Most of the major countries of the world belong to multinational communities, so the problems of a multicultural society are extremely relevant today. Their solution is seen today in a change in the policy of educating a multi-ethnic society. One of the first to find its application of multicultural education in Canada - a country that annually receives 250,000 immigrants from all over the world. Bilingualism is practiced here - education in educational institutions is conducted in two national languages ​​(French, English). Initially, "new immigrants" - people who do not speak well or do not speak the second state language at all, were trained according to a special system (a special immersion model has been developed). And since the end of 1990, multicultural education in Canada has acquired a national scale. This is due to the desire of representatives of ethnic communities to learn their own culture.

Polyculturalism in Canadian society

Canada is perhaps the only country in the world that has developed a tolerant attitude towards people of other nationalities. There is no neglect and religious discrimination, there are no racial differences and conflicts. There is nothing surprising in the fact that public policy supports and promotes multiculturalism, because a huge percentage of immigrants live in Canada - every third Canadian in the second or third generation is an immigrant.

Principles operating in society:

• large-scale immigration policy;
• loyalty and support for citizens of other cultural and ethnic backgrounds;
• the importance of personal and professional qualities of an immigrant person;
• optimal conditions for the adaptation of newcomers to the country;
• ample opportunities for the upbringing and education of immigrants in Canada.

Features of multicultural education in Canada

There are more than 300 educational institutions of the state type in the country, among which there are educational institutions that are not inferior in terms of the quality of the knowledge gained to the best universities in the USA and Great Britain. At the same time, each educational institution welcomes the admission of foreign students. Here they create the most comfortable conditions for training and education, living and adaptation. This is what distinguishes multicultural education in Canada from the multicultural education of students in Australia, the USA and Great Britain (countries that also support the policy of multinational society).

Foreign students and immigrants are available:

• get a diploma that will be recognized in most countries of the world;
• claim quality and affordable education. The cost of education in universities and specialized institutions in Canada is much lower than in educational institutions of a similar type in the US and the UK;
• get an education in the most prestigious educational institution in the country - there are no restrictions for foreign students and immigrants.

To be able to study at higher and specialized schools in Canada, you need to apply to the institution you like and pass the selection, and then get a visa and study permit. Our company will be happy to assist you in choosing a university and study program, collecting a package of documents for enrollment, obtaining a visa and permission to study at the Canadian embassy. Specialists will advise you on issues of interest and facilitate registration in an educational institution.

Multicultural education has become a reflection of the following trends: Actualization and growth of the diversity of cultural interaction (mass migration, the revival of ethnic and religious cultures, the growing dialogue of religious organizations, etc.); The growth of the value of the personality of each individual with the recognition of his cultural characteristics (the predominance of tendencies of authoritarianism and the division of cultures into "main" and "secondary"); The emergence and expansion of the influence of the ideas of multiculturalism, in which cultural diversity is seen as a wealth and a resource for socio-economic development, which overcomes the ideology of multiculturalism (“melting pot”) in society and education systems.

The goal of the emerging movement is the desire to make the dominant majority of the population tolerant and open towards different generations of immigrants in order to maintain national unity and social control.

Stages of transformation of multicultural education in the USA (Karl Grant) Stage 1 (1930 -1940) multicultural education is developing within the framework of the intercultural movement (facilitating the adaptation of immigrants, their Americanization, loyalty to their new homeland, assimilation of American values) Stage 2 (1940) -1950), multicultural education is developing within the framework of an intercultural educational movement (the concepts of "assimilation", "social and cultural identity", "contact productivity" are discussed in the academic environment, studies are being carried out on the causes of intergroup tension - G. Allport "The Nature of Prejudice" (1954 ), development of school curricula for teaching intergroup tolerance and non-violent conflict resolution)

The training programs were focused on 4 areas in which stereotypes and prejudices are most significantly formed: 1. 2. 3. 4. differences in lifestyles in the family; differences in lifestyles in communities; ignorance of common American culture; development of peaceful relations between people.

Stage 3 (mid-1950s - mid-1960s) Features: took place within the framework of the civil rights movement (actions of different social groups to overcome the laws and traditions of division into "blacks" and "whites"); promotion of the idea of ​​multicultural education as a social tool for the formation of an equal society.

Stage 4 (1960 -1970) - "Movement of ethnic studies" Features: The beginning of multicultural educational reforms in the higher education system; Ethnic Studies Movement (Black Studies, Chikana, American Indian Studies, Asian American Studies, etc.) Studies of the content of textbooks and didactic illustrations from the point of view of the presence of cultures of ethnic groups in them (J. A. Banks, 1969) Edition of 2 versions of textbooks (for the southern states and for the northern states)

Multicultural education multicultural education Report of the American Association for Colleges for Teacher Education "s" 1974. More important than simply accepting these differences is the recognition of the rights of different cultures to exist, the goal of cultural pluralism can only be achieved if cultural differences are fully recognized and an effective program that makes cultural equality real and meaningful.

Multicultural Education Association for Supervision and Curriculum Development (ASСDAssociation for Supervision and Curriculum Development) 1977 “Multicultural education is education in which all essential aspects and aspects of the organization of training are aimed at meeting the needs and abilities of representatives of various cultural groups, in order to ensure equality and social justice"

Multicultural education in the United States is education for the implementation of the ideology of equality of representatives of various social cultures, including those traditionally perceived as marginal

The idea of ​​multicultural education in the USA (according to J. Banks) 1. Multicultural education seeks to provide equal opportunities for education for all, including students of different racial, ethnic and social groups. 2. Tries to create a level playing field for all by systematically changing the school environment to reflect the diverse cultures and groups that exist in society and the national class structure.

