Worldview foundations in the system of ethnopedagogy (using the example of Tuvan culture).

Danchay-ool Ayas Anatolyevich ORCID: 0000-0002-0060-8783 PhD in Philosophy Associate Professor, Department of Philosophy, Social and Humanitarian sciences, Prof. V.F. Voino-Yasenetsky Krasnoyarsk State Medical University 124 K.marx str., room 401, Krasnoyarsk Territory, 660022, Russia dayas@inbox.ru Other publications by this author     Mongush Salbak Oner-Oolovna PhD in Philosophy Associate professor, Department of Philosophy, Tuva State University 66700, Russia, Republic of Tyva, Kyzyl, Lenin str., 5, office 205 monghush.1975@mail.ru

Dongak Venera Sedip-Oolovna PhD in Sociology Associate professor, Department of Philosophy, Tuva State University 667000, Russia, Republic of Tyva, Kyzyl, Lenin str., 5, office 205 dongak@mail.ru

Many contradictory processes of modernity lead to the emergence of a large number of contradictions that society needs to overcome. The dynamism of socio-economic changes requires a quick and effective solution to these problems. But the main development potential nowadays is formed in the humanitarian sphere, namely in the systems of upbringing and education. The relevance of pedagogical science today is undeniable. But the question arises: "What pedagogical methods and what knowledge are needed?" Moreover, modern society in developed countries is diverse in national, racial, and cultural composition. In the context of cultural diversity, there is a need to develop methods of pedagogy that provide knowledge about the humanistic essence of multicultural space, as well as about the value of specific cultures.

In the totality of the identified problems, the task of analyzing the dependence of the worldview and interpretation of the phenomena of Tuvan culture, as well as their impact on ethnopedagogy, is highlighted. In the philosophical analysis of the relationship between the worldview and the methods used in pedagogical practice, we use philosophical anthropology, grasping the multidimensional nature of human existence and the value of its subjective perception.

The educated generation is a socio-age group in which the main potential of a particular society is formed. Each society is a complex and multilevel system that adapts to changing conditions with necessity. Therefore, the attention of society is directed to the processes of upbringing and education. By instilling its values and traditions to a new generation, a particular society reproduces itself as a relatively stable system of human interaction. But in modern conditions, such a system of self-reproduction faces many contradictions, it requires the development of new pedagogical approaches. The problems of the inapplicability of traditional pedagogy lie in the methodological limitations formed on the basis of a unified approach of didactic education. This approach does not take into account the complex of changes in modern culture, which leads to a radical change in the structure of cultural phenomena and the information space. Children from a young age begin to see how abstract knowledge, which very often has no confirmation in practice, is of the greatest importance in modern society. They form a reduced mindset, which is expressed in a view of the development of cultures through the values of progress. As a result, cultural traditions are not thought of as valuable in themselves, the younger generation is interested only in the categories of social success that are revealed through material values. In addition, now in pedagogy, the state focuses on fast and effective methods of forming professional competencies. The purpose of the education system is to declare a new type of thinking, but the model itself forms a utilitarian-consumer attitude to it. ^{[1, p.116]}

Ethnopedagogy can partially fill the logical gap between the knowledge of the essence and regularity of cultural phenomena and social success, as it allows you to achieve a real ascent from the abstract to the concrete, to teach synthetic thinking linking cultural phenomena, worldview and man. As O.V. Krezhevskikh and N.A. Karataeva write, culture-like activity should be included in the content of educational programs ^{[2, p.84]}, because each culture is specific in its content. In turn, an effective process of education makes it possible to further form a qualified professional within the framework of the education system.

In general, after the collapse of the USSR, the ideas of a subjective approach are in demand in pedagogy. ^{[3, p. 33]} At the same time, modern youth exists in a globalized information space that partially unifies the value and conceptual system, and this directly affects the formation of a worldview. For example, among the Tuvan youth, an understanding of the phenomena of Tuvan culture that differs from the older generation is revealed ^{[4, p. 110]}, which is considered by us as a fundamental reason for changing the worldview and vector of development of the Tuvan cultural and historical tradition.

