The use of folklore in the formation of the principles of ecological culture. environmental study

The life and life of the family were regulated by historically established customs and traditions, passed down from generation to generation. This definition is most pronounced among the Agin Buryats, which is explained by very developed traditions based not only on consanguinity, but also on raising children in the spirit of respect for the environment and nature conservation. In solving this most complex and multifaceted problem, the upbringing of children in the family plays and will continue to play an important role.

Considering the basic traditions and culture of the family must begin with the foundation of the structure of the family, including the relationship of spouses, children and parents. Without them, that is, without an understanding of these family relations, the system of moral education will not be clear. Researcher V.A. Ryazanovsky, in the book "Mongolian Law" wrote: "Family relations among the Buryats are imbued with strictly patriarchal principles. Husband, father, head of the family, master and steward: he largely manages the personalities of family members and the common family property. This is also evidenced by I.N. Erdyneev (resident of the Aginsky Autonomous Okrug, former chairman of the village council, now the head of the farm): “The father was considered the head of the family. The rest of the family obeyed him implicitly. Indeed, among the Buryats, the man was the main breadwinner of the family. He performed these functions with honor, being a reliable support for his wife, elderly parents and children.

In the monograph by V.S. Potaev and V.D. Dampilov, it is reported that earlier a man had to have nine virtues: the ability to shoot a bow, ride a horse, skills in several crafts, etc. He performed the most difficult work during frequent seasonal migrations in animal husbandry, participated in all kinds of construction work. Over time, when the father was many years old, the actual headship passed to the eldest son.

The mother of the family, that is, the wife, played a role in solving such important and responsible issues as the marriage of her daughter, the marriage of her son, the purchase of large things and the sale of livestock. Officially, a woman has never been the head of the family. Endowed by nature with the function of childbearing, feeding children and full care for them, the woman-mother was the direct leader and organizer of the daily life of the family and, of course, the keeper of the hearth. Women's working day, filled with constant care for children, for the care of livestock and housing, lasted from sunrise until late in the evening. After household chores, the evening was given to the mother-woman for sewing clothes and shoes for all family members. Despite these difficulties, she gave birth and raised a considerable number of children. Restricting the birth of children was considered a great sin before God and humanity. The Buryats did not spoil their children, they did not like capricious kids, as they grew up, as a rule, selfish and unadapted to the harsh conditions of life. The proverb served as the best guide: “Erhe bainkhaar, berkhe bai!” (in Russian “What to be spoiled, it is better to be remote!”). The woman-mother tried to raise her children hardworking, hardy in any work. She taught even very young children independence (eat, walk and take care of themselves), as well as labor skills, that is, help her, first performing simple labor assignments such as “carry”, “bring”.

The Buryats, like all the peoples of the world, believe that labor is the source of life. No wonder there is a saying: “Azhalsha huney aman duuren, azhal ugy hun hubhay hoonon” (A hard-working person has a full mouth, a lazy person has an empty one). From the age of 3-4, the mother taught a child to do simple work: to bring firewood, go nearby for grazing calves, drive cattle into the yard or drive out. According to the stories of 87-year-old Tsezhigma Zhamsoeva (village of Alkhanai, Chita region), from the age of 3-5, children began to be taught horseback riding, from 5-6 years old, to carry shocks, water a horse, and drive cattle. And a little older to help dress the skin, saw and stack firewood, remove manure. At 9-10 years old, children began to mow hay.

The stability of the family way of life was supported by the upbringing of children in the spirit of respect for the customs and rules that determined the relationship of people in the family and society. The main lever of moral education was considered to be instilling in children a respectful attitude not only to their relatives, but to all adults. The younger ones addressed the elders with “You”, added the respectful definitions “ahai” (for men) and “abagay” or “egeshe” (for women) to the name. Older sisters and brothers were also addressed with "You", but only without adding a name. “Ahai”, “dunda ahai” and “baahan ahai” called brothers, “abgay”, “abzha”, “dunda abgay”, “heetei” - sisters.

In the work of Zh.T. Tumunov reflects that from time immemorial, the Buryats cultivated respect for each other, regardless of property status and tribal affiliation, humiliation of dignity was forbidden. So, the address to “you” (in Buryat “shii”) was condemned by others, therefore, adults were addressed to “you” (in Buryat “taa”), which testified to respect for the interlocutor, all this set up in a businesslike way. The elders were treated with special respect, they were given a place in the yurt, at gatherings and spectacles (sports), training camps, obon, etc.

Honoring parents was considered the most sacred duty. From a young and conscious age, children were instilled that they were obliged to "pay" their parents for the fact that they raised them. They are also obliged to create conditions for a normal, calm and comfortable old age. Not recognizing and leaving parents was considered a huge sin. In general, earlier among the Buryats there was not a single elderly person who would have been left unattended and unattended by children. Even earlier in the villages, the childless elderly were not left without the slightest attention.

Children from infancy on the example of their parents learned hospitality. Every person, regardless of nationality, found shelter and peace in the house of the Buryats. To pay for hospitality with something meant to offend the host. Previously, there was a stable expression: “Zonoy ail, zono ugy ail” (A family visited by the people and not visited by the people). The first was considered hospitable, and the second was treated with disdain. There was an old saying among the people: “Huniie hundelhe, oorygoo hundelhe” (If you respect and treat a person, you respect and treat yourself). At every suitable occasion, the old people cited sayings that a person without people has no strength, cannot live - “hureghoo ​​taharkhan mal shonyn hunehen, nukherhoo taharhan hun daisanai hunehenn” (Cattle that has strayed from the herd is food for wolves, a person who has come off comrades - food for the enemy).

When a child was 3-4 years old, he was taught to say hello and get up when adults and especially elderly people entered the house, and a little later to bring tea. It was supposed to give something to people or take from them only with the right hand, if necessary, not to pass in front of those sitting, but behind them. You need to sit, not stretching out towards the elders, not to cross their path, it was also categorically impossible to interfere in their conversation (the elders). On the table, food from a common plate cannot be taken out before the elders.