- Global education (international education) (global / international) teaches to consider the specifics of different countries, lifestyles of citizens, forms of government, features of national and ethnic cultures in these countries, but does not specifically focus on the study of ethnic groups and issues of multi-ethnicity. - Multicultural education is aimed at the study and development by ethnic groups of their native culture, language, history, literature, music, etc., while simultaneously studying the culture of the majority. It is part of a multicultural education. -

Multicultural education Teachers Areas of action content integration, knowledge construction process, prejudice overcoming, fair pedagogy, development of school culture and social structure

Spheres of action of the teacher Content integration is the inclusion in the content of educational subjects of information about different cultures and characteristics of social groups to reveal the basic concepts, principles and controversial issues in their subject area, the disclosure of the content of different cultures in the main didactic units of the discipline. The process of constructing knowledge is the disclosure to students of ways to build knowledge in a particular subject area, in which attitudes, stereotypes, prejudices of researchers play a huge role, showing how implicit attitudes and discipline frameworks affect the construction of knowledge; it is also teaching students to build knowledge about themselves.

Teacher's Areas of Action Overcoming prejudice is the consistent creation of a positive image of different social groups and the regular use of multi-ethnic educational material in order to help students develop their positive attitudes towards different racial, ethnic and cultural groups. Fair pedagogy is about ensuring the academic success of students from different social groups based on strategies of cooperation, not rivalry. The development of the culture and social structure of the school is a transformation of the school environment, in which all children, regardless of family income, gender, status (indigenous people, immigrants, etc.) would receive real equality in school life, equal position and equal experience.

Multicultural education is delivered through curricula and teaching methods that enable students to: 1) explore the history and contributions to society of the various groups that make up the US population, 2) begin to respect the cultures and languages ​​of various populations, 3) develop an understanding of their own many social characteristics and how how these characteristics lead to the marginalization of individuals, 4) learn how to apply social equality guidelines and ways of doing things to achieve equality.

Models of multicultural education in the American school according to J. Banks Model A (monocultural - anti-multicultural): most of the subjects that related to the content of education are built on the Anglo-American point of view. Model B (contributive-additive): the ethnic component complements the main content, which remains Anglo-American. Model C (multi-perspective): students study history and social events from the point of view of different ethnic groups, for example, colonization from the positions of the Anglo-Saxons, Indians and Negroes. Model D (transformative): the content of education is processed from a multinational point of view - from the standpoint of ethnic groups inhabiting other states; multicultural education is connected with the global one.

The essence of multicultural education in the USA 1. 2. 3. Multicultural education is such an organization of education in which representatives of different cultures (multiculturalism), being simultaneously in the same educational institutions, receive equal rights to quality education in order to prepare for life in a fair multicultural society in which each of the cultures is recognized as equal. Multicultural education is the content of education that demonstrates different cultural traditions (multiculturalism) and as a result forms a worldview in students in which cultural diversity becomes a natural social norm and enduring personal value. Multicultural education is such pedagogical support, which, taking into account the cultural characteristics of students and parents - representatives of different cultures, leads to the highest possible development of motivation, intelligence, abilities and personality of each student in order to ensure equal opportunities for building a career and achieving the sustainability of society through the presence of representatives of all cultures in all social structures.

The main risks of introducing multicultural education into the practice of Russian education, identified in the analysis of the US experience: 1. The absence of stable traditions of liberalism in society, when citizens do not have significant experience in upholding individual freedoms, there has not been a tradition of priority of the interests and freedoms of the individual over the interests of the state; 2. Traditional Eurocentrism in the minds of the organizers of education, parents and the public, transmitted through the content of education; 3. The growing fear of the subjects of education before the cultural diversity of society, blocking the ability to take action to turn this diversity into development resources.

The US experience shows that when organizing multicultural education, it is necessary to solve the problems of pedagogical understanding (according to O. V. Khukhlaeva): culture and the correlation of cultures; the number and variety of cultural traditions that can be recognized without ultimately losing liberal values; the ratio of stable and mobile human identities; ways of preparing interculturally competent teachers who are able to instill in students an objective, free from prejudice and tolerant attitude towards “their own” and “other cultures”.

World pedagogical thought is developing a common strategy for multicultural education. In the report of the International Commission on Education of UNESCO in 1997, it was proclaimed that upbringing and education should help to ensure that, on the one hand, a person realizes his roots and thus can determine the place that he occupies in the modern world, and on the other hand, instill respect for other cultures. The document emphasizes a dual task: the development by the younger generation of the cultural treasures of their own people and the upbringing of a respectful attitude towards the cultural values ​​of other nationalities.

Education and upbringing seek to respond to the challenges of society, where the enrichment and development of the cultural diversity of large and small ethnic groups takes place.

Representatives of ethnic minorities face many educational problems when they come to school. They have different knowledge and values ​​(language, religion, cultural traditions), and this prevents them from realizing themselves within the pedagogical requirements built on the cultural and educational tradition of the majority. Neglect of the cultural tradition of children from national minorities often negatively affects their educational motivation. Inattention at school to the culture of the minority often arises due to the lack of pedagogical resources (learning materials, teaching time), knowledge of multicultural pedagogy, support from the school administration.

