Social mobility of fairy tale heroes. A

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Task formulation. Make a sociological analysis of the fairy tale X. K. Andersen “Flint”, that is, answer the questions: The work was completed by a 2nd year student (1998) of the Institute of Sociology of the State University of National Science and Technology M. Yu. Duyanova. – How is the social structure of fairy-tale society depicted? – Is it possible to find examples of social mobility? List all the statuses that are given in this fairy tale. Try to classify them according to characteristics familiar to you. What type - open or closed - is the society depicted in the fairy tale “Flint”? The fairy-tale society is a closed type. It has a class character and is divided into a higher class (king, queen, princess, maid of honor, officers, royal council) and a lower class (servants, soldiers, witch...). Statuses encountered in the fairy tale:

Soldier – achieved social status. Witch – this status can be both achieved and ascribed, so let’s call it mixed. Servant is an achieved status. Friend is an achieved status. Maid of honor is an achieved status. King is an ascribed status. Queen is an ascribed status. Princess is an ascribed status. Officers - achieved status. Shoemaker boy is an achieved status.

The fairy tale contains examples of vertical social mobility: a) a soldier becomes a king - this is intragenerational upward mobility; b) the princess becomes a queen - intragenerational and ascending.

Task 5 Comparison of statuses

Task formulation. Compare the following statuses: servant, employee, servant, servant, servant, servant, in service. Before comparing these statuses, it seems to me that it is necessary to give clear definitions of these concepts. I used two good ones dictionaries. Servant. Domestic worker for personal services, to carry out the instructions of the master, master; footman. A servant in the house, in person; involved in domestic service. Employee. A person employed in various fields of mental work. A person who is in some kind of service. Servant. A servant of a monastery or bishop. Monastic or bishop's servant, acolyte; servants were given from the volosts, where this duty was assigned to the family of short-lived or scoundrels in exchange for recruitment and other duties; Balti people also become servants, either by obedience or by hire. A short man was not taken into the army due to his short stature. A scoundrel is someone who is not capable of serving as a soldier. Serving. In Muscovite Rus': related to the performance of state and military duties. Serving, or subject to service, obliged. Servant. Soldier, military man. Military personnel, lower rank, serving or retired. Servant. In pre-revolutionary life: a domestic worker. Servants in the house, servants, people for household work and services. In service. Service: to be in service - in the service, mainly for personal services, as a servant, servant. Judging by the names, these statuses existed in the pre-revolutionary Russia. Therefore, I cannot consider these statuses from the point of view of the four main dimensions of stratification: income, power, education and prestige, and attribute them to one class or another, since at that time in Russia there was a completely different type of stratification - estates. It is also difficult to determine exactly which classes the representatives of these statuses belonged to. Servants and servants in service most likely belonged to the bourgeois class. The servant most likely came from the peasant class, just like the servant. But according to the Table of Ranks, an employee could be a tradesman (postal and telegraph employees) and even a nobleman (for example, Pushkin was a chamber cadet). We can only say that the status of an employee has a higher rank than all other statuses, because employees are engaged primarily in mental work. People occupying all other statuses were engaged primarily in manual labor. We can also say that all these statuses are social and belong to the category of professional statuses; only servant, in my opinion, belongs to the category of religious statuses. It can also be said that the statuses of servant and servant are completely incompatible with the status of servant, since people who were unfit for military service were taken into service. “Servant,” “servant,” and “servant” are essentially different names for the same position that an individual can occupy in society.

Task 6 Status incompatibility

Task formulation. Check the status combinations below for status compatibility. In addition to the usual formulation of status incompatibility, which you became familiar with in this topic, use new formulations. Stratification incompatibility is a contradiction between the positions on four scales of stratification (income, power, education, prestige) of the same holder of a status set, for example, a professor or a policeman. To visually depict type 1 status incompatibility, namely stratification, it is advisable to draw the corresponding stratification profiles, that is, a graphical representation of individual statuses on four stratification scales. A more detailed description of this concept is given in Topic 7 “Social Stratification”. Spheral incompatibility is a contradiction between statuses or types of activity belonging to four spheres of society: economic, social, political, spiritual. To consider statuses from the point of view of spheral incompatibility, one should use the status portrait (status set) of a person, as already mentioned at the beginning of this section (Topic 4), and essentially both new formulations are an organic continuation of the theoretical provisions that we have considered. Option 1 Task formulation. Check the following combinations for status compatibility:

Pensioner, businessman. Minister, fisherman, collector. Photographer, NHL player. Film buff, drug addict. Collective farmer, city dweller, pensioner. Teacher, businessman, intern. Policeman, pensioner. Tourist, prisoner. Disabled person, athlete. Orthodox, drug addict.

1. Pensioner, Businessman Let's consider the stratification compatibility of these two statuses. To do this, let us draw a diagram of their stratification profiles (Fig. 4.16). The diagram shows that the two statuses are incompatible (stratification profiles are at different levels) and, therefore, these statuses cannot belong to the same individual. Individuals who have these statuses belong to different classes: “pensioner” to the lowest, and “businessman” to the highest. Let's consider “spheral” status compatibility. To do this, let us depict a status portrait of a person (4.17).

Analysis of “sphere” compatibility shows that the “Pensioner” status belongs to the socio-demographic group: the main criterion for an individual to belong to the Pensioner status is age (Fig. 4.18).

The status “Businessman” belongs to the group of social statuses: the main criterion for belonging to this status is profession (Fig. 4.19).

The socio-demographic status according to the “age” characteristic for a Pensioner assumes that the individual must have an age above the age at which the law provides the opportunity to retire. Social status according to the characteristic “profession” for a Businessman certainly presupposes his employment in some professional field of activity (before retirement). Therefore, we can conclude that for a Pensioner and a Businessman there is no “sphere” status incompatibility (a Businessman cannot be a Pensioner). 2. Minister, Fisherman, Collector Let's consider the stratification compatibility of these three statuses. At the same time, let’s consider two cases when the status “Fisherman” is understood as a profession and a hobby. The “Collector” status is only a hobby, since the “Collector” profession does not exist. Let us depict diagrams of stratification profiles (Fig. 4.20, 4.21).

From the first diagram (Fig. 4.20) it follows that the three statuses are incompatible (stratification profiles are at different levels) and therefore cannot belong to the same individual. Individuals with these statuses belong to different classes: lower, middle, higher. There is no stratification profile for the status “Fisherman” in the meaning of hobby due to the uncertainty of the characteristics of the profiles (for example, the hobby “fisherman” can be had by individuals with high and low incomes, with higher education and without it at all, etc.). Therefore, just like in the previous case, the statuses are incompatible. Let's consider “sphere” status compatibility for two cases (“Fisherman” in the meaning of “profession” and “hobby”). To do this, let's turn to the status portrait of a person. Analysis of “sphere” compatibility shows that the status “Minister” belongs to a social group: the main criterion for an individual to belong to the status “Minister” is appointment to one of the highest government posts. The status “Fisherman” belongs to the group of social statuses (the main criterion for belonging to this status is profession). The status “Collector” belongs to the group of social statuses: the main criterion for belonging to this status is determined by whether the type of his activity belongs to the Spiritual sphere (Fig. 4.22).

For the statuses “Minister” and “Collector” there is “sphere” compatibility, since political activity does not contradict the possibility of having any hobby (in our case, a minister can be a collector). The status of “Fisherman” has spheral incompatibility with the status of “Minister” (the civil service does not imply the possibility of combining it with other spheres professional activity). In connection with the above, we can conclude that the three statuses under consideration are incompatible. In the second case (“Hobby Fisherman”), the status “Fisherman” belongs to the group of social statuses (the main criterion for belonging to this status is the spiritual sphere), therefore, unlike the first case, it has spheral compatibility with the status of Minister, since the political activity does not contradict the possibility of having any hobby. Consequently, the three statuses under consideration are compatible. 3. Photographer, NHL player Let's consider the stratification compatibility of these two statuses. Moreover, in two cases, the status “Photographer” is understood as a profession and a hobby. The diagram of stratification profiles for the first case will be as follows (Fig. 4.23).

The diagram shows that the NHL Player has a very low degree of stratification compatibility (with a low level of education and little power, this status has very high income and prestige). Therefore, these statuses cannot be compared. Let's consider “sphere” status compatibility for two cases (“Photographer” in the meaning of “profession” and “hobby”). To do this, let's turn to the status portrait of a person. Analysis of “sphere” compatibility shows that the statuses “NHL Player” and “Photographer” belong to a social group: the main criterion for an individual’s membership in these statuses is their profession (Fig. 4.24).

The statuses “NHL Player” and “Photographer” do not have “sphere” compatibility, due to the impossibility of combining these two professions. In the second case (“Hobby Photographer”), the status Photographer belongs to the group of social statuses: the main criterion for belonging to this status is the spiritual sphere, therefore, unlike the first case, it has spheral compatibility with the status “NHL Player”, since any professional activity does not contradict the possibility of having any hobby. 4. Movie buff, Drug addict For these statuses, it is impossible to construct stratification profiles due to the uncertainty of the profile characteristics (the statuses “Cinema buff” and “Drug addict” cannot belong to individuals of different classes). "Sphere" compatibility. “Cinema buff” is a social status (the main criterion for belonging to this status is the spiritual sphere). “Drug addict” is a socio-demographic status (the main criterion for belonging to this status is the individual’s health status). The statuses “Ki noman” and “Narkom”n have “spheral” compatibility, due to the fact that the spiritual preferences of an individual do not depend on his state of health. 5. Collective farmer, city dweller, pensioner Let's consider the stratification compatibility of these three statuses. At the same time, a stratification profile can be built only for two statuses: “Collective farmer” and “Pensioner”, and any individual can have the status “City dweller”, regardless of his income, power, education and prestige (Fig. 4.25).

From this diagram it is clear that the stratification profiles lie at different levels, therefore we can conclude that these statuses are incompatible. "Sphere" compatibility. “Collective farmer” is a social status: the main criterion for belonging to this status is profession; “City dweller” is a social status: the main criterion for belonging to this status is the place of residence; “Pensioner” is a socio-demographic status: the main criterion for belonging to this status is age (Fig. 4.26, Fig. 4.27).

For the statuses Pensioner and City Resident there is “sphere” compatibility; individuals have this status regardless of their place of residence. The socio-demographic status according to the “age” characteristic for a Pensioner implies that the individual must have an age above the age at which the law provides the opportunity to retire. Social status according to the characteristic “profession” for a collective farmer certainly presupposes his employment in a certain professional field of activity (until retirement). Therefore, we can conclude that for the Pensioner and the Collective Farmer there is a “sphere” status incompatibility. Based on the above, it follows that these three statuses are incompatible, that is, they cannot belong to the same individual. 6. Teacher, Businessman, Trainee Let's consider the stratification compatibility of these three statuses. At the same time, a stratification profile can be built only for two statuses: “Teacher” and “Businessman”, and any individual can have the status “Trainee”, regardless of his income, power, education and prestige (Fig. 4.28).

The diagram shows that the stratification profiles of the statuses given to us do not lie at different levels, therefore, these statuses are incompatible. "Sphere" compatibility. “Businessman” and “Teacher” belong to the group of social statuses, since both are professions. Accordingly, here we can confidently talk about the incompatibility of these two statuses, due to the fact that these two professions are incompatible. The “Trainee” status can be combined with both the “Teacher” and “Businessman” status, since the “Trainee” status means that an individual works or studies to gain experience and skills in a certain field of activity (for example, a teacher can attend advanced training courses qualifications). Thus, from the above we can conclude that these three statuses are incompatible; they cannot simultaneously belong to one person. 7. Policeman, Pensioner Let's consider the stratification compatibility of these statuses. To do this, let's draw a diagram of stratification profiles (Fig. 4.29).

The diagram shows that the stratification profiles lie at different levels, therefore these two statuses are incompatible. "Sphere" compatibility. Following the logic, we will determine which group these statuses belong to: “Policeman” is a social status, “Pensioner” is a socio-demographic status. And as mentioned above, a pensioner is a non-working person, the source of his income is the pension provided to him by the state, a policeman is a working person. 8. Tourist, Prisoner In this case, we will consider only “spheral” compatibility. To do this, we determine which groups these statuses belong to. “Tourist” and “Prisoner” are social statuses, namely episodic ones. An individual has these statuses only for as long as the term of the tourist voucher or the term of imprisonment lasts. So, let’s compare these two status characteristics. A prisoner is a person deprived of his will, he is limited to his place of stay (prison), he does not have the right to leave until a court decision or the end of the term given to him, accordingly, he cannot have the status of a tourist for the reasons listed above. These statuses are incompatible. 9. Disabled person, Athlete. Here we will also consider only the “sphere” compatibility of the two statuses. Let us determine which status groups they belong to: “Disabled” – socio-demographic, it is determined by the state of health of the individual. “Sportsman” is a social status, it is determined by the individual’s profession. Let's consider two cases: These two statuses are incompatible, since an athlete can only be an individual who has good health, while a disabled person does not have it. These statuses are compatible if we talk about a disabled athlete participating in competitions among people like himself. 10. Orthodox, Drug Addict. As in previous cases, we cannot build stratification profiles for the statuses given to us; accordingly, we turn to another type of compatibility, namely “spheral”. The status “Orthodox” is social, as it relates to the spiritual sphere of society; it is a person professing Orthodoxy. “Drug addict” is a socio-demographic status (the main criterion for belonging to this status is the state of health). Although things like drugs are unacceptable in Orthodoxy, this does not contradict the fact that any person, including a drug addict, can be a believer, and therefore Orthodox. Thus, these two statuses are compatible. Option 2 Check the following combinations for status compatibility:

Surgeon, Catholic. Safecracker, miner. Fashion designer, car enthusiast. Schoolboy, killer. Intellectual, revolutionary. Gardener, policeman. Paralytic, steelworker. Lover, soldier. Cash collector, motorcyclist. Businessman, Armenian. Volunteer, slave Played up, father. Walking, housewife.