Every person, guest or casual traveler, met with a warm welcome. The hosts considered it their duty to feed the guest. The refusal to receive a guest, even a complete stranger and of any nationality, was considered by the relatives as a disgrace to the good name of the people. Not a single person, even the closest neighbor, was allowed out of the yurt without refreshments. All this was accompanied by polite gestures, that is, the reception was at the proper level. They sat at the table strictly according to the age principle, the eldest sat first in the place of honor, next to the next in age. If there were peers, then the first to sit down was the one whose father was older. To treat the closest relatives and matchmakers who had not visited them for a long time, the owners specially slaughtered a sheep to feed it with meat. Seeing off the guests from the yurt, they went out with him. They untied the horse and gave the guest a rein with both hands.

Ideas about the inadmissibility of theft were also associated with the patriarchal way of life. An old proverb said: “Neree hukharankhaar, yahaa huharbal deere” (It is better to break your bone than to discredit your name). If a Buryat person was caught stealing, then once and for all he lost his good name. The most worthy people were considered - people who are brave, honest, persistent, well-behaved and reasonable, as well as calm, respectful and hospitable. They did not approve, that is, they did not respect the dishonest, frivolous and capricious. Even the public expression of grief at the loss of relatives was considered the most unworthy weakness. The old people brought up firmness and fortitude of character in the young.

From time immemorial, the Buryats despised people who did not know their ancestry. Therefore, from a very young age, children were taught to know their ancestors in the male line. The grandfather or father listed about eight to ten or more generations, told the boy who was born from whom and, through repeated repetitions, ensured that the boy memorized his genealogy. It was necessary to know all your uncles and aunts, cousins ​​and second cousins. On the maternal side, they were limited to the knowledge of grandparents, brothers, sisters of the mother and their children. Children called their father “aba”, mother “ezhy”, paternal grandfather “khugshen aba”, and paternal grandmother “khugshen ezhy”, maternal grandfather “nagasa aba”, maternal grandmother “nagasa ezhy”. The nephews called the father's brothers "abga" (uncle), but each of them was personally called "ahai", "dunda ahai", "baahan ahai", "bishiikhan ahai". The father's sisters, as well as older sisters, were called by the children "abgay", "abzha", "dunda abgay", "heetey", "abgay". Husbands of aunts and older sisters were called "khuryaakhai" (son-in-law). The wives of the brothers in relation to each other "bereeduud". Men married to sisters - "base" (in-laws). The children of brothers are “ueele”, and the children of these “ueele” are “khayaali”, the children of sisters are “bule”. Grandchildren from a son - "asha", great-grandchildren - "gusha", great-great-grandchildren - "dushe", grandchildren of daughters - "zee".

There were almost no childless in the family of the Buryats, so the customs of adopting children were widespread (they adopted from their close relatives in infancy). Every childless family tried to adopt children, especially boys, so that they would continue the race and not let the fire go out in the hearth.

In every Buryat family, they constantly strived to raise children as decent successors of their name, so parents paid attention not only to the proper upbringing of children, but also to their family structure. They prepared in advance for the creation of a future family of their children. Therefore, this process began with the choice of the bride by the parents of the future groom. Each family aspired to have a hard-working, kind and beautiful daughter-in-law (in Buryat "beri"). The main criterion that guided the choice of the bride was her family affiliation (“ug garbal”). The Buryats have long known that marriage of persons of the same kind leads to a weakening of the mental and physical health of offspring, and sometimes the birth of mentally retarded, that is, handicapped children. This was expressed by the Siberian ethnographer of the last century A.P. Shchapov, who studied the life of the Buryats of the Kirensky and Lena foreign departments, wrote the following: “Due to the dejection of a woman, which continues throughout her life, not excluding the period of pregnancy, and due to the age-old isolation of the tribal genesis within the Buryat tribal community between very few, who have long been reborn between childbirth, - women among the Buryats, as it turns out, very often give birth to abnormal children, freaks. (Tumunov Zh.T., 1998) Therefore, our ancestors established a ban on the marriage of persons of the same clan, which became a folk tradition strictly observed by the Agin Buryats.

The growth of oriental cultures has always taken place in a single direction. And that channel was religion. A striking example is the Tibetan culture, in which spiritual and even material elements were conditioned by religious life.

A mother's moral lessons are profound and priceless. The Mongolian reader (Volume II), translated into Russian by the famous Russian orientalist Kovalevsky, lists ten good virtues and ten black sins. The ten virtues are:

Protection and protection of someone else's life (in Buryat "Khuniie hamgaalha, azha baydaldan tuhalkha");

Abundant distribution of alms ("Zobohon tulihan khuniie hundelhe")

Walking the path of purity (“Aryun hargygaar yabaha”);

Appeasement of the warring (“Daisaduudye ebleruulhe”);

Pleasant and saving conversations (“Ayataikhan ba ashataykhan khooroldoon”);

Truthfulness (“Unen szhe zan”);

Useful and soul-saving conversations (“Tuhatai ba sadkhelde ashatay khooroldoon”);

Moderation ("Nege yanza");

Mercy ("Enerheg zan");

The desire to perceive the true teachings ("Unehooroo hurgaalda ermelzelge").

Important Buddhist instructions are the ten black sins (in Buryat "Arban khara nugel"), which were strictly forbidden to be committed. According to Buddhist doctrine, they are divided into three categories: sins of the body (“Beeyn nugel”), words (“Ugyn nugel”) and thoughts (“Bodoloy nugel”). The sins of the body include: deprivation of life, that is, murder; appropriation of someone else's, that is, theft ("Hulgay"); fornication. The sins of the tongue include lying, slander, rudeness and vainglory (settlement and sowing discord). The sins of thought include: avarice, malice and perverse thoughts.

The six precepts of Buddhism served as the basis for moral education:

Don't kill;

Don't steal;

Do not indulge in debauchery;

Don't lie;

Do not drink alcohol, that is, intoxicating drinks;

Do not tear plants, do not kill living beings, for this is a grave sin.

Buddhism had a considerable influence on the improvement of family relations among the Buryats, especially the Agin ones. In one of his instructions, the following duties of parents in relation to children are indicated:

Turn children away from vice;

Strengthen in virtue;

Give a good upbringing;

Marry children to good girls;

In due time, to give into their hands the inheritance.