Changes in upbringing and education in the spirit of multiculturalism are already taking place in the modern world. In the West, this process has been especially noticeable in the last fifty years. If at the beginning of the XX century. the response to the increasing pluralization of society was the policy of open assimilation of national minorities, then in the 1940s-1950s. the movement for the joint education of representatives of different races highlighted the task of fostering tolerance and mutual understanding. In the 1960s-1970s. new trends emerged in education that recognized the value of cultural diversity; special programs of multicultural education, training of immigrants, ethnic and racial minorities are being developed.

Episodic educational projects with information about small ethnic groups and their culture were replaced by conceptual educational programs directed against racism and other national prejudices. They make attempts to take into account the worldview of other cultures, offer educational material on the history, culture, literature of the dominant culture. In many countries of the world, the installations of polyculturalism are included in the programs of teacher education.

Countries that have a policy of multicultural education to some extent can be divided into several groups:

With historically long and deep national and cultural differences (Russia, Spain);

Made multicultural due to their past as colonial metropolises (Great Britain, France, Holland);

Became multicultural as a result of mass voluntary immigration (USA, Canada, Australia).

The main areas in line with which multicultural education is developing in the leading countries of the world are: pedagogical support for representatives of ethnic minorities; bilingual education; multicultural education, accompanied by measures against ethnocentrism. All of these directions are reflected in the special curricula and special education for children from minorities, as well as the education appeal to all children of the multi-ethnic school class.

Pedagogical support for minority children is carried out in several types of pedagogical work:

Linguistic support: teaching in the majority language and teaching the language of a small group;

Socio-communicative support: acquaintance (especially for children of immigrants) with the norms of behavior adopted in the host country;

Specific teaching of academic subjects; for example, the teaching of a minority language contributes to the academic achievement of children who speak it, which makes it possible to mitigate difficulties in studying social sciences, history, and natural sciences, since children from minorities often do not know the appropriate terminology in the dominant language;

Working with parents; immigrant parents are included in the process of improving the academic results of their children and will bear the main responsibility for introducing children to the environment.

Bilingual education (teaching in the minority's mother tongue and the dominant language) is seen as an important tool for the academic success of ethnic minority children. There are a number of programs based on the concept of bilingual education. One of them, for example, provides for the transitional use of the mother tongue of minorities as a mode of instruction (especially in the first year) to the support of bilingual education in higher grades. Thanks to bilingualism, communication between ethnic groups is being established, additional linguistic knowledge is acquired as one of the guarantees of social mobility. Bilingual education is an important way of shaping the personality - the bearer of a national culture in a multi-ethnic state.

The scale of multicultural education in the leading countries of the world varies significantly. He is given considerable attention at the official level in Australia, Spain, Canada. Efforts on multicultural upbringing and education have intensified in Russia and the United States. The authorities of England, Germany, France actually ignore the problems of multicultural pedagogy. In the conditions of rejection of the ideas of polyculturalism at the state level, its tasks in upbringing and education are taken on by ethnic minorities themselves.

In some countries, multicultural education has helped mitigate the problem of discrimination against black minorities (USA and Canada). However, the problem continues to be very acute. In support of this, we refer to the results of a survey conducted in the early 2000s. among the Caribs living in England, the USA and Canada. Respondents were asked to answer to what extent their intentions to advance in the professional sphere, improve their financial situation, and receive a decent education were realized. In England, 33% of respondents expressed dissatisfaction, in the US - 14%, Canada - 20%.

Important reasons for such differences are the unequal conditions for the education and adaptation of black minorities to the dominant culture. Thus, in the US and Canada, they are usually immersed in their ethnic communities and alienation is very rare here. Their entry into the dominant culture in Canada is much faster than in England, because this country is a more open society. In the US and Canada, obvious barriers to education for the black population have been removed, which cannot be said about the UK.

The problems of polyculturalism are solved both within the school system and within the framework of continuous upbringing and education. Multicultural education affected primarily students of general education levels. At the same time, there is a growing understanding of the need for its large-scale implementation at the level of higher education. One of the conditions for multiculturalism in higher education is to take into account racial and ethnic diversity and differences in the composition of students. The goal is put forward to overcome the barriers that hinder the normal communication and development of students from different ethnic and cultural groups, and to establish humane relations between them as an important condition for the progress of mankind.

The ideology of ethnocentrism, nationalism and racism poses a significant danger to multicultural education. Such an ideology, noted at a pedagogical symposium in Tokyo (2003), the ex-president of the World Council for Comparative Pedagogy, the German scientist F. Mitter, primarily infringes on the rights to upbringing and education of ethnic minorities.

The concept of "polyculturalism" has become widespread in the pedagogy of the United States and Canada since the early 1960s. and has become a common cliché in pedagogical literature. The concept is applied primarily to the traditional socio-pedagogical problem of resolving racial and ethnic conflicts.

In the United States, the concept of "polyculturalism" was initially used primarily in the context of racial separatism and ethnocentrism and had a negative connotation. This was a significant difference from his interpretations by Canadian educators. However, the use of the concept of "polyculturalism" only in a negative sense did not last long. In 1990, Diana Ravich, a former US undersecretary of education, published an article where she distinguishes between two concepts: "pluralistic multiculturalism" and "separatist pluralism", referring the former to positive socio-pedagogical phenomena.