Instilling the foundations of culture was the task of the education system ^{[5, p. 304]}, this allows the bearer of traditional culture to comprehend national or world culture.^{[6, p. 216]} At the same time, it should be taken into account that knowledge, in essence, has an ethical character, and education is necessarily more effectively implemented in conjunction with culture. Therefore, in modern times, the need for the development of ethnopedagogy as a system of ethnotraditional education is manifested.^{[7, p. 49]}

A person functions most fully only within the framework of the social system in which his consciousness and worldview are formed. Therefore, within the framework of folk pedagogy, such features of the worldview were instilled that allow the younger generation to integrate into the existing society, it gave knowledge about lifestyle, nature, ancestral customs and the "friend-foe" system. In other words, knowledge is the fundamental basis of the worldview. In the structure of methodological analysis in ethnopedagogy, which arose from folk pedagogy, Sh.M. Arsaliev identifies the ideological level, which includes "philosophical and axiological forms of humanitarian knowledge about the emergence, formation and development of historical subjects of different scales (personalities, nationalities, ethnoses, nations, peoples), genetic and evolutionary approaches."^{[8, p.48]} It follows from this that the worldview is the main knowledge that is instilled in the system of ethnopedagogy. 

If ethnopedagogy provides knowledge that forms a worldview, then the problem of the content of knowledge arises. It is obvious that a simple mechanical translation of ancient plots and meanings cannot be effective. There is a problem of interpretation of cultural phenomena. But the process of changes in culture and social life in modern times is extremely intense. In the Tuvan culture, the problems of discovering the meanings of phenomena that were previously accessible to every Tuvinian are clearly manifested.

The space of Tuvan culture begins to change dramatically since the modernization of the 1920s. Domestic, economic, political, social and other conditions have changed. At the same time, in the leapfrog of contradictory reforms, the core of Tuvan culture has been preserved, which is expressed in the desire for harmony with nature, mutual assistance, family, and cultural preservation.^{[9, p.22]} At the same time, the transformation of Tuvan culture under the influence of modernization and globalization does not allow us to correctly and adequately perceive the values and phenomena of culture. A person, as a carrier of culture, has to adapt to living conditions, change models of interaction with society and the state, look at himself differently. After all, a living tradition of culture cannot freeze and not undergo transformations, so ethnopedagogy itself also goes through several stages in the course of development.^{[10, p. 187]} And the Tuvan language has not frozen in its formation, but continues to develop in the Internet space. ^{[11, p.195]} At the same time, a deep understanding of cultural phenomena makes it possible to overcome the stereotypical perception of native culture, which leads to an understanding of the diversity of forms of human existence in the world. This, in turn, sets the basis for a tolerant attitude towards other cultures.^{[12, p.41]} A negative and superficial attitude to the traditions of native culture is further projected into xenophobia and intolerance. With all the evidence of the need for cultural education, O.V. Krezhevskikh and N.A. Karataeva note the insufficient use of ethnopedagogical methods in modern practice.^{[2, p. 79]}  In addition, ethnopedagogy is not reduced to simple enumerations of cultural elements, such as familiarization with exhibits in a museum or teaching in their native language. Although for the people, including the Tuvan people, language is the main spiritual value. ^{[13, p.156]} Thus, it is necessary to reveal in the minds of students semantic constructions, patterns and archetypes of the worldview of traditional culture, and the process of its transformation in modernity.

As a result, the necessity of using culturological methods in ethnopedagogy that reveal the philosophical aspects of the worldview becomes justified, since young people are formed not in a vacuum, but in a cultural space with a specific content. The formation of an education system that provides a holistic understanding of the relationship between cultural phenomena and the values of a particular culture, allows for the formation of an integral personality that is aware of its spiritual unity with the tradition of its ancestors, but at the same time understands the need to adapt to modernity.

As we have determined, in modern times there is a problem of interpretation of the phenomena of traditional Tuvan culture. According to the explanatory dictionary, "interpret" means "to interpret, to reveal the meaning, the content of something."^{[14, p.250]} But the semiotic system of modern man does not correlate with the traditions of the past, which does not allow forming the meaning of cultural phenomena that unfolded in the old time. Hermeneutically, a completely different meaning of cultural phenomena is constructed from the original one. ^{[15, p. 32]} Since the 1930s, Tuvan shamans and lamas have lost their monopoly on the interpretation of archetypes and cultural phenomena due to their displacement by politicians, researchers. Subsequently, with the collapse of the Soviet ideological machine, the Tuvan people themselves began to form their interpretation, who did not realize the partial loss of spiritual unity with the cultural and historical tradition. Therefore, the phenomenon of neotraditionalism begins to form as an attempt to recreate the primordial phenomena, but not being them.^{[16, p.30]}

It is indisputable that the ideology of the Soviet era was built on dialectical materialism, which is based on the idea of progress, which took shape in Modern times.^{[17, p.48]} In its essence, the methodology of dialectical materialism is based on the linear thinking of Christian theology, which is not applicable in revealing the meanings of the cyclic worldview of Tuvan culture. The concept of progress is an abstraction that does not apply to the totality of any culture and people. In modern science, progress is always relative, both quantitatively and qualitatively. Thus, it becomes obvious that the idea of progress cannot be a guideline in the development of society, since it is not applicable to the concrete reality of society and culture.

