sociological tales.

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 students in what kind of literature should be used to complete homework. Indicating accurate data has not only pluses (they are obvious), but also minuses, since in home or public library these sources may not be available. 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 questions:

History of sociology.

Interdisciplinary matrix of sociology.

Intradisciplinary structure of sociology.

Spontaneous sociology and ordinary consciousness.

It is advisable to bring the first and fourth topics to a practical lesson, and leave the second and third for independent study. As my experience shows, they are the most difficult for students to complete, since they require deepening in professional knowledge related to fundamental science.

On the history of sociology, you can offer to prepare an essay. Let's say about O. Comte's contribution to the development of sociological thought. The names of sociologists are chosen either by the teacher or given "at the mercy" of the students themselves. Using the available literature, they easily cope with the task. Below are the works of students devoted to the analysis of the main problems in the work of M. Weber and F. Tennis. In addition, you will get to know how students perform tasks related to the methodology of sociological science. It will be about the compilation of sociological fairy tales, the analysis of common sense and science, the search for sociological problems in fiction.

Task 1 M. Weber's ideal type

It is more difficult to deal with the peculiarities of the teachings of this or that sociologist, say, the same M. Weber. As an example, I will cite independent work on the ideal types of M. Weber. They were performed twice. The first time the teacher did not explain what they are and offered to read about ideal types in reference literature. The result turned out to be amazing: the vast majority of students correctly wrote out definitions from the available literature, but gave completely erroneous examples. The second time, after getting acquainted with the work done, the teacher explained the mistakes and asked those who considered their work to be wrong to redo it. As a result, most of the students completed the task correctly again, but some of them either did not notice the mistakes made or were too lazy to correct them. I will give a few examples.

Task formulation. Get acquainted with the description of the ideal type of M. Weber in scientific, reference or educational literature. Briefly fix the main provisions of this doctrine and make up your own examples of ideal types.

A. The correct description of the ideal type, borrowed by students from the literature.

The ideal type is a methodological means of sociological (or historical) research, which is a theoretical construction. This construction is not extracted from social reality, but is constructed as a theoretical scheme, the elements of which are aspects of social reality, taken in their individual originality, logical consistency and rational correctness. That is, "student students of society select certain aspects of behavior or institutions observed in the real world as defining characteristics of the ideal type, and then, by means of a certain exaggeration, elevate them to the form of an ideal construction" . The ideal type serves to build a logical model of the aspect of social reality to be studied, which a) would contribute to a clearer isolation of this aspect, b) would serve as a kind of standard, by comparing with which it would be possible to judge the degree of removal or approach of the studied empirical reality.

The ideal type is precisely the standard, prototype, 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 interconnection and mutual consistency. This system of connections is a utopia built from real education by replacing empirical dependencies with purely logical ones. And "the more sharply and unambiguously the ideal types are constructed, the more they are, therefore, in this sense, alien to the world, the better they fulfill their purpose."

Weber emphasizes that the ideal type, taken in its purest form, cannot be found anywhere in empirical reality: such mental constructions "are as rare in reality as physical reactions that are calculated only under the assumption of an absolutely empty space" . Thus, mental formations in physics can serve as analogs of the ideal type in sociology, for example, the concept of an “ideal gas” or “a body that is not affected by forces”. 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 would this process be like and what could be the circumstances of its course. Comparing with this ideal construction how the processes actually proceed, 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, any particular phenomenon of social reality is easier to interpret by comparing it with some ideal type.

Weber believed that a significant discrepancy between ideal types and reality could lead to a redefinition of a given ideal type, but he also argued that ideal types are not models that should be necessarily 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 / Per. from English, ed. S. A. Erofeeva. Kazan: Kazan Publishing House, unta, 1997.

Weber M. Selected Works. Moscow: Progress, 1990.

History of theoretical sociology. In 4 volumes / Answer, ed. and compiled by Yu. N. Davydov. M.: Kanon+, 1997. Vol. 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 main principles of its activity will be the following: a) employees work in such a way that they can be interchangeable, each is obliged to perform only one task; b) the behavior of the performers is completely determined by a rational scheme that ensures the accuracy and unambiguity of actions, avoids 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 loser and then one should talk about the ideal type of "loser". It is accepted that a student, depending on academic performance, receives a scholarship and there is hardly a student who does not own 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 allowed that is not explicitly prohibited, and not much is prohibited;

what is permitted is left to individual choice;

roles are not set from birth, but are the result of personal achievements in all areas.

These, of course, are not all characteristics of an "open society", but they may be a description of the ideal type of an open society.

Russian village in the outback. Her ideally typical features:

a small group of people predominantly of advanced age;

poverty;

lack of interest in events in the country;

everyone knows everything about the others;

hospitality to guests, even strangers, lack of motivation for profit.

Salesman. His ideal typical features:

male or female about 30-45 years old;

balanced, polite;

honest, not trying to deceive the buyer;

conscientiously serving, not making you wait;

with good taste, able to give the right advice;

neatly dressed in a special uniform;

interested in selling;

loving his job.

Passenger. The ideal passenger always pays for his own fare, gives way to the disabled, passengers with children and elderly people. 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, helps the elderly and the disabled get in or out.

Strike. Any strike must begin with the dissatisfaction of the masses of the people due to political, economic or other motives. If you look at the reasons for all strikes, then they began either because of the non-payment of wages, or because the workers sought a reduction in the working day, an increase in wages, a change in leadership, etc. Then follows the presentation of conditions under which the strike will end. Then comes the final stage, when the authorities either make concessions to the strikers or suppress the strike. The mechanism for the appearance of strikes is as follows: among the discontented masses there are activists who incite people, throw slogans into the masses and try to help outrage to spill out. Basically, such people are well aware of the psychology of the masses. They subtly feel the moments when the people are ready to follow them. They know how to rally the people with slogans and words alone. The clearest examples of such people are Lenin, Trotsky, Stepan Razin, etc. This is the look of a typical strike.

Private company. Its characteristic features in modern Russian society- hides taxes; has one CEO and several deputies; has commercial departments; recruits personnel "from the street", and in most cases "acquaintance"; has contacts with criminal gangs.

A comment. All students in setting the conditions of the task (descriptions of the ideal type borrowed from the literature) quite correctly emphasized that the Weberian tool of cognition is a theoretical construction that does not exist in reality, but notices in it the most characteristic, essential features. The ideal type indicates how a given phenomenon should be, and not how it is in reality.

However, when understanding what is due, most distortions occur. Most often, students understand duty in a moral and ethical, and not in a theoretical and methodological sense. That is why the seller is a conscientious and honest worker, and the passenger is a city dweller who pays his fare on time (examples 5 and 6). In fact, in the ideal-typical construction of a seller and a passenger, if we are talking about Russian reality, directly opposite properties should be included. The ideal type, although it is constructed before the sociologist conducts a survey or observation, should not come off and, all the more so, distort reality. From our life experience, we know that very many Russian sellers behave impolitely, and many passengers do not pay their fare. It is possible that everything is different in Western European society, but the sociologist constructs his concepts based on the reality in which he lives.

If a typical for our society is, for example, a boorish salesman, then this is an ideal-typical construction. It remains only to describe the empirical features of this variable. The ideal must be understood as theoretical, and not as the best. And the term "type" in Weber's formulation refers to the totality of the most common features of reality. The sociologist knows about them, he has described them, and the next step is a theoretical justification why the transitional society, which is the Russian one, is characterized not by helpful and attentive sellers, but completely different ones. Thanks to the ideal type, the sociologist does not move away from the current reality, does not idealize it, but more deeply and accurately cognizes the world as it is.

The remaining examples, using the above remarks, you will have to analyze on your own.

Task 2 “Community and Society” by F. Tennis

Task formulation. Read the work of F. Tennis "Community and Society" according to the source: Sociological Journal. 1998. No. 3-4. pp. 206-229.

You need to: a) express the essence of the concept of Tennis, b) explain the lecture material with the help of his ideas.

Option 1.

Ferdinand Tennis was one of the founders of German classical sociology, contributed to the formation of sociology as a scientific discipline and its institutionalization in Germany. He conducted extensive empirical research, studied the history of philosophy and social thought. However, his main contribution to sociology is the development of a system of theoretical concepts, which began in the book "Community and Society" ("Gemeinschaft und Gesellschaft" (1887). The Tennis system was finally set out in 1931 in the book "Introduction to Sociology".

A.F. Tennis, at the beginning of his article (“Community and Society” from the “Desk Dictionary of Sociology”), makes the following distinctions:

between familiarity and alienation

between likes and dislikes

between trust and distrust

between connected and unconnected.

Here, binding is the opposite of freedom, it means obligation, obligation, non-permission. "A person is connected with other people insofar as he knows that he is connected with him." He knows about it more sensually or mentally. Bondage can be, for example, sexual, infant and mother, slave and slave owner.

Social cohesion tends to become mutual dependence, that is, if the will of one person coincides, connects with the will of another, then a common will arises, a kind of unified will (it should be said here that, according to Tennis, in any interaction people are driven by will). The will of each individual is part of the total will, is determined by it. Each person can represent himself in the form of a separate natural personality or in a set of such personalities. The social will "determines the interacting individual wills, partly granting rights, partly imposing duties, and asserting the right of one person as the duty of another."

Any mutual activity can be understood as an exchange. According to this, any living together there is an exchange of mutual activity, and the motive can be:

expectation and demand of activity from another;

own desire and desire for the benefit of another.

Types of social connectedness contain the following elements:

mutual assistance, mutual assistance (or at least peaceful activities);

the bound (social) will that determines the individual will.