The duties of children towards their parents were also established:

To help parents;

Fulfill the duties assigned to them by their parents;

Watch over their good;

To be worthy of their heirs;

When parents die, honor their memory. (Tumunov Zh.T., 1998)

One of the most important precepts of Buddhism, as noted above, is respect for the natural environment. At present, it is necessary to educate people, especially the younger generation, in the spirit of reverence for these fundamental commandments.

Today we are forced to revive the saving responsibility for nature, to help it grow stronger in young souls, so that it, in turn, helps us to survive on Earth. The Baikal region has a diverse resource potential of plant origin. Of particular value are the resources of forests, steppes and meadows, as well as economically valuable medicinal, food, aromatic plants. However, the use of this natural potential should not damage the integrity of the plant complex throughout the region. In the forests of the steppe zone, a decrease in the growth of forest stand, the forage value of the steppes, the formation of degraded lands, of which there are already more than 200 thousand hectares, have been noted. The areas of sands are growing.

The modern world stands at a decisive line, beyond which the death of nature or the choice of ways to prevent an ecological catastrophe. It is necessary to fundamentally change the way and principles of thinking and behavior, economic and environmental, public and state, educational and legal guidelines. Other ways are needed for the development of industry, agriculture, water and forestry, land reclamation and land development, and a change in investment priorities.

Of particular importance is the introduction of new systems, principles and norms of responsibility for the destruction and degradation of nature and natural resources.

A lot of small and big problems face teachers today. Unfortunately, for many decades in our region, and in Russia as a whole, ideological work in the field of ecology and nature protection has not been carried out and is not being fully carried out, the necessary measures are not taken to form environmental ethics and culture, and environmental protection has not been widely developed. education among the population.

Thus, our analysis of the connection between traditional nature management and the culture and life of the Buryat people, as well as a survey using the free interview method on environmental education, looks as follows. 67 respondents took part in the survey in the Duldurginsky district of the Chita region. The majority of respondents are women (92%). Of the respondents, 26 people or (39%) have higher education, 19 people or (28%) have secondary specialized education, 8 people (12%) have secondary education, 14 people (21%) have primary and no education. Among the respondents, 11 people (16%) are employed and 56 unemployed, pensioners (84%). When asked about the need to observe the cultural traditions of the indigenous people, they answered “yes” - 6 people, which is (9%), “incompletely, not always” - 10 people (15%). And the rest - 51 people, which is 76% - answered that they had not thought about it. Environmental illiteracy of the main part of the population (76%), incompleteness of data on the environmental situation leads to the fact that the population cannot objectively assess the environmental situation and often does not understand the importance of man in harmony with nature. To change the existing situation, we need a unified comprehensive system for disseminating information that is accessible to all segments of the population. It is necessary to take into account the remoteness, inaccessibility of settlements and poor provision of the media.

Non-compliance with the ecological culture and traditions of the ancestors today is one of the reasons for the violation of the natural balance.

G.T. Pavlova, describing the moral ideal of our ancestors, says that every river, lake, forest, mountain had its own "ezhins" (owners). Ezhins protect people and take care of their well-being. They are invisible, ghostly. Every year people worshiped the "ezhins" of the localities. Tailgans were held in the summer, with the aim of asking the gods, “ezhins” for a prosperous year, harvest, herbage, multiplication of livestock, happiness in families, avoidance of troubles, misfortunes. Tailgans were arranged in holy places - on the mountain, at the foot of the mountain, on the banks of the river, lake.

"Ezhins" of rivers and lakes live at the bottom. Therefore, earlier they tried not to make noise near the water, not to dump household and household waste, sewage and not to shed blood (a wonderful tradition that must be fully supported!). They treated Baikal especially reverently and touchingly. People deified it, considered the sacred and great sea Ehe-dalai. No rude words were spoken on its shore, not to mention abuse and quarrel. They also considered it a great sin to settle near peaks, springs.

The “ezhina” of the taiga was in charge of the entire animal and plant world of the taiga. "Ezhin" of the taiga is kind, but does not tolerate dirt and disorder in the forest. In order not to anger him, it was necessary to observe cleanliness and silence in the taiga, to take care of the plants. To cut down a tree for no reason means to shorten the life of yourself and your descendants. The image of a person was perceived as similar to a tree trunk, crowned with a head-crown, absorbing the sun's rays and heat. The Buryats did not prepare firewood from a living tree for the winter, but used dead wood and deadwood for fuel. Cedar, spruce, larch were revered as "munkhe-modon" - sacred age-old trees, rituals and offerings were arranged near them.

The attitude of the Buryats towards animals is characterized by veneration and various ritual rites, which is based on the idea of ​​the community of the world of people and the world of animals.

This idea is most clearly expressed in the totems of the Buryats, according to which the progenitors of the clans were the wolf, swan, bull, eagle, burbot. It was believed that for killing a certain number of black elks, snakes, bears, the hunter could pay with his life. Accordingly, restrictions were imposed on the time, place and scale of hunting and gathering plants.

Increasing the level of environmental knowledge and their practical application depend on the internal mood, psychological readiness for this. Awakening a sense of compassion for all living things is an approximation to the Buddhist ideal. G.S. Sanzhadaeva writes that people who could predict changes in nature were especially valued by the people, the whole life of the nomad depended on this. But most of the signs should have been known to every person. These phenological observations can be divided into groups:

Sky observations.

If the sky is cloudy at sunset, the next day will be rainy.

If the stars twinkle at sunset, then a cold snap is expected.

If a halo forms around the moon in winter, bad weather is expected.

If the new month has sharp ends, then frost is expected.

If a rainbow has risen over land, then the rain will soon stop.

If a rainbow has risen over a river, a lake, then the rain will continue.

Behavior of animals, birds, fish, insects

If the swallows fly low over the ground, rain is expected.

If the ants close the entrance to the anthill, then rain is expected.

If there are a lot of small midges in the evening, rain is expected.

If the calves run with their tails up, rain is expected.

If the fish have moved away from the shores into the depths, rain is expected.