The understanding of traditions declared by the modern descendants of peoples with a centuries-old and original culture does not really carry a specific content. We see only an abstract understanding in which the traditions of the past appear as archaic and simple forms of human activity. Correct and adequate interpretation does not take place ^{[18, p.102]}, there is a transition to the values of other cultures. For example, the foundation of the worldview of modern Tuvinians is based on materialistic or substantial categories that are completely not applicable to the syncretic value system of traditional Tuvinian culture.^{[19, p.55]}

Culture in the original understanding is the space of human activity. However, in the Tuvan worldview, a person does not distinguish himself from nature, especially since he does not distinguish his atomic subject. This is manifested in the correlation of oneself and one's activity with natural processes, which is natural in the conditions of nomadic cattle breeding. ^{[20, p.302]}  Therefore, the spiritual component of the Tuvan culture is essentially autochthonous, having no analogues in the entire space of Asia and Siberia. Tuvan culture is rooted in nature, because the richness of the Tuvan land is absolutely unique, since it contains in such a limited space a variety of climatic zones, a variety of flora and fauna. ^{[21, p.37]} Even the forms of management among the Tuvinians were different (agriculture, hunting, sheep breeding, yak breeding, reindeer husbandry). Natural wealth caused the wealth of Tuvan culture. Therefore, in general, it does not fit into the abstract concept of culture in the European version, in some ways it does not have adequate forms, and in some ways it develops phenomena that cannot be interpreted. For example, in the Tuvan culture, models of thinking, perception of space and time have their own authentic accents. ^{[22, p. 253]}

In its entirety, this manifests a special cultural space that forms a person who educates his subject. But as we can see, in modern times this process is filled with certain contradictions, which requires the development of ethnopedagogical methods based on instilling a rationally grounded understanding of the essence of historical events that led to a change in the foundation of the traditional worldview. It is obvious that today the educational material is based on the enumeration of facts, events without any synthetic association in thinking. Even the symbolic search for patterns in the scientific field is carried out on the basis of dialectical materialism, striving for holism and the construction of a hierarchy of phenomena. Although each specific culture cannot fully integrate into any all-encompassing system, in any case, the subject of such analytical thinking operates with abstractions.

As E.V. Ilyenkov wrote, our pedagogical system provides educational material that does not correlate at all with the development of children. He argued the need to inculcate concrete thinking based on activity, which would make it possible to give more complex and theorized material to the younger generations. ^{[23, p. 70]} But at the same time, our ideological system, in which the ideas of Marxism-Leninism are still actualized, extremely simplifies the cultural heritage of previous generations, often describing it as naive and outdated. Undoubtedly, there is a need for a deeper and more holistic presentation of the relationship between the worldview of traditional culture and its specific phenomena.

Ethnopedagogy can preserve the subjective value core of a particular culture and instill a more holistic understanding of the historical development of any cultural and historical tradition. It cannot operate with abstract categories and evaluative concepts. Progressivity or regressivity of a person cannot be evaluated in relation to another, just as a specific cultural and historical tradition cannot be evaluated in such abstract concepts. Instilling this conclusion within the framework of upbringing and education systems allows young people to understand the essence of cultural phenomena more deeply, to create for themselves a consistent sense of traditions.

Thus, we see the need for the development and application of ethnopedagogy in the practice of upbringing and education, but at a qualitatively different level through the formation of synthetic thinking among young generations. This synthetic thinking should build the relationship of historical events, cultural values, interpretation of cultural phenomena, as well as the structure of transformational processes. It is necessary to form educational material that shows the change of traditions in the course of historical development, the explanation of the differences between the modern worldview and the archaic, the change in the understanding of cultural phenomena. In addition, such a methodology should not be based on the ideas of abstract progress and development. Understanding the essence of changing a person, society, traditions and culture will allow young people to more effectively form a holistic personality capable of interacting with society and building organic unity with it.

As a perspective for the development of this problem, we highlight the need for a philosophical and sociological analysis of the methods developed within the framework of ethnopedagogy, as well as the cultural content of the pedagogical material of our time.

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