Scheme of checking for status compatibility Checking each status separately for stratification incompatibility (the criterion is the stratification profile according to 4 stratification scales for a given status, that is, if it deviates greatly from the straight line, then such a status is stratification incompatible). “Sphere” incompatibility (incompatibility of statuses in areas of activity or status categories). The mechanism for determining such incompatibility. The status portrait of a person is examined, the belonging of the statuses under study to the left (social statuses), right (socio-demographic) parts of the scheme, as well as to episodic and personal statuses is established. Depending on this, one of the following stages is selected:

Search for incompatibilities between the left and right parts (“within” the right statuses of incompatibilities there are practically no incompatibilities). Search for status incompatibilities between left statuses. Establishing compatibility of episodic statuses with each other or with left/right statuses. Establishing compatibility of personal statuses with each other or with left/right statuses.

11. Surgeon, Catholic It is almost impossible to determine stratification incompatibility for the status “Catholic”, since people with such status (status in the spiritual sphere) can occupy almost any position in the stratification by income, power, education and prestige. This applies especially to modern societies with freedom of religion, where Catholicism is a common religion. It is practically impossible to determine the stratification profile of Catholics in our country, mainly because there are such a clear minority. The status of a “Surgeon” in our country can hardly be called stratificationally compatible (The difficulty lies in determining which surgeon we are talking about. In this case (for Russia) we will talk about a surgeon working in a state clinic or hospital.): income, power, prestige is at the level of the lower class, education is at the level of the middle class. However, if we take into account that a large number of professionals left state institutions, and people with less than a high education came, often not even fully competent in their profession, then the same status may be stratificationally compatible. In the West, this status is compatible, since it implies income, education, prestige at the level of the upper middle or upper classes, power is also quite high, since the behavior of a large number of people depends on its decision.

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MINISTRY OF EDUCATION AND SCIENCE OF UKRAINE

DNIPROPETROVSK NATIONAL UNIVERSITY

them. OLESYA GONCHAR

DEPARTMENT OF COMPUTER MATHEMATICS

discipline: "Sociology"

on the topic: “Socialization processes in fairy tales”

Completed by: student gr. PZ-07-1

Kampen F.S.

Checked by: Legeza S.V.

Dnepropetrovsk

We will consider the processes of socialization using the example of the main character of Leprince de Beaumont's fairy tale Beauty and the Beast (retelling by G. Sergeeva).

Brief summary of the tale

This tale tells about a family of a once rich merchant who had three beautiful daughters. Once, when a merchant went overseas on trade business, in response to the requests of his daughters, he wanted to bring them gifts. He bought the eldest a sable cape and a new dress, the middle one a pearl necklace, and the youngest, whom everyone called Gorgeous ordered scarlet rose. The merchant found the last gift in one wonderful palace. After he plucked it from the yard, strewn with beautiful roses, the owner appeared, who turned out to be the Beast. The Beast told the merchant that the payment for his action would be the exchange of the merchant's life for the life of one of his daughters together with the Beast.

The youngest daughter agreed to live with the Beast in order to save her father's life. Thus, the youngest daughter Beauty became the mistress of the castle, which she shared with the monster. Soon Beauty became attached to the Beast and after some events happened, she agreed to marry the Beast. After this, the Beast turned into a handsome prince, because, as it turned out, the prince had previously been bewitched and only the girl who fell in love with him was able to disenchant him. After that, they had a fun wedding and lived happily ever after.

Stages of the Socialization Process

Socialization – the process of integration of the individual into society. Usually the socialization process is accompanied by socialization agents.

Primary socialization (social adaptation) – the period from infancy to early childhood. Associated with the acquisition of general cultural knowledge with the development of initial ideas about the world and the nature of human relationships. This period lasts from birth to early childhood.

Secondary socialization – usually this is a period of socialization after a person leaves the framework of primary contacts.

Resocialization – assimilation of a “new” value system to replace the “old” one.

Desocialization – partial or complete loss of learned norms and principles of social interaction (stay in prison, disability, etc. isolation from society).

Socialization using the example of Beauty.

Primary socialization

This tale does not describe the process of primary socialization itself. But we can clearly see the results of this process. The beauty is called a daughter and she behaves accordingly. Based on this, I think it can be argued that Beauty has ideas about the nature of people’s relationships. This can also be understood from the words of the fairy tale: “... The beauty had not yet thought about suitors, she wanted to live longer with her father in her home.”

The agents of socialization at this stage of socialization were the girl’s family. I think that the role of the father (nothing is said about the mother in the retelling; she probably died at the birth of her youngest daughter) in the process of primary socialization is quite high. It seems to me that it would be logical to assume that the father, through his behavior and words, helped Beauty form an idea of the nature of relationships in the family. Probably, Beauty's sisters also helped her form an idea of the nature of interpersonal relationships within the circle of primary contacts. The fairy tale also mentions the presence of servants. Therefore, I think their role in the socialization of the child is also present, especially since one could assume that it was mainly the servants who raised the little daughter of a busy merchant.

Secondary socialization

After the once rich merchant went bankrupt, Beauty “worked tirelessly” (unlike the white-handed sisters). Her labors were related to the performance of daily duties. I attribute the above to some kind of professional socialization. Because As a result of changed circumstances, she had to acquire some special skills and knowledge. Undoubtedly, the girl’s range of social contacts expanded due to interaction with suppliers of products for the family and the range of social roles increased, as a result of which she became not just a sister and daughter, but also, in a sense, the mistress of the house.

I think we can call servants agents at this stage of socialization. The merchant had to pay for the servants earlier, but they undoubtedly played a role in transferring skills and certain special knowledge to the little mistress. In addition, it can be assumed that suppliers of products (both food and various household supplies) not only served as product transmitters, but also, in a sense, consultants.

I also think that the last events of the fairy tale - the wedding - can be attributed to secondary socialization, because as a result of this event

Desocialization

It seems to me that Beauty, being isolated after she ended up in the Beast’s castle, from her usual social circle, if she did not lose the previously learned norms and principles of social interaction, then at least could not implement and develop them. I would compare Beauty's stay in the Beast's castle to imprisonment.

Resocialization

Beauty had to deal with resocialization throughout her life (just like any other individual). The calculation of the servants mentioned in the fairy tale undoubtedly led to a change in her attitudes, goals, norms and values. Undoubtedly, Beauty's aesthetic values have changed. Due to the busyness of the young housewife, the focus on communication faded into the background.

Beauty also encountered resocialization while staying in the castle. Every day, seeing the Beast, her emotional assessment of the object changes. The once terrible monster, at the sight of which she lost her voice, becomes her friend, with whom she is now friends.

And the most shining example resocialization occurs at the end of the fairy tale, after the girl, isolated by the monster from society, sees not only her former family but also many guests as guests at the wedding, which suggests that now she is no longer a beauty imprisoned in a castle, but a public figure , and this brings with it big changes.

Conclusion

Throughout her life, Beauty goes through various stages of socialization. Her culture and idea of the world are changing, her understanding of the nature of relationships with people is expanding (what is the beginning of married life worth in this context), her social environment is changing, and, of course, the social role of Beauty is changing. I think that Beauty can serve as an excellent example for studying the stages of socialization based on her life.

Task formulation. Create a status portrait of one or more members of your family. Track changes in the status portrait throughout life cycle indie species.

Option 1 Status portrait of each family member

See table. 4.2 and fig. 4.11.

Table 4.2

align="center" cellpadding="0" cellspacing="0"> Statuses	Father	Mother	Sister	I
Floor	Man	Woman	Woman	Woman
Age	Maturity	Maturity	Maturity	Maturity
Race	Caucasian
Nationality	Russian	Russian	–	–
Health	healthy	Healthy	Healthy	Healthy
Marriage-family-kinship	Married Father, Grandfather-in-law	Married Mother, Grandma Tesha	Married Daughter, Sister Mother	Single Daughter, Sister Aunt
Economic	Property owner; Average income; Low paid worker	Unsecured; Unemployed	Unsecured; Housewife	Low paid worker
Professional	Vocational education, Locksmith	Secondary technical education	Secondary technical education, Student	Secondary technical education, Student
Political	–	–	–	–
Religion	Atheist	Atheist	Atheist	Atheist
Territorial	city dweller	City girl	City girl	City girl

Option 2 Status portrait of my family member and its dynamics

Man. Adult. Forty-five years old. Russian. Has the status of a citizen of the Russian Federation. Completely healthy, that is, has the status of a healthy person. Professional status: doctor.

Does not belong to any political group. Religious status: atheist.

A resident of the city of Moscow – the status of a city dweller. Throughout his life, his status constantly grew. In childhood, being a son, grandson, brother (social statuses), he also had the status of a school student.

In his youth, while remaining in the status of a son and brother, he lost the status of a grandson, since his grandfather died, but acquired the status of a student. Then his social status changed - he became a graduate student.

Thus, his statuses - social, economic, professional - changed throughout his life: from childhood to mature age(Fig. 4.12).

The person in question is a resident of the city of Moscow, that is, by his status, a city dweller. Born healthy. And throughout his life he has the status of a healthy person.

When he went to school, he acquired the status of a student. Having joined the ranks of the Komsomol, he became a class Komsomol organizer, and, naturally, his status changed - the social status of a Komsomol leader.

Then he was elected secretary of the school Komsomol organization. His status changed again.

Having entered a university, while remaining in the status of a city resident, he receives a new status - a student. Proving himself to be an active and diligent student, he graduates from the institute with honors and enters graduate school at the institute. Accordingly, the status changes again - the status of a graduate student.

After graduating from graduate school, he defends his dissertation and becomes a candidate of medical sciences. His status thus changed again. Along with the increase in professional status, the economic status also increased - he began to receive higher wages.

Having started independent work, he was appointed head of the hospital department. This entails a new change in economic status.

After defending his doctoral dissertation, he is awarded academic degree Doctor of Medical Sciences.

He currently works successfully in a private clinic in the USA. His geographic status changed as he became a US citizen.

Option 3 Status portrait of family members

Female gender.
Age: adult (46 years old).
Health: healthy.
Race: Caucasian.
Russian nationality.
Marriage and family statuses: wife, mother, daughter, sister, niece, aunt, sister-in-law.
Professional status: cashier.
Political status: voter, non-partisan.

Dad

Gender: male.
Age: adult (46 years old).
Health: healthy.
Race: Caucasian.
National status: Russian.
Marriage and family statuses: husband, father, son, brother, nephew, uncle, brother-in-law.
Economic status: employee.
Professional status: navigator engineer.
Political status: non-partisan, voter.
Religious status: Christian (Orthodox).
Territorial status: city dweller.

Grandmother

Female gender.
Age: old age (80 years).
Health: healthy.
Race: Caucasian.
National status: Russian.
Marriage and family kinship: widow, mother, grandmother, mother-in-law, mother-in-law, sister, aunt.
Professional status: fireman.
Economic status: pensioner, owner.
Political status: non-partisan, voter.
Religious status: Christian (Orthodox).
Territorial status: city dweller.

My parents have reached the stage of maturity (they are 46 years old). The dynamics curves of individual portraits are directed upward (Fig. 4.13, 4.14). This can be commented on by the fact that hundreds are in development, that is, they are growing. For example, we can note the development and growth of professional status (promotion, increase in position, acquisition of new rights, responsibilities, etc.)

My grandmother has reached the stage of old age (she is 80 years old). The curve of the dynamics of her individual portrait, having reached maturity, then begins to decline (Fig. 4.15). So, for example, having reached a certain age, a person leaves work and becomes a pensioner, that is professional status will no longer grow, but rather will decline.

Note: the graphs of the dynamics of individual portraits are not made accurately. A curve cannot only rise and not have declines. For example, my mother, having the professional status of a salesperson, became a housewife in 1993, and in 1995 acquired the professional status of a cashier. Consequently, the curve will first decline and then rise again. Grandmother, for example, having privatized an apartment in 1995, acquires the economic status of the owner, etc. When a grandmother gets married, she acquires the marital status of a wife, then, having lost her husband, she becomes a widow, etc.

Task 3 Content of social status

Task formulation. Describe the rights and responsibilities of the randomly selected status.

Option 1 Driver

Rights: can drive cars of any categories, can take exams for a new category, change jobs, enter into a contract with an employer, quit, go on vacation.