The highest value is wildlife. And everything that exists in nature - trees, birds, herbs and people - everything is inimitable and unique. A person lives not only for the sake of the future, he lives now, and therefore, every moment of his life should be filled with awareness of this uniqueness. Such a worldview obliges a person to be responsible for everything he deals with, sets him up for a creative attitude towards the world around him and towards himself.

These are the traditions in relation to the natural environment among the Buryats of the Baikal region. Therefore, today the most erroneous is the attempt to subordinate nature to man. The development of human society can be successful only with respect for nature.

Questions for self-control

1. What were the main, traditional principles of education associated with the environmental activities of the younger generation?

2. What is considered the main core of a respectful attitude towards elders?

Are such traditions observed today? In what areas is part of the tradition preserved?

3. How should children treat fearful people and parents?

4. What do you know about hospitality?

5. What sayings do you know about hospitality?

6. What are the principles of worthy people?

7. List ten virtues and ten black sins?

Tasks for independent work

1. Tell us how you welcome guests.

2. Make up a story about the decent behavior of peers and friends.

Topics for abstracts

Revival of the Buddhist tradition.

Family traditions and customs.

Literature

1. Babueva V.D. The world of Buryat traditions. - Ulan-Ude, 2001.

2. Balzhinimaev B.Ts. History of the native land. - Aginskoe, 1998.

3. Imethenov A.B., Kulikov A.I., Atutov A.A. Ecology, nature conservation and nature management: A textbook for universities. - Ulan-Ude: Publishing House of the ESGTU, 2001. - 420 p.

4. Pavlova G.M. Folk traditions as the basis of modern environmental education // Experience of the tradition of ethnic transformation of nature management in Baikal Siberia. - Ulan-Ude, 2001. - P.105.

5. Sanzhadaeva G.S. Ecological traditions and traditional culture of the Buryat people // Experience of the tradition of ethnic transformation of nature management in Baikal Siberia. - Ulan-Ude, 2001. - P.110.

5. Tumunov Zh.T. Ethnopedagogics of the Agin Buryats. - Chita, 1998. - S.56,58.

- 63.00 Kb

State educational institution

higher professional education

Khakass State University N.F.Katanova

Institute of Arts

Department of Arts and Crafts

abstract

environmental education

in folk pedagogy

Done: student

ΙV course, group 402-NZ

DPT specializations

Moreva L.G.

Checked by: teacher

Yankovskaya O.V.

Abakan - 2010

Environmental education - the formation of people's conscious attitude to the environment, aimed at the protection and rational use of natural resources.

The main goal of environmental education: to teach to develop their knowledge of the laws of wildlife, understanding the essence of the relationship of living organisms with the environment and the formation of skills to manage the physical and mental state.

The essence of environmental education is determined, first of all, by its tasks, which involve the formation of:

The needs of communication with nature, interest in the knowledge of its laws and phenomena;

Attitudes and motives for activities aimed at understanding the universal value of nature;

Conviction of the need to conserve nature, preserve one's own and public health;

The need for participation in practical activities for the study and protection of nature, the promotion of environmental knowledge. Environmental education is designed to form knowledge about nature, the interaction of society and nature, the ability to study and protect nature. The process of environmental education of schoolchildren, in one way or another, always combining education and upbringing, is aimed at the formation of environmental responsibility for the environment.

Environmental education as a pedagogical process is determined not only by environmental knowledge, but also through his feelings - the emotional sphere, his mental preparation for the education of environmental values.

Environmental education is an integral part of the general system of education, therefore, the general approaches of the theory of education are applicable to the consideration of the essence.

The essence of environmental education can be defined by the following categories: worldview - values ​​- attitude - behavior, which are the main components of the entire system. Each link is presented in sequence and performs a specific function, but they are all interconnected and interact in the process of organizing environmental education.

As a result of ecological education, there should be a formed ecological worldview based on natural science and humanitarian knowledge, reflecting his deep conviction of the individual in understanding the unity of man and nature. The process of forming an ecological outlook is a difficult task of pedagogy. It determines the system of values, the corresponding attitude and behavior towards nature, man, society.

Under the folk pedagogy of the traditional culture of education, we mean the historically established experience of raising and educating children, originally transmitted from generation to generation orally, and then recorded in written monuments in the form of folklore, heroic epos, legends and legends, a set of rules for education, rules of conduct and etc. The ideal itself is presented in fairy tales, proverbs and sayings (aphoristic pedagogy), in traditions.

From time immemorial, the people have developed their own, original moral order, their own spiritual culture. All peoples have many customs and traditions that ennoble people's lives. They are manifested both in relation to nature, and in poetry, and in the good customs of etiquette and the rules of decency.

Immersion of children in the traditional folklore environment is one of the factors of education. He not only acquaints the child with the world around him, but also inspires moral rules, norms of behavior. And all this is done in a bright emotional form, understandable and accessible.

Folk traditions passed down from generation to generation create a variety of means and forms of education. The main factor of public education is nature. It is not only a habitat, but also a native side, Motherland.

For the most part, man has always felt and understood nature, carefully sideways to it, deified its forces, admired its creations and phenomena. This applies to both numerous ethnic groups and "small" peoples. For example, the essence of the folk philosophy of the Evenks is that the world is one, man is also nature.

Since ancient times, the Buryats taught their children to live in harmony with nature, to the fact that the natural human habitat is a house in which everything is in subordination and interaction. It was believed that nature is above all. She was deified, since every person, old and young, cannot exist without her. Indeed, without clean air, water, wild animals, gifts of nature, etc., a person is doomed.

Education respect for the environment was carried out day by day. The ancient culture of the Buryat people, both material and spiritual, contributed to the emergence of certain requirements (taboos), recommendations for the formation of “sparing”, “friendly” certain relations with the environment in the child. The significance of such taboos is enormous. Thanks to them, many species of plants and animals have been preserved.

In Russian families, optimal, from the point of view of the ecology of childhood, relationships with nature, based on the experience of the people, have existed for a long time.

Thus, in the overpopulated central regions of Russia, a peasant family could exist only under the condition of strict observance of the principles of rational use of natural resources and environmental protection.

