, he plows the earth and makes it useful for himself, extinguishes the fire, conquers the wind and makes it work for himself, mows grass for hay that does not lend itself to a scythe, uproots and throws it away, slaughters a sheep and eats its meat, praising it. Even I am nothing for a man: he can kill me at any time, take off his skin and sew a fur coat for himself.
A person in a Kyrgyz fairy tale is a hunter (he catches birds at the beginning of the fairy tale and hunts wolves at the end), a tiller, a mower, a cattle breeder, a butcher, a tailor ... He puts out the fire too - this is not an easy job. Thanks to labor, a person becomes the master of the universe, it is thanks to labor that he conquers and subjugates the mighty forces of nature, becomes stronger and smarter than everyone in the world, acquires the ability to transform nature. The Chuvash fairy tale “Who is the strongest in the universe?” differs from the Kyrgyz fairy tale only in some details.
Other peoples also have similar tales in slightly modified versions. The Nanai fairy tale “Who is the strongest?” is unique and interesting. The boy fell while playing on the ice and decided to find out what the power of ice is. It turned out that the sun stronger than ice, a cloud can cover the sun, the wind can disperse a cloud, but it cannot move a mountain. But the mountain is not stronger than anyone else in the world; allows trees to grow on their top. Adults were aware human strength and they wanted the children to know this and try to be worthy of the human race. The boy, playing, grows and prepares for work. But an adult is strong precisely through work, and he says to the boy: “It means that I am stronger than anyone if I knock down a tree growing on the top of a mountain.”
In Russian, Tatar, Ukrainian fairy tales, as well as in fairy tales of other peoples, the idea is clearly conveyed that only one who works can be called a person. In labor and struggle a person acquires his best qualities. Hard work is one of the main human characteristics. Without work, a person ceases to be a person. In this regard, the Nanai fairy tale “Ayoga” is interesting, which is a true masterpiece: a lazy girl who refuses to work ultimately turns into a goose. Man became himself through work; he may cease to be one if he stops working.
The main idea of the Dargin fairy tale "Sunun and Mesedu" is that labor is a joyful creativity, it makes a person strong, saves him from all worldly troubles. Central character fairy tales Sununa - brave, resourceful, honest, generous. The leading thought of the tale is clearly expressed: “... and Sununa's friends helped him master all the skills that people knew, and Sununa became stronger than all his brothers, because even the khanate can be lost, but you will never lose what your hands can do and head."
In the Ossetian fairy tale “What is more expensive?” one of the young men, by his personal example, proves to the other that the most precious thing in the world is not wealth, but true friend, and loyalty in friendship consists of joint work and struggle. IN Udmurt fairy tale"Lazy Man" describes a whole system of measures to influence a lazy wife in order to instill in her diligence. In the Koryak fairy tale "A Boy with a Bow" it is said that "before the fathers of the boys who began to walk, they made bows to practice shooting." The Yakut fairy tale “The Stupid Daughter-in-Law” contains an appeal to first learn to work, then to obey, and consciousness is required from the obeyer: “This is how those who want to obey everyone have to live - you even have to draw water with a sieve!” - the fairy tale ridicules the daughter-in-law, who has not learned the rule, known to the neighboring Nenets people: “You can’t scoop up water with a net.” The Bulgarian fairy tale “Reason Wins” shows that a person wins not with strength, but with his mind. The same idea is preached in Kyrgyz, Tatar and Chuvash fairy tales.
The hero of Chechen fairy tales is not afraid to go into battle with a huge serpent and sea monsters, a fire-breathing dragon and the terrible wolf Berza Kaza. His sword strikes the enemy, his arrow never misses. The horseman takes up arms to stand up for the offended and to subdue the one who sows misfortune. A true horseman is one who will never leave a friend in trouble, will not change this word. He is not afraid of danger, saving others, he is ready to lay down his own head. This self-forgetfulness, dedication and self-denial is a wonderful feature of a fairy-tale hero.
The themes of Chechen fairy tales are unexpected, some are unique. A Chechen sits on patrol for many days and nights. On his knees is a saber, point to face. He falls asleep for a moment, his face hits a sharp saber, and his neck is wounded - blood flows. The wounds do not allow him to sleep. Bleeding, he will not let the enemy pass. Here's another tale. “There lived two friends - Mavsur and Magomed. They became friends as boys. Years passed, Mavsur and Magomed grew up, and friendship grew stronger with them. Mavsur proved this and saved Magomed. And they began to live and get along, and were never separated again. And no one knew their friendship stronger.” To die with him, for him, is a typical manifestation of friendship for Chechens. Devotion in friendship is the highest human value for a Chechen. The theme of another fairy tale is the hero's help to his father's friend. The sons said to their father with one voice: “If there is something between heaven and earth that can help your friend, we will get it and help your friend out of trouble.”