Responsibilities: must know the rules of the road, follow them, keep the car in perfect condition, repair equipment on time, conduct technical inspections, undergo medical examinations, observe safety precautions, follow the instructions of superiors.

Rights: can receive education in any educational institution, move from one faculty to another, move from one educational institution to another, study in several faculties at once, participate in discussions on improving educational processes.

Responsibilities: must comply with the rules of conduct in educational institutions, comply with education legislation, and take care of the property of the educational institution.

Option 2 Father

Rights: raise a child in accordance with your moral principles (plus teach him the rules of behavior that you yourself were taught); make decisions for the child when he is unable to do so (due to his infancy); spend as much time with the child as desired (but taking into account the interests of the child and mother); punish a child when he is guilty; receive reciprocal support from the child.

Responsibilities: teach the child to live in society; monitor the child’s health; bear financial responsibility for the child until he turns 18 years old; provide the child with certain material and moral support (that is, take care of the child); behave with the child in accordance with the provisions of current legislation.

Option 3 Adoptive father

Rights: has the right to give an adopted son (daughter) his last name, patronymic, title, leave an inheritance, assign maintenance, convert, give education, upbringing, demand respect and respect, help in old age, and fulfillment of family responsibilities.

Responsibilities: he is obliged to support and raise an adopted child on an equal basis with his own; if he turns out to be the eldest, he must leave an inheritance to him (majorate), give him a name, religion, and make no distinction between him and his own children.

A prisoner

Rights: has all the rights of a free person not specified by the conditions of imprisonment - the right to vote, freedom of religion, the right to human existence, for education, for recreation, for communication with relatives and the outside world (except in exceptional cases), for treatment, assistance from a lawyer, for a pardon.

Responsibilities: the prisoner is obliged to serve his sentence, fully obey the orders of the administration, the regime and regulations of the prison, work, maintain order and hygiene, and be punished for newly committed crimes (misdemeanors, violation of the regime).

Tourist

Rights: has the right to use all services provided by the country of visit, retain all the rights of a resident of his country, has the right to marry in this country (if he is not in a marriage relationship in the country of residence), to leave the country in the event of war, disasters and natural disasters .

Responsibilities: obliged to comply with all laws, norms of behavior and moral principles of the host country, not to enter into religious, ethnic and other confrontations, to leave the country at the request of its or its government.

A comment. In all three tasks, a variety of solutions were selected - some are better, others are worse. The disadvantages and advantages of each answer option are visible only when comparing them with each other. The teacher, having received the written work of students, as a rule, is in no hurry to immediately assign grades. He looks through them and identifies the best ones, which set the criterion for comparison. The best jobs, sometimes just two or three, sometimes more than ten, determine the level of excellent work. Excellent work should not only be the most complete, but also the most correct. Its graphic performance must be at the appropriate level. After determining the highest score, other low-quality works receive corresponding points on a five-point scale. I split the five-point scale and set it, for example, 2, 3 or 4.6, etc. Framing the assessment allows you to identify the nuances that distinguish one student's work from another. Since each student completes up to 10 written works per semester, the average grade is quite accurate and aggregated.

Try to conduct an examination of the works published above yourself and give your own assessments. At the same time, do not forget that the teacher can always argue his position. He can record this, if necessary, in writing, for example, on the title page of the work, or express it orally. Prepare your arguments too.

Task 4 Status analysis of a fairy tale

Task formulation. Make a sociological analysis of the fairy tale X. K. Andersen “Flint”, that is, answer the questions:

The work was carried out by M. Yu. Duyanova, a 2nd year student (1998) at the Institute of Sociology of GUGN.

– How is the social structure of fairy-tale society depicted?

– Is it possible to find examples of social mobility?

List all the statuses that are given in this fairy tale. Try to classify them according to characteristics familiar to you.

What type - open or closed - is the society depicted in the fairy tale “Flint”?

The fairy-tale society is a closed type. It has a class character and is divided into a higher class (king, queen, princess, maid of honor, officers, royal council) and a lower class (servants, soldiers, witch...).

Statuses encountered in the fairy tale:

Soldier – achieved social status.
Witch – this status can be both achieved and ascribed, so let’s call it mixed.
Servant is an achieved status.
Friend is an achieved status.
Maid of honor is an achieved status.
King is an ascribed status.
Queen is an ascribed status.
Princess is an ascribed status.
Officers - achieved status.
Shoemaker boy is an achieved status.

Task 5 Comparison of statuses

Task formulation. Compare the following statuses: servant, employee, servant, servant, servant, servant, in service.

Before comparing these statuses, it seems to me that it is necessary to give clear definitions of these concepts. I used two good ones dictionaries.

Servant. Domestic worker for personal services, to carry out the instructions of the master, master; footman. A servant in the house, in person; involved in domestic service. Employee. A person employed in various fields of mental work. A person who is in some kind of service.

Servant. A servant of a monastery or bishop. Monastic or bishop's servant, acolyte; servants were given from the volosts, where this duty was assigned to the family of short-lived or scoundrels in exchange for recruitment and other duties; Balti people also become servants, either by obedience or by hire. A short man was not taken into the army due to his short stature. A scoundrel is someone who is not capable of serving as a soldier. Serving. In Muscovite Rus': related to the performance of state and military duties. Serving, or subject to service, obliged.

Servant. Soldier, military man. Military personnel, lower rank, serving or retired. Servant. In pre-revolutionary life: a domestic worker.

Servants in the house, servants, people for household work and services. In service. Service: to be in service - in the service, mainly for personal services, as a servant, servant.

Judging by the names, these statuses existed in the pre-revolutionary Russia. Therefore, I cannot consider these statuses from the point of view of the four main dimensions of stratification: income, power, education and prestige, and attribute them to one class or another, since at that time in Russia there was a completely different type of stratification - estates. It is also difficult to determine exactly which classes the representatives of these statuses belonged to. Servants and servants in service most likely belonged to the bourgeois class. The servant most likely came from the peasant class, just like the servant. But according to the Table of Ranks, an employee could be a tradesman (postal and telegraph employees) and even a nobleman (for example, Pushkin was a chamber cadet). We can only say that the status of an employee has a higher rank than all other statuses, because employees are engaged primarily in mental work. People occupying all other statuses were engaged primarily in manual labor. We can also say that all these statuses are social and belong to the category of professional statuses; only servant, in my opinion, belongs to the category of religious statuses. It can also be said that the statuses of servant and servant are completely incompatible with the status of servant, since people who were unfit for military service were taken into service. “Servant,” “servant,” and “servant” are essentially different names for the same position that an individual can occupy in society.

Task 6 Status incompatibility

Stratification incompatibility is a contradiction between the positions on four scales of stratification (income, power, education, prestige) of the same holder of a status set, for example, a professor or a policeman. To visually depict type 1 status incompatibility, namely stratification, it is advisable to draw the corresponding stratification profiles, that is, a graphical representation of individual statuses on four stratification scales. A more detailed description of this concept is given in Topic 7 “Social Stratification”.

Spheral incompatibility is a contradiction between statuses or types of activity belonging to four spheres of society: economic, social, political, spiritual. To consider statuses from the point of view of spheral incompatibility, one should use the status portrait (status set) of a person, as already mentioned at the beginning of this section (Topic 4), and essentially both new formulations are an organic continuation of the theoretical provisions that we have considered.

Option 1

Task formulation. Check the following combinations for status compatibility:

Pensioner, businessman.
Minister, fisherman, collector.
Photographer, NHL player.
Film buff, drug addict.
Collective farmer, city dweller, pensioner.
Teacher, businessman, intern.
Policeman, pensioner.
Tourist, prisoner.
Disabled person, athlete.
Orthodox, drug addict.

1. Pensioner, Businessman

Let us consider the stratification compatibility of these two statuses. To do this, let us draw a diagram of their stratification profiles (Fig. 4.16).

The diagram shows that the two statuses are incompatible (stratification profiles are at different levels) and, therefore, these statuses cannot belong to the same individual. Individuals who have these statuses belong to different classes: “pensioner” to the lowest, and “businessman” to the highest.

Let's consider “spheral” status compatibility. To do this, let us depict a status portrait of a person (4.17).

The status “Businessman” belongs to the group of social statuses: the main criterion for belonging to this status is profession (Fig. 4.19).

2. Minister, Fisherman, Collector

Let us consider the stratification compatibility of these three statuses. At the same time, let’s consider two cases when the status “Fisherman” is understood as a profession and a hobby. The “Collector” status is only a hobby, since the “Collector” profession does not exist. Let us depict diagrams of stratification profiles (Fig. 4.20, 4.21).

There is no stratification profile for the status “Fisherman” in the meaning of hobby due to the uncertainty of the characteristics of the profiles (for example, the hobby “fisherman” can be had by individuals with high and low incomes, with higher education and without it at all, etc.). Therefore, just like in the previous case, the statuses are incompatible.

Let's consider “sphere” status compatibility for two cases (“Fisherman” in the meaning of “profession” and “hobby”). To do this, let's turn to the status portrait of a person.

Analysis of “sphere” compatibility shows that the status “Minister” belongs to a social group: the main criterion for an individual to belong to the status “Minister” is appointment to one of the highest government posts.

The status “Fisherman” belongs to the group of social statuses (the main criterion for belonging to this status is profession).

The status “Collector” belongs to the group of social statuses: the main criterion for belonging to this status is determined by whether the type of his activity belongs to the Spiritual sphere (Fig. 4.22).

In connection with the above, we can conclude that the three statuses under consideration are incompatible.

In the second case (“Hobby Fisherman”), the status “Fisherman” belongs to the group of social statuses (the main criterion for belonging to this status is the spiritual sphere), therefore, unlike the first case, it has spheral compatibility with the status of Minister, since the political activity does not contradict the possibility of having any hobby. Consequently, the three statuses under consideration are compatible.

3. Photographer, NHL Player

Let us consider the stratification compatibility of these two statuses. Moreover, in two cases, the status “Photographer” is understood as a profession and a hobby. The diagram of stratification profiles for the first case will be as follows (Fig. 4.23).

Let's consider “sphere” status compatibility for two cases (“Photographer” in the meaning of “profession” and “hobby”). To do this, let's turn to the status portrait of a person.

Analysis of “sphere” compatibility shows that the statuses “NHL Player” and “Photographer” belong to a social group: the main criterion for an individual’s membership in these statuses is their profession (Fig. 4.24).

The statuses “NHL Player” and “Photographer” do not have “sphere” compatibility, due to the impossibility of combining these two professions.

In the second case (“Hobby Photographer”), the status Photographer belongs to the group of social statuses: the main criterion for belonging to this status is the spiritual sphere, therefore, unlike the first case, it has spheral compatibility with the status “NHL Player”, since any professional activity does not contradict the possibility of having any hobby.

4. Movie buff, drug addict

It is impossible to construct stratification profiles for these statuses due to the uncertainty of the profile characteristics (the statuses “Movie buff” and “Drug addict” cannot belong to individuals of different classes).

"Sphere" compatibility. “Cinema buff” is a social status (the main criterion for belonging to this status is the spiritual sphere). “Drug addict” is a socio-demographic status (the main criterion for belonging to this status is the individual’s health status). The statuses “Ki noman” and “Narkom”n have “spheral” compatibility, due to the fact that the spiritual preferences of an individual do not depend on his state of health.

5. Collective farmer, City dweller, Pensioner

Let us consider the stratification compatibility of these three statuses. At the same time, a stratification profile can be built only for two statuses: “Collective farmer” and “Pensioner”, and any individual can have the status “City dweller”, regardless of his income, power, education and prestige (Fig. 4.25).

From this diagram it is clear that the stratification profiles lie at different levels, therefore we can conclude that these statuses are incompatible.

"Sphere" compatibility. “Collective farmer” is a social status: the main criterion for belonging to this status is profession; “City dweller” is a social status: the main criterion for belonging to this status is the place of residence; “Pensioner” is a socio-demographic status: the main criterion for belonging to this status is age (Fig. 4.26, Fig. 4.27).

Based on the above, it follows that these three statuses are incompatible, that is, they cannot belong to the same individual.

6. Teacher, Businessman, Intern

Let us consider the stratification compatibility of these three statuses. At the same time, a stratification profile can be built only for two statuses: “Teacher” and “Businessman”, and any individual can have the status “Trainee”, regardless of his income, power, education and prestige (Fig. 4.28).

The diagram shows that the stratification profiles of the statuses given to us do not lie at different levels, therefore, these statuses are incompatible.

"Sphere" compatibility. “Businessman” and “Teacher” belong to the group of social statuses, since both are professions. Accordingly, here we can confidently talk about the incompatibility of these two statuses, due to the fact that these two professions are incompatible. The “Trainee” status can be combined with both the “Teacher” and “Businessman” status, since the “Trainee” status means that an individual works or studies to gain experience and skills in a certain field of activity (for example, a teacher can attend advanced training courses qualifications).

Thus, from the above we can conclude that these three statuses are incompatible; they cannot simultaneously belong to one person.

7. Policeman, Pensioner

Let us consider the stratification compatibility of these statuses. To do this, let's draw a diagram of stratification profiles (Fig. 4.29).

The diagram shows that the stratification profiles lie at different levels, therefore these two statuses are incompatible.