People and nature, nationality and naturalness are inseparable. In their unity is the highest harmony of life on earth. Charming in folk art are humanized images of the motherland, native nature: oak-father, Volga-mother, white bird cherry in a girl's dress ...

Some scientists believe that her name is Makosh (ma - mother, cat - wallet, koshara, happiness, fate). And also a box, a basket where the harvest was put. So it turns out - Makosh is the universal mother, the mistress of life, the Giver of the harvest. In a word, Earth.

Sitting on a cozy hillock, overgrown with flowering honey herbs, our pagan ancestor felt under him the living warm knees of mother earth, and from a height the strict and affectionate gaze of heaven - father was directed at him.

In folk pedagogy, children were accustomed to spiritual communication with nature “The swallows liked the face of the house - happiness to the family”, “You hear a woodpecker knock - a joyful day ahead.” Nature is a great, huge Universe, nature is a small universe - and they determined the principle of conformity to nature as the highest, basic principle of education. Everything that agrees with nature must be regarded as good; which is contrary to its development as evil and corruption.

The natural and geographical factor had a decisive influence on the formation of the national character of the Belarusians. According to scientists, the flat and lowland relief of Belarus contributed to the formation of a calm, reasonable character of its inhabitants. To a large extent, due to the natural peculiarities of the region, the content of ethnic pedagogy of the Belarusians included the development of such qualities as restraint, endurance, goodwill, humanity, etc. The natural conditions of the northern and southern regions of the country contributed to the formation of somewhat different characters among their inhabitants. All this is properly reflected in the goals and content of education. The moral ideal of the folk pedagogy of the Belarusians is a person devoted to his native land, inseparable from the “mshag kutka”. The beauty of nature, the expediency and harmony of its phenomena filled the educational ideal with kindness, humanism, a kind of lyricism of the soul.

There was a conviction about the perfection, reasonableness of nature, including human nature, it was believed that there is more good in it than evil, and good wins with the correct organization of life. Life, the upbringing of people are subject to an expedient, perfect, reasonable natural structure.

It is difficult to find a work in Belarusian folklore that would not directly or indirectly reveal the connection between man and nature. Proverbs and sayings of the Belarusians: “Hook on the forest, then the forest adguknets”, “I feel the spirit of the dog”, “I won’t make any flour for the bread”, “I don’t eat too much pig”, “Adzin oak near the field is not a forest” . In general, most popular pedagogical rules were formulated with reference to the corresponding analogies in nature.

In the real life of Belarusians, nature itself was a wonderful educational tool. It is not without reason that it is referred to as "healing medicines" for the soul and body, and the formation of the corresponding relationship of a person to living and inanimate nature was the main component of moral education. According to popular notions, a perfect person "does not tear a galіnka, i cannot tear out a blade of grass". Genuine human qualities just manifest themselves through the relationship of the individual to animals and birds. It is no coincidence that Belarusians think: "Dze znishchaetstsa nature, there znishchaetstsa zhytstse", "Who cares" e babra - not budze metz dabra" or "What gold to me, sanctified the sun" .

The origins of ecological culture originate in the centuries-old experience of the people - in the traditions of responsibly - careful and loving attitude towards the natural resources of their native land. Our ancestors knew well the life of natural inhabitants, their relationships and interconnections. They worshiped the forces and spirits of nature, realizing their inseparable connection with it. Even without being literate and having no written language, they were able to read a book and pass on the accumulated knowledge and skills to the younger generation. Folk knowledge that helps people survive in the harsh environment is reflected in folklore.

The treasury of folk wisdom includes riddles - the oldest genres of folklore.

• A ball is rolling in the forest,

It has a prickly side.

He hunts at night

For bugs and mice.

• A girl is sitting in a dungeon - Kosa is on the street.
• He walked lanky into the damp earth got stuck.
• Seven hundred pigs are hanging on a peg.

Riddles reflect love for the surrounding nature, knowledge of it.

Songs are one of the means of transmitting tradition. Folk songs have absorbed the highest national values, focused only on good, on the happiness of man. Songs affect the feelings of a person, they simultaneously affect his consciousness and behavior. That is why they can rightfully be attributed to the combined means of public education. Of great importance in the education of the ethno-ecological culture of children are folk songs that reflect the beauty of the native nature, traditions and customs of the village.

There is a birch tree in the field,

Curly birch.

And around the birch

The girls are singing.

Red girls sing

Round dances lead.

These songs are the main decoration in holding folk holidays.

Folk dance is one of the oldest types of folk art. The peoples engaged in hunting, animal husbandry, reflected in the dance their observations of the animal world. The nature and habits of animals, birds, domestic animals were conveyed figuratively and expressively: the Yakut bear dance, the Russian crane, the gander, etc.

The proverb is perhaps the first brilliant manifestation of the creativity of the people. In it, as in a grain, all the active forces of democratic culture are embedded. A proverb is not a simple saying. It expresses the opinion of the people. It contains the people's assessment of life, the observations of the people's mind.

Behind each of the proverbs is the authority of the generations that created them. Therefore, proverbs do not argue, do not prove - they simply affirm or deny something in the belief that everything they say is a solid truth. "What you sow, you will reap." Proverbs are firmly embedded in memory. Their memorization is facilitated by various consonances, rhymes, rhythms, sometimes very skillful.

Work description

Environmental education - the formation of people's conscious attitude to the environment, aimed at the protection and rational use of natural resources.
The main goal of environmental education: to teach to develop their knowledge of the laws of wildlife, understanding the essence of the relationship of living organisms with the environment and the formation of skills to manage the physical and mental state.

Ecological research "Let's tell a fairy tale come in"

Description. Research work on ecology, aimed at studying the world around us through the study of fairy tales. The author participated with her in the regional competition-exhibition "Ecology and Fairy Tale", spoke to students of health camps of educational institutions of the Slutsk region as part of the environmental program "Ecology and Folklore". The study may be of interest to teachers of additional education in ecological and biological profile, teachers of literature, biology and elementary grades, teachers of preschool institutions.
Kononovich Ekaterina, 14 years old, student of the Evrika Interest Association, Slutsk Ecological and Biological Center of Students, Slutsk, Minsk region, Republic of Belarus.
Supervisor: Danilchenko Oksana Anatolyevna, teacher of additional education, State Educational Institution "Slutsk Ecological and Biological Center of Students", Slutsk, Minsk region, Republic of Belarus.