Multicultural education is interpreted in American pedagogy at least as an idea, a reform of the school, an educational process.

When posing the idea of ​​multiculturalism in American pedagogy, the central question was why students from ethnic minorities demonstrated the worst knowledge. Especially often the answer came down to the assertion that these students are outside the norms and foundations of white culture, which is the basis of education. Two approaches have emerged to address this situation: either ethnic minority students should be more effectively involved in white culture, or minority values ​​should become the essence of education for them.

Scholars at Stanford University offered a middle ground in looking at these two approaches, arguing in 1987 for their proposals for the reform of the content of education. Along with the values ​​of traditional Western civilization, it was proposed to include in the new programs the values ​​of non-European cultures.

In turn, the ideologists of ethnic minorities raised the question of including the values ​​of their subcultures and their subordination with Euro-American culture in the upbringing of the younger generation. They, however, thought more about ethnic differences than about national identity. For example, African Americans see learning about the specific experiences of black Americans as an essential part of education. Hawaiians insist on schooling with textbooks in the Hawaiian language. Hispanics demand bilingual education.

Multicultural education is seen as an objective necessity. J. Banks and K. Cortes identify 4 groups of pedagogical results that polyculturalism provides: equal learning opportunities, awareness of cultures among students and teachers, multiculturalism in educational programs, entry into the global society as equal representatives of minorities.

J. Banks identifies several stages (models) of the possible movement of education in the United States towards the implementation of the idea of ​​multiculturalism: A - upbringing and education exclusively on European values; B - predominantly Eurocultural component of upbringing and education is supplemented by the values ​​of small minorities; C - during education and training, a balance is established between the values ​​of the cultures of various ethnic groups.

Some educators (J. Farkas, J. Banks) emphasize the danger that multicultural education, with its emphasis on taking into account a multi-ethnic, multi-racial society, will strengthen and maintain the distance between ethnic groups and encourage disunity. They believe that a properly implemented multicultural education should unite, not divide.

Approaches to the problem of multiculturalism have undergone a qualitative evolution in American pedagogy. At first, it was proposed to strive for the complete assimilation of students - representatives of various languages ​​and ethnic groups. This approach bore traces of the ideas of segregation. Its representatives, for example, "arrogantly believed that blacks did not have cultural values ​​that should be preserved, or that blacks themselves wanted to forget their race." Criticizing the idea and practice of assimilation, J. Banks writes that "the mythical Anglo-American culture required ethnic minorities to go through a process of self-alienation" and that the cultural assimilation of immigrants and the colored population was by no means a guarantee of full inclusion in society.

Multicultural education is in the center of attention of teachers in Western Europe. The topic of multicultural education has been one of the central topics at the conferences of the European Society for Comparative Pedagogy (ESCP) since 1988. Many educators note with concern the growth of nationalist sentiments in the field of education, especially among ethnic minorities. They see the manifestation of such ethnocentrism in the hostility of indigenous minorities both to the dominant ethnic groups and to new subcultures of migrants. Its origins are seen in the consequences of educational assimilation and "cultural genocide" of ethnic minorities.

Western European teachers see a way out of the crisis in interethnic relations in multicultural education. Multicultural education has several promising areas:

Addressed to all students, including ethnic minorities and ethnic majorities;

It is aimed at changing the content and methods of education, as a result of which multiculturalism becomes a fundamental pedagogical principle;

Reflects a fluid cultural environment, including migrant and dominant ones;

Focused on mutual understanding and cultural exchange, overcoming the barriers of cultural alienation;

Provides training in the social sciences, history and natural sciences, which makes it possible to emphasize the universal nature of scientific knowledge.

A part of Western European teachers, however, continues to stand on the positions of monoculturalism and prefers not to notice the aggravation of the problem of multicultural education. Indicative in this regard is the exchange of views at the 20th ECSP Conference (July 2008). When the Hungarian scientist G. Lenard, speaking about the relevance of the problem of teaching ethnic minorities, referred, in particular, to the example of France, the Frenchman F. Orivel sharply replied that they do not have minorities and there is no problem. Of course, Orivel was cunning, of course, there is a problem - and not only in France.

Multicultural education in Western Europe has a lot in common with the general European education. This is due to several factors: firstly, a significant proportion of immigrants come from other European countries (including Turkey); secondly, multicultural and pan-European education is addressed to the same subjects; thirdly, similar didactic materials are used (games, historical information, songs of different peoples of Europe); fourthly, emphasis is placed on fostering mutual understanding among Europeans.

The ruling circles of Western Europe recognize the topicality of multicultural education. Thus, Roman Herzog (Germany) in his speech in 2006 identified the establishment of friendly relations between “people from different ethnic groups” and preparation for life in the heterogeneous culture of Germany as the primary task of the school. Emphasizes the need for cultural openness to national minorities and another German president - Johann Pay.

In fact, despite the recommendations of the European Parliament and the Council of Europe, the declarations of prominent politicians, the official circles of the leading countries of Western Europe do not pay attention to multicultural education, which it deserves. The turn towards multicultural education is extremely slow, but the signs of it are obvious.