"Sphere" compatibility. Following the logic, we will determine which group these statuses belong to: “Policeman” is a social status, “Pensioner” is a socio-demographic status. And as mentioned above, a pensioner is a non-working person, the source of his income is the pension provided to him by the state, a policeman is a working person.

8. Tourist, Prisoner

In this case, we will consider only “spheral” compatibility. To do this, we determine which groups these statuses belong to. “Tourist” and “Prisoner” are social statuses, namely episodic ones. An individual has these statuses only for as long as the term of the tourist voucher or the term of imprisonment lasts. So, let’s compare these two status characteristics. A prisoner is a person deprived of his will, he is limited to his place of stay (prison), he does not have the right to leave until a court decision or the end of the term given to him, accordingly, he cannot have the status of a tourist for the reasons listed above. These statuses are incompatible.

9. Disabled person, Athlete.

Here we will also consider only the “sphere” compatibility of the two statuses. Let us determine which status groups they belong to: “Disabled” – socio-demographic, it is determined by the state of health of the individual. “Sportsman” is a social status, it is determined by the individual’s profession. Let's consider two cases:

These two statuses are incompatible, since an athlete can only be an individual who has good health, while a disabled person is deprived of it.

These statuses are compatible if we talk about a disabled athlete participating in competitions among people like himself.

10. Orthodox, Drug Addict.

As in previous cases, we cannot build stratification profiles for the statuses given to us; accordingly, we turn to another type of compatibility, namely “spheral”. The status “Orthodox” is social, as it relates to the spiritual sphere of society; it is a person professing Orthodoxy. “Drug addict” is a socio-demographic status (the main criterion for belonging to this status is the state of health). Although things like drugs are unacceptable in Orthodoxy, this does not contradict the fact that any person, including a drug addict, can be a believer, and therefore Orthodox. Thus, these two statuses are compatible.

Option 2

Check the following combinations for status compatibility:

Surgeon, Catholic.
Safecracker, miner.
Fashion designer, car enthusiast.
Schoolboy, killer.
Intellectual, revolutionary.
Gardener, policeman.
Paralytic, steelworker.
Lover, soldier.
Cash collector, motorcyclist.
Businessman, Armenian.
Volunteer, slave
Played up, father.
Walking, housewife.

Status compatibility check scheme

Checking each status separately for stratification incompatibility (the criterion is the stratification profile according to 4 stratification scales for a given status, that is, if it deviates greatly from the straight line, then such a status is stratification incompatible).

“Sphere” incompatibility (incompatibility of statuses in areas of activity or status categories). The mechanism for determining such incompatibility. The status portrait of a person is examined, the belonging of the statuses under study to the left (social statuses), right (socio-demographic) parts of the scheme, as well as to episodic and personal statuses is established. Depending on this, one of the following stages is selected:

Search for incompatibilities between the left and right parts (“within” the right statuses of incompatibilities there are practically no incompatibilities).
Search for status incompatibilities between left statuses.
Establishing compatibility of episodic statuses with each other or with left/right statuses.
Establishing compatibility of personal statuses with each other or with left/right statuses.

11. Surgeon, Catholic

It is almost impossible to determine stratification incompatibility for the “Catholic” status, since people with such a status (status in the spiritual sphere) can occupy almost any position in the stratification by income, power, education and prestige. This applies especially to modern societies with freedom of religion, where Catholicism is a common religion. It is practically impossible to determine the stratification profile of Catholics in our country, mainly because there are such a clear minority.

The status of a “Surgeon” in our country can hardly be called stratificationally compatible (The difficulty lies in determining which surgeon we are talking about. In this case (for Russia) we will talk about a surgeon working in a state clinic or hospital.): income, power, prestige is at the level of the lower class, education is at the level of the middle class. However, if we take into account that a large number of professionals left state institutions, and people with less than a high education came, often not even fully competent in their profession, then the same status may be stratificationally compatible. In the West, this status is compatible, since it implies income, education, prestige at the level of the upper middle or upper classes, power is also quite high, since the behavior of a large number of people depends on its decision.

Both of these statuses relate to social ones (one – to professional ones, the other – to statuses in the spiritual sphere). In general, in modern society these statuses can be called “spherally” compatible. The very fact that there is no “religion” column in the passport suggests that a Catholic can engage in any profession, including being a surgeon.

Although previously a Catholic could not only occupy high positions in the state (remember, for example, the Russians’ refusal to recognize the Pole Vladislav as Tsar in 1610 due to the fact that he was a Catholic and did not convert to Orthodoxy), but also in general any significant profession (and the status of a doctor and surgeon belonged to at least the upper middle class). I don’t think that in Russia in the 18th and 19th centuries a Catholic surgeon would have found patients.

We must also take into account the fact that accepting Catholicism does not prohibit a person from being a surgeon. After all, some religions prohibit people from engaging in certain professions. For example, members of a sect such as Jehovah's Witnesses cannot carry weapons, which means they cannot be soldiers, lyceum members, etc. Based on the basic commandment “thou shalt not kill,” for example, Catholics or Orthodox Christians cannot be murderers or mercenaries and so on. It turns out that if the profession of a surgeon is associated with the risk of killing a person, then a Catholic cannot belong to this profession. Most likely, this is not the case, since in this case the surgeon’s goal is not to kill a person, but to save him.

12. Bearcatcher, Miner

“Bughunter” is a stratificationally incompatible status, since it presupposes a high (Further, when I say that a particular status has a high (average, low) income (power, education, prestige), I will mean that on the income scale this status is at the level of the upper class.) income, low prestige, low power (if by this we mean the number of like-minded subordinates - the “average” security guard works alone, as a rule), low education (although there may be security guards with a higher education, but most likely they will be “high-class” robbers; it will be difficult to classify them as “standard” bear cubs).

“Shakhtar” is currently a stratification-compatible status: low income, power, education, prestige. However, in Soviet times this was not the case, especially during the years of industrialization. Then this status was stratificationally incompatible: high income (during the years of industrialization, a miner’s income was on average 3–6 times higher than the income of the average worker; in 1931, a miner’s daily bread norm was 30% more than a worker’s norm in an industrially unimportant enterprise; the monthly meat norm – 5 times, butter and eggs actually received only they, high prestige (the highest among miners and metal workers), but low power and low education. So then this status was stratificationally incompatible.

We can say that both of these statuses are social and belong to the same category - professional statuses. Most likely, these two statuses are “spherally” incompatible. Previously, a miner would not have become a safecracker, since the honor of being a miner is high, and there was no point in it, as has already been said. Now, as before, the miner’s profession is one of the hardest, so using such a profession as a “cover” would be extremely unwise. Although, due to dire need, a miner can become a safecracker (this status can become episodic), but if a person becomes a “permanent” safecracker, he will most likely give up this profession. Thus, the bugbear and the miner as a whole are “spherno” incompatible, although such compatibility is more likely today than in Soviet times.

13. Fashion designer, car enthusiast

“Fashion designer” in general is a stratification-compatible status (high income, education - a modern fashion designer is a highly educated person, prestige, and power is slightly lower, but quite high if measured by the number of people influenced by the result of work this person). The stratification profile of the “Car Enthusiast” is almost impossible to determine, since such status can belong to a representative of any class (except for the lowest, such status implies a person’s income above the subsistence level, although the owner of the old “For Porozhets” is a car enthusiast).

Both of these statuses relate to social ones (“Fashion designer” is a professional one, “Car enthusiast” is difficult to classify into one of the categories, perhaps this is the status of the spiritual sphere or some “leisure” sphere). In most cases, they are “spherally” compatible, since a fashion designer can choose to work with a car at his leisure. Of course, this does not mean that a millionaire fashion designer will delve into a car engine, but he can collect cars and then he will also be a kind of car enthusiast.

14. Schoolboy, Killer

Determining the stratification profile of a schoolchild and his stratification compatibility is quite difficult. How to calculate his income? By parents' income? If so, then a high school student has an average income (wealthier parents will send their child to better, not “average” schools), low power (if only the power of authority in front of junior school students), low education and low or average prestige (C prestige raises the same difficulties as with income. Is it possible to determine it at all? On the one hand, the prestige of a schoolchild in comparison with his peer who does not study but wanders will be higher. And on the other hand, is the question correct: “Do Who has higher prestige: a schoolboy, a janitor, a banker, a student?" Here we are mixing professional statuses with educational statuses. If "Schoolboy" is an "educational" status, then it generally falls out of the general stratification (as a set of stratification by income, power, education and prestige).)

The “killer” is not a stratification-compatible status, since he has a high income and average power (on the one hand, as a rule, he does not have subordinates, on the other hand, he can impose his will on his victim with the help of weapons, demanding unquestioning submission) , low or average education, low prestige (Here it is also important to consider who we mean by a murderer. Someone who killed once (then “Killer” is an episodic status), especially not for the purpose of material enrichment; we cannot relate to status "Killer" as the main status. Here we will consider the killer as the main status, that is, the status most characteristic of a given person with whom he identifies himself.) .

“Spherno” these two statuses turn out to be incompatible (both being social), if only because a killer is, as a rule, a person more mature than a schoolboy (especially a hired killer). But according to theory, an adult killer should be in prison, and a minor should be in a colony. If in such a colony there is something similar to a school, that is, the child receives an education, then these statuses are “spherally” compatible.

15. Intellectual, Revolutionary

Analyzing these two statuses, we need to stipulate in relation to what period of time we will be talking. Let's take the time when these two statuses are most clearly represented: the second half of the 19th century and the beginning of the 20th centuries.

Who is an intellectual? Let us assume that an intellectual is not only the most educated person, primarily engaged in complex creative work, the development and dissemination of culture (“intellectual”), but, first of all, one who has devoted his life to public service. The intelligentsia includes the Decembrists, Westerners, Slavophiles, Narodniks, and, possibly, Marxists late XIX-early 20th centuries.

Stratification compatibility. “Intellectual” is, in my opinion, a more or less compatible status: high income, high education (his educational level in any case was several orders of magnitude higher than that of a peasant or worker), relatively great power (the fact that intellectuals tried to teach the authorities, but the authorities did not always obey them, with the exception of the “intellectuals in power”, which indicates rather the opposite. At the same time, the intelligentsia is considered as a third force or link in the system of power-people, which indicates its relatively high power , more precisely about its influence on life in the country, and in February 1917 they received real power). Its prestige is quite difficult to assess, but I dare to suggest that it is not below average.

It's more difficult with the Revolutionary. Presumably, the status of “Revolutionary” can belong to practically people of different classes (a revolutionary can be both a worker and a director of a plant, while the first belongs rather to the lower class, and the director to the higher class, the stratification profile of one can be direct , and the other with a broken line).

"Sphere" compatibility. In general, these two statuses (both social) are compatible. In general, the entire intelligentsia of the second half of the 19th century can be divided into conservatives, revolutionaries and liberals. P. Kropotkin, M. Bakunin, P. Lavrov - both intellectuals and revolutionaries, f. M. Dostoevsky is an intellectual, but not a revolutionary. N.A. Berdyaev is first a Marxist revolutionary, then closer to the liberal movement, although, according to him, he is against identifying himself with any movement or direction. Then he, N. O. Lossky and some other intellectuals declared in the collection “Vekhi” that they were not intellectuals. To put it simply, the reason for this is that at that time intellectuals in the mass consciousness were equated with revolutionaries, destroyers of society (which once again proves the compatibility of statuses), but they did not want to be like that. The relationship between the statuses of a revolutionary and an intellectual are presented in Fig. 4.30.

16. Gardener, Policeman

Stratification compatibility. With a gardener it is practically the same as with a car enthusiast, that is, we do not define a stratification profile for this status, except in the case when “Gardener” is a professional status. Then the status of “Gardener” will imply low or average income, low power, low education and low prestige - a stratification-compatible status.

“Policeman” is not a compatible status in our country. His stratification profile can be determined quite accurately: the policeman has a high income (upper-middle class, lower-upper class), great power (upper-middle or lower-upper class), low education (upper-lower or lower middle class ) and average prestige (medium-medium). As you can see, the scatter is quite large, which indicates internal incompatibility in status.

"Sphere" compatibility. Just as in the case of a fashion designer and a car enthusiast, these two statuses are completely compatible. Although, of course, it is quite difficult for us to imagine a policeman in uniform in the garden beds or a policeman caring for dahlias or roses, since we most often associate him with something rough, incapable of careful handling and long, painstaking work (maybe I'm wrong). In this case, these two statuses can be called only partially compatible.

17. Paralytic, Steelmaker

Stratification compatibility.

A paralytic has a rather direct stratification profile (the straight line runs through the upper (lower-lower) class), although this is not a rule, but rather our stereotype. A paralytic may have a very high education, although, I repeat, the very concept of “paralytic” is not associated with educated person, high income (large lifetime pension, income from shares, etc.), great power (if paralysis has not affected the person’s mind, then he can occupy a high position, for example, be a director, but then he will be perceived more as “Director”, and the secondary one will be “Paralytic”; prestige will also be determined in a person not as a paralytic, but as a director).

