Culturological aspects of A. Makarenko's pedagogy

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CULTUROLOGICAL ASPECTS OF A. MAKARENKO'S PEDAGOGY

V. V. Sizov

Statement of the problem in general terms. Today the appeal to culturological approaches in understanding of pedagogical processes bears the forced character. Globalisation processes directly penetrate the teaching and upbringing system. The dissonance phenomena in the social worldview caused by this process lead to contradictions in defining the basic moral values. The education system does not fulfil its educative function as it is aimed at targets that have no implementation mechanisms and ignore the historical tradition of the people, society and state. Therefore, the appeal to subject, targets and functions of culturology is very important. Application of culturology methods enables to build the system of teaching and upbringing in objective, natural, successive and historically reasonable way. Notions of tradition and conservatism in this case receive purely positive characteristics. It is exactly the culturological approach in pedagogy (pedagogy as a practical realisation of culture and cultural heritage of people) that allows us to assess adequately the culture phenomenon influence on the process of formation of social and moral qualities of a person, social group and society. In this case, the system of teaching and upbringing acts as the agent and institution of culture. Moreover, the application of culturological approach to developing directions of social ideals realisation in a specific culture environment - phenomena that is necessary in pedagogy (see the principles of culture congruity and nationhood in pedagogy).

One of the main function of culturology is to provide scientific substantiation of specific features of culture complementation that integrate into the united complex the phenomena, facts, processes and activity mechanisms of the agents and institutes of culture, their socializing influence on a personality formation on the basis of scientific regularities of sociocultural process development.

A. Makarenko's pedagogy is objective; it obtained its realisation in the right time and right place. He fulfilled in practice those pedagogical tasks that were set before the society and person by matching their interests.

In conditions of the present-day society globalisation and manifestation of crisis processes in the system of moral teaching and upbringing, it is worth to refer to the origin of the national pedagogy.

Timeliness of the research. General analysis of pedagogical theory and practice of A. Makarenko from the standpoint of culturological approaches.

Analysis of recent researches and publications. Study of pedagogical activity of A. Makarenko, its pedagogical theory and practice began from the middle of the XXth century beginning with candidate's dissertation of I. Kozlov, who attempted to summarize the pedagogical experience of A. Makarenko in scientific terms. Further T. Korableva, V. Kumarin, I. Ziaziun, A. Katolikov, A. Zakharenko, A. Hurevich, A. Frolov, S. Aksenov, H. Kubrakov, V. Makarchenkov and the others devoted their works to understanding of pedagogical theory of A. Makarenko. The educational system of A. Makarenko arose interest of the foreign pedagogical science as well. In the late 1960s, the laboratory for study of A. Makarenko heritage was set up in the Western

Germany aimed at applying his methods to German pedagogy. Here the works of European researchers in pedagogy and philosophy - G. Hillig (FRG) and Z. Weitz (France), N. de Kumis (Italy) - deserve attention. In general, the pedagogical heritage of A. Makarenko from the standpoint of pedagogical theory and practice has been investigated enough sufficiently. The phenomenon of A. Makarenko is quite predictable. It is important to determine reasons of this predictability. Therefore, the philosophic and culturological insight into A. Makarenko's pedagogy is needed.

Statement of the base material. Foremost the pedagogy of A. Makarenko conformed to the national culturology of education. It matched the cultural code of society i.e. norms, values and symbols of culture of the society and state (in political terms the notions of «society» and «state» are not identical). For the Eastern Slavs the society and state are more general phenomena than in the West. This was determined historically and reflected in mentality. It was dictated by the low level of the population sovereignty; even its elite was always heavily dependent on the state (absolutization of the royal authority both in economical and political sense - the phenomena specific and typical for countries of Asia and the East) as distinct from the West where the sovereignty and independence of the society is the historical phenomenon and thus - the traditional one.

The tendency, as early as from the first Riurikid, was that the strong state power led to strengthening and development of the state whereas the weakness of the central power meant the decline and crisis of the state. The strengthening of the central power was always accompanied by cruelty and violence against the population, which in turn tried to resist such processes (constant riots and civil disturbances). Gradually, the specific state of the society worldview was formed, where the spirit of rebelliousness and submission, protest and humility, rationalism and spirituality were combined. In the result the following pattern was formed: tsar - state, orthodoxy - spirituality. The typical example: if on the «banners» of the French revolution there was the slogan «Freedom, Equality, Brotherhood!», the main idea of the Pugachev's riot - «Get the Bad Tsar off, long live the Good Tsar!» (both events took place in the end of the XVIIIth century).

Therefore, historically a specific type of public and individual worldview was formed in the Eastern Europe that appears with such qualities as spirituality, nationhood, statehood (historian Novikov). O. Bazaluk marked out the following attributes of such qualities: Spirituality - asceticism, self-denial, selfimprovement. Nationhood - communality, (conciliarity and collectivism) as compared to the Western individualism. This trait appears in folk culture, tradition, pedagogy, rites etc. The statehood - is the love to the birthplace and

Motherhood, the home; readiness to defend them and what is the very typical - acknowledgement of strong state power (Bazaluk, 2013). It should be noted that much the same thoughts and frames we found in studies of Russian historians and philosophers such as L. Gumilev, M. Berdyayev, I. Ilin and the others.

A. Makarenko is the genius pedagogue. The evidence of the worldwide recognition of A. Makarenko became the well-known resolution of UNESCO (1988) with respect to only four pedagogues who determined the way of pedagogical thought in the XXth century. They are - John Dewey, G. Kerschensteiner, M. Montessori and A. Makarenko (Kozlov, 1987).