Characteristic in this regard is the dynamics of the positions of the National Association for Multiracial Education in Great Britain. Its leaders have gone from a benevolent intention to help minorities assimilate and immerse themselves in the dominant culture to a pedagogical program to support the diversity of cultures in British society. This program was developed in the late 1990s. XX century, provides for: 1) the introduction of information about national minorities in textbooks; 2) creation of manuals and curricula for students from ethnic and racial minorities; 3) taking into account in the curricula proposals for the education of awareness of ethnicity; 4) special classes to get acquainted with the cultures of minorities.

The ideas of multicultural education do not receive any large-scale output in practice. The pedagogical projects that these ideas have in mind are relegated to the background. In fact, there are no systematic pedagogical efforts aimed at preserving the culture of small ethnic groups, especially immigrant communities. The prospects for multicultural education are considered rather reservedly. The authorities prefer to confine themselves to declarations followed by insignificant practical measures. Such declarative documents include, for example, the report of the UK Department of Education "Education for All" (1985), which proclaimed a policy of pluralism aimed at preserving the original cultures of national minorities and awareness of belonging to these cultures.

Multicultural education in the post-Soviet space.

After the collapse of the USSR, the collapse of the strategy of creating a "historical community - the Soviet people", the new states that emerged in the post-Soviet space are faced with the growing problem of pedagogical solutions for multiculturalism.

In the new states, when determining the attitude to this problem, two diametrically different approaches were identified: the first proceeds from the desire to take into account the cultural and educational interests of all ethnic groups inhabiting a particular state; the second is fueled by a powerful surge of nationalism. The ruling elites of some newly independent states are pursuing an apparently discriminatory course in the field of education in relation to those groups of the population that turned out to be national minorities.

Domestic multicultural pedagogy does not accept the political one-sidedness of socialist international education. It is an alternative to the idea of ​​forming an average person, outside of national cultures, with attitudes towards achieving ideological unanimity. At the same time, the most important task of multicultural pedagogy is to educate a citizen of democratic Russia.

In Russia, multicultural education is a democratic response to the needs of a multinational population. The problem of multicultural education sharply aggravated due to the increased in the 1990s. the flow of immigrants from countries near and far abroad.

If in other countries the ethnic factor often contributed to the cultural isolation of one national group from another, then the Russian ethno-federative system developed differently. Russian ethnic republics are considered the homeland of certain ethnic groups. By the time of the collapse of the USSR, nationalist ideas were not clearly expressed in most of the autonomous republics. Russians make up an absolute or relative majority of the population in 12 of the 20 originally existing ethnic republics of the Russian Federation, and in six of them, an absolute minority of residents belong to the representatives of the titular ethnic group (for example, in the Republic of Sakha (Yakutia) only 33% of the population are Yakuts).

The Russian people, Russian culture remain the main intermediary with world culture for other nations and ethnic groups. At the same time, it must be taken into account that the peoples of Russia belong to different civilizational types and, therefore, need different models of education. So multicultural education in Russian conditions means an integrative-pluralistic process with three main sources: Russian, national (non-Russian) and universal.

In Russia, the situation of cultural diversity determines the strengthening of the ethno-cultural orientation of education and upbringing with the growing role of native languages ​​as the guardians of ethnic values ​​and the Russian language as an instrument of interethnic communication and a translator of Russian and world culture.

Multicultural education in Russian conditions can be defined as the introduction of the younger generation to the low-ethnic, Russian, national (Russian) and world cultures for the purpose of spiritual enrichment, as the development of planetary consciousness and the formation of readiness and ability to live in a multicultural environment. Such an understanding of multicultural education, in principle, coincides with global interpretations, which suggest that the content of education and training is drawn simultaneously from the culture of a small ethnic group, the dominant nation and world culture.

As in other multinational communities, the main goal of multicultural education in Russia can be defined as the formation of a person capable of effective life in a multinational and multicultural environment, with a heightened sense of understanding and respect for other cultures, the ability to live in peace and harmony with people of different nationalities, races. , beliefs. From this goal follow the tasks of multicultural education: mastering the culture of one's own people; education of ideas about cultural pluralism in the modern world, a positive attitude towards cultural differences; creation of pedagogical conditions for the integration of cultures; development of behavioral communication skills with representatives of other cultures and ethnic groups; education in the spirit of peace and cooperation.

The ideas of multicultural education are being developed in parallel with the ideas of folk pedagogy (ethnopedagogy) and the pedagogy of forming a culture of interethnic communication. The developers of ethnopedagogy are primarily focused on the educational problems of one (usually small) ethnic group and analyze the perspective of education with an emphasis on national traditions.

The pedagogy of the formation of a culture of interethnic communication deals with the education of Russian patriotism, friendship between peoples and religious tolerance and sees the foundation of such education in the relationship of local, national, national (federative) and all-human components of education. Such a concept comes from understanding education as a sum of autonomous components, including ethno-cultural knowledge about a particular people, which are considered as a means of transmitting the spiritual values ​​of the native culture, the formation of a national character and self-consciousness.

A number of domestic theorists of multicultural education (M. N. Kuzmin and others) consider the “component approach” to be unproductive and see it as a source of self-isolation and the growth of nationalist tendencies in the education of non-Russian ethnic groups. In contrast, a pedagogical organization of the movement of a non-Russian schoolchild from his native culture to the culture of Russia and the world is proposed. We are talking about education on a dialogic intercultural basis, which will ensure the harmonization of national relations and the modernization of various ethnic groups. The purpose of such a dialogue is the inclusion of the individual in cultural experience, awareness of the specifics and closeness of different civilizational types, cultural diversity as a condition for the development of society and the individual in a multicultural social context.