“Steelworker” in our time is an internally compatible status - the stratification profile is a straight line passing through the upper (lower-lower class). However, in Soviet times (especially in the 20s), his stratification profile looked different and practically coincided with the profile of a miner, since a steelmaker also belonged to a number of honorable and “industrially important” professions.

"Sphere" compatibility. It is obvious that such two social statuses are incompatible. How can a Steelworker be a Paralytic, if the profession of a Steelworker requires heavy physical labor, tension in all organs of his body. However, even here there may be a kind of compatibility: suppose a person worked all his life as a steelmaker, retired, had a stroke, and became paralytic. But nevertheless, in conversation he often proudly says: “I am a steel var!” or “We, the steelworkers.” That is, in fact, without being a steelmaker, he would have to say that he was a steelmaker, but he himself identifies himself more likely with the Steelmaker (for him this is the main status) and not with the Paralytic. Even neighbors are more likely to say that “our neighbor is a steelworker” than “our neighbor is a paralytic.” Thus, from this position it can be shown that these statuses can be compatible.

18. Lover, Soldier

Stratification compatibility. It is impossible to determine the stratification profile (and, accordingly, stratification compatibility) of the “Lover” status, since it can be any person occupying any position in society, belonging to any class and any stratum. It’s easier to check your “Military” status. Let’s assume that he lives in our country and has a low rank (for simplicity, let’s just take “private soldier”). He will have low income, low power (they are commanded, but not he), low education (although it will be quite high if a person came to serve as a soldier after college) and low prestige, that is, in general, such a status will be internal compatible (the stratification profile runs along lower-lower or upper-lower class), with the exception of the case when the private is a graduate of a higher educational institution. Like many statuses, the stratification profile of a military man in our country has changed over time. Thus, in the 30s, in the pre-war and post-war times, a serviceman had a relatively high income (meals on cards at the level of the special and First lists, which equated him to the most skilled workers), high prestige (being a soldier is not only prestigious, but this is still an opportunity for the peasant to leave the village for the city), secondary education (higher than that of most peasants and many workers), low power. Therefore, at that time the stratification profile was more crooked and took place on stratification scales “higher” than now.

"Sphere" compatibility. It seems to me that these two statuses are “spherno” compatible. After all, the status “Lover” does not imply the presence of an “object” of one’s love in close proximity (this is confirmed by the fact that one can love some actor, singer, etc.). On the contrary, very often a Serviceman is associated with a Lover: the “standard” situation is that a guy in love is drafted into the army, but throughout his entire service he loves a girl who is waiting for him (or not waiting).

19. Cash collector, Motorcyclist

Stratification compatibility. The status of “Collector” (collector is a cashier engaged in receiving and issuing money and valuables mainly outside the institution) supposedly has an average income, power at the lower-middle class level, average education and average prestige, so this status can be called stratified compatible. With the “Motorcyclist” it is practically the same as with the Motorist, that is, the stratification profile of this status is impossible to determine.

"Sphere" compatibility. In my opinion, these two statuses are quite compatible, if we understand by “Motorcyclist” a person whose hobby is related to a motorcycle (a kind of “leisure” status). “Collector” (professional status) is a person who usually rides in a special armored car, and a motorcyclist rides an open, unprotected motorcycle, that is, the collector cannot perform his work on a motorcycle, and only from this position can we talk about status incompatibility .

20. Businessman, Armenian

Stratification compatibility. Armenian is a socio-demographic status (nationality). It is almost impossible to draw a stratification profile, because, for example, in their homeland, Armenians can occupy all positions social stratification(this is the same as determining the status of “Russian” in Russia), in our country, it seems to me, this status can only be at the level of the lower or middle class (but there are also cases of an Armenian being in the upper class), but nothing definite We can’t say anything about the profile itself.

“Commersant” is a social status, if we understand this word objectively, as “a person engaged in private trade” (and, as a rule, in the market) occupies a position in the lower-middle or upper-low class and is generally compatible (although If we consider that many of those who went to the market in the 90s were former teachers and scientists, then in this case this status will be incompatible. In Soviet times, this concept was value-laden, and meant the same thing as “ speculator,” which determined the incompatibility of this status: relatively high income, low power, secondary education, low prestige (this was precisely caused by the negative action of the authorities towards this group of people).

"Sphere" compatibility. In the mass consciousness, these two statuses seem very compatible, since “Armenian” in this case refers to “persons of Caucasian nationality”, which all our modern markets are full of, that is, when you say “Armenian”, the first thing that comes in my head, this is a trader at the market. So it is impossible to talk about status incompatibility in this case.

21. Volunteer, Slave

Stratification compatibility. Determine such compatibility of the “Volunteer” status (It is necessary to stipulate who we will understand by the word “volunteer”. Let it be a person who voluntarily renounces his personal interests or benefits (from freedom, from earning money, from a peaceful life, from working for himself ) in favor of another (either an individual or some community). Most often, a volunteer is one who voluntarily exposes his life to danger for the benefit of society or community (a volunteer in a war, a volunteer to eliminate a disaster, etc.) impossible , since this status does not imply membership in any class. The status of “Slave” implies: income, power, prestige at the level of the lower-lowest class. Education, as a rule, is lower (if this person was born a slave), but can be much higher, for example, in the case when enslaved people become slaves after the conquest: among them there may be highly educated ones. But this is a special case: in general, the stratification profile of a slave is a straight line passing through the lower-lowest class.

"Sphere" compatibility. I believe that these statuses are practically incompatible. There are two possible options here. Either a person already belongs to the status of “Slave”, he theoretically voluntarily agrees to any work, then he will be a volunteer. But it seems to me that if such cases have occurred in history, they are isolated. After all, a slave, as a rule, is not given the right to make decisions independently; the owner decides everything for him, and a volunteer is precisely the one who does something of his own free will. If, for example, a peasant under serfdom in Russia is equated to a crab, then when conscripted into the army, one person at a time was taken from the yard (recruitment sets under Peter I), and here we cannot talk about voluntariness. If the peasants (in addition to the established norm) themselves volunteered to go there, then they could be called volunteers. However, I am not confident in the widespread existence of such a practice, although if the partisan movement is also included in it, then in such a narrow case we can talk about the compatibility of the statuses “Slave” and “Volunteer”.

The second option is that a person voluntarily becomes a slave, that is, these two statuses turn out to be compatible. This option seems simply absurd. But let's look at this case: a man voluntarily marries, and subsequently becomes a slave to his wife, fulfilling all her wishes and orders. And the neighbors say: “He is his wife’s slave.” Here we, of course, understand the statuses “Slave” and “Volunteer” somewhat differently, but we can still talk about some compatibility of these statuses. Let's consider another case. From the theory of the “Social Contract” of T. Hobbes it follows that people living in a state of “war of all against all”, over time, voluntarily enter into an agreement among themselves to obey the ruling power that the majority chooses. “When such a government is elected, citizens lose all rights, except for those that the government deems appropriate to grant them” (See: B. Russell. History of Western Philosophy. Novosibirsk: Novosibirsk University Publishing House, 1999. P. 513 .) . That is, in the extreme case (for this we need to “weaken” the concept of “Slave” and, more importantly, accept the theory of T. Hobbes), people actually become both “Volunteers” and “Slaves” of the state, that is in this case these statuses are compatible. Thus, in fact, these two statuses turn out to be incompatible, but we can find isolated cases of their compatibility.

22. Playing around, Father

23. Walking, Housewife

Due to the similarity of these “pairs” of statuses, I consider it possible to consider them not separately, but together with the aim of more easily comparing them.

Stratification compatibility. “Going for a walk”, “Walking” are most likely two episodic statuses, somewhat similar, for example, to a pedestrian. In accordance with this, just as with a pedestrian, it is impossible to draw a stratification profile and determine stratification compatibility. Father is a socio-demographic status (family-marriage-related), the stratification compatibility of which also cannot be determined (this status does not imply any position on the four stratification scales). The stratification profile to housewife (social status), in contrast to the previous three statuses, we can at least roughly determine. Low own income (if you do not take into account the breadwinner’s income in her income), low power (as a rule, only over children), low education (in our country, the education of a housewife cannot be determined, since the spread is quite large - highly educated women often become housewives ), low prestige. So, in general, this status is stratification compatible.

"Sphere" compatibility. The status “Humored” and the status “Father” are theoretically compatible. However, from a moral point of view, ideal father This is not exactly a “playing around” person. In our country, a “playing father” is a completely normal phenomenon, which indicates the compatibility of these statuses (of course, in this case I am not assessing whether this is good or bad, I am simply stating a fact). There is hardly a father in our country who has never been a “player” (after all, “player” is an episodic status).

From the point of view of norms and customs, the statuses “Housewife” and “Walker” are not compatible. And unlike the previous pair, in practice these two statuses are much less often combined, but, nevertheless, it cannot be said that such cases do not exist.

Thus, if we proceed from formal norms, then neither one nor the other pair of statuses is compatible. If from the standpoint of real life, then both one and the other combination of statuses is possible, but in terms of the mass of such cases, the combination of the statuses “Royal” and “Father” is in first place. Society's assessment of such combinations is different: a “playing father” is, although not good (does not correspond to the norms), but acceptable, but a “playing housewife” is already bad. We see that essentially the same phenomena are assessed differently by society, which may be due to certain traditions and customs.

Peasants were usually classified as the lower class. In the novel “Peter the Great” by A. N. Tolstoy, peasant life is vividly described. A peasant family lived in a hut. The small window barely let in any light. “Warm, dry smoke swirled under the black ceiling, went out of the little window above the door, and 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 sagging door with her back... Suddenly everyone got thirsty - they jumped into the dark entryway following a cloud of steam and smoke from the sour hut. The tub of water is frozen, the wooden ladle is frozen.”

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

The eldest, the husband, started the meal. Don't get in front of him - you'll get hit in the forehead with a spoon. Everyone ate from the same pot, in which the food was prepared.

“The children were jumping from foot to foot - everyone was barefoot, Sanka had a scarf tied around her head, Gavrilka and Artamoshka were wearing only their shirts up to their navel.” “On the baht - a high cap pulled down over angry eyebrows. Mittens stuck out behind the bosom of a homespun caftan, belted low with bast, bast shoes squealed angrily in the dung snow...” Apparently, 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 their clothes one after another. Brovkin's yard was still prosperous - a horse, a cow, four chickens. They said “strong” about Ivashka Brovkin.

A.N. Tolstoy showed the common speech of peasants. The mother shouts at the children: “Door, catechumens!” Words such as “just now”, “father”, “fiercely”, “chilled”, etc. are used. People were uneducated and illiterate.

The life of a peasant is difficult. In the spring, plow, plant, in the fall, harvest. The master-owner demands quitrent and corvée. And the peasant must plow his field, prepare firewood for the winter, and manage the farm. “Well, okay... Give me this, give me that... Pay this, pay that... But, it’s a breakthrough, it’s a kind of state! -Will you feed it? We don’t run away from her work, we tolerate it.” The peasants saw how the landowners and nobles lived and, naturally, were dissatisfied with the fact 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 held, the girls sewed their dowries and talked. The boys and girls looked at each other. In the summer there were round dances. But one way or another, the parents arranged the fate of the children. They often turned to a matchmaker for help. Parents tried to get their daughters married at a better price and to marry their son to a hardworking, obedient, beautiful girl.

In the city we see the following picture. Dostoevsky showed it to us in the novel Crime and Punishment.

“The cinder illuminated the poorest room, ten steps long, the whole of it could be seen from the entryway... A holey sheet was stretched across the back corner. Behind it there was probably a bed. In the room itself there were only two chairs and a very tattered oilcloth sofa, in front of which stood an old pine kitchen table, unpainted and not covered with anything.” The room was a walk-through room. This is how the Marmeladov family lived. He had five children. “The eldest girl... in a water... shirt torn everywhere and in an old draped damask burnusik thrown over her bare shoulders...” Marmeladov lost his place. He himself was an educated man, like his wife. But after losing his job, his life changed dramatically. As Marmeladov himself says: “Now we live in coal... 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 a penny, but decorated in a street style, according to the taste and rules that had developed in her special world, with a brightly and shamefully outstanding goal." There are constant quarrels and swearing in the family.

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

Option 3

Analysis of the fairy tale “Cipollino” by G. Rodari

The fairy tale at all times and among all peoples has expressed the dream of the triumph of justice and hope for a better future for all people on earth. Italian writer Gianni Rodari wrote a story about the onion boy Cipollino. This tale clearly shows the stratification of society, 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 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 is oppressing them. Lawyer Pea, who clings to everything with his mustache just to climb higher, turns out to be not only a crook, but also a traitor. Countess Cherries, Baron Orange, Duke Mandarin - all these fruits grow on trees, they have risen high, completely cut off from their native soil, what do they care about the troubles and suffering of those who live below, on earth. Life in this country was not easy for the people, because Prince Lemon was the ruler there. How can it be sweet with Lemon?

I believe that theoretically there are more noble and less noble varieties and types of flora. For different people they may or may not be such. Ignoble species are those that we encounter in everyday life, and noble species are those that are a curiosity to us, or that do not grow in our latitudes. For example, for residents of central regions, fruits, vegetables, and berries that grow in dachas and forests are considered ignoble species: 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, pineapples, kiwi, etc. But for the inhabitants of those places they are no longer considered noble.