Social essence is a product of human thinking, which exists only for human thinking. She thinks socially related people as "Something dominating over them ... and appears to them as a person endowed with will and able to act" . These social entities (for example, the church or the state) have (or rather, are attributed to) something divine, which is under the special patronage of the gods. In fact, these imaginary entities are only the result of human thinking and human will, based on hopes and fears, needs and needs. This universal will, the ability to want is understood as a natural, primordial ability, which is fulfilled in the ability to be able. Will can be divided into two ideal types:

"Essential Will". Such a will is formed not only under the influence of the perceived teaching, but under the influence of the way of thinking and feeling inherited from ancestors and predecessors. In connection with this type, all emotional, affective, semi-instinctive drives that are realized in activity are considered.

"Electoral Will". In it, the dominant, leading role is played by thinking, it is a rational will, focused only on the means.

“All kinds of bondage in which the essential will predominates, I call community (Gemeinschaft), all those that are formed by means of electoral will or are essentially conditioned by it, society (Gesellschaft).”

Relations that are given by nature and are essentially reciprocal, peculiar natural relationships that seem to be taken for granted (for example, the relationship of brothers) fall under the concept of community. Relations that arise between disunited individuals by concluding an abstract (not necessarily formal) contract (on the principle: what I do for you is only to provoke a response) fall under the concept of society. Such is the difference between communal and social relations. Community relations are divided into comradely, according to the type of domination (the relationship of father to son) and mixed. Such a division is inherent in social relations (Table 1.1).

An aggregate is a certain set of interrelated things, as a result of which common feelings and general ways of thinking arise, but the aggregate is not capable of real volition, decision making. The totality can be natural, psychic and social (consciously accepted, desired natural and psychic relationships). The concepts of community and society are applicable to the totality. Social aggregates are of a communal nature if they are perceived as given by nature or created by God (castes in India, estates in general), or public in nature if they do not recognize any masters and subordinates given by nature. The “people”, the estate have a more general character, the class is more public.

The corporation is not something natural, it exists due to the fact that “many think it together”, it is capable of a single will and action, decision-making. A corporation may arise (stages of occurrence):

from natural relations if they have become social. Arise on the basis of a tribal community, tribal union or clan. Characterized by the fact that from a simple sense of cohesion grows a constant sense of "I";

land and cohabitation. These are the bonds that bind people along with the bonds of origin, but the latter weaken with time;

closer life together (city).

Such a phenomenon as individualism lies in the fact that not just social life is diminished, but a communal social life, instead of which a life is being built that comes from the needs, interests, desires, decisions of acting personalities. These are the conditions for the emergence of "civil society", based on the concept of "society" by F. Tennis. In accordance with this, the state can either come closer to the community (in this case it is thought of as an organism) or to society, in which case it is a machine, a mechanism for ordering rational, prudent individuals.

B. The concept of F. Tennis is related to the problem of the relationship between society and community that we have considered. The fact is that the title of Tennis' article "Gemeinschaft und Gesellschaft" and, accordingly, the concepts introduced by him, can be translated in different ways. "Gemeinschaft" is traditionally translated as "community", but recently "community" or "community" is most often used. Therefore, in fact, both we and Tennis used the same words (society and community) to refer to different phenomena. Although the concepts of Tennis have been discussed above, I consider it necessary to distinguish them from lecture ones (to avoid confusion, I will use the terms of Tennis in German - Gemeinschaft and Gesellschaft).

First of all, society and community give us ideas about a certain set of social ties (on a “quantitative” basis: a community is only the closest environment of a person, or a small model of society, a “subsociety”, a society is both the closest and the farthest environment of a person), then like Gemeinschaft and Gesellschaft about a special type of these connections. Although, in some cases, concepts, for example, communities and Gemeinschaft will coincide. For example, such a group as relatives. This is the closest environment of man, that is, the community, and provided that its members are guided in their behavior by instinct, habit and memory, then this will be Gemeinschaft. If suddenly these relatives decide to do business, agree to do this, then it will most likely be a community like Gesellschaft.

That is, Gemeinschaft and Gesellschaft are rather properties, types, characteristics of associations, and not the names of associations themselves, which Tennis calls social entities, dividing them into relationships, aggregates, corporations. Accordingly, if the community is part of society, then this cannot be the case with Gemeinschaft and Gesellschaft. A community cannot become a society (community is a part of society), while there is an opinion that the Gemeinschaft can "evolve and change", and then one can "consider the Gesellschaft as a perverted, degenerated Gemeinschaft" .

We defined society as an association that satisfies the criteria noted by E. Shils, it is a social organization where the basis is the social structure and social institutions, and the initial "bricks" are statuses and roles. To use Tennis's terminology, one might add that society (modern) is a Gesellschaft-type aggregate, or a Gemeinschaft-type aggregate (for example, the caste society of India).

It is practically impossible to unambiguously explain the concept of social organization in the broad sense of the word (as a form of ordered activity of people that proceeds according to clear laws) using the terminology of Tennis. It can be all social entities like Gemeinschaft and Gesellschaft .

A social organization in the narrow sense of the word is most likely a Gesellschaft-type corporation (for example, an enterprise, a university, etc.).

Social institutions also cannot be defined unambiguously. If we consider the traditional example of the state or the church, then these concepts would have to be deciphered differently at different times (for example, the church in the Middle Ages is a Gemeinschaft - a relation of the type of domination). But after all, if we take a social institution at a particular moment in time, then we automatically replace it with specific organizations.

Thus, we can say that the concepts of "Gesellschaft" and "society", "Gemeinschaft" and "community" are completely different concepts, but sometimes they characterize the same phenomenon of social reality.

Literature

Tennis F. Community and society // Sociological journal. 1998. No. 3-4. pp. 206-229.

History of theoretical sociology. In 4 volumes / Answer, ed. and compiled by Yu. N. Davydov. M.: Kanon+, 1997. T. 1. S. 340–352.

Option 2.

The essence of the concept of Ferdinand Tennis. Within the framework of social evolutionism, a number of theories have arisen that have set themselves the goal of reflecting the progressive development of society based on a comparison of its past and present state. The first attempt to create such a theory was made by the German sociologist F. Tennis (1855 - 1936) in his famous book "Community and Society". F. Tennis uses the German terms Gemeinschaft and Gesellschaft to distinguish between traditional and modern society based on 5 main types of social interconnection. The concept of Gemeinschaft (community) is applied to a peasant village community, and the concept of Gesellschaft (society) is applied to an industrial urban society. The main differences between them are as follows: 1) Gemeinschaft assumes that people live in accordance with the communal principle and worldly values, while a society like Gesellschaft is based on the pursuit of personal gain; 2) The Gemeinschaft emphasizes customs, while the Gesellschaft is based on formal laws; 3) Gemeinschaft assumes limited and undeveloped specialization, while specialized professional roles appear in Gesellschaft; 4) Gemeinschaft is based on religious, and Gesellschaft - on secular values; 5) the Gemeinschaft is based on the family and the community, and the Gesellschaft is based on large corporate and associative forms of association of people. The evolutionist theory of Tennis, like other theories, is based on the idea social progress. The criterion of progress for Ferdinand Tennis is a change in the system of social relations and the type of regulation of social relations.

Lecture material using the concept of F. Tennis. At the lecture, we discussed such concepts as "society" and "community". After analyzing these concepts, we came to the conclusion that "society" is much broader than "community". Since the community is the closest environment of a person, which includes family, relatives, friends (that is, those people with whom a person comes into close contact daily); and society - the immediate and distant environments (Fig. 1.5).

We also found that any society must satisfy the eight characteristics identified by Shils, and the community only a few.

An important difference between a community and a society is that a society is always a social organization, a community is not always. Society satisfies the five basic fundamental needs and non-fundamental needs of people that have existed for a historically long time.

If we analyze the material of the topic and the concept of Tennis, we can draw some conclusions. The concepts of "community" or "Gemeinschaft" and "community" are essentially identical words. Members of a community or community may be related by blood, friendship, or neighbors. These connections are purely emotional in nature, although it is possible that such a group is trying to achieve some specific goal. The community is distinguished by the unity of the “essential will”. Will can be reasonable, but irrational. The basis of relationships in society is rational will. Since society is the totality of all interpersonal relationships, a certain control system is required. It should consist in the fact that the will of one member of society or a limited circle of people guides the will of the rest. Each society has its historically established values, norms, rules of conduct that are used by members of this society. The concepts of Gemeinschaft and Gesellschaft are schematically depicted in fig. 1.6.

If we compare Fig. 1.5 and 1.6, we will see that it is possible to put an equal sign between the Tennis community and the community, and between the Tennis society and the society as we consider it.

A comment. I have chosen those tasks that reflect the creative approach to its implementation. Most of the homework on this topic was a concise and sometimes verbatim retelling of an article published in the relevant journal. In many works there was no analysis and comparison with the lecture material. Both published works are distinguished both by their creative approach and the ability to conduct a comparative analysis. True, one of them does not indicate the sources, for which she lost several tenths of a point.

Task 4 Common sense and science

Task formulation. Find 5 examples that show how the judgments of common sense diverge from the judgments of science, and describe why this is so.

Option 1.

In the reality surrounding us, one can find many discrepancies between the judgments of common sense and science.

Common sense tells us that alcohol consumption is more common among women with a low level of education than with a high one. However, studies in this area have refuted this judgment. “As the level of education increases, the relative frequency of drinking decreases in men and increases in women. Women with incomplete secondary and secondary education drink less than men with the same educational status, and women with secondary specialized and higher education- more often". Explanation: “...In men, a low educational level is associated with alcohol abuse. Women with the same educational status tend to stick to the norm. In general, conformism and the desire to conform to the norm in all areas of life are most developed among women with a low level of education. (Sociological Journal. 1996. No. 1–2.)