Multicultural education takes into account the objective discrepancy between the cultural needs of individual ethnic groups and the all-Russian state goals of upbringing and education and involves training according to uniform federal standards with the introduction of a regional component into the educational standard. If the federal standard is aimed at providing a unified educational space in Russia, then the national-regional one is aimed at giving education nationally significant features, reflecting the historical, sociocultural, natural, economic, environmental and other specific features and problems of a particular region in the content and educational process.

The totality of the features and problems of the region makes it possible to define the national-regional component as a set of norms and requirements for the structure and the Mandatory minimum content and level of training of graduates in the region, which has nationally significant traditions of the people living in the region.

According to this approach, the Ministry of Education of the Russian Federation in the early 90s. 20th century emphasized the need to create many national schools, which, on the one hand, provide the Unified State Standard of Education and Education, and on the other hand, introduce them to the national (ethnic) cultural tradition, i.e., educate a person capable of living in a multicultural environment. Such conditions are supposed to provide education, the initial stage of which plunges into the elements of native culture and language, and the middle and higher stages lead to the all-Russian and world cultural space. As a result, multicultural education is the result of the interaction of the culture of a small ethnic group, Russian culture, the multinational culture of Russia and world culture.

Multicultural education is carried out in a certain historical and pedagogical context. During the Soviet period, the ethnic and national indicator of non-Russian schools, which consisted primarily in teaching in the native language, gradually disappeared. By the end of the 1980s. the dominant type of non-Russian school turned out to be an educational institution with instruction in Russian and teaching the native language as one of the subjects. As a result, several generations of non-Russian peoples were brought up outside their native language and national culture, on the basis of the Russian language and reduced Russian culture.

The ideas of multicultural education in relation to Russia allow us to take a fresh look at the cultural and pedagogical role of education in Russian and other languages. Undoubtedly, the Russian language remains a universal means of cultural dialogue among all the peoples of Russia. However, in the context of multicultural education, the prospects of at least bilingual education are obvious: in Russian and the language of another ethnic group. Moreover, in the conditions of Russia, multilingual education should be extremely variable in its cultural and educational functions. So, in the territories of regions and territories of the Russian Federation, the Russian language acts as the dominant language, while in the territories of ethnic republics it shares this position with the languages ​​of local ethnic groups.

Special training for representatives of non-Russian nationalities is organized not only in the national republics and entities, but also in places of their compact residence in other regions.

The unique experience of multicultural education has been accumulated in Moscow. To date, more than 100 national communities are organized in the capital of Russia. In 2008, there were about 60 preschool institutions, schools, and cultural and educational centers in Moscow that included an ethno-cultural component in their programs. These are public and private institutions. A vivid example: educational complex No. 1650. The school does not only follow standard curricula. In the 2007/08 academic year, there were 22 departments here: Avar, Abaza, Adyghe, Assyrian, Armenian, Bashkir, Bulgarian, Buryat, Greek, Jewish, Kabardian, Korean, Ingush, Latvian, Lithuanian, Polish, Russian, Tatar, Ukrainian, Chechen , Estonian, gypsy. In each department on Saturdays and Sundays, in addition to the main program, schoolchildren study the language, history, religion, folklore and way of life of their people, up to national sports, cooking, dancing, and holidays. All of these are taught by native speakers of languages ​​and cultures.

In addition, in 2008 there were up to 30 private national schools (Armenian, Georgian, Jewish, Korean, Tatar, Chuvash, etc.).

There are no special courses in multicultural education in the programs of Russian educational institutions. Relevant issues are considered at the interdisciplinary level: when teaching languages, history, subjects of the natural sciences, artistic and aesthetic cycles. During training, it is supposed to acquaint with the identity of the cultures of the Russian and small ethnic groups, all-Russian and world culture, paying attention to their common and special features.

In recent years, interesting experiments have been carried out on the organization of multicultural education, which made it possible to enrich scientific and practical ideas in this branch of pedagogical knowledge. Among them is the experience of secondary school No. 17 in Tver. Some methods, indicators and levels, methods for assessing multicultural education were tested at school. Thus, the indicators of multicultural training considered knowledge about a multicultural environment, emotional attitude to the realities and representatives of such an environment, and behavior in it. Three levels of multicultural education (high, medium, low) were formulated, as well as ways to measure them. For example, at a high level, knowledge about a multicultural environment should be of a deep nature, an emotional assessment of a different culture should be based on a rational, critical approach, norms of behavior should be based on the values ​​of mutual respect. At a low level, there is no knowledge about the multicultural world, there is a predominantly emotionally negative perception of other sociocultural communities, and nationalistic tendencies are manifested in behavior. To achieve a high level, the course "Diversity of cultures and I" was included in the program of social studies, when teaching history, modules were used, the topics of which included information about the achievements of individual civilizations and cultures. In the learning process, traditional and relatively new teaching methods were used: dialogues, conversations, role-playing games, meetings with representatives of other cultures, etc.

Near abroad (CIS countries, Baltic States). In neighboring countries, the most acute problem is discrimination against the Russian-speaking population (including in the field of education), as a result of which, since the late 1980s. many Russian speakers (according to unofficial data, up to 8 million people) were forced to emigrate to Russia.