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

All the works published here were completed “excellently” and indicate, firstly, that the same task can be approached in different ways and this diversity will have a positive impact on the assessment. Secondly, sociological analysis carried out creatively on specific life examples or specific works fiction is valued by the teacher higher than general abstract reasoning copied or borrowed from textbooks.

So, the course “Sociology” has been completed. General course." Most of the basic categories of this science are considered, including methods of empirical research. The given examples of student work performed while solving specific problems can serve as an excellent support for theoretical knowledge, and will also tell you how to approach independent work on the assigned task.

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K.D. Ushinsky called the fairy tales of the Russian people the first brilliant attempts at folk pedagogy. Admiring fairy tales as monuments of folk pedagogy, he wrote that no one is able to compete with pedagogical genius people. The same should be said about fairy tales of other peoples.

Fairy tales, being artistic and literary works, were at the same time for workers and an area of theoretical generalizations in many branches of knowledge. They are a treasury of folk pedagogy; moreover, many fairy tales are pedagogical works, i.e. they contain pedagogical ideas.

Leading Russian teachers have always had a high opinion of the educational significance of folk tales and pointed out the need for their widespread use in pedagogical work. So, V.G. Belinsky valued their national character in fairy tales, their national character. He believed that in a fairy tale, behind fantasy and fiction there is real life, real social relations. V.G. Belinsky, who deeply understood the nature of the child, believed that children have a highly developed desire for everything fantastic, that they do not need abstract ideas, but concrete images, colors, and sounds. ON THE. Dobrolyubov considered fairy tales to be works in which people reveal their attitude to life and to modernity. N.A. Dobrolyubov sought to understand from fairy tales and legends the views of the people and their psychology, he wanted “so that, according to folk legends, the living physiognomy of the people who preserved these traditions could be outlined to us.”

The great Russian teacher K.D. Ushinsky had such a high opinion of fairy tales that he included them in his pedagogical system. Ushinsky saw the reason for the success of fairy tales among children in the fact that the simplicity and spontaneity of folk art correspond to the same properties of child psychology. “In a folk tale,” he wrote, “a great and poetic child-people tells children his childhood dreams and, at least half, believes in these dreams.” In passing, a very significant fact should be noted. Ushinsky’s thoughts about fairy tales are very close in nature to K. Marx’s statements about them. In the introduction to “A 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 a child and the unartificial truth of folk poetry, which reflects the childhood of human society. According to Ushinsky, natural Russian teachers - grandmother, mother, grandfather, who never leaves the stove, understood instinctively and knew from experience what enormous educational and educational power a folk tale conceals. As is known, Ushinsky’s pedagogical ideal was a harmonious combination of mental and moral-aesthetic development. By firm conviction the great Russian teacher, this task can be successfully completed provided that the material of folk tales is widely used in education. Thanks to fairy tales, a beautiful poetic image grows together in a child’s soul with logical thought; the development of the mind goes hand in hand with the development of fantasy and feeling. Ushinsky developed in detail the question of the pedagogical significance of fairy tales and their psychological impact on the child; he resolutely put folk tales above stories published in educational literature specifically for children, because the latter, as the great teacher believed, were still a fake: a child’s grimace on an senile face.

Fairy tales are an important educational tool, developed and tested by people over centuries. Life and folk education practices have convincingly proven the pedagogical value of fairy tales. Children and fairy tales are inseparable, they are created for each other, and therefore familiarity with the fairy tales of one’s people must be included in the education and upbringing of every child.

In Russian pedagogy there are thoughts about fairy tales not only as educational and educational material, but also as a pedagogical means and method. Thus, the nameless author of the article “The educational significance of the fairy tale,” in the monthly pedagogical leaflet “Education and Training (No. 1, 1894), writes that the fairy tale appeared in that distant time when the people were in a state of infancy. Revealing the significance of a fairy tale as a pedagogical tool, he admits that if children repeat the same moral maxim even a thousand times, it will still remain a dead letter for them; but if you tell them a fairy tale imbued with the same thought, the child will be excited and shocked by it. Further in the article comments on the story of A.P. Chekhov. The little boy decided 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 had a harmful effect on the health of one boy, and the son, with tears, throws himself on his father’s neck and promises never to smoke. “There are many such facts from the lives of children,” the author of the article concludes, “and every teacher probably had to sometimes use this method of persuasion with children.”

Fairy tales as a method of persuasion were widely used in his pedagogical activity and the outstanding Chuvash teacher I.Ya. Yakovlev.

Many fairy tales, and even stories by I.Ya. Yakovlev, compiled in the manner of 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 with reference to the objective conditions of life, and most often - to the natural consequences of children’s bad actions: he assures and convinces them of the importance of good behavior.

The educational role of fairy tales is great. There is an assertion that the pedagogical significance of fairy tales lies on the emotional and aesthetic plane, but not on the cognitive plane. We cannot agree with this. The very opposition of cognitive activity to emotion is fundamentally wrong: the emotional sphere and cognitive activity are inseparable, without emotion, as we know, knowledge of the truth is impossible.

Fairy tales, depending on the topic and content, make listeners think and make them think. Often a child concludes: “This doesn’t happen in life.” The question involuntarily arises: “What happens in life?” Already the conversation between the narrator and the child, which contains the answer to this question, has educational significance. But fairy tales also contain educational material directly. It should be noted that the educational significance of fairy tales extends, in particular, to individual details folk customs and traditions and even for household little things.

For example, in the Chuvash fairy tale “He who does not honor the old will not see the good himself,” it is said that the daughter-in-law, not listening to her mother-in-law, decided to cook porridge not from millet, but from millet and not in water, but only in oil. What came of this? As soon as she opened the lid, millet grains, not boiled, but fried, jumped out and fell into her eyes and blinded her forever. The main thing in the fairy tale, of course, is the moral conclusion: you need to listen to the voice of the old, take into account their everyday experience, otherwise you will be punished. But for children it also contains educational material: they fry in oil, not boil, therefore, it is absurd to cook porridge without water, in oil alone. Children are usually not told about this, because no one does this in life, but in the fairy tale children are given instructions that everything has its place, that there should be order in everything.

Here's another example. The fairy tale “A penny for a miser” tells how a smart tailor agreed with a greedy old woman to pay her one penny for every “star” of fat in her soup. When the old woman was putting in the butter, the tailor encouraged her: “Put it in, put it in, old woman, don’t skimp on the butter, because it’s not for nothing that I ask you: for every “star” I’ll pay a penny.” The greedy old woman put more and more oil in order to get a lot of money for it. But all her efforts yielded an income of one kopeck. The moral of this story is simple: don't be greedy. This is the main idea of the fairy tale. But its educational meaning is also great. Why, the child will ask, did the old woman get one big “star”?

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

Of course, the educational value of fairy tales also depends on the storyteller. Skilled storytellers usually always try to use such moments, asking questions during the telling of the tale like: “What do you guys think, how many cauldrons were there in total? How many pots? and so on.

The educational significance of fairy tales in geographical and historical terms is well known.

So, in the fairy tale “May parents always be held in high esteem” the following is told. The son went to harvest peas and took his old mother with him to the field. The wife, a lazy, quarrelsome woman, stayed at home. Seeing her husband off, she said: “We don’t feed your mother properly at home; she, being hungry, wouldn’t eat all the peas there. Keep an eye on her." In fact, the son in the field did not take his eyes off his mother. As soon as the mother arrived at the field, she took one pea and put it in her mouth. She rolled the pea with her tongue, sucked, and tried with all her might, toothless, to taste the peas of the new harvest. The son, noticing this, remembered his wife’s order: “He doesn’t eat in the morning, so she will eat everything. She’s not much use on the field, I’d rather take her back home.” When we arrived home, the mother, while getting off the cart, dropped a single pea from her mouth and confessed this to her son with tears. The son, hearing about this, put his mother on the cart and hurried back to the field. But he was in a hurry in vain, by the time they arrived on his plot there was not only not a single pea, but also no straw left: the peas were eaten by a large flock of cranes, the straw was eaten by a large herd of cows, goats and sheep. So, a man who spared 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 significance, something else attracts attention. Many tellers of this tale pass it off as " the real truth": they name the old woman's son, not only the village where he lived, but also the place where his field (paddock) was. One of the storytellers reported that the old woman dropped a pea on a pothole known to the listeners, and not near the house, as recorded in the version of the fairy tale given by us. As a result, the fairy tale introduces the past of the village, some of its inhabitants, and talks about economic ties and relationships.

The fairy tale “How They Fell into the Underworld” tells how the mother of three sons and three daughters wanted to marry them to each other. She managed to marry her eldest and middle daughter to her eldest and middle son, respectively. The youngest daughter did not agree to marry sibling and ran away from home. By her return, their house with their mother, two sons and two daughters had fallen through the ground. “As soon as the earth bears him!” - they talk about very bad person. So in the fairy tale, the earth could not withstand the criminal guilt of the mother, and the children who obeyed the immoral demands of the mother were also punished. It should be noted that the mother is shown to be disgusting in all respects: heartless, cruel, a drunkard, etc. Consequently, her action towards her own children is not an accident, but a consequence of her personal qualities. The moral of this tale is obvious: marriage between relatives is immoral, unnatural, and therefore unacceptable. But this tale at the same time also has educational significance: once in ancient times, marriage between relatives was allowed. The ancient fairy tale is a reflection of the struggle to abandon such marriages and to prohibit them. Such a tale, of course, could only have arisen in ancient times.

The short tale “Fishing” tells how the Chuvash, Russians and Mordovians fished on one large lake. The main idea and main purpose of the fairy tale is to develop and strengthen in children a sense of friendship between peoples: “Russian, Mordvin and Chuvash are all one: people.” But at the same time it also contains a little educational material. The Chuvash say: “Syukka” (No), the Mordovians “Aras” (“No”), the Russians also did not catch a single fish, therefore, essentially in this case the position of the Chuvash, Mordovians and Russians is the same. But the Russians heard the words “syukka” and “aras” as “pike” and “crucian carp”. People speak different languages, words can be similar friend on each other, but their meaning is different. To understand foreign languages, you need to study them. The tale assumes that the fishermen do not know each other's languages. But the listener learns from the fairy tale that “syukka” and “aras” mean “no” in Chuvash. The fairy tale, although it introduces only two words of other peoples, still arouses the child’s interest in foreign languages. It was the masterful combination of educational and cognitive in fairy tales that made them very effective pedagogical tools. In the preface to “The Tale of the Liberation of the Sun and the Moon from Captivity,” the writer of the tale admits that he heard it only once, when he was nine years old. The style of speech was not retained in the memory of the person who recorded it, but the content of the story was preserved. This recognition is significant: it is generally accepted that fairy tales are remembered due to a special style of speech, presentation, etc. It turns out that this is not always true. Undoubtedly, in memorizing fairy tales, their capacious meaning and the combination of educational and educational material in them play an important role. This combination contains the peculiar charm of fairy tales as ethno-pedagogical monuments; in them, the idea of the unity of teaching (education) and upbringing in folk pedagogy is realized to the maximum extent.

FEATURES OF FAIRY TALES AS FOLK EDUCATIONAL MEANS

Without being able to thoroughly analyze all the features of fairy tales, we will dwell only on their most characteristic features such as nationality, optimism, fascinating plot, imagery and fun, and, finally, didacticism.

The material for folk tales was the life of the people: their struggle for happiness, beliefs, customs, and the surrounding nature. There was a lot of superstition and darkness in the beliefs of the people. This is dark and reactionary - a consequence of the difficult historical past of the working people. Most fairy tales reflect the best features of the people: hard work, talent, loyalty in battle and work, boundless devotion to the people and homeland. Incarnation in fairy tales positive traits people and made fairy tales an effective means of transmitting these traits from generation to generation. Precisely because fairy tales reflect the life of a people, their best features, and cultivate these features in the younger generation, nationality turns out to be one of the most important characteristics of fairy tales.

Fairy tales, especially historical ones, trace interethnic ties between peoples and the joint struggle of workers against foreign enemies and exploiters. A number of fairy tales contain approving statements about neighboring peoples. Many fairy tales describe the journeys of heroes to foreign countries, and in these countries they, as a rule, find helpers and well-wishers; workers of all tribes and countries can agree among themselves; they 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, those freed hated the monster just as much as the fairy-tale hero, but they did not have the strength to free themselves. And the interests and desires of the liberators and the liberated turned out to be almost the same.

Positive fairy-tale heroes, as a rule, are helped in their difficult struggle not only by people, but also by nature itself: a densely leafed tree hiding fugitives from the enemy, a river and lake that direct the pursuit along the wrong path, birds warning of danger, fish searching and finding a ring dropped into the river and passed on to other human assistants - a cat and a dog; an eagle that lifts the hero to a height inaccessible to man; not to mention the devoted fast horse, etc. All this reflected the age-old optimistic dream of the people to subjugate the forces of nature and force them to serve themselves.

Many folk tales inspire confidence in the triumph of truth, in the victory of good over evil. As a rule, in all fairy tales, the suffering of the positive hero and his friends is transitory, temporary, and they are usually followed by joy, and this joy is the result of struggle, the result of joint efforts. Optimism Children especially like fairy tales and enhance the educational value of folk pedagogical means.