The collective doctrine takes the central place in pedagogical system of the A. Makarenko's pedagogy. It is exactly what constitutes the culturological aspect of A. Makarenko's pedagogy. Collectivism, Conciliarity and Communality are the mental, Slavic and Orthodox phenomena. They are exactly those traits that were being formed through the centuries and form the social and psychological core of the folk character (traditional communal form of the peasant holding). The upbringing of and by the collective on a basis of the socially useful labour as a method of the person fostering, according to A. Makarenko, are the effects that become the social phenomenon. The predictability lies in the fact that this pattern of pedagogical thought organically corresponds to the ethnic culture; it has culturological nature. His pedagogy could not appear in any other cultural conditions. А. Makarenko was also brought up in the Orthodox environment, he knew and felt the Orthodox values and this could not but influence his worldview (Sokolov, & Sokolova, 2009). Therefrom we observe the spirituality (humanism) and attributes of statehood (patriotism and creation). According to A. Makarenko, a collective is not the intended union of its members - but the community, family that is comprised of fostered members of different ages where each of them has its own status. Pedagogical collective by A. Makarenko is the community and family as well. «What is the secret of A. Makarenko's success? He gathered the excellent and united team of the teachers for his commune schools. The whole collective, A. Makarenko and all of his assistant teachers, worked as one united team under the common rules and principles (Tseselskiy, 2015).

A. Makarenko's doctrine of the collective is not a supremacy of the collective over personality but the instrument of the personality formation and development. That is exactly what accounts for humanism of A. Makarenko's pedagogy and its social significance. In the present-day society, the notion of humanism is interpreted in a different way than by A. Makarenko. Declaration of humanism in pedagogy to a large extent is based upon theory and practice of the Protestant Europe (Weber, 1990). Possibly, for this very reason we observe the signs of crisis in the system of national education.

Culturology of A. Makarenko's pedagogy lies in its folk character; it is based to a large extent on pedagogical views of K. Ushinsky (Ushinsky, 1990). According to A. Makarenko the upbringing is the process of transferring the social and historical experience from one generation to another, in course of which the active and creative interaction of the older and younger generation takes place based on their actual life and business experience.

A. Makarenko experience was applied not always successfully. In opinion of German researcher Zigfrid Weitz, this can be explained by formal and superficial construction of pedagogical system of A. Makarenko. It should be noted that regardless of the richest theoretical and practical heritage of the German national pedagogy, the Germans not only investigated the experience of A. Makarenko, but also introduced it into the pedagogical practice of the labour education. The Japanese saw in the A. Makarenko's heritage (collective doctrine) a perfect material for applying in the management system.

Complementation of culturological values into the education system represents also the personal pedagogical experience of A. Makarenko and his pedagogical intuition. He, being brought up in the Orthodox traditions, created the educational model that corresponded to the national character (Sokolov, & Sokolova, 2009). His collectivism does not suppress the personality but promotes its development and self-improvement, makes it independent and that is exactly what accounts for humanism of A. Makarenko's pedagogy. This particular aspect of his pedagogy caused discontent on the part of the state officials and representatives of the official pedagogy of the USSR of 30-s of XX century. The state power returns to the A. Makarenko's pedagogy when in the society there is a need not for a «screw» and doer but the independent human who is able to make decisions and capable of working in team. The culturological nature of A. Makarenko's pedagogy and its practical value appears also in that his pedagogy is universal - not only about the children collective. It is the pedagogy of any collective. Its universality lies exactly in its culturological nature; A. Makarenko's pedagogy represents the deep traits of the national mentality. In conditions of the educational system crisis, powerful influence of mass culture, propaganda and intrusion of the alien mode of life, the new approaches to investigating the classic national pedagogy, and A. Makarenko's pedagogy in first turn, are needed. Therefore, the development and introduction of classic pedagogical techniques in the present-day conditions are rather necessity than possibility. Further area of investigating the pedagogical activity of A. Makarenko is the culturology of nationhood of K. Ushinsky's pedagogy and its reflection in pedagogical theory and practice of A. Makarenko.

pedagogical makarenko culturological

References

1. Bazaluk, O. A. (2013). Zhenshchina dlya vdokhnoveniya: poema [Woman for inspiration: poem]. Poltava: LLC «ASMI» (rus).

2. Weber, M. (1990). Protestantskaya etika i dukh kapitalizma. Izbrannye Trudy [Protestant ethic and spirit of capitalism.Selected works]. Moscow: Progress (rus).

3. Kozlov, I. F. (1987). O pedagogicheskom opyte A.S.Makarenko: kn. dlya uchitelya [About the pedagogical experience of A. S. Makarenko. Teacher's book]. Moscow: Prosveschenie (rus).

4. Sokolov R. V. & Sokolova N. V. (2009). A.S. Makarenko: pravoslavnye korni. Sud'ba pedagoga I ego pedagogicheskogo opyta. [A. S. Makarenko: orthodox roots. The destiny of a pedagogue and his pedagogical experience]. Moscow: Out-of-class work centre named after A.S. Makarenko (rus).

5. Tseselskiy, I. (2015). Aktual'nost' opyta Makarenko v nashi dni [Timeliness of Makarenko'sexperience for our days]. Retrieved from http://cycyron.livejournal.com/3464685.html (rus).

6. Ushinsky K. D. (1990). O narodnosti v obshchestvennom vospitanii [About public and social education]. Moscow: Pedagogics (rus).

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