Based on the judgments of common sense that are familiar to us, we will call a person who has lost his home “homeless” or “homeless”, that is, first a person loses his home, and then becomes homeless. However, Dr. P. Henri, a consultant at the Paris Center for Helping the Homeless, has a different opinion: “A homeless person, first of all, is in his mind, and the material collapse of a person hides personal failure, vulnerability, instability, loneliness, and even psychiatric problems have already left their mark on those who are driven by the crisis to collapse.

These words are confirmed by the following data: 91% of homeless men are not married, 85% of them come from disadvantaged social strata, 13% of homeless people experience serious neuropsychological problems. (Questions of statistics. 1977. No. 2.)

There is a belief that men and women "by nature" are created for certain roles, that is, work, hobbies, etc. are divided into male and female. This judgment was refuted in 1935 by the American anthropologist Margaret Mead. She observed the life of three tribes in New Guinea and found that, contrary to expectations: “In each of the three tribes, men and women played completely different roles, sometimes directly opposite to the generally accepted stereotypes considered “natural” for each sex.” (Smelzer N. Sociology. M., 1994).

If we are asked “How do businessmen spend their leisure time?”, we will immediately think of restaurants and bars, because, based on common sense, business people are the wealthiest part of the population, what else can they do in their free time, how not to have fun from the heart, were would be money. However, sociological studies show a completely different picture: 88% of the businessmen surveyed never visit bars and restaurants in their free time, 10.2% - sometimes, and only 1.8% - often.

In the course of studying the leisure of businessmen, there was a division into six groups according to the style (type) of leisure behavior: "workaholics", "family-oriented", "sociable", "entertaining", "introverted individualists" and "economic", from these six groups in terms of the frequency of visiting restaurants and bars, the group of “entertainers” stands out sharply, other groups are dominated by other interests, it turns out that many simply have neither the time nor the desire for such entertainment. (Sociological journal. 1995. No. 3.)

Finally, another myth is about the incompatibility of women's business with a full-fledged family life. 80% of the surveyed female managers consider themselves happy in family life, and they manage to compensate for their employment in business area either through the help of parents, or through the redistribution of family concerns between the husband and growing children. Only 2 women out of 15 did not have husbands, one of whom separated from her husband because of business. Everyone knows how difficult it is to combine responsible work and family life, so it is not surprising that such a judgment arises, on the contrary, these studies are surprising. (Sociological research. 1996. No. 3).

Conclusions. Common sense judgments are based on a subjective view of reality, as we see, often unfounded, groundless, and this is not accidental. Often such judgments are expressed by incompetent people who have nothing to do with this issue. The judgments of science, based solely on verified facts, are objective. Often they are contrary to the judgments of common sense in the result, but this does not mean that they never coincide. The hypotheses put forward by scientists a priori are, in their source, judgments of common sense, and only when they are confirmed or not confirmed by experience do they become judgments of science.

Option 2.

Since the beginning of the 90s, a new factor in stabilizing the standard of living of students has appeared - additional earnings. What motivates a student to go to work? Anyone could answer this question: a student's strong need for money or a poor family. But it turns out that a poor family does not play a role in additional earnings.

In 1992, a study was conducted "Socio-economic foundations of student life" among students of the CIS countries.

The following fact turned out to be somewhat unexpected: there is no direct connection with the standard of living of the student's family, that is, both those who are in dire need and those who have a high standard of living earn extra money. For 14% of the respondents, money is very important, because it allows them to achieve at least an elementary standard of living, for 40% they allow them to have “pocket money”. And only for 5% they provide a high level of well-being. These students turn into "correspondence students" because their work prevails over their studies.

I would like to consider an example that in one way or another is closely related to this topic. Everywhere there is an opinion that humor is just something secondary in the life of society and does not carry any semantic load. Everyone believes that humor exists for the people, and science is not interested in them at all. But this opinion is wrong. This topic has long been of interest to scientists.

The journal "Sociological Research" repeatedly and in various forms addressed this topic, and the beginning was laid in 1986 by the publication of Paramonov's humorous notes "The Tale of the Unlucky Respondent". Then, from time to time, journalistic notes and analytical articles about humor appeared on the pages of the magazine. So, for example, the book by A. V. Dmitriev “Sociology of Humor. Essays" is completely devoted to this problem.

Obviously, the topic of humor is quite interesting to study. A lot of work has been written on this topic, so the opinion that science does not deal with humor is incorrect.

There is an assumption among the people that there are more unemployed women than unemployed men. Hence the expression "unemployment has a female face." However, studies show that the difference is very small and one can say that the unemployment rate for men and women is almost the same. The journal Sociological Research provides figures confirming this fact: 5% of unemployed women, 4.8% of unemployed men were in the economically active population in 1992. 5.5% of unemployed women, 5.4% of unemployed men - in 1993. There is a clear trend towards an equalization of the unemployment rate for men and women. So public opinion may be wrong.

The media is considered the most prestigious disseminator of information. It used to be radio, but now it's television. It is worth considering that people spend most of their lives in front of their TV screens. Few people doubt the information they receive from the media. Although in vain. A 1995 study found that television and radio are the biggest carriers of false information or rumors. It is worth considering the results of the study, as everything becomes clear. Below are the answer options and their percentage. How are rumors spread? When communicating with neighbors - 17%. In a conversation with colleagues at work - 30%. When meeting with friends -11%. In a conversation with friends on the phone - 3%. On the streets, in transport - 24%. In queues - 15%. In the media - 32%.

The result is another excuse to say that the media often misinform people.

With the advent of television, there are fewer people who read books. Many now believe that people have stopped reading altogether. And what can we say about the attitude to literacy higher strata. After all, we believe that there are only “new Russians” there. Research conducted in 1996 helped clarify the situation. They were held among representatives of the Soviet nomenklatura and the new Russian intelligentsia. Here is the data obtained during the study.

Education:

Technical disciplines - 28%.

Economy - 18%.

Humanitarian - 12%.

Natural - 9%.

Did not graduate from high school - 3%.

Scientific degree - 21%.

Have their own business - 23%.

Reading books:

Read more than once a week - 52%.

Once a month - 27%.

Do not read - 2%.

For comparison, here are the data from a survey of a mass survey:

Never read - 23%.

Several times a year - 20%.

Once or several times a month - 30%.

Repeatedly a week - 25%.

It can be seen that our elite is much more educated than we imagine.

Literature

Efendiev A.G., Dudina O.M. Moscow students in the period of reforming Russian society // Sotsiol. research 1997. No. 9. S. 41-56.

Butenko IL. Humor as a subject of sociology // Sotsiol. research 1997. No. 5. pp. 135-141.

Rzhanitsyna L.S., Sergeev G.G. Woman on Russian market Labor // Sociol. research 1995. No. 7. S. 57–62.

Khlopiev A. T. Crooked talk of Russia // Sotsiol. research 1995. No. 1. S.21-33.

Golovachev B. V., Kosova L. B. High-status groups: strokes to the social portrait//Sotsiol. research 1996. No. 1. S. 45–51.

Task 5 Sociology in fiction

Task formulation. From fiction (Russian and foreign classics) find fragments illustrating any sociological concepts, situations, processes from the course "General Sociology", for example, on stratification, socialization, subculture, mobility, etc.

Option 1.

A visual sketch of the "social ladder" of the Russian city of the last century is N.V. Gogol's comedy "The Government Inspector". The features of Russian bureaucracy are especially vividly drawn: bribery by greyhound puppies of Tyapkin-Lyapkin, embezzlement (the church, which was taken apart in parts), the rude arbitrariness of the mayor in relation to merchants (“he will come to the shop and, whatever it gets, takes everything ...”) and etc. These fragments illustrate not only social stratification Russian society, but also a special subculture of the bureaucratic corporation.

In an allegorical form, the reader is presented with the process of socialization (rather, however, negative) in I. A. Krylov's fable "The Quartet": "And you, friends, no matter how you sit down, you are all unsuitable for musicians." In this conclusion of Nightingale about the attempts of a monkey, a donkey, a bear and a goat to create a musical group, all the difficulties of the socialization process (in this case in a professional sense) are reflected.

An example of a social conflict is the plot of A. S. Pushkin's story "Dubrovsky". Growing out of personal resentment (Dubrovsky disapproves of the living conditions of Troekurov’s servants compared to dogs, and one of the kennel says that “it would be nice for a different gentleman to exchange the estate for a dog kennel”), the conflict develops into a fierce confrontation not only of the landowners, but also of their serfs and serfs. The peasants of the late father Vladimir Dubrovsky refuse to go over to someone else's master and set fire to the estate (ch. 6).

It has become traditional to turn to the novel by M.Yu. Lermontov "A Hero of Our Time" to illustrate the process of socialization " extra person". But in the context of modern problems in Russia, the question of national specifics and originality of the mentality of the mountain peoples. An eloquent example of this is the description of the wedding of a local prince and the life story of Kazbich.

A vivid picture of the peasant life of serf Russia is the poem by N. A. Nekrasov “Who should live well in Rus'”. The sociological concepts of “poverty”, “poverty” take on their own blood and flesh: “A peasant family is terrible at the hour when it has to lose its breadwinner.” Poverty dictates a special line of behavior. A man who drank all the money at the fair, instead of buying gifts for his family, evokes sympathy, but not a desire to help: “So you yourself will be left with nothing.” An indispensable companion of poverty and "obstruction" of the life of the lower classes, painted by the poet, is drunkenness: "Russian peasants are smart, one thing is not good, that they drink to the point of stupefaction, they fall into ditches, ditches - it's a shame to look!" And this phenomenon is more of a social order: “Great sadness will come, when we stop drinking!”

Option 2.

I believe that almost any work of art can be considered from the point of view of sociology. And almost in any one can find sociological aspects, situations, processes. I decided to try to consider several works from a sociological point of view.

