The conclusion made by domestic researchers regarding the concept of "ethnos" in ethnopedagogy is given in the previous parts, and it is based on characteristics of the ethnos's features. Even in the works of L.N. Gumilyov, there is no clear definition of the ethnos, we only find there "language, the history of the emergence of an ethnos, traditions, subject culture, ideology." Regarding this opinion, it may be a proof of the fact that even a language is not a sign of an ethnic group, as many of them made a transition from one language to another in the course of their history.
If this explanation is translated into a concept, the term "ethnonym" appears. Theoretical acceptance of this concept means taking into account the domestic ethnological achievements of each ethnos and its importance to ethnopedagogy, the formation of ethnic society and interethnic communication.
When solving ethnic problems, L. N. Gumilyov added special conclusions. He grouped as follows:
- the sphere of use of ethnopedagogical rules, its heuristic value;
- not describing ethnopedagogy, on the contrary, giving concepts revealing the nature of the ethnos.
- perception of sets of ethnogenetic, ethnological, ethnographic theories;
- to study the concept of "ethnos" through fundamental sciences and not readiness to evaluate as metamethodics of interdisciplinary significance;
- to determine the interdisciplinary character, in the future to ensure its stable state: an explanation of the original combination of the concept of "ethnos" with the subjects of natural science, ethnography, history, psychology, sociology, culture theory, study through geography and biology.
- naturalness and socialization of the ethnos, help in determining its meaning and fundamentality, only then there are "ethnos", "ethnic", "ethnic process", ethnic similarity.
From the above-mentioned grouped explanations by L.N. Gumilyov, the following conclusion can be made:
As prerequisites for the correct perception of the concept of "ethnos", it should be understood as peculiar only to human life, even this indicates that the person defies certain laws.
This makes it clear that a person obeys only the laws that have arisen because of the ethno-channel. This means that it is building an ethnic mosaic of the ethnocenosis of the earth. Gumilyov defines "ethnocenosis" as the process of the development of an ethnos, which depends on the field of the biocenosis, it is impossible to consider the natural landscape and ethnos separately.
According to L.N. Gumilyov, biogeocenosis (bioceneosis) from a complex point of view is a closed period in relation to social human life in a physiological, ecological, historical connection.
The relationship of ethnos to ethnology and anthropology is analyzed in two explanations. The first one is the explanation given by L.N. Gumilyov in the 19th-20th century, and the second one is the explanation by V.I. Vernadsky in the 20th century.
In the first explanation by L.N. Gumilyov, the concept of "ethnocenosis" is considered as ethnology and anthropology, V.I. Vernadsky made a scientific discovery of the power of the influence of the biosphere on life.
Biochemical power of vital activity was studied in the form of influence on the earth by the sun, cosmos and radioactive. It was determined that people's behavior on the planet earth may harm the regularities of the earth and the sky. As a result of the that, mutants might appear, different from plants and animals. The change in mankind did not lead to the improvement of the initial image, but to its deterioration (this is why children similar to animals are born). Sources of power exceed what is required, because of which humanity develops a passionate worldview. The period before the emergence of the ethnos is associated with the creation of favorable natural landscape conditions by the the passionarians, in general, the goal and process of unification is realized.
L.N. Gumilyov gives more than one definition of ethnos. Such complex phenomenal explanations complement each other. From this society of people appears the iron order, that is, the stereotypical being, they live as a force of energy. Also, the researcher investigated the concept of "ethnos" not as a society of people, but analyzed it as a socio-ethnic society in the system of a natural unit. Here the need of every person, personal nature, productive action, common traditions of the geographical center, ethnic society were defined as a system of government. The researcher gave an explanation to the phenomenon of communication among people as an internal ethnic structure.
Studying the ethnos systematically, L.N. Gumilyov concluded that it is "a closed system of a discrete type", it is a large system, and if it does not exchange energy with others, it will eventually close up and will not be able to take the energy for itself. This leads to some of the key conclusions made by the scholar.
First, the energy source of the ethnos is the cosmos. Secondly, the power of the movement of the cosmos is passionary, which means that some people have more energy than the others, this is the origin of a passional bubble and the emergence of a certain ethnos launching the ethnogenesis. Thirdly, the ethnos possess a certain inertia; gradually the power of energy will decrease, disappear, then turn into a part of an ethnos.
Regarding the length of the ethnos life, in L.N. Gumilyov's understanding, it should be around 1200-1500 years.
Characterizing the changes occurring in the conditions of ethnic groups, L.N. Gumilyov introduced such concepts as passionarity (activity manifested in the individual's striving for the goal), sub-passionarity (passive, slave psychology), compatibility (calm, successful).