There is nothing on earth more valuable than the Motherland. A horse hurries towards his native mountains - and he understands the Chechen.
On the coat of arms and the flag of the Chechen Republic - Ichkeria - a Wolf is depicted ... This is a symbol of courage, nobility and generosity. The tiger and the eagle attack the weak. The wolf is the only animal that dares to attack the strong. He replaces the lack of strength with courage and dexterity. If the wolf loses the fight, he does not die like a dog, he dies silently, without making a sound. And, dying, he turns his face to his enemy. The wolf is especially revered by the Vainakhs.
Fairy tales simply and naturally pose the problems of instilling in young people a sense of beauty, the formation of moral traits, etc. In one ancient Chuvash fairy tale “Doll” main character goes to look for a groom. What interests her in her future groom? She asks everyone two questions: “What are your songs and dances?” and “What are the daily routines and rules?” When the sparrow expressed a desire to become the doll’s groom and performed a dance and song, talking about living conditions, the doll ridiculed his songs and dances (“The song is very short, and its words are not poetic”), and she did not like the sparrow’s rules of life and everyday routines . The fairy tale does not deny the importance of good dancing and beautiful songs in life, but at the same time, in a witty form, it very angrily ridicules those slackers who, without working, want to spend time in fun and entertainment; the fairy tale inspires children that life cruelly punishes the frivolity of those who does not appreciate the most important thing in life - the everyday, hard work and does not understand the basic human value - hard work.
The Ossetian fairy tales “The Magic Papakha” and “The Twins” give the moral code of the highlander. In them, the covenants of hospitality are cultivated, good wishes are confirmed by the example of the father, the means of combating need are declared to be work combined with intelligence and kindness: “To drink and eat alone, without friends, is a disgrace for a good mountaineer”; “When my father was alive, he did not spare churek or salt, not only for his friends, but also for his enemies. I am my father’s son”; “May your morning be happy!”; “May your path be straight!” Harzafid, “a good mountaineer,” “harnessed oxen and a cart and worked day and night. A day passed, a year passed, and the poor man drove away his need.” The characterization of the young man, the son of a poor widow, her hope and support, is noteworthy: “He is as brave as a leopard. Like a ray of sunshine, his speech is direct. His arrow hits without missing."
The three virtues of the young mountaineer are clothed in a beautiful form - an implicit call for beauty is added to the formulated virtues. This, in turn, enhances the harmony of the perfect personality. Such an implicit presence of individual traits of a perfect person characterizes oral creativity many peoples. So, for example, the highly poetic Mansi fairy tale “Sparrow”, from beginning to end in the form of a dialogue, consists of nine riddles-questions and nine guesses-answers: “Sparrow, sparrow, what is your head? - Drinking ladle spring water. - What is your nose? - A crowbar for chiseling spring ice... - What are your legs? “Supports in the spring house...” The wise, the kind, the beautiful appear in a fairy tale in poetic unity. The highly poetic form of the fairy tale itself immerses its listeners into the world of beauty. And at the same time, it vividly depicts the life of the Mansi people in its smallest details: it tells about a painted paddle for riding up the river, a lasso for catching seven deer, a trough for feeding seven dogs, etc. And all this fits into eighty-five words of the fairy tale, including prepositions.
The pedagogical role of fairy tales was presented most generally in his works by V.A. Sukhomlinsky. He effectively used them in the educational process; in Pavlysh the children themselves created fairy tales. The great democratic teachers of the past, including Ushinsky, included fairy tales in their educational books and anthologies.
Sukhomlinsky's fairy tales became integral part his theoretical heritage. Such a synthesis folk principles with science it becomes a powerful factor in enriching the country’s pedagogical culture. Sukhomlinsky achieved the greatest success in educational work primarily due to the fact that he was the first of the Soviet teachers to begin to widely use the pedagogical treasures of the people. Progressive folk traditions education was realized by him to the maximum extent.
The formation of Sukhomlinsky himself was greatly influenced by folk pedagogy. He brilliantly transferred his experience to his students. Thus, the experience of self-education becomes a support in education. The book “Methods of Collective Education,” published in Kyiv in 1971, contains an amazing fairy tale, based on which Sukhomlinsky makes important pedagogical generalizations.
What is love?... When God created light, he taught all living things to continue their race - to give birth to others like themselves. God placed a man and a woman in a field, taught them to build a hut, and gave the man a shovel and the woman a handful of grain.