Take, for example, the well-known novel by I. Turgenev "Fathers and Sons". The novel contrasts two generations, that is, the generation of fathers and the generation of children. Two different views on life and how to live are considered, one view of the older generation, and the other of the youth. It shows the subculture of youth.

This subculture prescribed the denial of living feelings and emotions of a person, only natural sciences were recognized. Man turned into a typical mechanism. And the people of the older generation, that is, the generation of fathers, had a completely different subculture. Some lived according to the dry laws of nihilism, denying the mental and psychological aspects of a person, others, on the contrary, recognizing the individuality and the possibility of various internal experiences of each individual.

Let's move on to one more classic Russian literature - comedy in verse "Woe from Wit" by A. Griboyedov. The comedy shows a society where all its members strive to achieve higher statuses and the most advantageous position. They achieve prestige with the help of the fact that they "serve", do not serve, namely, "serve". It all depends on who pleases whom more. It's not about honest service. As for education, this society considered it a waste of time. In this society, life consisted of constant entertainment, balls and dinner parties.

A vivid example of social mobility can be seen in A. Pushkin's fairy tale "About the Fisherman and the Fish". When a fisherman caught a goldfish, she promised to fulfill his every wish if he let her go free. First, he asked for a trough for the old woman, then the old woman wished to become a lady, and the old man, accordingly, became a master. Although they were a poor old man and an old woman. He is a simple fisherman. And with the help of the goldfish, they managed to change their status, move to a higher class. Here we see an example of a vertical upward mobility. But what happens to the old man and the old woman? The old woman's desires are becoming more and more demanding, she can not stop at what she already has, and wants more and more. And as a result, she is punished, turning into the same old woman with a broken trough, which she was from the very beginning. Here is an example of vertical downward mobility. In general, here we can talk about intragenerational mobility, since this process - first an increase in position, and then a decrease - is observed within one generation.

Using M. Bulgakov's novel The Master and Margarita as an example, I want to try to show that in any society there are social norms, that is, prescriptions, requirements, wishes and expectations of appropriate (socially approved) behavior, and that non-observance or observance of social norms is followed by social norms. sanctions. Social norms prescribe how and what a person should do, and sometimes what to think, as, for example, in The Master and Margarita. This novel depicts the creative intelligentsia, in which atheism, which was promoted in all literary works, was considered the norm. Here, other forms of thinking were not even allowed, and, accordingly, works that were different in content were not recognized. Strict censorship is shown, prescribing what to write and how, a standard and unoriginal train of thought. A society in which there was no place for kindness and warmth was recognized as the norm. And the Master, who created a work that was not like the others, in which he expressed other views, lived a different life, not like the rest. As a result, he is punished by society for what he has done. He ends up in a psychiatric hospital. That is, negative social sanctions were taken against him. Informal - non-recognition of his thoughts and writings, and formal - isolation from society in mental asylum. His behavior and thoughts were not the norm for this society.

On the other hand, we see the application of negative sanctions against a society that did not accept the Master, on the example of the struggle of Evil against evil, that is, Supernatural Evil (in the person of Woland) and earthly, human evil. On the part of Evil, we see the application of positive informal sanctions to the Master: a meeting with Margarita, a meeting and union of their hearts at a ball with Satan.

We can also find an example of the application of social sanctions in the novel “We” by E. Zamyatin. When a person gets out of control of a mechanistic and mathematical society, he is deprived of his imagination and he becomes like a machine that is easier to control than a person endowed with dreams, feelings, hopes. This happens to the main character of the novel. He is frightened by what he begins to notice in himself. He thinks that he is not healthy, because in this society it is not customary to think and feel this way, social norms prescribe something completely different. And he is punished, formal negative social norms are applied to him - he is deprived of his imagination, which is usually done in such cases in this society.

I tried to examine several works and find something sociological in them. It seems to me that in work of art you can always see sociological aspects, even if there is only one hero in this work. His example can show the life of the whole society or some layer. And even if he is not a typical representative of a particular environment, then he is opposed to it, and accordingly, we will still be talking about some group of people.

Option Z.

Status mismatch. F. Kafka, "America".

- How? Karl was surprised. - During the day you are a salesman, and at night you study?

Yes, there is no other way. I have already tried all the options, but this one is still the best. A few years ago I was just studying, day and night, and you know, I was almost dying of hunger, sleeping in an old dirty closet, and my costume was such that it was scary to enter the audience. But that is a thing of the past."

This fragment shows very well and clearly how the rights and obligations of one status interfere with the fulfillment of the rights and obligations of another.

social mobility. A. Dumas, "Twenty years later."

“The one who arranged the whole thing (captured Cardinal Mazarin hostage) must, I think, be appointed commander of some guard unit, for example, the captain of the musketeers.

“You are asking me for de Treville's seat!”

– This position is vacant; it's been a year now since Treville set her free, and she still hasn't been implicated by anyone.

- But this is one of the first positions in the royal court!

“Trevil was a simple Gascon cadet (as the younger sons of noble families were called), like me, Your Majesty, and yet he held this position for twenty years.

“You have an answer for everything,” said Anne of Austria.

And taking the form of the patent from the table, she filled it out and signed it.

To this we can add that at the end of the Vicomte de Bragelonne trilogy, d "Artagnan dies, holding the marshal's baton of France in his hands.

We can say that the hero of Dumas made a social career. Social mobility has taken place:

intergenerational (d "Artagnan Sr. was only a simple Gascon nobleman; his son gradually rose to a higher social level - he became a marshal of France);

intragenerational (d "Artagnan first becomes the guardsman of the company of Mr. Desessard, then - a simple royal musketeer - lieutenant of the royal musketeers - captain of the royal musketeers, and finally - marshal of France. Here social career hero Dumas!).

So, we have before us an example of social mobility, and a multi-layered one at that.

social stratification. M. Gorky, "Passion-Muzzles".

“She brought me to the courtyard of a large, two-story house; Cautiously, like a blind woman, she walked between carts, barrels, boxes, scattered stacks of firewood, stopped in front of some hole in the foundation and suggested to me:

Sticking to the sticky wall, embracing the woman by the waist, barely holding her sprawling body, I went down the slippery steps, felt for the felt and the door bracket, opened it and stood on the threshold of the black pit, not daring to step further.

Does she hit you?

- Is she? Here's another! She can't live without me. After all, she is kind, only a drunkard, well, on our street - all drunkards. She is beautiful, cheerful too ... Very drunk, whore! I tell her: stop drinking this vodka, you fool, you will be rich, - and she laughs. Baba, well, stupid! And she’s good, she’ll oversleep - you’ll see. ”

We face the problem of poverty. We see: vagabonds and homeless people; two people unable to work: she is a chronic alcoholic, he is a disabled person; incomplete family led by a woman; unemployed.

This fragment of Gorky's story is an excellent sketch of the everyday life of the "underclass".

Sociology Pictures presents...
FUNDAMENTAL SOCIOLOGICAL TURNIP
FAIRY TALE

Actors (agents):

Actor– afftor, objectifying subject
turnip- society
Auguste Comte- founding grandfather
Émile Durkheim- founding father, methodologist
Karl Marx- spirit of capital
Max Weber- patriarch of sociology
Talcott Parsons– structuring structure
Pierre Bourdieu- honorary agronomist
Niklas Luhmann- german killer

Action one. It's the last one.

Actor:
- Yes, there was a society in the world,
People never liked him...
And then one day it came to the "garden"
Where science flourishes.

Society:
Every bird has a special place.
Something is somehow close to me here ...
I'll sit here. Ah! ... people were crushed ...
Here - the state will lift on the pitchfork ...
Third bed. It's generally nice here.
I forgot about my torments of the subject.

Actor:
- I hear something noise and ringing
It's Comte out in the field!

Comte*comes out, stumbling, with a "crown" - a New Year's hat in his hands *:
- Look! Society is ripe!
I forgot where I sat...
Let me ground you
And I'll draw a crown
*puts a hat-"crown" on the Society's head*
You will be the main thing here ...
*admiring*
And I came up with an amusing science ...
*giggle*

Society *proudly*:
- Since I'm the queen now,
Show me my people!
The founder is painfully bold,
Everyone will forget you, here!

Actor:
- This society is conceited!
There is no solidarity
Anomia is here...
Durkheim will give an answer to everything!

Durkheim *leaves, ringing amulets; approaches the Society, removes some of the amulets from himself and hangs them around the Society's neck*:
- I'm back from Zimbabwe
Well, I'll tell you there ... people!
They respect there
Society is like the navel of the earth.

Society:
- I don't agree with you.
The theory is fun though.

Actor:
- What to do? Here is the question...
Look! Marx brought the book!

Marx*Comes out with "Capital" under the arm*:
- I brought you Capital!
*He takes a book with one hand, and at the same time pulls out a bundle of banknotes from his pocket with the other*
I'll tell you people, it's not for nothing,
Moscow burned by fire...
*Society takes money and tries to "flee". Marx sits the Society in its place and puts "Capital" on its knees, as if pressing it down so that it does not run away *
So what am I talking about? .. It's not for nothing
The worker carries the chain!
I see the glow of fires
There will be a revolution!

Society *gets up (“Capital” falls from his knees to the floor with a roar), turns around its axis and sits down*
- Here I am back in the village.
It's kind of annoying...

Actor:
- Hello, Happy New Year!
There is no point in this.
Maybe Weber can help us,
Will you state the meaning of the action?

Weber *Comes out, chasing a step, adjusts his glasses; in the hands - "Favorites" by M. Weber; points finger at Society*:
- Society! You are rational!
Think casually!
*gives the book to the Society*
The bureaucracy will help
Everything will be laid out on the shelves.

Society *yawning*
- The bureaucracy will rot.
Oooh... *leafing through a book*
And the students will die...

