The history of the world pedagogy is multilateral, it has been shaped by various peoples in different places of the world, and each of them had their own unique practice of education. Through the history of pedagogy, one can trace what people considered important to teach and learn at specific periods of time. Nowadays, almost all countries have faced the need to solve more or less the same problems in the field of education related to increased mobility and hence much larger ethnical and cultural diversity in almost every corner of the world. Being a citizen of the world and interacting freely with people of any backgrounds is undoubtedly important. However, it is not of a less importance to instill in children love for their Motherland and respect for the cultural heritage left by their anscestors. Therefore, finding ways of ethnosocialization of children becomes a topical challenge.

The cultural development of the individual, the richness of human individuality are largely determined and provided by the socio-cultural conditions. The cultural space is an understanding of the state of everyday life of a person in his or her environment. It is multidimensional and dynamic, it includes established forms of communication, ethnic and spiritual values, art, significant events, and symbols. The content and quality of the cultural space inevitably determine another dimension - cultural education.

In the culturological strategy of education, the goals of the development of culture and education coincide.

The culturological approach in pedagogy means viewing education through the prism of the concept of culture, in other words, its understanding as a cultural process carried out in a culturally appropriate educational environment, all components of which are filled with human meanings and serve a person who freely manifests his or her individuality, a person who is capable of cultural self-development and self-determination in the world of cultural values.

Culturological approach allows to consider ethnopedagogical phenomena as a set of cultural components against a broad socio-cultural background and take into account the local cultural situation, while the studied objects are considered as phenomena of ethnoculture. The culturological approach focuses on understanding of:

- culture as a mastered and public experience of human activity;

- a person as a subject of culture who is capable of self-realization and cultural creativity.

In accordance with the culturological approach, the main positions of the study of ethnopedagogical phenomena are as follows:

- attitude towards a person as a subject of socialization, capable of cultural self-change;

- attitude towards factors of socialization as intermediaries between the child and culture, capable of introducing the child to the world of culture, support his/her developing;

- attitude towards the process of ethnosocialization as a process of inculturation, the driving forces of which are personal meanings and dialogue.

Ethnopedagogy is a relatively new branch of pedagogy that studies the development of education and upbringing in the context of a particular ethnic group. Usually the study of the development of pedagogy is carried out from an empirical perspective together with the traditions of the people. At the same time, ethnopedagogy has its own internal historical and pedagogical regularities. If we take into account that the general patterns of education, social order, life, development of social and production relations as components of the general and personal order are purely ethno-pedagogical regularities, the main task will be the ability to ensure "natural development", "humanity", "gene pool conservation", and "humane attitude to nature".   

The main reason for the extensive introduction of ethnopedagogy into the teaching and educational process was determined, these are ethnopedagogical principles of the nation-centeredness and harmony with nature that were unjustifiably removed in the past.

If all means of ethnic education are fully utilized, the ethnopedagogical wisdom of the people accumulated over the years would be the source of contributions in resolving the problems of educating the national character in the family, in kindergarten, in vocational schools; in enriching the science of ethnopedagogy; in the renewal of public education.

In ethnopedagogy, taking care of the child's health and development, preparation for work and mental activity, aesthetic aspect of human consciousness, character formation, self-education and re-education, familiarization with the facts including all the directions of the formation of the personality increase the interest of future specialists in teaching.

Of great importance is the preparation and conduct of extracurricular activities and projects of lessons with elements of ethnopedagogy; the introduction of ethnopedagogical topics in the programs of clubs and hobby groups; the organization of ethnopedagogical facultatives, the cycle of classes devoted to folk teachers, the preparation of themed meetings on historical ethnopedagogy, the organization of information and newspapers on ethnopedagogy.

Pedagogy as a science with its theoretical regularities has up to the present day dealt with the educational issues of mankind in general. However, there is a lot of information with high educational value that has never been written on paper. Instead, it was passed orally from one generation to another, thus having preserved in the memory of the whole ethnic group. It is called folk pedagogy. 

In historical pedagogical literature, there have been 4 contradictory versions of "folk education".

The first is concerned with the phenomenon of spirituality corresponding to the consciousness of the people; the second is centered on pedagogical experience of each ethnic group; the third is based on the unity of the pedagogical thought and the actions of the people; finally, the fourth considers education based on ethnic traditions as the main priority.

The researcher of the theoretical bases of pedagogy Ye. L. Khristova considers folk pedagogy as "the class-specific pedagogical consciousness of the people".