Live: continue your lineage, - said God, - and I will go about the housework. I'll come back in a year and see how you're doing here...
God comes to people a year later with the Archangel Gabriel. Comes early in the morning, before sunrise. He sees a man and a woman sitting near a hut, in front of them there is bread ripening in the field, under the hut there is a cradle, and in it a child is sleeping. And the man and woman look first at the orange field, then into each other’s eyes. The minute their eyes met, God saw in them some kind of unprecedented strength, a beauty unusual for him. This beauty was more beautiful than the sky and the sun, the earth and the stars - more beautiful than everything that God blinded and made, more beautiful than God himself. This beauty surprised God so much that his Godly soul trembled with fear and envy: how is it that I created the foundation of the earth, molded a man out of clay and breathed life into him, but apparently I could not create this beauty, where did it come from and what kind of beauty is this?
This is love, said Archangel Gabriel.
What is love? - asked God.
The Archangel shrugged.
God approached the man, touched his shoulder with his senile hand and began to ask: teach me to love, Man. The man did not even notice the touch of the hand of God. It seemed to him that a fly had landed on his shoulder. He looked into the eyes of a woman - his wife, the mother of his child. God was a weak, but evil and vengeful grandfather. He got angry and shouted:
Yeah, so you don’t want to teach me how to love, Human? You will remember me! From now on, grow old. Let every hour of your life take away your youth and strength, drop by drop. Become a wreck. Let your brain dry out and your mind become impoverished. Let it become empty your heart. And I will come in fifty years and see what remains in your eyes, Man.
God came with the Archangel Gabriel fifty years later. He looks - instead of a hut there is a little white house, a garden has grown on a wasteland, wheat is earing in the field, sons plow the field, daughters tear flax, and grandchildren play in the meadow. Grandfather and grandmother are sitting near the house, looking at the morning dawn, then into each other's eyes. And God saw in the eyes of a man and a woman an even stronger, eternal and invincible beauty. God saw not only Love, but also Fidelity. God is angry, he screams, his hands are shaking, foam is flying from his mouth, his eyes are rolling out of his head:
Is old age not enough for you, Man? So die, die in agony and grieve for life, for your love, go to the ground, turn into dust and decay. And I will come and see what your love will turn into.
God came with the Archangel Gabriel three years later. Looks: a man is sitting over a small grave, his eyes are sad, but in them - even more strong, unusual and terrible for God human beauty. God saw not only Love, not only Fidelity, but also the Memory of the Heart. God's hands trembled from fear and impotence, he approached the Man, fell to his knees and begged:
Give me, O Man, this beauty. Ask whatever you want for her, but just give me her, give me this beauty.
“I can’t,” answered the Man. - This beauty comes at a very high price. Its price is death, and you, they say, are immortal.
I will give you immortality, I will give you youth, but just give me Love.
No, don't. Neither Eternal youth, nor immortality can be compared with Love, - answered the Man.
God got up, squeezed his beard into a handful, moved away from grandfather, who was sitting near the grave, turned his face to the wheat field, to the pink dawn and saw: a young man and a girl were standing near the golden ears of wheat and looking at the pink sky, then into each other's eyes . God grabbed his head with his hands and went from earth to heaven. Since then, Man has become God on Earth.
This is what love means. She is more than God. This is eternal beauty and human immortality. We turn into a handful of dust, but Love remains forever...
Based on the fairy tale, Sukhomlinsky makes very important pedagogical conclusions: “When I told future mothers and fathers about love, I sought to establish in their hearts a sense of self-worth and honor. True love is the true beauty of a person. Love is the flowers of morality; If there is no healthy moral root in a person, there is no noble love.” Stories about love are the hours of “our happiest spiritual unity.” Boys and girls are waiting for this time, according to Sukhomlinsky, with hidden hopes: but in the words of the teacher they are looking for answers to their questions - those questions that a person will never tell anyone about. But when a teenager asks what love is, he has completely different questions in his thoughts and heart: how should I deal with my love? These intimate corners of the heart must be touched with special care. “Never interfere in personal matters,” advises Sukhomlinsky, “do not make the subject of general discussion what a person wants to hide most deeply. Love is noble only when it is bashful. Do not concentrate the spiritual efforts of men and women on increasing the "knowledge of love." In the thoughts and heart of a person, love should always be surrounded by an aura of romance and inviolability. You should not hold debates in the team “on the topic” of love. This is simply unacceptable, this is a deep moral lack of culture. You, father and mother, talk about love, but let them be silent. The best conversation between young people about love is silence.”