Actor *waving hand at society*
- There is logic. Lacks structure.
We will look for another adventure.
*thinks*

Parsons*comes out with rulers and a compass in his hands. Moves like a robot.*:
- Parsons came, he brought you the structure.
You structure the question better.
*begins to measure Society with a ruler. Society is nervous.*
Society is a union of institutions
Functions, roles…

Society *can't stand it, brushes off the ruler*
…The space of redoubts!
There is action, but there is no freedom in it ...
Vaughn, study better cutlet!

Actor *thoughtfully*:
- There is a society, but there is no structure in it ...
Or we lose people in the structure ...
Somehow the problem is a bit overblown.
Monsieur, Bourdieu, deal with her!

Bourdieu *walks along the "field", picks flowers; then - gives a bouquet to the Society.
Looks at the Society from all sides, thinks something in his mind *
Let's say that the Turnip is planted correctly,
The "field" fits, the sizes fit.
Only you give the actors habitus,
You fertilize the "body" of the public.

Actor:
Oh pa! Who is in charge of communication?
Communication... Our glorious Luman!

Luman *walks out*
Lord! All attempts are in vain!
*takes off New Year's hat*
There is no society, and theories are pale.

Society *sad*
God... I'm dead... No company?..

Actor:
How to resurrect it? The answer is yours!

*Bow, applause*

Where is the moral of the story, you ask?
Who, why, why called it that?
We scientifically wanted to congratulate you,
We all had fun ... how we managed ...
Read more books in the New Year
And do not be sad, and do not be discouraged,
We can then deceive everyone
And return the subject of sociology!

The work is most effectively done in small groups with the help of brainstorming. Then the representatives of each group talk about their fairy-tale characters, based on the table.
Here are some examples of students doing this task.
Fairy tale by Charles Pierrot "Cinderella" . The main character of the tale initially had a low social status, did hard and dirty work as a servant, was poorly dressed and had no rights. At the end of the tale, she made an upward social mobility and acquired the highest status by becoming the wife of a prince. That is, it was used social lift"successful marriage", but such personal qualities as patience, diligence, kindness helped this.
Fairy tale G.Kh. Andersen "Hans the Chump". The main character, the most stupid and unloved of the three sons, was infringed on his rights and property. But it was he (and not his smart, educated, arrogant brothers) who married the royal daughter, making upward mobility. To achieve this, he was helped by such traits as stupidity, arrogance, resourcefulness (as in many Russian folk tales about Emelya, Ivanushka the Fool).
fairy tale old woman A.S. Pushkin " gold fish» at first she had an extremely low social status, as she was a peasant serf and had very meager property. Further, throughout the fairy tale, she made an upward social mobility step by step, but, having reached a high position in society, she quickly returned to her original status. The old woman rose up thanks not to her own efforts, but to the magical power of the goldfish, and rolled down because of her own greed and greed.
fairy tale hero A.N. Tolstoy "The Adventures of Pinocchio" Karabas-Barabas was the owner of a puppet theater, i.e. quite wealthy and noble person, but by the end of the tale, he made a downward upward mobility, going bankrupt and losing all his capital. This happened because he was greedy and cruel and could not stand the competition with the kind and cheerful Pinocchio.
fairy tale princess G.H. Andersen "Swineherd" ranked second at the top of society after her father, the king. In the future, she was destined for the royal throne, but instead, having lost her high status, became a marginal and practically a lumpen beggar, an exile. Such a sharp downward upward mobility occurred because the princess did not live up to her social role, showing a low level of culture and primitive interests, thereby arousing the contempt of the prince and the anger of her father.
Having considered various types of mobility of fairy-tale heroes, we make a general analysis of the completed table. Of particular interest is the column "Personal Traits and Factors Contributing to Social Mobility". Here we observe an interesting situation: on the one hand, honest, kind heroes achieve upward social mobility thanks to hard work, kind hearts, inner and outer beauty. Another group of fairy-tale characters - lazy, cunning, stupid - increase their social status through arrogance and deceit. We draw a parallel with today and state that both variants take place in modern world. However, legal liability inevitably arises for violation of legal norms. Downward social mobility, that is, a decrease in social status, in fairy tales occurs as a result of greed, greed, and stupidity.
Having aroused the interest of students with the help of fairy tales, we turn to a discussion of "social elevators", that is, ways to change social status in modern society. And here, first of all, we name education and qualifications, as well as the necessary personality traits - diligence, determination. We note the army, business, civil service, public policy, science, sports as "social lifts", we also mention marriage of convenience.
In such conversations, I try to convince young people that it is really possible to improve the existing social status if they strive hard for it. But you can spend your time condemning insufficiently smart bosses and officials, endlessly complaining about the injustice of social life - and this time will slip away unnoticed. Yes, in our society, as in any other, there is enough injustice, but there is also justice (after all, absolutely just or unjust societies do not exist, this is a utopia or dystopia). A person from the bottom of society, thanks to education, diligence and determination, reaches social heights - and there are many such examples around us, as in fairy tales.
Thus, this lesson helps students to firmly consolidate their knowledge, develop own attitude to social processes, and ultimately contributes to the formation of an active life position.
// Teaching history at school. - 2008. - No. 5. - P.68-69.

Tales of the Russian people K.D.Ushinsky called 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 the pedagogical genius of the people. The same should be said about the fairy tales of other peoples.

Fairy tales, being works of art and literature, were at the same time for the working people 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 educators have always had a high opinion of the educational and upbringing significance of folk tales and pointed out the need for their wide use in pedagogical work. So, V.G. Belinsky valued in fairy tales their nationality, their national character. He believed that in a fairy tale behind fantasy and fiction is real life, actual 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 need not abstract ideas, but concrete images, colors, sounds. ON THE. Dobrolyubov considered fairy tales to be works in which people reveal their attitude to life, to modernity. N.A. Dobrolyubov sought to understand the views of the people and their psychology from fairy tales and legends, he wanted “so that, according to folk legends, the living physiognomy of the people who preserved these traditions could be outlined before 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 with children in the fact that simplicity and immediacy folk art correspond to the same properties of child psychology. “In a folk tale,” he wrote, “the great and poetic child-folk tells the children their childhood dreams and at least half believes in these dreams.” In passing, a very revealing fact should be noted. Ushinsky's thoughts about fairy tales are very close in nature to K. Marx's statement about them. In the introduction “To the Critique of Political Economy”, K. Marx wrote that the reason for the popularity of fairy tales among children is the correspondence between the naivety of the child and the artless truth of folk poetry, in which childhood is reflected human society. According to Ushinsky, natural Russian teachers - grandmother, mother, grandfather, who did not get down from the stove, understood instinctively and knew from experience what a huge educational and educational power a folk tale is fraught with. As you know, the pedagogical ideal of Ushinsky was a harmonious combination of mental and moral and aesthetic development. According to the firm conviction of the great Russian teacher, this task can be successfully accomplished provided that the material of folk tales is widely used in education. Thanks to fairy tales, a beautiful poetic image grows together with a logical thought in the soul of a child, the development of the mind goes hand in hand with the development of fantasy and feelings. Ushinsky worked out in detail the question of the pedagogical significance of fairy tales and their psychological impact on the child; he resolutely put the folk tale above the stories published in educational literature especially for children, for the latter, as the great teacher believed, were still a fake: a childish grimace on an old face.

Fairy tales are an important educational tool, worked out and tested by the people over the centuries. Life, folk practice of education convincingly proved the pedagogical value of fairy tales. Children and a fairy tale are inseparable, they are created for each other, and therefore acquaintance with the fairy tales of one's own people must necessarily be included in the course of education and upbringing of each child.

In Russian pedagogy, there are thoughts about fairy tales not only as educational and educational material, but also as a pedagogical tool, 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 at that distant time, when the people were in a state of infancy. Revealing the significance of the fairy tale as a pedagogical tool, he admits that if the same moral maxim is repeated even a thousand times to children, 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, the story of A.P. Chekhov is commented. The little boy took it into his head to smoke. He is admonished, but he remains deaf to the convictions of his elders. The father tells him a touching story about how smoking has adversely affected 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 life of children,” the author of the article concludes, “and every educator 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 by the outstanding Chuvash teacher I.Ya. Yakovlev.

Many fairy tales, and stories by I.Ya. Yakovlev, compiled by him in the manner everyday fairy 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 by referring to the objective conditions of life, and most often to the natural consequences of children's bad deeds: he assures them, convinces them of the importance of good behavior.

The educational role of fairy tales is great. There is an assertion that pedagogical value fairy tales lies in the plane of emotional and aesthetic, but not cognitive. One cannot agree with this. The very opposition of the cognitive activity of 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, suggest reflections. Often the child concludes: “It doesn’t happen like that in life.” The question involuntarily arises: “What happens in life?” Already the conversation of the narrator with the child, containing the answer to this question, has cognitive value. But fairy tales contain cognitive material directly. It should be noted that the cognitive significance of fairy tales extends, in particular, to individual details. folk customs and traditions, and even household trifles.

For example, in the Chuvash fairy tale “He who does not honor the old, he himself will not see the good” tells that the daughter-in-law, not listening to her mother-in-law, decided to cook porridge not from millet, but from millet and not on water, but only on oil. What came of it? As soon as she opened the lid, millet grains, not boiled, but roasted, jumped out, 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 worldly experience, otherwise you will be punished. But for children, it also contains educational material: they fry in oil, not boil it, therefore, it is ridiculous to cook porridge without water, in oil alone. Children are usually not told about this, because in life no one does this, but in a fairy tale children are instructed that everything has its place, that everything should be in order.

Here is 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 each "star" of fat in the soup. When the old woman put oil, the tailor encouraged her: “Lay, put, old woman, more, do not spare oil, because I ask you not without reason: I will pay a penny for every “star”. The greedy old woman put more and more butter 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 "asterisk"?