The researcher G.S. Vinogradov holds the view that folk pedagogy is an integral part of the pedagogical culture of the people "as a combination of knowledge, ability and skills."

The outstanding researcher G.N. Volkov, who made a significant contribution to the development of folk pedagogy, was the first scholar to introduce the concept of "ethnopedagogy" into pedagogical literature. "Ethnopedagogics is a science about the experience of educating the younger generation of the people, about their pedagogical views."

In a number of studies dealing with the aspects of folk upbringing, especially with patriotic tendencies, authors emphasize the place of teaching moral rules in the family and the upbringing based on the concepts of aesthetic and intellectual work.  

Folk pedagogy can be considered as knowledge of a complex and synthetic nature, because it examines the types and ways of expressing thoughts in order to transfer pedagogical information, save it in memory and pass it on to the growing generation.

The traditions of folk pedagogy, rituals and customs, welcoming ceremonies occupy a special place in education of the people, play an important role in the formation of certain actions and the character of a person. 

The people have been instilling patriotism and morality for centuries, and this theory has characteristic principles:

The content principle shows the importance of revealing the meaning of folk education through ethnographic materials, games and toys, folk customs, beliefs, and traditions described in works where ethnographic research methods were often mentioned.

The principle of the theoretical basis of ethnopedagogy implies collecting factual materials, researching specific issues requiring a deep and extensive analysis. Determination of topical problems of ethnography and pedagogy with complex solutions.

The principle of dialecticism lies in the fact that ethnopedagogy is a system that is in constant flux and exists in the process of renewal and the birth of the new. The emergence of ethnopedagogy, its advancement, new phenomena in the early twentieth century and after this period show the problem of the development of ethnic pedagogy.

The principle of historicism in ethnopedagogy enusre overcoming certain difficulties in terms of historical irresponsibility, the problem of the disappearance of the nation, the problem of lack of spirituality in the use of ethno-pedagogical knowledge, assisting children and the younger generation in the continuation of the craft of parents, ancestors and the whole people, in understanding the duty to be successors to the heritage of national culture, traditions and people's values.

The principle of systemic nature is put forward as a natural form of behavior, taking into account that ethnopedagogy is nation-wide, since pedagogy and upbringing are naturally following one another. This principle is very important, as it determines the sphere of influence of folk pedagogy, the relationship with the current education. 

Metamethodological principle determines the possibility of transition to ethnopedagogy only with the comprehensive application of modern pedagogical theory. At the same time it has theoretical significance in terms of impact and penetration into the framework of many social, humanitarian, and psychological sciences. This greatly expands the material and sources of ethnopedagogy, equips it with the basics of the methodologies of sciences with rich historical experience and threby creates favorable conditions for a broader analysis. 

The principle of studying ethnopedagogical works implies consideration of careful analysis of works devoted to ethnopedagogy as an integral part of ethnosociological research. As any science, ethnopedagogy requires theoretical depth, which is possible to achieve only if there is a transition from empiricism to theoretical conclusions.

The basic principles of ethno-pedagogy are:

- the principle of cultural congruence, according to which education is correlated with the multidimensionality of different cultures, the orientation of educational processes on the reflection and reproduction of universal (world) and ethnic (national) cultural values in their interrelation;

- the principle of integrativity, which requires the construction of ethnopedagogy as an evolving system of scientific-pedagogical, cultural knowledge, which has many connections with the basic courses of pedagogy and practical pedagogical activity;

- the principle of practice-orientedness, presupposing the selection of content aimed at solving practical pedagogical problems through ethnopedagogy; taking into account the current educational needs of those who are involved in the process of mastering the content of this course, and the development of practical skills for the practical use of ethnopedagogical methods;

- the principle of subjectness, according to which the content of the course maximally contributes to the development of the subject's position in the students, assuming readiness to be responsible for their own choices, independence, creativity and initiative in solving educational and pedagogical problems in the conditions of the polyethnic composition of student groups.

Thus, the ideas and principles of the culturological approach make it possible to realize the functions of ethnopedagogy as a culturally-conditioned activity and represent a certain value.

Value acts as a link between theory and practice, between cognitive and practical approaches, in this case between the culturological approach to the study of ethnopedagogical phenomena and the realization of ethnopedagogy as a practical activity.