The conclusions of the talented Soviet teacher indicate that the pedagogical treasures of the people are far from exhausted. The spiritual charge accumulated by the people over thousands of years can serve humanity for a very long time. Moreover, it will constantly increase and become even more powerful. This is the immortality of humanity. This is the eternity of education, symbolizing the eternity of humanity’s movement towards its spiritual and moral progress.
FAIRY TALES AS A MANIFESTATION OF NATIONAL PEDAGOGICAL GENIUS
A folk tale contributes to the formation of certain moral values and ideals. For girls - this is a beautiful girl (clever, needlewoman...), and for boys - good fellow(brave, strong, honest, kind, hardworking, loving the Motherland). The ideal for a child is a distant prospect, to which he will strive, comparing his deeds and actions with him. The ideal acquired in childhood will largely determine him as a person. At the same time, the educator needs to find out what the ideal of the baby is and eliminate the negative aspects. Of course, this is not easy, but this is the skill of a teacher: to try to understand each student.
Working with a fairy tale has various shapes: reading fairy tales, retelling them, discussing the behavior of fairy-tale characters and the reasons for their successes or failures, theatrical performances of fairy tales, holding a competition for experts in fairy tales, exhibitions of children's drawings based on fairy tales and much more*.
* Baturina G.I.. Kuzina T.F. Folk pedagogy in the education of preschool children. M.. 1995. S. 41-45.
It’s good if, when preparing the staging of fairy tales, the children themselves select the musical accompaniment, sew their own costumes, and assign roles. With this approach, even small fairy tales have a huge educational resonance. Such “trying on” the roles of fairy-tale heroes, empathizing with them, makes the problems of the characters even more familiar and understandable even for a long time and well-known “Turnip”.
TURNIP
Grandfather planted a turnip and said:
- Grow, grow, sweet turnip! Grow, grow, turnip, strong!
The turnip grew sweet, strong, and big.
Grandfather went to pick a turnip: he pulled and pulled, but couldn’t pull it out. Grandfather called grandma.
Grandma for grandfather
Grandfather for the turnip -
The grandmother called her granddaughter.
Granddaughter for grandmother,
Grandma for grandfather
Grandfather for the turnip -
They pull and pull, but they can’t pull it out.
The granddaughter called Zhuchka.
A bug for my granddaughter,
Granddaughter for grandmother,
Grandma for grandfather
Grandfather for the turnip -
They pull and pull, but they can’t pull it out.
Bug called the cat.
Cat for Bug,
A bug for my granddaughter,
Granddaughter for grandmother,
Grandma for grandfather
Grandfather for the turnip -
They pull and pull, but they can’t pull it out.
The cat called the mouse.
A mouse for a cat
Cat for Bug,
A bug for my granddaughter,
Granddaughter for grandmother,
Grandma for grandfather
Grandfather for the turnip -
They pull and pull - they pulled out the turnip.
I was lucky enough to attend an unforgettable performance of the fairy tale “Turnip” in Shorshenskaya high school, brilliantly implemented by teacher Lydia Ivanovna Mikhailova. It was a musical tragicomedy, with songs and dances, where the simple plot was expanded by the dialogues of the characters.
In the graduating class, an hour-long lecture is given on the topic “The wise pedagogical philosophy of “Turnip”.” In the same school, in the tenth grade, a discussion was held “One Hundred Questions about the Turnip.” We collected our own questions, those heard by chance, and those from children. They also arose spontaneously, in the course of reasoning.
Everything in this tiny tale makes sense. You can talk about this with your children. For example, why did grandfather plant a turnip? Not carrots, not beets, not radishes. The last place it would be more difficult to pull out. The turnip is all outward, holding onto the ground only with its tail. The primary action is important here - sowing a single tiny seed, barely visible to the eye, having a round, spherical shape; the turnip itself almost exactly reproduces the ball, increasing in size thousands of times. This is very similar to Christ's parable of the mustard seed: it is the smallest of all seeds, but when it grows, it becomes the largest of all garden plants. Infinitely small and infinitely large. The fairy tale reveals resources, reserves of endless, universal development. And the mouse is from the same category of relationships: the infinitely small has its own meaning, its own meaning in the world, the infinitely large is made up of the infinitely small, without the latter there is no first: “Mouse urine is a help to the sea,” say the Chuvash. Similar proverb The Buryats also have it.
So, in “Turnip” a whole philosophical concept, wise and highly poetic, is revealed, as well as enormous resources of words, verbal means and methods. This fairy tale is evidence of the extraordinary capabilities and spiritual potential of the Russian language, the fact that the Russian language has rightfully become the language of interethnic communication. Therefore, no matter how the situation in the country and in the world changes, we must under no circumstances allow the study of the Russian language and Russian culture to deteriorate.