According to L.N. Gumilyov, each ethnos passes certain phases of development:
- the incubation phase (150-160 years): here certain passionary associations appear from old ethnoses or from several ethnic groups;
- ethnos, which originated in the ascent phase (it lasts 200-300 years), at the end of this phase enters the historical arena. Throughout the ascent phase, the number of passionaries increases and a new task is set – to establish a new state, they agree to certain sacrifices, at the heart of their behavior are imperative steps;
- the acmeatic phase (about 300 years), has the maximum number of passionaries, the power and strength of the passionary is at the zenith, they are in dissatisfaction with their previous achievements and results, there are aspirations to create a new society. The idea of separation becomes dominant, there are internal clashes. The imperative of behavior in this phase: "Be yourself." As a result, the passionarity reduces;
- the phase of the breakdown, or the crisis period. Gradually passionaries turn into sub-passionaries, they cannot get the right forces from the consumed energy, there are vagabonds, lumpens;
- the inertial phase, gradual degradation of passionaries, an increase in the number of bailiffs, the maintenance of the power of the state by the forces of passionaries, the enrichment of spiritual culture. The imperative of behavior in this phase: "Be like me";
- the phase of obscuration – a new sharp decrease in passionarity, a painful fall of the ethnos. Ageing of the ethnos, almost complete replacement of passionarians by sub-passionarians, the emergence of many crises. The imperative of behavior in this phase: "Be like us." And it is determined by people who are uncreative and unindustrious, emotionally and mentally weak, but with high demands on life (not going beyond the limits of what can not be eaten or drunk). Every growth becomes an exceptional phenomenon, diligence is subjected to mockery, intellectual joys cause fury. Everything is corrupt, you can not trust anyone, you can not rely on anyone. There is a real natural selection (corresponds to the age of the ethnos 1100 years, for example, the Roman Empire);
- the phase of hemostasis (in some cases it passes into the reductive phase) leads to the disappearance of ethnogenesis. Passionarity disappears, regeneration is done for its gradual revival.
Based on historical materials, L.N. Gumilyov, created the above cycle of phases of the ethnos. Being inside the society and observing macro changes in one's own life, a person can make certain conclusions. Depending on a specific situation, the hypotheses that the ethnos itself can disappear may be right or wrong. In the last stage of homeostasis, the degradation of passionarity can lead to a crisis in the minds, in culture, etc. Therefore, such hypotheses may be wrong, moreover, even in the last stage, working people unite in communities and create life.
These provisions of L.N. Gumilyov are possible only in special historical cases.
Especially, one of the less studied aspects of the ethnos is its ability to social division. L.N. Gumilyov wrote about people who went to another world that "if one person dies, then his or her genes are not lost, they are preserved for 50 years." Consequently, the researcher said that genetic memories are an anthropological channel.
One of the main terms used by the researcher is the stereotype of behavior. Each ethnos has its own specific stereotype. Continuity of generations is carried out with the help of this stereotyped behavior. For example, when a child is born, there are certain stereotypes (shildekhana, 40 days after birth, the tradition of cutting nails, bathing in water with some silver in it, etc.).
The disappearance and non-disappearance of an ethnos depend on the history of the people and the level of science.
Thus, ethnopedagogy, being a science about ethnoses, studies the questions about the historical continuity of ethnic features and the history of the ethnos itself, as well as the possibility of transferring positive ethnic traits and cultural wealth to the future generation.
L.N. Gumilyov spoke of ethnology as a science which is directly related to the geography of the ethnos and its collective forces. Hence the conclusion that the researcher made many discoveries in geography and natural sciences. In the course of his research, he dealt with the most urgent questions of ethnology. A person is not able to identify oneself without one's ethnos, religion, community and patterns of behavior.
With the help of patterns of behavior, we can determine the ethnic side of a person. This fact in itself "provides an opportunity for the birth of ethnic channels," Gumilyov said, taking into account his key theories of phylogenetic and ontogenetic separation of ethnogenesis. In this regard, ethnogenesis and anthropogenesis provide answers to many questions about the development of the man and ethnos.
Anthropogenesis is the birth and development of the man in the unity of the biological and social factors of this process. Western scholars define anthropology as the science of the man, his / her psychology and culture, and so on. Domestic science relies on a person's physical data, that is, ethnic anthropology. First, the biological data of a person are taken into account. Secondly, ethnic identity. Thirdly, the dynamics of human development.
The dynamics of human development is considered from the perspective of the biological process. The issues of universality, humanitarian and social aspects of development are studied. The man by nature is a very complex phenomenon, so studying his / her cultural, ethnic, social life is not an easy task. Consequently, anthropogenesis is a set of physico-biological knowledge about a person. Here, there is a need to single out such terms as: 1) social genesis; 2) ethnogenesis; 3) cultural genesis.
The difference between ethnogenesis and anthropogenesis is that the former relies on the data of archeology, that is, ethnogenesis requires reliable visual facts.
The appearance of a primitive man in the ethnic sense is very difficult. Homo Sapiens lived in the era of the Paleolithic age (40 thousand years BC).
If viewed from the point of view of modern ethnogenesis, Gumilyov's theory of "adaptation of a man to the landscape and the stereotyped nature of behavior" is a right proposition.
In the second half of the twentieth century, Yu. V. Bromley made a discovery in the field of ethnogenesis. He considered ethnogenesis as an evolutionary formation. He said that the system-forming core of society, certain characteristic features of the ethnos, a common language, consciousness, etc., are inherent to ethnogenesis.
When ethnogenesis ends its system-forming process, then the very history of the ethnos begins. As a result, appears a tribe, then a people, and after that a nation.
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