The fairy tale "Ivanushka the Fool" tells how he walked, walked through the forest and reached a house. I entered the house, there were 12 stoves, in 12 stoves - 12 boilers, in 12 boilers - 12 pots. Ivan, hungry on the road, began to try food from all the pots in a row. Already trying, he ate. The educational value of the given detail of the tale is that in it the task is offered to the attention of the listeners: 12 x 12 x 12 \u003d? Could Ivan have eaten? Not only could, moreover, only a fairy-tale hero could eat so much: if he tried in all the pots, then he ate 1728 spoons of food!

Of course, the educational value of fairy tales also depends on the storyteller. Skillful storytellers usually always try to use such moments, posing questions like in the course of telling a fairy tale: “What do you guys think, how many boilers were there? 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 "Let parents always be held in high esteem" tells about the following. The son went to harvest peas, took his old mother with him to the field. The wife, a lazy, quarrelsome woman, stayed at home. Seeing off her husband, she said: “We don’t properly feed your mother at home, she, hungry, would not have eaten all the peas there. Follow her." Indeed, the son in the field never took his eyes off his mother. Mother, as soon as she arrived in the field, took and put one pea 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. There is not much sense from her on the field, I’d better 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 a 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 the point of view of its educational value, something else attracts attention. Many narrators of this tale pass it off as the “true truth”: they name the name of the old woman’s son, not only the village where he lived, but also the place where his field (pen) was. One of the narrators reported that the old woman dropped a pea on a pothole known to the listeners, and not at the house, as recorded in the version of the tale we cited. As a result, the tale introduces the past of the village, with some of its inhabitants, talks about economic ties and relationships.

In the fairy tale “About how they fell into the underworld” it is told how the mother of three sons and three daughters wanted to marry them to each other. She managed to marry the eldest and middle daughter, respectively, to the eldest and middle son. The youngest daughter did not agree to marry her brother and ran away from home. By the time she returned, their home, with their mother, two sons and two daughters, had sunk into the ground. "As soon as the earth wears it!" - talking about a very bad person. So in the fairy tale, the earth could not stand the criminal guilt of the mother, and the children who obeyed the immoral demand of the mother were also punished. It should be noted that the mother is bred disgusting in all respects: heartless, cruel, drunkard, etc. Consequently, her act in relation to 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 has a cognitive meaning: once in antiquity, marriage between relatives was allowed. An ancient tale is a reflection of the struggle for the rejection of such marriages, for their prohibition. Such a tale, of course, could only have arisen in ancient times.

The short fairy tale "Fishing" tells how one big lake Chuvashs, Russians and Mordovians fished. The main idea and main purpose of the fairy tale is the development and strengthening in children of a sense of friendship between peoples: "Russian, Mordvin and Chuvash are all the same: people." But at the same time it also contains a small cognitive material. The Chuvash say: “Syukka” (No”), the Mordovians “Aras” (“No”), the Russians also did not catch a single fish, therefore, in essence, in this case, the position of the Chuvash, Mordovians and Russians is the same. But the Russians heard the words "syukka", "aras" as "pike" and "crucian carp". People speak different languages, words can be similar friend 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 tale, although it introduces only two words of other peoples, nevertheless arouses in the child an interest in foreign languages. It was the masterful combination of the educational and the cognitive in fairy tales that made them very effective pedagogical means. In the foreword to The Tale of the Release of the Sun and the Moon from Captivity, the writer of the legend 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 writer, but the content of the legend was preserved. This recognition is indicative: it is generally believed that fairy tales are remembered due to a special way of speech, presentation, etc. It turns out that this is not always true. Undoubtedly, in memorizing fairy tales, their capacious meaning, the combination of educational and educational material in them, plays an important role. This combination contains the peculiar charm of fairy tales as ethnopedagogical monuments, in them the idea of ​​the unity of teaching (education) and upbringing in folk pedagogy is implemented to the maximum extent.

FEATURES OF FAIRY TALES AS FOLK MEANS OF EDUCATION

Not being able to analyze in detail all the features of fairy tales, we will dwell only on their most characteristic features, such as nationality, optimism, the fascination of the plot, imagery and amusingness, and, finally, didacticism.

The material for folk tales was the life of the people: their struggle for happiness, beliefs, customs, and the surrounding nature. In the beliefs of the people there was a lot of superstitious and dark. This is dark and reactionary - a consequence of the difficult historical past of the working people. Most of the fairy tales reflect the best features of the people: diligence, 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 made fairy tales an effective means of transmitting these traits from generation to generation. Precisely because fairy tales reflect the life of the people, their best features, cultivate these features in the younger generation, the nationality turns out to be one of the most important characteristics fairy tales.

In fairy tales, especially in historical ones, one can trace the interethnic ties of peoples, the joint struggle of the working people against foreign enemies and exploiters. In a number of fairy tales there are 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 for themselves. Workers of all tribes and countries can agree among themselves, they have 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, the liberated people hated the monster just as much as the fairy-tale hero, but they did not have enough 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 characters, as a rule, are helped in their difficult struggle not only by people, but also by nature itself: a thick-leaved tree that hides the fugitives from the enemy, a river and a lake that direct the pursuit along the wrong path, birds that warn of danger, fish that seek and find a ring dropped into the river, and passing it on to other human helpers - a cat and a dog; an eagle raising the hero to a height inaccessible to man; not to mention the faithful fast horse, etc. All this reflected the age-old optimistic dream of the people to subdue the forces of nature and make them 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 sufferings of the positive hero and his friends are transient, temporary, joy usually comes after them, and this joy is the result of a struggle, the result of joint efforts. Optimism children especially like fairy tales and enhances the educational value of folk pedagogical means.

The fascination of the plot, imagery and amusingness make fairy tales a very effective pedagogical tool. Makarenko, describing 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 scheme of events, external clashes and struggle 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 the tales take into account the mental characteristics of children, primarily 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 features are revealed both in events and through various artistic means, such as 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, grind, bake and feed people, etc.). The same should be said about features such as physical strength, courage, courage, 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 cheerful 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" tales, such as the Russian "Pro 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 tale is a lie, but there is a hint in it!

Good fellows lesson.

Hints in fairy tales are used just to enhance 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 vivid images and persuasive action. Therefore, didacticism in no way reduces the artistry of fairy tales. One or another instructive experience, as it were, is formed completely independently in the mind 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 a stone, what is learned in old age - in the snow”, “You won’t go far on a lie”, “An old man - four people”, etc. There are many similar tales among all peoples.

Due to the features noted above, fairy tales of all peoples 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 reward the shortcomings of my damned upbringing." Fairy tales are a treasure trove of pedagogical ideas, brilliant examples of folk pedagogical genius.

PEDAGOGICAL IDEAS OF FAIRY TALE

In a number of folk tales, we meet with certain pedagogical concepts, conclusions, and reasoning. First of all, it should be noted the desire of the people for knowledge. In fairy tales there is an idea that books are a source of wisdom. The fairy tale "In the land of the yellow day" speaks of "one big book". In the short fairy tale "Arguing in vain" it is indicated that only those who know how to read need a book. Therefore, this tale affirms the need to learn to read in order to have access to bookish wisdom.

In folk tales, some methods of influencing the personality are reflected, the general conditions of family education are analyzed, the approximate content is determined. moral education and so on.

Once upon a time there was an old man with his son and daughter-in-law. He also had a grandson. This old man was tired of his son and daughter-in-law, 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 to 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 held up by him little son: he rushed into the ravine for the sled, despite the angry remark of his father that he would buy him a new sled, better. The boy pulled a sled out of the ravine and said that his father should buy him new sleds. And he will take care of these sleds, so that after many years, when his father and mother grow old, he will deliver them to the same ravine.

The main idea of ​​the tale is that a person should be punished according to his deserts 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 analogous, in which a child playing with wood chips tells his parents that he wants to make a tub to feed his father and mother from it in the same way as they wanted to do with their grandfather.

The power of example in education is emphasized in folk pedagogy in the maximum way. 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. Russians, Ukrainians, Tatars, etc. have a similar fairy tale.

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 away from home without looking at anything. In such conditions, of course, the correct upbringing of children is also excluded. The fairy tale "The Magic Sliver" contains a hint that parents should also engage in self-education, that family relations should be built on mutual concessions.

A husband and wife lived. The wife was quarrelsome. She constantly made scandals to her husband, which ended in fights. And so this woman decided to seek advice from a wise old woman: “What to do with a husband who offends me all the time.” This old woman, already from a conversation with a woman, realized that she was quarrelsome, and immediately said: “It is not difficult for you to help. Here, take this sliver, it is magical, and as soon as your husband comes home from work, put it in your mouth and hold it firmly with your teeth. Don't let go 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: "The husband stopped offending." The tale contains a call for compliance, accommodating, complaisant.

In fairy tales, including the cited one, the problem of the personality of the teacher, the direction of his educational efforts, is also posed. In this case, the old woman is one of the folk teachers-masters. Fairy tales show that their distinctive feature is that they are engaged in educating not only children and youth, but also their parents. This is very typical.

The principle of conformity to nature, and almost in the spirit of Ya.A. Komensky, is contained in the fairy tale "What is learned in youth - on a stone, what is learned in old age - in the snow." Stone and snow - in this case - images introduced to substantiate an empirically established objective physiological and psychological pattern. This regularity lies in the fact that in childhood, in youth, a person assimilates educational material much more firmly than in old age. The grandfather says to his grandson: “The snow is blown away by the wind, it melts from the heat, but the stone has been lying safe and sound for hundreds and thousands of years.” The same thing happens with knowledge: if they are acquired in youth, they are stored for a long time, often for life, and knowledge acquired in old age is quickly forgotten.

Many other problems of public education are also raised in fairy tales.