The fascination of the plot, imagery and fun make fairy tales a very effective pedagogical tool. Makarenko, characterizing the features of the style of children's literature, said that the plot of works for children should, if possible, strive for simplicity, the plot - for complexity. Fairy tales most fully meet this requirement. In fairy tales, the pattern of events, external clashes and struggles is very complex. This circumstance makes the plot fascinating and attracts the attention of children to the fairy tale. Therefore, it is legitimate to assert that tales take into account the mental characteristics of children, first of all, the instability and mobility of their attention.

Imagery- an important feature of fairy tales, which facilitates their perception by children who are not yet capable of abstract thinking. The hero usually very clearly and clearly shows those main character traits that bring him closer to the national character of the people: courage, hard work, wit, etc. These features are revealed both in events and through various artistic means, such as hyperbolization. Thus, the trait of hard work as a result of hyperbolization reaches the utmost brightness and convexity of the image (in one night build a palace, a bridge from the hero’s house to the king’s palace, in one night sow flax, grow, process, spin, weave, sew and clothe the people, sow wheat , grow, harvest, thresh, thresh, bake and feed people, etc.). The same should be said about such traits as physical strength, courage, boldness, etc.

Imagery is complemented funnyness fairy tales The wise teacher-people took special care to ensure that fairy tales were interesting and entertaining. A folk tale contains not only bright and lively images, but also subtle and cheerful humor. All nations have fairy tales, the special purpose of which is to amuse the listener. For example, “changeling” fairy tales: “The Tale of Grandfather Mitrofan”, “What was his name?”, “Sarmandey”, etc.; or “endless” fairy tales, such as the Russian “About 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: “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 fairy tales Fairy tales from all peoples of the world are always instructive and edifying. It was precisely noting their instructive character, their didacticism, that A.S. Pushkin wrote at the end of his “Tale of the Golden Cockerel”:

The fairy tale is a lie, but there is a hint in it!

A lesson to good fellows.

Allusions in fairy tales are used precisely for the purpose of enhancing their didacticism. The peculiarity of the didacticism of fairy tales is that they give “good fellows a lesson” not with general reasoning and teachings, but bright images and persuasive actions. Therefore, didacticism does not in any way reduce the artistry of fairy tales. This or that instructive experience seems to take shape completely independently in the minds of the listener. This is the source of the pedagogical effectiveness of fairy tales. Almost all fairy tales contain certain elements of didacticism, but at the same time there are fairy tales that are entirely devoted to one or another moral problem, for example, Chuvash fairy tales “Smart Boy”, “What is learned in youth - on stone, what is learned in old age - in snow”, “You can’t go far with a lie”, “An old man - four people”, etc. There are many similar tales of all peoples.

Due to the features noted above, fairy tales of all nations are an effective means of education. A.S. wrote about the educational value of fairy tales. Pushkin: “...in the evening I listen to fairy tales and thereby compensate for the shortcomings of my damned upbringing.” Fairy tales are a treasury of pedagogical ideas, brilliant examples of folk pedagogical genius.

PEDAGOGICAL IDEAS OF FAIRY TALES

In a number of folk tales we encounter certain pedagogical concepts, conclusions, and reasoning. First of all, it should be noted the people's desire for knowledge. In fairy tales there is an idea that books are a source of wisdom. The fairy tale “In the Land of Yellow Day” talks about “one big book.” IN short fairy tale“Disputing in vain” indicates that the book is needed only by those who can read. Therefore, this tale asserts the need to learn to read in order to have access to bookish wisdom.

IN folk tales some methods of influencing the individual 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 lived an old man with his son and daughter-in-law. He also had a grandson. His son and daughter-in-law were tired of this old man; they did not want to look after him. And so the son, on the advice of his wife, put his father on a sled and decided to take him into a deep ravine. He was accompanied by the old man's grandson. The son pushed the sleigh with his father down into the ravine and was about to go back home. But he was detained by his little son: he rushed into the ravine to get a sled, despite his father’s angry remark that he would buy him a new, better sled. The boy pulled the sled out of the ravine and said that his father should buy him a new sled. And he will take care of this sled so that many years later, when his father and mother are old, he can deliver them to this same ravine.

The main idea of the fairy tale is that a person should receive the punishment he deserves for his crime, that punishment is a natural consequence of his crime. The content of the Russian fairy tale, processed by L.N. Tolstoy, is completely similar, in which a child playing with wood chips tells his parents that he wants to make a tub in order to feed his father and mother from it, just as they wanted to do with his grandfather.

The power of example in education is emphasized in folk pedagogy to the maximum extent possible. In the fairy tale “Let parents always be held in high esteem,” the natural consequence of the daughter-in-law’s action is her blindness, and the son’s is that he is left without peas. In another fairy tale, “You Can't Get Far with a Lie,” a liar is severely punished: his neighbors did not come to his aid when his house was attacked by thieves. Russians, Ukrainians, Tatars, etc. have a similar tale.

The conditions of family education and measures of influence on the individual are discussed in the fairy tales “Blizzard”, “The Magic Sliver” and some others. The fairy tale “Blizzard” tells that disagreements and quarrels in the family are worse than the strongest snowstorm on the street; I want to run out of the house without looking at anything. In such conditions, naturally, proper upbringing of children is impossible. The fairy tale “The Magic Sliver” contains a hint that parents should engage in self-education, that family relationships should be built on mutual concessions.

There lived a husband and wife. The wife was grumpy. She constantly made scandals for her husband, which ended in fights. And this woman decided to turn to the wise old woman for advice: “What to do with a husband who offends me all the time.” This old woman already realized from her conversation with the woman that she was quarrelsome, and immediately said: “It’s not difficult to help you. Take this sliver, it’s magical, and as soon as your husband comes home from work, put it in your mouth and hold it tightly with your teeth. Don’t let me out for anything.” On the advice of the old woman, the woman did all this three times and after the third time she came with gratitude to the old woman: “My husband has stopped offending.” The fairy tale calls for compliance, accommodatingness, and complaisance.

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

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

Fairy tales also raise many other problems of public education.

An amazing pedagogical masterpiece is the Kalmyk fairy tale “How the Lazy Old Man Started to Work,” which considers gradually drawing a person into 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 advance encouragement and the use of the first results of labor as reinforcement, then it is proposed to move on to the use of approval; internal motivation and habit of work are declared indicators of the final solution to the problem of instilling industriousness. The Chechen fairy tale “Hasan and Ahmed” teaches how to preserve the sacred bonds of brotherhood, calls for cherishing the feeling of gratitude, being hardworking and kind. In the Kalmyk fairy tale “Unresolved Court Cases,” even a kind of symbolic experiment is staged, proving the need for extremely gentle treatment of a newborn. “The brain of a newborn baby is like the froth of milk,” the tale goes. When the herds of Gelyung Gavang walked noisily to a watering place past the wagon, the child suffered a concussion and he died.”

Fairy tales comment on the pedagogical ideas of proverbs, sayings and aphorisms, and sometimes fairy tales argue for these ideas, revealing them on specific facts. For example, the Chuvash aphorism is known: “Work is the support of life” (options: “handle of fate”, “rule of life”, “basis of life”, “support of the universe”). Other nations also have many adequate proverbs about work. Thoughts similar to this aphorism are contained in fairy tales of many peoples. The author of this book at one time selected and translated into the Chuvash language Russian, Ukrainian, Georgian, Evenki, Nanai, Khakass, Kyrgyz, Lithuanian, Latvian, Vietnamese, Afghan, Brazilian, Tagalog, Hindu, Bandu, Lamba, Hausa, Iraqi, Dahomey, Ethiopian tales, the main idea of which corresponds to the above proverb. The title of the collection is taken from its second part - “Support of Life”. This small anthology of fairy tales from different nations shows the universal human nature of ideas about work and hard work.

The collection opens with the Kyrgyz fairy tale “Why is man the strongest in the world?” A similar plot is known to many peoples. The fairy 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 admires the power of the ice. 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 and puts out the fire , will uproot old trees), but the wind cannot overcome the low grass, it is stronger than the ram, and the latter is stronger than that Gray wolf. The wolf says: “Man is the strongest in the world. He can catch a wild goose, melt ice, he is not afraid of rain, he plows the earth and makes it useful to himself, he extinguishes fire, conquers the wind and makes it work for himself, he mows grass for hay, that which cannot be mowed, he uproots and throws it away, slaughters a sheep and eats its meat, praising it. Even I am nothing to a man: he can kill me at any time, skin me and sew a fur coat for himself.”

The man in the Kyrgyz fairy tale is a hunter (catches birds at the beginning of the tale and hunts wolves at the end), a tiller, a mower, a cattle breeder, a butcher, a tailor... He also puts out fire - this is not an easy job. Thanks to work, man becomes the ruler of the universe, it is thanks to work that he conquers and subjugates the powerful forces of nature, becomes stronger and smarter than everyone else in the world, and acquires the ability to transform nature. The Chuvash fairy tale “Who is the strongest in the universe?” differs from the Kyrgyz fairy tale only in some details.

Other peoples also have similar tales in slightly modified versions. The Nanai fairy tale “Who is the strongest?” is unique and interesting. The boy fell while playing on the ice and decided to find out what the power of ice is. It turned out that the sun is stronger than ice, a cloud can cover the sun, the wind can disperse a cloud, but cannot move a mountain. But the mountain is not stronger than anyone else in the world; allows trees to grow on their top. Adults were aware human strength and they wanted the children to know this and try to be worthy of the human race. The boy, playing, grows and prepares for work. But an adult is strong precisely through work, and he says to the boy: “It means that I am stronger than anyone if I knock down a tree growing on the top of a mountain.”

In Russian, Tatar, Ukrainian fairy tales, as in the fairy tales of other peoples, the idea is clearly conveyed that only those who work can be called a person. Through work and struggle a person acquires his best qualities. Hard work is one of the main human characteristics. Without work, a person ceases to be a person. In this regard, the Nanai fairy tale “Ayoga” is interesting, which is a true masterpiece: a lazy girl who refuses to work ultimately turns into a goose. Man became himself through work; he may cease to be one if he stops working.

The main idea of the Dargin fairy tale “Sununa and Mesedu” is that work is joyful creativity, it makes a person strong, saves him from all everyday troubles. The central character of the fairy tale, Sununa, is brave, resourceful, honest, and generous. The leading idea of the fairy 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 proves to another by his personal example that the most valuable thing in the world is not wealth, but true friend, and loyalty in friendship consists in working together and struggle. IN Udmurt fairy tale“Lazy Woman” describes a whole system of measures to influence a lazy wife in order to instill in her a hard work ethic. The Koryak fairy tale “The Boy with a Bow” tells that “earlier fathers made bows for boys who started walking so that they could practice shooting.” The Yakut fairy tale “The Stupid Daughter-in-Law” contains a call to first learn work, then obedience, and consciousness is required from the obedient: “This is how those who want to obey everyone have to live - they even have to draw water with a sieve!” - the fairy tale ridicules the daughter-in-law, who has not learned the rule, known to the neighboring Nenets people: “You can’t scoop up water with a net.” The Bulgarian fairy tale “Reason Wins” shows that a person wins not with strength, but with his mind. The same idea is preached in Kyrgyz, Tatar and Chuvash fairy tales.

The hero of Chechen fairy tales is not afraid to go into battle with a huge serpent and sea monsters, a fire-breathing dragon and the terrible wolf Berza Kaza. His sword strikes the enemy, his arrow never misses. The horseman takes up arms to stand up for the offended and to subdue the one who sows misfortune. A true horseman is one who will never leave a friend in trouble, will not change this word. He is not afraid of danger, saving others, he is ready to lay down his own head. This self-forgetfulness, dedication and self-denial is a wonderful feature of a fairy-tale hero.

The themes of Chechen fairy tales are unexpected, some are unique. A Chechen sits on patrol for many days and nights. On his knees is a saber, point to face. He falls asleep for a moment, his face hits a sharp saber, and his neck is wounded - blood flows. The wounds do not allow him to sleep. Bleeding, he will not let the enemy pass. Here's another tale. “There lived two friends - Mavsur and Magomed. They became friends as boys. Years passed, Mavsur and Magomed grew up, and their friendship grew stronger along with them.” This is how the fairy tale begins, and ends: “Magomed could only be saved by a friend who was ready to die with him. Mavsur proved this and saved Magomed. And they began to live and get along, and were never separated again. And no one knew their friendship stronger.” To die with him, for him, is a typical manifestation of friendship for Chechens. Devotion in friendship is the highest human value for a Chechen. The theme of another fairy tale is the hero's help to his father's friend. The sons said to their father in one voice: “If there is something between heaven and earth that can help your friend, we will get it and help your friend out of trouble.”

There is nothing on earth more valuable than the Motherland. A horse hurries towards his native mountains - and he understands the Chechen.

The coat of arms and flag of the Chechen Republic - Ichkeria - depicts a Wolf... 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 battle, he does not die like a dog, he dies silently, without making a sound. And, dying, he turns his face to his enemy. The wolf is especially revered by the Vainakhs.