That is why there is an axiological aspect of the consideration of ethnopedagogical phenomena. Its essence lies in the recognition of the equality of cultures within the framework of a single humanistic value system while preserving the diversity of values of ethno-cultures and ethnic features of a person. Folk pedagogy was initially empirical, connected with practical activity, the transfer of social experience from older generations to younger ones, and then it became theoretical, applied pedagogy – the science of human education and training. Pedagogy is a very complex and multifaceted science, and with the accumulation of knowledge as a result of its development, the system of pedagogical sciences gradually develops uniting separate branches and special scientific disciplines. Traditionally, there are five main branches:

- general pedagogy;

- age-specific pedagogy (toddler-age or pre-preschool, preschool, primary school pedagogy, pedagogy of secondary educational institutions, pedagogy of higher education, andragogy or adult pedagogy);

- history of pedagogy (in the new standard - philosophy and history of education);

- correctional (special) pedagogy or pedagogy of people with deviations, developmental delays (medico-biological, psychological, social);

- applied branches (military, sports, family, professional, methodologies of teaching specific subject).

Thus, ethnopedagogy is in the system of pedagogical sciences, it has its own subject and forms knowledge about methods of cognition of ethnopedagogical phenomena and methods of pedagogical activity. At the same time, ethnopedagogy is a subject of study and a type of activity of adults aimed at the upbringing of the younger generation (folk pedagogy).

In the academic subject knowledge is accumulated in the form of concepts and terms, interpreted in the categories of pedagogy, which allows to distinguish general patterns, methods, mechanisms of ethnosocialization of man among the set of pedagogical phenomena in the educational traditions of different peoples.

In ethnopedagogy as a kind of activity, spiritual culture and traditions, language, religion, way of life, family-related and other relationships act as the main means of educating and developing a person of a specific ethnos.

Ethnopedagogy as an independent scientific direction in the study of socialization and education was formed in the second half of the 20th century. The initial stage of the formation of this science explains the variability of the conceptual apparatus, that is why different approaches to the definition of the concept of "ethnopedagogy" exist. In the most general form, ethnopedagogy is understood as a theoretical comprehension and systematization of the experience of folk pedagogy, as an aggregate of pedagogical information and educational experience objectified in traditions, customs, rituals, children's games, toys, and folk art.

One of the first researchers who developed problems of ethnopedagogy was G.N. Volkov (1970's). He defined ethnopedagogy as a science that studies the features of a national character that were formed under the influence of historical conditions, preserved through the national system of upbringing, and evolving along with the conditions of life and the development of the pedagogical culture of the people. Ethnopedagogy studies the process of social interaction and public influence, during which a person is made familiar with social norms, values, experiences, collects and systematizes people's knowledge about the upbringing and education of children, people's wisdom reflected in religious teachings, fairy tales, stories, epics, parables, songs, riddles, proverbs, games, toys and so on, in the family and communal way of life, traditions, as well as philosophical and ethical, pedagogical thoughts and views, i.e. all the pedagogical potential, the cumulative experience of the historical and cultural identity formation.

There are two approaches to revealing of the essence of ethnopedagogy: emic (specific) and etic (general).

Emic is a cultural-specific approach to the analysis of pedagogical phenomena, when differences in the pedagogy of ethnic groups and peoples are studied separately. The concepts of "ethnopedagogy" and "folk pedagogy" are defined as the experience of raising the younger generation. The study of the pedagogical culture of peoples is conducted in ethnographic research, from within the system, and therefore is strictly specific.

Etic is a universal approach that explains pedagogical phenomena in the culture of different ethnic groups on the basis of comparative studies and revealing their most striking features, similarities and differences. Ethnopsychological and culturological data are analyzed, general and particular features of pedagogical phenomena are studied in connection with ethnopsychological and ethnocultural features of the life of an ethnos.

The terms "ethnopedagogy" and "folk pedagogy" are not exactly similar in terms of semantics.

Ethnopedagogy is a generalized concept meaning a comparative analysis of the educational traditions of different peoples, while folk pedagogy is the educational traditions of a particular ethnic group.

In fact, ethnopedagogy acts as a theoretical comprehension and systematization of the experience accumulated by folk pedagogy, which is a combination of pedagogical information and educational experience of the people developed and accumulated in the process of social development.

Ethnopedagogy is a special view of the education of a representative a particular ethnos by people's means. It analyzes the social and pedagogical processes, interrelations, interactions of pedagogy with the cultural traditions of the people, explores the features and patterns of people's (ethnic) upbringing. Therefore, the main subject in ethnopedagogy is the educational process.