Introduction

Human activity is having an increasingly tangible impact on the environment, intervention in nature is becoming more complex and difficult, and the identification and application of basic environmental principles is increasingly important for the preservation of life on the planet, including the lives of people themselves.
Man realized early on that it was necessary to use natural resources wisely, without violating natural mechanisms and thereby preserving the basis of his existence.
How to learn to understand nature and interact with it correctly? How to cultivate ecological consciousness and ecological culture? How to help cope with global environmental problems?
Our ancestors passed on their ecological knowledge by word of mouth.
And this is reflected in legends, myths and fairy tales.
Target: study of Slavic fairy tales from the point of view of an ecologist.
Tasks:
1. Study the meaning of fairy tales in human life
2. Find ecological moments in the fairy tales "The Fox and the Crane" and "The Crane and the Heron"
Subject of study: fairy tales "The Fox and the Crane" and "The Crane and the Heron"
Research methods:
1) information search;
2) analytical.
Hypothesis: Slavic fairy tales carry ecological knowledge.

Main part

The rock paintings made by primitive people testify that man's interest in the world around him was far from simple curiosity. The roots of ecological knowledge go back to ancient times.
A large number of fairy tales developed in ancient times, in the very era when the first ideas and concepts of man about the world arose. In each new era, the fairy tale was supplemented with certain material that conveyed a person's attitude to the world.
The fantasy of fairy tales was created by the collective creative efforts of the people. As in a mirror, it reflects the life of the people, their attitude to the world around them.
Study "Let's tell a fairy tale come in"(presentation)
Fairy tales can be safely called one of the most effective means of educating a person. It's no secret that children learn by playing, and a fairy tale is the same game, only a game in the imagination. It is much easier for a child to explain with the help of fairy tales many things that are difficult for his age. And what he learned in childhood will remain with him in adulthood.
For my research, I chose two very famous Russian folk tales "The Crane and the Heron" and "The Fox and the Crane". They are read and told to the youngest children to instill a sense of friendship, kindness, honesty and decency.
Along the way, these fairy tales teach children environmental literacy.
Which? Let's discuss...

Fairy tale "Crane and Heron"

A fairy tale about two birds, similar in appearance, with a similar way of life and way of eating, who are trying to start a family. But they don't succeed. Why?
gray heron

The male gray heron is the first to start building a nest and, having done a little work, begins to call for a female. At this time, the male, standing on the nest, opens his wings, throws back his head, pointing his beak up, and makes special croaking cries. He first beats the female who has flown in and drives him away from the nest, and this ritual is repeated several times. The later the female arrives, the more willingly and faster the male lets her in. If she arrives about two weeks after the male starts building the nest, then the pair is formed immediately, without the ritual of scaring the female away. Readiness for mating is expressed in the fact that the male begins to pluck with his beak the rods from which the nest is built; if the female begins to do the same in response, the birds mate and complete the nest together.
gray crane

In spring, the male Common Crane looks after the female in a very peculiar way. At this time, the bird is completely transformed. Usually the crane is very sedate and even important. He walks slowly, with long strides, from time to time stretches his neck, looking around, calmly bends down, pecking at something on the ground, and does not show any fussiness at all. Caring for the female, he begins to "dance". The bird jumps in one place, pushes its “tail”, throws its head on its back, crouches and, spreading its wings, walks and jumps around the female. These abrupt, jerky and clumsy movements do not at all suit an important bird, and at this time one cannot look at it without laughing. Cranes sometimes arrange the same dances right from arrival, in flocks. Many birds sometimes take part in them at once. The crane is very funny when caressing the zhurka.
“That's how they still go after each other; the path was paved, but the beer was not brewed "

In a fairy tale, a crane wooed a heron, a heron to a crane, but there was no agreement: And all because "they speak different languages."
Relationships between different types of birds

In this way, The fairy tale "The Crane and the Heron" reflects the relationship of different types of birds. In nature, the common crane and the gray heron have different behavior when pairing. They simply take care of the female in different ways and therefore cannot, as in a fairy tale, understand each other.

Fairy tale "The Fox and the Crane"

This is a fairy tale about two animals, a fox and a crane, who tried to make friends and even went to visit each other. But they didn't succeed. Why?
Interspecies relationships.

The fox is a predatory animal and will never miss an opportunity to catch a bird that has ended up on the ground, as well as destroy a clutch of eggs or flightless chicks. Therefore, it is a natural enemy of the Common Crane. The "peaceful" existence of a fox and a crane in nature is impossible, as in a fairy tale.
“As it backfired, so it responded. Since then, the friendship between the fox and the crane has been apart.
Various adaptations for eating food (different mouth apparatus) in the fox and the crane.

The diet of the common crane is very wide, but plant food predominates - seeds, shoots and roots of plants. In addition, it feeds on insects, less often frogs and small rodents. Chicks are mostly insects, as they contain a large amount of the protein they need.
The fox, although a typical predator, eats a wide variety of food. Among the food she eats, there are more than 300 species of animals alone, not counting several dozen species of plants. However, small rodents still form the basis of its nutrition. In the summer months, almost everywhere, foxes willingly eat a lot of beetles and other invertebrates. Vegetable food - fruits, fruits, berries, less often vegetative parts of plants - are part of the food of almost all foxes.
In this way, some types of food of the common crane and red fox are similar.
However, the way these animals eat food is different, which is reflected in the tale.
“- The crane knock-knock with his nose on the plate, knocked, knocked - nothing hits! And the fox licks herself and licks the porridge, so she ate everything herself ....
- The fox began to spin around the jug. And so he goes in, and that way, and licks him, and sniffs something - he can’t get it in any way: his head won’t fit into the jug. And the crane pecks at itself and pecks until it has eaten everything.
Ecological moments in the fairy tale "The Fox and the Crane"
In the fairy tale "The Fox and the Crane" we have identified 2 ecological moments: interspecies relations and different ways of eating food.
Conclusion
Fairy tales are oral artistic narratives collectively created and traditionally preserved by the people. They are not repeated in any other genre of folklore. And now, in an age that has crossed the threshold of the most daring dreams, the ancient thousand-year-old fairy tale has not lost its power over people. Even today they teach children and adults a good attitude towards people and nature.