The legislation of neighboring countries defines different approaches to this issue. Some of the CIS countries (Azerbaijan, Armenia, Turkmenistan, Uzbekistan) have proclaimed (albeit anonymously) the free use and development of languages ​​of other peoples. In other CIS countries, constitutions directly guarantee the right to study in Russian. Thus, the Constitution of Ukraine guarantees the free development, use and protection of Russian and other languages ​​of national minorities.

In the CIS countries, at the official level, there is no obvious cultural discrimination against the Russian-speaking population. State Russian-language schools are preserved here. Thus, in Georgia in the 2006/2007 academic year, there were 214 such schools, of which 87 taught only in Russian. However, teaching in public schools in Russian in Ukraine, Kazakhstan and other CIS countries is being phased out.

An unconstructive position regarding the cultural and educational rights of the Russian-speaking population and other national minorities is taken by the Baltic authorities. However, there are certain differences in this position. Thus, the official pedagogy of Lithuania, recognizing the legitimacy of multicultural education, considers it as a way of integration into Lithuanian culture.

The authorities of Latvia even formally refuse multicultural education. They are pursuing a strict, in fact discriminatory cultural and educational policy towards national minorities. In Latvia, where Russian-speaking minorities make up about 40% of the population, in fact, a strategy of cultural infringement and, at best, assimilation is being systematically implemented against them. Russian, Jewish, Gypsy, Estonian and other small national communities, in an effort to preserve their languages ​​and culture, create private educational institutions. At the same time, they are by no means confrontational, realizing the need for integration with the Latvian culture and language.

In general, the state policy of Latvia, Estonia, and Lithuania is aimed at ousting the Russian language and the languages ​​of other national minorities from communication. In these states, the free use and development of national minority languages ​​is severely limited. For example, Russian and Polish languages ​​(languages ​​of especially large national minorities) are not named subjects of law in the laws on languages.

The main lever for the displacement of languages ​​and cultures of national minorities is the education system. Thus, in Latvia, the official doctrine determines that education in secondary schools should be carried out in the state, Latvian language. The so-called national block (native language, literature, history of the territory) in secondary schools is allocated 25% of the study time, 75% should be taught in general education subjects in Latvian. Gradual transition from the family language to the Latvian language with the use of bilingual education is envisaged in the incomplete secondary school. The main task of the Latvian Ministry of Education is to develop a regulatory framework that will make it possible to switch from education in Russian to education in Latvian. This task is set even more rigorously in the Latvian Education Law: since 2004, education in secondary schools must be taught only in Latvian.

Lecture 4: Ethnic identity. national character.

ethnic identity.

Types, structure, signs.

The development of ethnic identity in ontogeny.

Ethnos and nation.

National character and mentality.

Stefanenko T.G. Ethnopsychology: A textbook for universities \ 3rd ed., Rev. and additional - Moscow: Aspect Press, 2003.

Dzhurinsky A.N. Pedagogy of interethnic communication - M .: TC Sphere, 2007. - 224 p.

Canada is a multinational country, one of the first countries in the world where the study of such a concept as "multicultural education" began. The accumulated experience of Canadian and American researchers is valuable in the field of multicultural education, as evidenced by the references in the works of domestic researchers to leading scientists representing the image of multicultural education in Western countries.

The purpose of the study: on the basis of theoretical analysis, to identify the main theories and concepts of multicultural education in Canada.

Theoretical methods were used: analysis, systematization, generalization.

There are certain differences in the views of Canadian scientists, which consist primarily in the fact that the education of citizens in the spirit of multiculturalism is placed at the forefront in the strategy for achieving Canadian identity. The dominant pedagogical tasks are the desire to cultivate a tendency to balance, compromise, tolerance and mutual respect, pragmatism, (rationalism), rejection of forceful decisions.

The development of multicultural education in Canada has developed in stages, since 1970, bilingual programs began to appear in the country in conjunction with cultural and educational activities; in 1980-2000 regional components were introduced into teacher training programs, the inclusion of a component in the elements of the curriculum, and students' competencies were formed for life in a multicultural society.

The United States had a great influence on the development of multicultural education in Canada. At the beginning of the development of multicultural education in the United States, the idea of ​​\u200b\u200ba "melting pot" dominated, namely the pedagogical ideas of ethnocentrism. These ideas soon lost their relevance and were replaced by the idea of ​​cultural pluralism.

One of the brightest representatives of the United States, who studies multicultural education, is James Banks. J. Banks was a supporter of the fact that school education is an integral element in the development of a multicultural society. The school, in his opinion, is a tool for establishing interaction among representatives of different cultures. The basis of his concept of multicultural education is the "theory of multiculturalism". J. Banks believes that multiculturalism will allow the student to feel in a comfortable environment for him and enjoy not only the benefits of his own culture, but also get the best qualities of another culture that was created at the macro level. Representatives of the "theory of multiculturalism", such as M. Gordon, N. Smelser and others, highlight the backbone characteristics of multiculturalism: a free society where every representative of any culture would feel protected and have equal rights; multiculturalism as the main element of the development of society; conditions for self-determination of a person both in their own culture (micro culture) and in the national culture (macro culture). Within the framework of the “multiculturalism theory”, a person is perceived as a carrier of his own cultural values, and is also a representative of a national culture.