Problems of education are now being actively discussed in the scientific community.

Ethnopedagogy reflects the phenomenological existence of upbringing in real life and explores the educational process as:

- a form (or a way) of human, interpersonal relations (educational relations, educating communication) in an ethnocultural environment;

- ethnic normative-behavioral mechanisms of transferring ethnic culture to the younger generation (internalization of cultural experience);

- a special type of activity (educational activity);

- function of interaction of people (educating function) in various conditions of socialization: in education, creativity, work, etc.;

- ethnocultural development of a person, formation as a representative of a particular ethnos;

- ethnosocial institution (the system of education in the culture of a particular ethnos).

Presentation of the phenomenological essence of upbringing as a complex social phenomenon in real social and pedagogical reality requires clear understanding of the content of upbringing.

In a concentrated form, the content of upbringing (ethnosocialization) is expressed in the form of a system of goals. A goal is an image of the desired outcome, an idea of some ideal result. The goal of upbringing is a well-bred person, a bearer of a certain system of moral ethnic values.

In the structure of the process of upbringing, the goals fulfill the function of law, and ethnosocialization appears as a phenomenon of reality.

The purpose of ethnosocialization:

- is specified through the content of educational activities (presented before the learners as a model for following);

- is specified through the organization of educational activity (determines the choice of educational means and methods);

- reflects the effectiveness of educational activities (determines the effectiveness of education);

- the results of educational activities are compared with specific, intermediate goals, as well as with the ultimate goal – the image of the ideal;

- the discrepancy between the goals and the results becomes the driving force of the educational process;

- the educational process appears as a way of selecting special forms and methods of communication, interaction, situations of interpersonal relations, as a result of which the prognostic function is realized, the image of the desired is achieved and a special set of values is formed.

Education in ethnopedagogy corresponds with the way of life, worldview, it is culturally appropriate in its essence and spiritual in its direction. That is why ethnopedagogy is becoming more and more popular as a promising scientific direction.

Ethnopedagogy deals with the essential aspects of pedagogical activity.

Figure 1 - The subject and category of ethnopedagogy - the object of education and upbringing

 

The goal is seen as an ideal image of the result. The goal is experienced psychologically as an ideal image or model of what will be achieved, it is also the desire, intention, aspiration of the subject to what will be achieved.

The means is a process, a mode of production through which the transition from the goal to the real result is accomplished. The means is always in subordination to the extreme elements (goal and result), but the extreme elements are unrealizable without the means.

The result is understood as objectification of the goal. Usually the result is equated with the product (material object). It is also important to understand the result as changes not only in the object of activity (what activity is directed at), but also in the subject itself. The result of activity can be a self-valuable manifestation of a person in activity, their self-realization. Subjectively, the result is estimated by emotional satisfaction (or dissatisfaction).

When two or more actors are involved in a common activity, it becomes interaction. Any interaction is carried out as an exchange of individual activities between the actors. The structure of the exchange of activities includes the connections and relations of the actors participating in this exchange, as well as the links between their functional roles.

Therefore, the subject of the teacher's activity is the set of conditions and means of organizing the activity of the person being educated, as a result of which changes in his or her personality take place. This approach to the exchange of activities made it possible to present the structure of the educational process in such a way that it reflects both the bilateral nature of the actor-actor interaction in education and the leading role of the educator. It is becoming obvious that  ethnopedagogy as a discipline needs to be studied during the professional training of future teachers in order to prepare them to work in a multicultural society.

The purpose of ethnopedagogy as a discipline is the formation of general professional competence and the development of students' pedagogical culture through mastering the basics of ethno-pedagogy.

The objectives of ethnopedagogy as an academic discipline:

1. To promote the acquisition by the learner of basic concepts of ethnopedagogy, knowledge about the ethno-cultural traditions of the peoples of the world allowing the modern educator to effectively implement educational functions;
2. To promote the formation of knowledge about the peculiarities of pedagogical activity in the conditions of the polyethnic student groups;
3. To develop self-study skills associated with the analysis of ethnopedagogical literature, and the skills of comparative analysis of pedagogical features of various ethnic systems.