An amazing pedagogical masterpiece is the Kalmyk fairy tale “How a lazy old man began to work,” which considers the gradual involvement of a person in work as the most effective way to overcome laziness. The fairy tale reveals in a fascinating way the method of accustoming to work: initiation to work begins with an advance encouragement and the use of the first results of labor as reinforcement, then it is proposed to move on to the application of approval; inner motivation and the 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 to cherish the feeling of gratitude, to be hardworking and kind. In the Kalmyk fairy tale Unresolved Court Cases, even a kind of symbolic experiment is set up, proving the need for extremely gentle treatment of a newborn. “The brain of a newborn child is like foam of milk,” the fairy tale says. When the herds of the Gelung Gawang were noisily going to the watering place past the wagon, the child had a concussion and he died.”

Fairy tales comment on the pedagogical ideas of proverbs, sayings and aphorisms, and sometimes fairy tales argue these ideas, revealing them on specific facts. For example, the Chuvash aphorism is known: “Labor is the support of life” (options: “handle of fate”, “rule of life”, “basis of life”, “support of the universe”). There are many adequate proverbs about labor among other peoples. Thoughts similar to this aphorism are contained in the 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 fairy tales, the main idea of ​​which corresponds to the above proverb. As the name of the collection, its second part is taken - "Support of Life". This small anthology of fairy tales from different peoples 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 story 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?"

The wild goose's wings are frozen to the ice, and he marvels at 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: “The strongest man 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 away, slaughters the ram and eats its meat, praises. 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.

Similar tales in somewhat modified versions are also found among other peoples. The Nanai fairy tale “Who is the strongest of all?” is peculiar and interesting. The boy fell while playing on ice and decided to find out what the power of ice is. It turned out that the sun stronger than ice, a cloud can block the sun, the wind can disperse a cloud, but it cannot move a mountain. But the mountain is not the strongest in the world; allows trees to grow on their top. Adults were aware of human strength and wanted children to know this and try to be worthy of the human race. The boy, playing, grows and prepares for work. And an adult is strong precisely by labor, and he says to the boy: “So, I am the strongest of all if I knock down a tree growing on a mountain top.”

In Russian, Tatar, Ukrainian fairy tales, as well as in the fairy tales of other peoples, the idea is clearly carried out that only the one who works can be called a man. In labor and struggle, a person acquires his best qualities. Hard work is one of the most important human characteristics. Without labor, 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, eventually turns into a goose. Man has become himself through labor; he can cease to be it if he ceases to work.

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. The central character of Sunun's tale is 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 a faithful friend, and loyalty in friendship consists in joint work and struggle. The Udmurt fairy tale "Lazy Woman" describes a whole system of measures to influence a lazy wife in order to instill in her industriousness. 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 "Mind wins" shows that a person wins not by force, but by the mind. The same idea is preached in the Kirghiz, Tatar and Chuvash fairy tales.

The hero of Chechen fairy tales is not afraid to go into battle with a huge snake and sea monsters, a fire-breathing dragon and a terrible wolf Berza Kaz. His sword strikes the enemy, his arrow never misses. The jigit takes up arms to intercede for the offended and subdue the one who sows misfortune. The true horseman is the one who never leaves a friend in trouble, will not change given word. He is not afraid of danger, saving others, he is ready to lay down his head. In this self-forgetfulness, selflessness and self-denial is a remarkable feature of a fairy-tale hero.

The themes of Chechen fairy tales are unexpected, others are unique. A Chechen sits on patrol for many days and nights. On his knees is a saber, pointing to his face. He falls asleep for a moment, his face hits a sharp saber, and his neck is wounded - blood flows. Wounds do not allow him to sleep. Bleeding, he will not miss the enemy. And here is another tale. “Two friends lived - Mavsur and Magomed. They became friends when they were 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 live, never to be separated. And no one knew a stronger friendship than theirs. To die with him, for him is a manifestation of friendship typical of Chechens. Loyalty in friendship is the highest human value for a Chechen. The theme of another 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 the 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, 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 old Chuvash fairy tale "The Doll", the main character sets off to look for a groom. What interests her in the future groom? She asks everyone two questions: “What are your songs and dances?” and “What are the rules and regulations of life?” When the sparrow expressed a desire to become the bridegroom of the doll and performed a dance and a song, telling about the conditions of life, the doll ridiculed his songs and dances (“The song is very short, and its words are not poetic”), she did not like the sparrow rules of life, everyday life . The tale does not deny the importance of good dances and beautiful songs in life, but at the same time, in a witty form, very evilly ridicules those loafers who, without working, want to spend time in fun and entertainment, the tale inspires children that life severely punishes the frivolity of those who does not appreciate the main thing in life - everyday, hard work and does not understand the main value of a person - diligence.

In the Ossetian fairy tales "Magic hat" and "Gemini" is given moral code highlander. The covenants of hospitality are cultivated in them, well-wishes are confirmed by the example of the father, labor combined with intelligence and kindness is declared as a means of combating poverty: “Alone, without friends, drinking and eating is a shame for a good mountaineer”; “When my father was alive, he did not spare a churek and salt, not only for friends, but also for his enemies. I am my father's son"; “May your morning be happy!”; "Let your path be straight!" Kharzafid, “a good mountaineer”, “harnessed oxen and a cart and worked day, worked night. A day passed, a year passed, and the poor man drove away his need. The characteristic of the young man, the son of a poor widow, her hope and support, is noteworthy: “He is brave, like a leopard. Like a sunbeam, his speech is direct. His arrow hits without a miss.

The three virtues of the young highlander are dressed in a beautiful form - the formulated virtues are joined by an implicit appeal to the beautiful. This, in turn, enhances the harmony of the perfect personality. Such an implicit presence of individual features of a perfect person characterizes oral creativity many peoples. So, for example, the highly poetic Mansi fairy tale “Sparrow”, from beginning to end sustained in the form of a dialogue, consists of nine riddles-questions and nine riddles-answers: “Sparrow, sparrow, what is your head? - A ladle for drinking spring water. - What is your nose? - A crowbar for chiseling spring ice... - What are your legs? - Podporochki in the spring house ... "Wise, kind, beautiful act 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 and details: it tells about a painted oar for riding up the river, a lasso for catching seven deer, a trough for feeding seven dogs, etc. And all this fits in eighty-five words of a fairy tale, including prepositions.

The most generalized pedagogical role of fairy tales was presented 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, anthologies.

With Sukhomlinsky, fairy tales became integral part his theoretical heritage. Such a synthesis of folk principles with science becomes a powerful factor in enriching the pedagogical culture of the country. Sukhomlinsky sought greatest success in educational work, primarily due to the fact that he was the first of the Soviet teachers to make extensive use of the pedagogical treasures of the people. Progressive folk traditions of education were 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 pupils. Thus, the experience of self-education becomes a support in education. In the book "Methods of Education of the Collective", published in Kyiv in 1971, an amazing fairy tale is given, based on which Sukhomlinsky makes important pedagogical generalizations.

What is love?... When God created the world, he taught all living things to continue their kind - to give birth to others like themselves. God placed a man and a woman in a field, taught them how to build a hut, gave a shovel to a man, and a handful of grain to a woman.

Live: continue your family, - God said, - and I will go about the housework. I'll come back in a year and see how you are...

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, before them the bread ripens in the field, under the hut there is a cradle, and in it the child sleeps. And a man and a woman look at the orange field, then into each other's eyes. At that moment, when their eyes met, God saw in them some kind of unprecedented power, an unusual beauty for him. This beauty was more beautiful than the sky and the sun, the earth and the stars - more beautiful than anything that God blinded and made, more beautiful than God himself. This beauty surprised God so much that his God’s soul trembled with fear and envy: how is it, I created the earthly foundation, molded a person from 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 the archangel Gabriel.

What is this - love? God asked.

The archangel shrugged.

God approached the man, touched his shoulder with his old hand and began to ask: teach me to love, Man. The man did not even notice the touch of the god's hand. He felt like 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 vindictive grandfather. He got angry and shouted:

Yeah, so you don't want to teach me how to love, Human? Remember me! Older from this hour. Let every hour of life take away your youth and strength drop by drop. Turn into a ruin. Let your brain dry up and your mind become impoverished. Let your heart become empty. And I will come in fifty years and see what will remain in your eyes, Man.

God came with the archangel Gabriel after fifty years. 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 Loyalty. God was angry, screaming, hands trembling, foam flies from his mouth, eyes on his forehead climb:

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'll 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 has already seen not only Love, not only Loyalty, 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, Man, this beauty. Whatever you want, ask for her, but just give me her, give me this beauty.

I can't, said the man. - She, this beauty, gets very expensive. Its price is death, and you are said to be 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. From that time on, Man became God on Earth.

That's what love means. She is more than God. This is the eternal beauty and human immortality. We turn into a handful of dust, but Love remains forever...

On the basis of the fairy tale, Sukhomlinsky draws very important pedagogical conclusions: “When I told future mothers and fathers about love, I tried to establish in their hearts a sense of dignity and honor. True love is the true beauty of a person. Love is the flowers of morality; there is no healthy moral root in a person - there is no noble love either. 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 educator they are looking for an answer 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 in his heart: how can I be with my love? These intimate corners of the heart should be touched especially carefully. “Never interfere in the personal,” 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 shameful. Do not focus 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 a halo of romance, inviolability. Disputes “on topics” of love should not be held in the team. This is simply unacceptable, this is a dense moral lack of culture. You, father and mother, talk about love, but let them be silent. Best Conversation young about love - this is silence.

The conclusions of the talented Soviet pedagogue show that the pedagogical treasures of the people are far from exhausted. The spiritual charge accumulated by the people for 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 mankind. This is the eternity of education, symbolizing the eternity of the movement of mankind towards its spiritual and moral progress.