J. Banks calls the development of intercultural competence the main goal of multicultural education. He defines intercultural competence as "the knowledge, attitudes and practical skills necessary to function in a diverse cultural environment" . In the structure of this competence, J. Banks identifies the following components: cognitive, behavioral, value-semantic. Also, the researcher identifies four levels of mastery of competence: the first level - a person does not have experience of interacting with representatives of another culture; the second level - a person communicates with representatives of another culture; the third level - a person feels comfortable in contact and considers himself a bicultural person; the fourth level - a person identifies himself with this culture, shares a lifestyle, manners of communication, etc. .

J. Banks identifies the following tasks of multicultural education:

1) To help a person realize his own culture and understand the significance and productivity of other cultures.

2) Give students knowledge about other cultures, introduce them to ethnic alternatives. The researcher suggests this so that the student can evaluate the significance of his native culture in comparison with a foreign culture.

3) Help students acquire knowledge and skills so that the student will be successful in their cultural group and in the dominant group.

4) Help the student to master reading, writing, counting, etc. on material and examples that are related to their life experience and cultural environment. J. Banks notes that the content of education should include history, life experience, etc. .

J. Banks writes that systemic changes should take place not only in the curriculum and programs, but also in educational policy, content, teaching staff, and psychological climate. The school, according to the researcher, should promote the ethnic, linguistic and cultural diversity of students.

James Banks identifies four approaches that have developed in multicultural education: Contributory approach: the author identifies this approach as the lowest in terms of development. The essence of the approach is that the material reflecting history, traditions, facts is introduced into the curriculum and educational literature in the form of separate ideas, facts, events; complementary approach: material reflecting the cultural characteristics of the minority is introduced into the curriculum as complementary to the main one, aimed at the culture of the majority; transformational approach: the study of cultural facts and events of the culture of the majority and the culture of the minority are studied in the same way; decision-making and social action approach: different in that students develop critical thinking. J. Banks highlights this approach as the highest level of reform. In this approach, it is supposed to consider the problem from different points of view and make an independent decision.

A great contribution to the development of multicultural education in Canada was made by such American scientists as J. Banks, K. Grant, S. Nieto, K. Sliter., P. Ramsey. They are the founders of the conceptual idea of ​​multicultural education in the western region. The results of their research are reflected in the works of domestic researchers, such as Balitskaya I.V., Dzhurinsky A.N., Sviridenko Yu.S. and etc.

I.V. Balitskaya highlights the main ideas and concepts of multicultural education in Canada, which appeared comparable to the stages of development of multicultural education in Canada:

• providing equal opportunities through multicultural education (J. Banks): the concept of these researchers was to introduce ethnic education into the curriculum, thereby cultural minority groups bring up self-esteem and cultural independence;
• critical pedagogy (S. Nieto): Sonia Nieto proposed to make the idea of ​​anti-racism part of the curriculum, where not ideological “rigging” of historical facts would prevail, but truthful information that would teach schoolchildren to resist racism;
• model of multicultural education (S. Nieto): Sonia Nieto proposes a model of multicultural education, which is divided into four levels:

1) Tolerance. S. Nieto defines this level as the most shaky one. At this level in an educational institution, multiculturalism is an inevitable element and everyone should come to terms with it.

2) Acceptance. An educational institution that recognizes cultural diversity and has launched bilingual programs. Such an educational environment is valid until the transition of the student to the environment of a larger culture (English-speaking environment). In such schools, news and events can be held in their native language.

3) Respect. Acceptance and admiration of other cultures. The introduction of programs in the mother tongue, the curriculum is designed with the aim of developing literacy, based on the experience and value of students of a lesser culture.

4) Affirmation, solidarity and criticism. It is the highest level of development of multicultural education. An educational institution of this level carries out educational activities in an environment where the language and culture of the minority is recognized as legitimate. Clear signs of this level is the recognition of the conflict of cultures, their differences, the recognition that culture can change. At this level, conflict is not avoided, as it is an integral element of the educational process.

S. Nieto emphasizes that without a critical attitude, multicultural education is not capable of creating an environment where the interests of all students, that is, representatives of different cultures, would be taken into account.

• anti-racism education (K. Sleater, J. Lynch): Sleater is a supporter of the fact that multicultural education is the opposition to discrimination. Also, she says that teachers in schools must eliminate and prevent any manifestations of racism, since the teacher is responsible for each student. In her opinion, multicultural education should become the basis for reforms carried out in education. The same opinion is shared by Sonya Nieto, who is repeatedly cited by K. Sleater in his studies.
• James Lynch divides the evolutionary development of multicultural education into phases. So, he puts the addition of culturally specific content into the curriculum at the first stage, while children who are representatives of the majority are excluded from the program. However, there are still no common ideas for larger and smaller cultures in the curricula. At the next stage, cultural components were added to the curriculum: knowledge of traditions, customs, rituals, holidays, etc. Lynch identifies four characteristics of multicultural education on a global scale: a creative attitude towards issues of cultural diversity; reaching consensus in the process of communication, focusing on the principles of justice through the anti-discriminatory practice of equality, the policy of inclusion in the infrastructure of a pluralistic democratic society.
• the evolution of multicultural education (P. Ramsey): P. Ramsey studied the evolution of multicultural education, in which she outlined all stages of the development of multicultural education from the beginning of the 80s to the end of the 20th century.

The main concepts of multicultural education in Canada are reflected in the practice of Canadian multicultural education.