The discipline "Ethnopedagogy" organically belongs to the block of pedagogical disciplines and is a logical continuation of the disciplines "History of Education and Pedagogical Thought" and "Pedagogy". The content of the training material is focused on creating a basis for studying and understanding ethnopedagogical problems and phenomena, its selection is conditioned by the leading principles of the development of higher pedagogical education.

Differentiating ethnopedagogy as a science (a branch of pedagogical science), as an academic discipline and as an activity of adults for the upbringing of the younger generation, it is necessary to choose methods that are adequate to the goals and tasks of different ethnopedagogies.

When teaching ethnopedagogy, specific direction is set through the selection of productive methods.

Methods are the core of the learning process, the connection between the goal and achievement of the result.

Methodology plays the role of the determinant of the education system "goal - the content of education - productive methods - types of lessons - teaching aids".

Methods of teaching are the process of interaction between the teacher and learners, as a result of which the transfer and acquisition of knowledge, skills and abilities takes place. Methods (didactic methods) are a systematized set of steps, actions that are aimed at solving a learning task or achieving a specific goal. Methods serve their purpose only provided that there is well-coordinated work between the teacher and learners. The methods of teaching are complex and multifaceted, their use requires certain knowledge.

One of the components of the structural system of methods is a procedure. A procedure is a part of a method, one action alone, a single step. Methods of teaching must correspond to the goal, content, principles, and regularities of teaching and learning. In the methods of ethnopedagogy, abilities of students are taken into consideration.

A method is an algorithmic system of logical judgments, an action leading to success and ensuring the realization of the goal. At the same time, one should keep in mind, that the teacher needs to have a kind heart, cool mind and be able to improvise. This is something that is difficult to explain in theory, but rather needs to be shown in practice. The following needs to be kept in mind:

- learning goals aimed at the achievement of the result;

- ways of cooperation in solving problems;

- correspondence of the contents of the material of the textbooks to the content of the training, the knowledge obtained in the other textbooks;

- logical system of the educational process (regularities, laws, rules);

- information sources;

- active involvement of learners;

- tools used in the learning process.

Teaching methods are not used spontaneously, without the knowledge of the content, the state standard, textbooks, the program, the calendar, the technological map, lesson plan and content of classes. It is impossible to cover the entire scale of a multifaceted phenomenon through one definition. Definition is a clear logical explanation of the content of important features of a concept or object.

What is the purpose of teaching methods? Choose the correct one from the following definitions, justify the fallacy of the remaining statements.

- Method of teaching is the activity of the student, understanding the formation of the goal set by the teacher's thinking.

- The methods of teaching are the patterns that come from the content of education (the textbook of ethnopedagogy), this is the goal that determines the organization of the educational process.

- The method of teaching refers to a logical category, this is the way that organizes cognitive activity.

- The method of instruction is a form that establishes the orientation of the goal of teaching, the teacher and students to the result.

- The method of teaching is a way of cooperation between the teacher and students.

There are different methods of teaching as education is multifaceted. One can systematically classify each of the methods. We can classify methods on the basis of common features. However, it is important to remember that classification of teaching methods needs to correspond to the realities of the teaching practice. Classification of methods is perceived as a certain bridge between theory and practice.

Classification of methods used in the learning process is formed on the basis of determining the motives for mastering the content of training and its relevance in practice. The learning process is a drastically moving, dialectical process. If its importance, specificity is provided as a justification for the classification, then traditionally there are three sources of knowledge: 1) experience; 2) visual aids; 3) the word. These 3 sources of knowledge arose from the ancient philosophical and pedagogical system. In the modern period, we also largely rely on the use of videos and computer systems. The traditional classification is as follows:

 

Experience	Visual aids	Verbal explanation	Working with a book		Video method
1) Research 2) Exercise 3) On-site practical training	1) Illustration 2) Demonstration 3) Observation	1) Interpretation 2) Conversation 3) Narrative 4) Discussion 5) Instruction 6) Lecture 7) Debate 8) Panel discussion		1) Reading 2) Familiarization 3) Writing an essay 4) Visual examination 5) Giving an excerpt 6) Retelling 7) Drawing a plan 8) Making abstracts	1) Viewing 2) Reading 3) Exercising under the supervision of an e-teacher 4) Observation 5) Interactive whiteboard

The researchers who studied the classification of methods are M.A. Danilov and B.P. Esipov. Classification of methods at the stages of the structure of the lesson on general grounds:

• acquisition of knowledge;
• formation of abilities and flexibility;
• application of acquired knowledge in activities;
• creative activity;
• fixation;
• checking skills, abilities and flexibility.