Fairy tales simply and naturally pose the problems of instilling a sense of beauty in young people, developing moral traits, etc. In one ancient Chuvash fairy tale, “The Doll,” the main character sets off to look for a groom. What interests her in her future groom? She asks everyone two questions: “What are your songs and dances?” and “What are the daily routines and rules?” When the sparrow expressed a desire to become the doll’s groom and performed a dance and song, talking about living conditions, the doll ridiculed his songs and dances (“The song is very short, and its words are not poetic”), and she did not like the sparrow’s rules of life and everyday routines . The fairy tale does not deny the importance of good dancing and beautiful songs in life, but at the same time, in a witty form, it very angrily ridicules those slackers who, without working, want to spend time in fun and entertainment; the fairy tale inspires children that life cruelly punishes the frivolity of those , who does not appreciate the main thing in life - everyday, hard work and does not understand the basic value of a person - hard work.

The Ossetian fairy tales “The Magic Papakha” and “The Twins” give the moral code of the highlander. In them, the covenants of hospitality are cultivated, good wishes are confirmed by the example of the father, the means of combating need are declared to be work combined with intelligence and kindness: “To drink and eat alone, without friends, is a disgrace for a good mountaineer”; “When my father was alive, he did not spare churek or salt, not only for his friends, but also for his enemies. I am my father’s son”; “May your morning be happy!”; “May your path be straight!” Harzafid, “a good mountaineer,” “harnessed oxen and a cart and worked day and night. A day passed, a year passed, and the poor man drove away his need.” The characterization of the young man, the son of a poor widow, her hope and support, is noteworthy: “He is as brave as a leopard. Like a ray of sunshine, his speech is direct. His arrow hits without missing."

The three virtues of the young mountaineer are clothed in a beautiful form - an implicit call for beauty is added to the formulated virtues. This, in turn, enhances the harmony of the perfect personality. Such an implicit presence of individual features of a perfect person characterizes the oral creativity of many peoples. So, for example, the highly poetic Mansi fairy tale “Sparrow”, from beginning to end in the form of a dialogue, consists of nine riddles-questions and nine guesses-answers: “Sparrow, sparrow, what is your head? - A ladle for drinking spring water. - What is your nose? - A crowbar for chiseling spring ice... - What are your legs? “Supports in the spring house...” The wise, the kind, the beautiful appear in a fairy tale in poetic unity. The highly poetic form of the fairy tale itself immerses its listeners into the world of beauty. And at the same time, it vividly depicts the life of the Mansi people in its smallest details: it tells about a painted paddle for riding up the river, a lasso for catching seven deer, a trough for feeding seven dogs, etc. And all this fits into eighty-five words of the fairy tale, including prepositions.

The pedagogical role of fairy tales was presented most generally in his works by V.A. Sukhomlinsky. He effectively used them in the educational process; in Pavlysh the children themselves created fairy tales. The great democratic teachers of the past, including Ushinsky, included fairy tales in their educational books, reader.

For Sukhomlinsky, fairy tales became an integral part of his theoretical heritage. Such a synthesis of folk principles with science becomes a powerful factor in enriching the country’s pedagogical culture. Sukhomlinsky sought greatest success in educational work, primarily due to the fact that he was the first of the Soviet teachers to begin to widely use the pedagogical treasures of the people. Progressive folk traditions education was realized by him to the maximum extent.

The formation of Sukhomlinsky himself was greatly influenced by folk pedagogy. He brilliantly transferred his experience to his students. Thus, the experience of self-education becomes a support in education. The book “Methods of Collective Education,” published in Kyiv in 1971, contains an amazing fairy tale, based on which Sukhomlinsky makes important pedagogical generalizations.

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

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

God comes to people a year later with the Archangel Gabriel. Comes early in the morning, before sunrise. He sees a man and a woman sitting near a hut, in front of them there is bread ripening in the field, under the hut there is a cradle, and in it a child is sleeping. And the man and woman look first at the orange field, then into each other’s eyes. The minute their eyes met, God saw in them some kind of unprecedented strength, a beauty unusual for him. This beauty was more beautiful than the sky and the sun, the earth and the stars - more beautiful than everything that God blinded and made, more beautiful than God himself. This beauty surprised God so much that his Godly soul trembled with fear and envy: how is it that I created the foundation of the earth, molded a man out of clay and breathed life into him, but apparently I could not create this beauty, where did it come from and what kind of beauty is this?

This is love, said Archangel Gabriel.

What is love? - asked God.

The Archangel shrugged.

God approached the man, touched his shoulder with his senile hand and began to ask: teach me to love, Man. The man did not even notice the touch of the hand of God. It seemed to him that a fly had landed on his shoulder. He looked into the eyes of a woman - his wife, the mother of his child. God was a weak, but evil and vengeful grandfather. He got angry and shouted:

Yeah, so you don’t want to teach me how to love, Human? You will remember me! From now on, grow old. Let every hour of your life take away your youth and strength, drop by drop. Become a wreck. Let your brain dry out and your mind become impoverished. Let your heart become empty. And I will come in fifty years and see what remains in your eyes, Man.

God came with the Archangel Gabriel fifty years later. He looks - instead of a hut there is a little white house, a garden has grown in a vacant lot, wheat is heading in the field, sons are plowing the field, daughters are harvesting flax, and grandchildren are playing in the meadow. Grandfather and grandmother are sitting near the house, looking first at the morning dawn, then into each other’s eyes. And God saw in the eyes of the man and woman a beauty even stronger, eternal and invincible. God saw not only Love, but also Fidelity. God is angry, he screams, his hands are shaking, foam is flying from his mouth, his eyes are rolling out of his head:

Is old age not enough for you, Man? So die, die in agony and strive for life, for your love, go to the ground, turn into dust and decay. And I will come and see what your love will turn into.

God came with the Archangel Gabriel three years later. He looks: a man sits over a small grave, his eyes are sad, but in them there is an even stronger, extraordinary and terrible for God human beauty. God saw not only Love, not only Fidelity, but also the Memory of the Heart. God’s hands trembled from fear and powerlessness, he approached the Man, fell to his knees and begged:

Give me, O Man, this beauty. Ask whatever you want for her, but just give me her, give me this beauty.

“I can’t,” answered the Man. - This beauty comes at a very high price. Its price is death, and you, they say, are immortal.

I will give you immortality, I will give you youth, but just give me Love.

No, don't. Neither eternal youth nor immortality can compare with Love,” answered the Man.

God stood up, grabbed his beard in a fistful, walked away from his 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 first at the pink sky, then into each other’s eyes. . God grabbed his head with his hands and went from earth to heaven. Since then, Man has become God on Earth.

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

Based on the fairy tale, Sukhomlinsky makes very important pedagogical conclusions: “When I told future mothers and fathers about love, I tried to establish in their hearts a sense of self-worth and honor. True love is the true beauty of a person. Love is the flowers of morality; If there is no healthy moral root in a person, there is no noble love.” Stories about love are the hours of “our happiest spiritual unity.” Boys and girls are waiting for this time, according to Sukhomlinsky, with hidden hopes: but in the words of the teacher they are looking for answers to their questions - those questions that a person will never tell anyone about. But when a teenager asks what love is, he has completely different questions in his thoughts and heart: how should I deal with my love? These intimate corners of the heart must be touched with special care. “Never interfere in personal matters,” advises Sukhomlinsky, “do not make the subject of general discussion what a person wants to hide most deeply. Love is noble only when it is bashful. Do not concentrate the spiritual efforts of men and women on increasing the "knowledge of love." In the thoughts and heart of a person, love should always be surrounded by an aura of romance and inviolability. You should not hold debates in the team “on the topic” of love. This is simply unacceptable, this is a deep moral lack of culture. You, father and mother, talk about love, but let them be silent. The best conversation between young people about love is silence.”

The conclusions of the talented Soviet teacher indicate that the pedagogical treasures of the people are far from exhausted. The spiritual charge accumulated by the people over thousands of years can serve humanity for a very long time. Moreover, it will constantly increase and become even more powerful. This is the immortality of humanity. This is the eternity of education, symbolizing the eternity of humanity’s movement towards its spiritual and moral progress.

FAIRY TALES AS A MANIFESTATION OF NATIONAL PEDAGOGICAL GENIUS

A folk tale contributes to the formation of certain moral values and ideals. For girls - this is a beautiful girl (clever, needlewoman...), and for boys - good fellow(brave, strong, honest, kind, hardworking, loving the Motherland). The ideal for a child is a distant prospect, to which he will strive, comparing his deeds and actions with it. The ideal acquired in childhood will largely determine him as a person. At the same time, the teacher needs to find out what the child’s ideal is and eliminate negative aspects. Of course, this is not easy, but this is the skill of a teacher: to try to understand each student.

Working with a fairy tale has various shapes: reading fairy tales, retelling them, discussing behavior fairy-tale heroes and the reasons for their successes or failures, theatrical performances 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 preschool children. M.. 1995. P. 41-45.

It’s good if, when preparing a dramatization of fairy tales, the children themselves choose them musical accompaniment, sew their own costumes, assign roles. With this approach, even small fairy tales have a huge educational resonance. Such “trying on” the roles of fairy-tale heroes, empathizing with them, makes the problems of the characters even more familiar and understandable even for a long time and well-known “Turnip”.

TURNIP

Grandfather planted a turnip and said:

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

The turnip grew sweet, strong, and big.

Grandfather went to pick a turnip: he pulled and pulled, but couldn’t pull it out. Grandfather called grandma.

Grandma for grandfather

Grandfather for the turnip -

The grandmother called her granddaughter.

Granddaughter for grandmother,

Grandma for grandfather

Grandfather for the turnip -

They pull and pull, but they can’t pull it out.

The granddaughter called Zhuchka.

A bug for my granddaughter,

Granddaughter for grandmother,

Grandma for grandfather

Grandfather for the turnip -

They pull and pull, but they can’t pull it out.

Bug called the cat.

Cat for Bug,

A bug for my granddaughter,

Granddaughter for grandmother,

Grandma for grandfather

Grandfather for the turnip -

They pull and pull, but they can’t pull it out.

The cat called the mouse.

A mouse for a cat

Cat for Bug,

A bug for my granddaughter,

Granddaughter for grandmother,

Grandma for grandfather

Grandfather for the turnip -

They pull and pull - they pulled out the turnip.

I was lucky enough to attend an unforgettable performance of the fairy tale “Turnip” at the Shorshenskaya secondary school, brilliantly performed by teacher Lidia Ivanovna Mikhailova. It was a musical tragicomedy, with songs and dances, where the simple plot was expanded by the dialogues of the characters.

IN graduating class an hour-long lecture is given on the topic “The wise pedagogical philosophy of “Turnip””. In the same school, in the tenth grade, a discussion was held “One Hundred Questions about the Turnip.” We collected our own questions, those heard by chance, and those from children. They also arose spontaneously, in the course of reasoning.

Everything in this tiny tale makes sense. You can talk about this with your children. For example, why did grandfather plant a turnip? Not carrots, not beets, not radishes. The last place it would be more difficult to pull out. The turnip is all outward, holding onto the ground only with its tail. The primary action is important here - sowing a single tiny seed, barely visible to the eye, having a round, spherical shape; the turnip itself almost exactly reproduces the ball, increasing in size thousands of times. This is very similar to Christ's parable of the mustard seed: it is the smallest of all seeds, but when it grows, it becomes the largest of all garden plants. Infinitely small and infinitely large. The fairy tale reveals resources, reserves of endless, universal development. And the mouse is from the same category of relationships: the infinitely small has its own meaning, its own meaning in the world, the infinitely large is made up of the infinitely small, without the latter there is no first: “Mouse urine is a help to the sea,” say the Chuvash. The Buryats have a similar proverb.

So, in “Turnip” a whole philosophical concept, wise and highly poetic, is revealed, as well as enormous resources of words, verbal means and methods. This fairy tale is evidence of the extraordinary capabilities and spiritual potential of the Russian language, the fact that the Russian language has rightfully become the language of interethnic communication. Therefore, no matter how the situation in the country and in the world changes, we must under no circumstances allow the study of the Russian language and Russian culture to deteriorate.

Social mobility of fairy tale heroes. A

A. I. Kravchenko Recommended by the Ministry of Education of the Russian Federation as a teaching aid for students of higher educational institutions (1)

Lupinskaya Recommended by the Ministry of Education of the Russian Federation as a textbook

General course Edition 2, supplemented and revised Recommended by the Ministry of General and Vocational Education as a textbook for students of higher educational institutions Moscow “Prometheus” 2001

Noskova O. G. N84 Occupational Psychology: Textbook for higher education institutions and institutions / Ed. E. A. Klimova

S. S. Frolov sociology of organizations is approved by the Ministry of Education of the Russian Federation as a textbook (1)

Task 3 Content of social status

Task 4 Status analysis of a fairy tale

Task 5 Comparison of statuses

Task 6 Status incompatibility

FEATURES OF FAIRY TALES AS FOLK EDUCATIONAL MEANS

PEDAGOGICAL IDEAS OF FAIRY TALES

FAIRY TALES AS A MANIFESTATION OF NATIONAL PEDAGOGICAL GENIUS

TURNIP