After conducting a study of 2 Russian folk tales ("The Fox and the Crane" and "The Crane and the Heron"), you can make conclusion: folk tales teach not only the norms of human behavior, but are also based on observations of nature and contain a deep ecological meaning.
Thoughtful reading of folk tales helps children and adults to explore the world around them in a fascinating way.

Oral folk art is the verbal creativity of the people who do not write down their compositions, but pass it on orally (from mouth to mouth) from generation to generation. The authors of oral art are the people, and not individuals.

The need for easy memorization, transmission and oral storage in memory made it necessary to compose verbal forms in light rhymes, rhythms and organically combine them with music and singing. (Bezrukova. Basics ...),

The main features of oral folk art: oral form of existence and variability, repeated performance of fairy tales, songs, epics, etc. various performers (narrators).

The Yakut people throughout their history have created and continue to create various works of folklore in the new conditions. The heroic epos - olonkho, folk songs - yryalar, fairy tales - kepseen and ostuoruya, historical legends - bylyrgy sehenner, which are a kind of oral chronicle of the past, tongue twisters - chabyrgakh, riddles - taabyrynnar, proverbs and sayings - өs khoһonnoro, have become widespread. In the past, there were mythological tales about the origin of the earth, flora and fauna, and man. Ritual poetry algysy was developed, i.e. incantations and spells, as well as shamanic folklore - oyuun toyuga. All these works in a figurative form recreate the historical, labor and social life of the Yakut people, express their worldview and aesthetic attitude to reality.

Folklore has preserved for us the songs that the Yakut people sang for centuries. Long everyday songs reveal the daily life and way of life of the people. In these songs, the life of people is described in a peculiar way: by describing the “life and activity” of household items (for example, a broom), draft animals, etc.

Olonkho is the common name of the heroic epic of the Yakuts, consisting of many great tales. Their average size is 10-15 thousand poetic lines. Large olonkho reach 20 or more thousand poetic lines. Through the contamination of various plots, the Yakut olonkhosuts (narrators of olonkho) in the past created even larger olonkho, but they remained unrecorded.

The origins of the Yakut olonkho date back to the times when the ancestors of the Yakuts lived in their former homeland and closely communicated with the ancient ancestors of the Turkic-Mongolian peoples of Altai and Sayan. This is evidenced by the commonality of the plot of the olonkho with the plot of the epic of these peoples, the similarity in the structure of the language and vocabulary. In connection with the above, it should be noted that one of the main features of olonkho as a genre is its peculiar historicism. Olonkho is conceived, created and presented as a kind of history of the entire human tribe, in the broadest sense of the word - the entire human society. As folk legends tell, their ancestors lived far to the south, in the steppe expanses. According to scientists, they lived in the Baikal region, next to the Turkic, Mongolian and Tungus-Manchurian tribes.

If olonkho originated in the south, then other genres of folk art could also have originated there - fairy tales, ritual poetry, proverbs and sayings. This is evidenced by the similarity of individual motifs, sometimes entire works of the Yakuts, with the works of the Siberian Turks and Mongols that have survived to our time. There are also many similarities in mythology, religious ideas, and partly in the shamanic cult. The Yakut heroic epic - Olonkho, has been included in the UNESCO list of world masterpieces of the oral and intangible heritage of mankind since 2005.

The development of civilization has changed not only the environment, but also the nature of the spiritual world of man. The concepts of beauty, benevolence, participation, empathy become the exception, not the norm. The spiritual impoverishment of man led to his alienation from nature. All this leads to a rethinking of many ideas about man, society, culture, nature, the environment as a system of human life and requires the education of a “new” person, the formation of an ecological culture of the individual and society.

Now the national memory is gradually returning to us, and we are starting to treat ancient holidays, traditions, folklore, art crafts in a new way, in which the people left us the most valuable of their cultural achievements, sifted through the sieve of centuries.

In oral folk art, the special traits of the character of the people, their inherent moral values, ideas about goodness, beauty, truth, hard work have been preserved. Introducing preschool children to oral folk art, we introduce them to moral universal values.

Appeal to the springs of oral folk art significantly increases the educational potential of environmental education, which becomes an important factor, as a result of which the effectiveness of the formation of ecological culture of children of senior preschool age increases. In addition, the use of jokes, tongue twisters, proverbs in any lesson is to maintain a good mood, a joyful feeling in the team, a means of satisfying the needs of children in creativity.

Currently, there is a need to form the correct environmental thinking and behavior at an early preschool age. The specificity of environmental knowledge is that it is based on a system of knowledge from many sciences. Children must learn, in general, very "dry" scientific knowledge, which is the core of ecology. And here folk pedagogy, oral folk art comes to the rescue. The novelty of the experience is that the ecological knowledge contained in folklore is brought to children in an accessible form: in the form of a narrative, short aphoristic sayings, games. Bright figurative teachings are easily remembered by children. At the sensory level, children receive ideas about universality.

Ecology in the ethnos occupies a special place among the various means of forming an ecological culture, which is revealed in the traditions of caring for the environment and is passed down from generation to generation through various elements of culture - mythology, religion, creativity.

Folk ecological culture, as a certain set of knowledge, skills and abilities, accumulated bit by bit, carefully selected for centuries, systematized and firmly fixed in customs, traditions, rituals, stereotypes of behavior, in unwritten laws and rules of relationships with nature. Folk ecological experience is of great pedagogical interest, since without it it is difficult to survive not only among the wild, harsh, but also cultivated nature.

Recently, there has been an increase in interest in ethnopedagogical research, including those related to various issues of the formation of the ecological culture of older preschool children. This is also connected with the society's awareness of the continuity of national and universal spiritual culture.