According to I. Ya. Lerner and M.N. Skatkin, the type of cognitive activity is the level of independent work. The scheme presented by the teacher and the independent work of the students. This description also depends on how active the student's thinking is. Classification of their methods is as follows:

• explanatory-illustrative (information-recipient);
• reproductive;
• problem-based;
• heuristic;
• research.

If the cognitive activity of the student is formed under the teacher's instructions, then the student will not be able to perform the tasks independently. The student’s thinking remains at a low level as a result of such work.

Previous classifications of methods were applied in the system of education of the previous (Soviet) times. As of the methods of teaching ethnopedagogy in today's universities, they should be considered as components of a certain technology. It is important to distinguish between the unproductive and productive methods.

In order to achieve the heuristic, creative levels, the following needs to be kept in mind:

1. Information-receptive method is characterized by such features as:

- the volume of knowledge is limited and presented in a ready form.

- the teacher/professor develops the volume of knowledge in various ways, depending on the perceptive or apperceptive perception of students;

- the student perceives (the reception), understands and comprehends the knowledge gained in order to fix it in memory.

The reception is singled out or generalized using information sources (word, sentence, visual aids, etc.), logically expounding knowledge according to the systems. The lecturer/professor directs the independent and organizational work of the student.

A high level of any student can not be achieved without the reproductive method. The characteristic features of this method are:

3. • Knowledge is given to the student in a ready-made form;

• the lecturer/professor delivers lectures on the necessary knowledge;
• students supplement the knowledge gained in the classroom through independent work.
• Most often, information is mastered with a few repetitions.

The features of the problem-based method include the following: showing directions to students (orientation) and the formation of the creative level. The student carries out an independent research in ethnopedagogy based on studying the scholars' works in this area, and finds solutions in them. Working in such a manner, the student gains autonomy and adapts to independent research activities. This is the essence of the problem-based method.

The essence of the heuristic method is characterized by the following features:

4. • knowledge is not presented in a ready-made form, the lecturer/professor only provides a list of necessary literature and assignments, and the whole method is aimed at the student's independent search and learning;

• the lecturer/professor offers a list of compulsory assignments in accordance with the level of each student;
• the students get involved in discussions, take active part in the seminars, conferences (by presenting articles, reports, essays, course works etc.).

The essence of the research-based method:

5. • there is a partnership between the lecturer / professor and the student, together they discuss topical issues;

• the student independently determines the essence of the problems of ethnopedagogy, conducts research to find solutions to them;
• learning is driven by the desire to achieve success; it is the student who develops methods, techniques, tools and technological maps;
• compulsory development of preliminary assignments is the responsibility of the lecturer / professor;
• fast paced learning, great interest, the knowledge gained is solid, deep and acquired on a scientific basis.

The research method develops the student's creativity within the framework of the standard. If the student performs research activities above the specified range, a high level of creativity is achieved. This indicates the achievement of acmeological purpose of education.

According to the didactic purpose, the group of teaching methods can be divided into two parts:

1) Methods ensuring the acquisition of the initial material;

2) Methods used to restore and develop prior knowledge.

The first group includes the following methods: information-developing (oral presentation, conversation, work with the book); heuristic (search-based) – a heuristic conversation, discussion, laboratory work. Research methods.

The second group includes work based on following the model, exercises, abstracts, differentiated exercises, essay writing, project creation, concept presentation, etc.

Numerous attempts have been made to create binary and polynomial classifications of teaching methods in which the latter are grouped on the basis of two or more common features. M.I. Makhmutov proposed a binary classification based on a combination of teaching methods and learning methods. These should be considered as methods used in technological systems of lecturers / professors at the university and as methods used by students in the learning process.

 

Teaching methods	Learning methods
1) information transition 2) explanatory 3) instructive-practical 4) explanatory-inducing 5) inducing	1) executive 2) reproductive 3) productive-practical 4) partially search-based 5) search-based

 

The polynomial classification of teaching methods unifies sources of knowledge, levels of cognitive activity, as well as logical ways of cognition in learning (V.F. Palamarchuk and V.I. Palamarchuk).

At the same time, polybinary groups of many presented methods have been introduced, including the studies of the German scientist Lothar Klinberg who  considered them in a synergetic manner.