FAIRY TALES AS A MANIFESTATION OF PEOPLE'S PEDAGOGICAL GENIUS

A folk tale contributes to the formation of certain moral values, an ideal. For girls, this is a red girl (clever, needlewoman ...), and for boys - a good fellow (brave, strong, honest, kind, hardworking, loving 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 that is the skill of the teacher to try to understand each pupil.

Work with a fairy tale has various forms: reading fairy tales, retelling them, discussing the behavior of fairy tale characters and the reasons for their success or failure, theatrical performance of fairy tales, holding a fairy tale connoisseur competition, exhibitions of children's drawings based on fairy tales, and much more*.

* Baturina G.I.. Kuzina T.F. Folk pedagogy in the education of preschoolers. M.. 1995. S. 41-45.

It is good if, when preparing the staging of fairy tales, the children themselves will select its musical accompaniment, sew costumes for themselves, and distribute roles. With this approach, even small fairy tales give a huge educational resonance. Such “trying on” the roles of fairy-tale heroes, empathy with them, make the problems of the characters of even the long and well-known “Turnip” even closer and more understandable.

TURNIP

Grandfather planted a turnip and says:

• Grow, grow, turnip, sweet! Grow, grow, turnip, strong!

The turnip has grown sweet, strong, big, big.

The grandfather went to pick a turnip: he pulls, he pulls, he cannot pull it out. Grandpa called grandma.

grandma for grandpa

Grandfather for a turnip -

The grandmother called her granddaughter.

Granddaughter for grandmother

grandma for grandpa

Grandfather for a turnip -

They pull, they pull, they can't pull it out.

Granddaughter called Zhuchka.

Bug for granddaughter

Granddaughter for grandmother

grandma for grandpa

Grandfather for a turnip -

They pull, they pull, they can't pull it out.

Bug called the cat.

Cat for a bug

Bug for granddaughter

Granddaughter for grandmother

grandma for grandpa

Grandfather for a turnip -

They pull, they pull, they can't pull it out.

The cat called the mouse.

Mouse for a cat

Cat for a bug

Bug for granddaughter

Granddaughter for grandmother

grandma for grandpa

Grandfather for a turnip -

Pull-pull - pulled out a turnip.

I was lucky enough to be present at an unforgettable performance of the fairy tale "Turnip" in the Sorshenskaya secondary school, brilliantly performed by the teacher Lidia Ivanovna Mikhailova. It was a musical tragicomedy, with songs and dances, where a 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 “One Hundred Questions about Turnip” was held. Questions were collected, both their own, and accidentally heard, and children's. They also arose spontaneously, in the course of reasoning.

In this tiny fairy tale, everything makes sense. You can discuss this with your children. For example, why did grandfather plant a turnip? Not carrots, not beets, not radishes. The latter would be much more difficult to pull out. The turnip is all out, holding on to the ground only with its tail. The primary action is important here - sowing a single tiny, barely visible seed, which has a round, spherical shape, the turnip itself almost exactly reproduces the ball, increasing in size thousands of times. This is very similar to the parable of Christ about 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 infinite, universal development. Yes, and a mouse from the same category of relationships: the infinitely small has its own meaning in the world, its meaning, 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. There is a similar proverb among the Buryats.

So, in "Turnip" a whole philosophical concept reveals itself, wise and highly poetic, as well as huge resources of the word, verbal means and methods. This tale is a testament to the extraordinary possibilities and spiritual potential of the Russian language, to 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 by no means allow the deterioration of the study of the Russian language and Russian culture.

The peasants were usually referred to the lower class. In the novel by A. N. Tolstoy "Peter the Great" the peasant life is vividly described. The peasant family lived in a hut. The small window barely let in any light. “Under the black ceiling, warm, dry smoke swirled, went into the portage window above the door, the hut was heated in black.” We can see the interior of the hut from the following episode: “Sanka jumped off the stove, hit the swollen door with her back ... Suddenly everyone wanted to drink - they jumped into the dark passage after a cloud of steam and smoke from the sour hut. A tub of water was iced over, a wooden ladle was iced over.

As a rule, the whole family huddled in one room. In the hut there is a red corner with images, everyone who entered had to cross himself on it. An oven, a wooden long table, a wooden bench - all the furniture. The whole family sat down at the table.

The eldest, the husband, began the meal. Do not go ahead of him - you will get a spoon on the forehead. Everyone ate from the same pot, in which the food was cooked.

"Children jumped from foot to foot - everyone was barefoot, Sanka's head was tied with a scarf, Gavrilka and Artamoshka in the same shirts up to the navel." “On the baht - a high cap pulled over angry eyebrows. The mittens stuck out behind the bosom of a homemade caftan, belted low with a bast, bast shoes squealed angrily over the manure snow ... ”As you can see, the family consists of five people. All the children are poorly dressed, apparently they have no winter clothes at all. In any case, the children wore clothes one by one. Brovkin's yard was still prosperous - a horse, a cow, four hens. They said about Ivashka Brovkin "strong".

A.N. Tolstoy showed the vernacular speech of the peasants. The mother shouts at the children: “Door, catechumens!” Words such as “just now”, “dad”, “fierce”, “frozen”, etc. are used. People were uneducated, illiterate.

The life of a peasant is hard. In the spring, plow, plant; in the fall, harvest. The master-master demands quitrent and corvée. And the peasant must plow his own field, and prepare firewood for the winter, and run the household. “Well, okay... Give that one, give that one... Pay that one, pay that one... But, abyss, this is such a state! - will you drink it? We don’t run away from her work, we endure it.” The peasants saw how the landowners and nobles lived and, naturally, were unhappy that they worked tirelessly and had nothing, while the master did nothing and had everything. Ivashka Brovkin even had to sell his son into eternal bondage.

In the evening, gatherings were arranged, the girls sewed a dowry for themselves, and talked. Boys and girls looked at each other. In the summer they danced. But one way or another, the fate of the children was arranged by the parents. They often turned to the matchmaker for help. Parents tried to marry off their daughters more profitably and marry their son to a hardworking, obedient, beautiful girl.

In the city we see the following picture. It was shown to us by Dostoevsky in the novel Crime and Punishment.

“The candle lit up the poorest room, ten paces long, all of it could be seen from the hallway ... A holey sheet was stretched through the back corner. There was probably a bed behind it. In the room itself there were only two chairs and a very peeled oilcloth sofa, in front of which stood an old pine kitchen table, unpainted and uncovered. The room was walk-through. This is how the Marmeladov family lived. He had five children. "The older girl ... in a water ... shirt torn everywhere and in a shabby dradedam's burnusik thrown over her bare shoulders ..." Marmeladov lost his place. He himself was an educated man, as was his wife. But after losing his job, his life changed dramatically. As Marmeladov himself says: “Now we live in a corner ... but I don’t know how we live and how we pay.” Only a bottle saves him from troubles and misfortunes. His daughter Sonechka has been forced to sell herself since childhood. Sonya's description is as follows: "... her outfit was cheap, but decorated in a street style, according to the taste and rules that have developed in her special world, with a bright and shamefully outstanding goal." In the family there are constant quarrels, swearing.

So, we see that between the upper class and the lower one there is a huge gulf, both in behavior, way of life, and in customs, mores, and speech. The middle class united, on the one hand, poor officials, workers, and on the other hand, rich, prosperous people, such as Luzhin. In terms of capital, he could well belong to high society, but he did not have the most important thing for this - a noble family, the nobility. Both the lower and the upper class have their own specific subculture, while the middle class contains features of both.

Option 3

Analysis of the fairy tale by G. Rodari "Cipollino"

A fairy tale at all times and among all peoples expressed the dream of the triumph of justice and the hope for a better future for all people on earth. The Italian writer Gianni Rodari wrote a story about the onion boy Cipollino. In this tale, the stratification of society is well shown, where there are palaces and shacks, rich and poor, oppressors and oppressed.

The writer very accurately defined the place of his heroes in the society that he describes (Fig. 7.9). In a fabulous fruit, berry and vegetable country, everything that grows right on the ground is the people. For example, Cipollino, as well as Leek, Pumpkin, Strawberry, Blueberry. But the gentleman Tomato has already risen above the earth and the people and oppresses him. Lawyer Pea, who clings to everything with his mustache, just to climb higher, turns out to be not only a chicane, but also a traitor. Countess Cherries, Baron Orange, Duke Mandarin - all these fruits grow on trees, they ascended high, completely cut off from their native soil, what do they care about the troubles and sufferings of those who live below, on earth. The people lived in this country hard, because the ruler there was Prince Lemon. Can it be sweet with Lemon?

I believe that theoretically there are more noble and less noble varieties and species of flora. For different people they may or may not be. The ignoble species are those that we encounter in everyday life, and the noble species are those that are strange to us, or that do not grow in our latitudes. For example, for residents of the central regions, fruits, vegetables, and berries that grow in dachas, in the forest are considered ignoble: raspberries, cucumbers, cabbage, currants, etc. And noble species are supplied to us from tropical latitudes. These are all kinds of fruits, such as avocado, passion fruit, pineapple, kiwi, etc. But for the inhabitants of those places, they are no longer considered noble.

A comment. The tasks of this final Practicum are aimed at revealing the entire creative potential students and consolidate their knowledge in the course “Sociology. General course” on the example of the most complex sociological problem – social stratification.

All the works that are published here are done "excellently" and testify, firstly, that one and the same task can be approached in different ways and this dissimilarity will positively affect the assessment. Secondly, sociological analysis, carried out creatively on specific life examples or specific works of fiction, is valued by the teacher more than general abstract reasoning written off or borrowed from textbooks.

So, the course “Sociology. General Course. Most of the basic categories of this science are considered, including the methods of empirical research. The given examples of student work performed in solving specific problems can serve as an excellent help to theoretical knowledge, as well as tell you how to approach independent work over the assignment.

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