 

Logical methods	Cooperation, synergistic type	Dialog Methods
1) Lecture	Individual work	In the form of a conversation
2) Conversation	In a group
3) Demonstration	Frontal, collective

 

In the last years of the Soviet era, Academician Yu.K. Babanskiy identified 3 large groups of teaching methods:

1) methods of organizing and implementing educational and cognitive activities;

2) methods of stimulating and motivating educational and cognitive activities;

3) methods of control and self-control over the effectiveness of educational and cognitive activity.

 

Methods of organizing and implementing educational and cognitive activities.

 

Verbal Visual Practical	Separation Generalization	Reproductive and problem-searching	Independent work and work under the guidance of a lecturer / professor
From sources of knowledge	Logic	Thinking, judgment	Management

 

Methods of stimulating and motivating educational and cognitive activities

 

Methods of stimulating and motivating interest in learning

Methods of stimulating and motivating duty and responsibility in learning

 

Methods of control and self-control over the effectiveness of educational and cognitive activity

 

Methods of oral control and self-control

Methods of written control and self-control

Methods of laboratory and practical control and self-control

 

None of the classifications of methods considered is free of shortcomings. The search continues for more advanced classifications that would clarify the contradictory theory of methods and help teachers improve practice.

In recent years, there has been a trend towards reducing the use of the so-called "verbal" methods. Despite some critisism resulting from inertia of the system of education, the trend is gaining momentum as more and more teachers agree that in the 21 century teaching cannot be reduced to presentation of some ready-made material. Therefore, various productive methods have come to the fore. These methods imply active ivolvement of the learner, promote individuality and creativity.

One of the main tools for implementation of the abovementioned changes is educational technology. The term "technology" means "the art of thinking." The system of the art of thinking primarily depends on the student as a person, ontology, cognitive behavior (gnoseology), preferred learning style, as well as the student's beliefs and attitudes. There are several technologies that are used in ethnopedagogy.

Although psychology is an independent science, it is impossible to separate it from pedagogy when talking about education. Therefore, didactics does not truly exist, unless its psychological component is given enough attention.

Methods of ethnopedagogy as a science are determined by cultural and axiological approaches. One of the methods involves learning the person's life path, which allows one to see the peculiarity of the person's self-recovery in crisis, sometimes destructive periods of life (loss, loss of former values).

History contains many biographical examples and detailed biographies, which represent the path of a person's own independence, the ethic of spiritual perfection.

B.G. Ananyev defined the person's life path as the history of the formation and development of the personality in a certain society, a contemporary of a certain era and a peer of a certain generation. At the same time, the phases of the life path are dated by historical events, changes in the methods of upbringing, changes in the way of life and the system of relations, the sum of values and the life program – the goals and meaning of life of the given person.

The life path of a person in the accomplished part consists of actions and choices made. The image of the life path serves as an objective basis for experiencing satisfaction or dissatisfaction with one's own life. That is why one's own biography is not accidental for the person, it is not an external and psychologically indifferent circumstance, the person reconsiders it throughout his or her life. Retrospection convinces the mature person in the importance and significance of one's own life path which in most cases is perceived as a value. Relying on the values acquired by the individual in the past, a person sets the prospect for one's future. Humanitarian knowledge and research are aimed at the inner world of people, their personal values and the meaning of life. An important feature of the inner world of a persom is its inseparable connection with experiences, therefore humanitarian research focuses on understanding.

Understanding – a special method – becomes a forecast of the subsequent development, a kind of scientific reflection. This is the process, and the result of cognition. The process of understanding can unfold in various forms or moments of cognition, resulting in a definite interpretation of various phenomena. That is why it is necessary to recognize the necessity of including hermeneutics and phenomenology as methods of humanitarian cognition in ethnopedagogy.

Hermeneutics is derived from the Greek word that means "translate, interpret". The term "phenomenon" from the Greek language means a thing different from the others.

1. Dilthey, who wrote Descriptive Psychology, turns hermeneutics into a specific method of the sciences of the spirit, separating the world of nature from the human world: "We explain nature, we comprehend the spiritual life." "The doctrine of interpretation" is a link between philosophy and science. Philosophy involves the analysis of consciousness, only it provides a means to achieve the essence of spiritual and natural life, starting from the immediate experiences of the Self. V. Dilthey argues that a person does not have a history, but is history that reveals it. Recognizing the special cognitive value of a person's autobiography, one can argue that the biographical method has a special cognitive meaning. An autobiography is a person's thinking about one's own life. But in the case when thinking about one's own life is transferred to an understanding of the life of another person, a biography becomes a form of understanding someone else's life. Thus, every human life is a “document” that can explain or illustrate certain aspects of our lives. Everything is accessible to understanding through experience and interpretation, all this requires understanding.

Hermeneutics became the source of the rationale for "dialogue as an understanding," "pedagogical description as an understanding," "understanding as a method of cognition" of a person, his or her history and life environment.

By affirming this, we proceed from the premise that each person has his or her own worldview: the image of the world and the image of oneself in this world. People's images, ideas and thoughts are biased, they are permeated with emotions, feelings, experiences. The inner life of a person is conscious. In conscious volitional behavior a person exercises power over himself/herself, subordinates some motives to others, puts one's duties above one's wishes. But a person also encounters such actions, of which he or she can not give oneself a clear account. The inner world of a person includes unconscious phenomena.

The inner world of a person fully manifests itself in experiences. Experience characterizes the individual's life path, the history of personality development. This is indicated by S.L. Rubinstein: "My experiences are given to me differently, as if in a different perspective than they are given to another. The experiences, thoughts, feelings of the subject are the thoughts, feelings, and experiences that belong to him or her, i.e. a piece of his or her own life, in flesh and blood. What is personally significant to a person becomes his or her experience. The experience of a person is the subjective side of his or her real life, the subjective aspect of the individual's life path."

In the experience, the person's holistic attitude to the world and the conformity of one's behavior to one's needs are presented, as described in the writings of such researchers as L.I. Bozhovich, V.K. Vilunas, S.L. Rubinshtein. Experience is not something purely subjective because it is associated with a particular event, a phenomenon. The realization of experience implies determination of an objective relation to the reasons that cause it, to the objects to which it is directed. The realization of experience, therefore, is never limited to the inner world and always has correlation with the external, objective world. The totality of human attitudes to the world, in essence, is transmitted in the form of personal experience. Experiences make a person choose a particular behavior, isolate themselves from other people, or find ways to unite with them, avoid problems or seek to resolve them.

Cognition of experiences requires adequate methods of understanding. Analysis of the life path of a person as a representative of a particular ethnos and culture will allow to collect the necessary factual material, make certain generalizations and conclusions concerning the subject and tasks of ethnopedagogy. Literary texts, personal memories and other textual sources, materials of ethnographic, ethnological, ethnolinguistic, ethnocultural studies give rich material for understanding the characteristics of an ethnic person, socialization methods and means with respect to a particular culture, time and place.

The following methods are the concrete forms of understanding and mastering the academic discipline of ethnopedagogy: pedagogical description (or justification) of the problem of the child's ethnosocialization , self-report, self-analysis, overt observation, identification, reflection, reflexive observation, conversation as a dialogue, biographical method, interpretation of the inner world of another person, hermeneutics.

Each nation not only keeps the historically formed educational traditions and features, but also seeks to transfer them to the future, so as not to lose its historical national identity. The extension of the survivability of traditions is indicated below:

Of course, it would be a mistake to raise a child only within the framework of one's own ethnic culture and experience. The world is great and diverse, but it is also a universal integrity in which some general laws of existence apply. It is not the differences but the commonalities in the ethno-pedagogical methods of different peoples that make it possible to understand that the concern of parents of any nationality consists in one thing only: making their children happy.

Use the interrelationships of types of knowledge: concept, judgment, inference, proof, explanation, hypothesis, theory.

Identify the signs that make categories (concepts) of pedagogy (pedagogical process, education, upbringing, learning) different from such categories as self-education, self-development, self-learning (ability, skill, knowledge).

 

Questions for students’ knowledge assessment:

1. Name the principles, functions, basic concepts of ethnopedagogy.
2. Determine the relationship of ethnopedagogy with other sciences.
3. Define the meaning of the concept of ethnopedagogy.
4. Specify the methods of research in ethnopedagogy.
5. Identify the relationship of ethnopedagogy with other branches of science.

 

Literature:

1. Абилова З. А., Калиева Қ. М. Этнопедагогика. – Алматы, 1999 ж.
2. Табылдиев А. Халық тағылымы. – Алматы, 1992 ж.
3. Габбасов С. Халық педагогикасының негіздері. – Алматы, 1995 ж.

4. Жарыкбаев К. Б. Қазақтың тәлімдік ой-пікір антологиясы. – Алматы, 1994 ж.