The environmental values ​​that have long existed among the people form strict environmental standards embodied in pedagogical ideas, traditions, and customs. Oral folk art has a huge amount of environmental material that has not exhausted its educational opportunities and potential. The centuries-old experience of the people is a treasury of folk culture, folk ecology. L.T. Ionin wrote: “Destroy the tradition, and you will deprive the social organism of its protective cover and doom it to a slow but inevitable process of dying.”

To this day, the means of oral folk art are immortal: songs, fairy tales, riddles, proverbs and sayings. The strength and beauty of the people's soul is embodied in folklore. It shows a careful attitude to nature, the desire of a person to know the world around him.

Riddles play an important role. Folk riddles are an effective means of ecological education of schoolchildren. There are many mysteries. There are riddles-descriptions, riddles-questions, riddles-tasks. All of them are teaching, educating and developing.

The riddles contain excellent educational material that enriches preschool children with information about representatives of the flora and fauna, deepening ecological ideas and knowledge. In riddles, imagery, poetry and the views of the people on nature and its inhabitants merge. The riddle makes everyday everyday objects surprisingly interesting, distant and mysterious forces of nature become more understandable and close.

Particular attention is paid to proverbs, which contain folk wisdom. Thanks to the figurativeness, completeness of thought, proverbs have an impact not only on the mind, but also on the feelings of children. Establishing high moral concepts verified by the experience of generations, they bring up honesty, love for nature and work. This determines their role in environmental education.

Folk memory keeps many signs, which are folk science, as they are a kind of system of folk knowledge about nature, its phenomena. They record cause-and-effect relationships of occurring phenomena and changes in the natural environment, the comprehension of which contributes to the education of worldview perception by children.

Fairy tales have great educational potential. The folk tale is a moral lesson. The tale is a lie, but there is a hint in it, a good lesson for the good fellow. And these lessons permeate the entire fairy-tale heritage. They contain rich material about native nature, flora and fauna. Objects of inanimate nature are also brightly represented in fairy tales. Fairy tales play a special role in the formation of the ecological culture of preschool children, as they reflect the careful attitude of the people to nature. Fairy tales created by the people contribute to the development of an emotional and aesthetic attitude to nature, which to a certain extent serves to overcome the consumer approach to it.

Great educational potential and opportunities in the formation of the ecological culture of preschool children have holidays that fully reflect the relationship between man and nature. They embodied the ideas of our ancestors about nature as a continuation of themselves, and about themselves as an organic part of the surrounding world.

Each nation has its own traditions of communication with nature. Each nation carefully preserves the ecological covenants of their ancestors. They are most clearly expressed among the ancestors of the Yakut people, in whose worldview the "humanization" of nature is still preserved, the feeling of its pain as one's own. The ancestors did not possess scientific knowledge, but they had tremendous empirical experience, were able to observe, honored the laws governing the world and adapted to them, because without this they could not survive, especially in our climatic conditions of the North. Therefore, in addition to studying Russian culture, the program includes studying the culture of the Yakut people: their traditions, holidays, rituals, because they contain an invaluable experience of communicating with nature (APPENDIX). The inclusion of works of folk art in the content of the program allows you to diversify the forms of conducting classes.

In the traditional culture of our ancestors, from an early age, a child felt kinship, unity with the outside world, understood that a person was created with the outside world according to the same laws. But, unfortunately, at present, a person has violated the harmony in relation to the outside world, and this has led to terrible environmental disasters. It is not possible for a person to fix this, because. he also:

• does not realize its kinship and connection with the natural environment, the common home of all living beings;
• will not give up the established stereotypes of thinking that everything in this house is for him;
• does not get rid of carelessness and is aware of the responsibility for the fate of all living things;
• will not master the new strategy of harmonious relationships with the outside world.

Therefore, it is important to lay and form the foundations of ecological culture in childhood. The further attitude of children to nature will largely depend on how deeply aesthetic and moral attitudes to natural objects will be brought up in them.

The main ideas in a variety of human activities should be:

The idea of ​​a home (from one's home, a small homeland to an understanding of the global worldview - "The Earth is our common home");

The idea of ​​integrity and universal interconnection (“everything is connected with everything”);

The idea of ​​labor in the transformation of the environment.

Children study the works of oral folk art, get acquainted with folk signs, which have a special place in the folk calendar, with holidays and rituals associated with the worship of the sun, which meant so much to people in ancient times. The classes also use beliefs about stones, their cult role, the life-giving power of water, earth, folk riddles about objects and natural phenomena, fairy tales in which Yarilo-sun, Spring-red, Morozko personify natural phenomena, have their own characters.

Since ancient times, different peoples have developed a cult attitude towards trees as the embodiment of direct plant power. When studying plants, as one of the kingdoms of wildlife, proverbs and sayings are used that have environmental content (“Whoever cuts forests, he dries up places, drives clouds from the fields, prepares piles of grief for himself; and whoever plants a forest and sows, that moisture in the fields has”, “I planted one tree, I have not lived my life in vain”), as well as proverbs and sayings that convey centuries-old experience (“Mow the scythe, while the dew, the dew is down - and we are home”). In the classroom, children get acquainted with the traditions associated with plants (Ivan Kupala, Trinity, New Year). Particular attention is paid to the symbol of our Motherland - the birch, about which many works have been composed by the people.

Images of animals and birds fill the oral art of all peoples of the world. When studying the animal kingdom, fairy tales, and proverbs with sayings, and folk signs, riddles are used in the classroom. An important place is given to fairy tales with ecological content, which in a figurative form tells about the interaction of organisms in nature, about various food connections, the violation of which threatens with a catastrophe for life.

In our multinational city, the holidays and rituals of different peoples are intertwined with the same respect, and the Tatar Sabantuy, and the Russian Maslenitsa, and Ukrainian carols, and the Yakut Ysyakh are celebrated. Therefore, in the classroom, attention is also paid to holidays that fully reflect the relationship between man and nature, reveal the idea of ​​the unity of the human and natural principles, their common roots, develop an aesthetic, kind, caring attitude towards native nature - that common thing that unites us all, regardless of nationality.

Children also get acquainted with the oral art of the peoples of the North, who still keep the ecological precepts and traditions of their ancestors. These are gatherings, literary drawing rooms, round tables, excursions, games, quizzes, holidays, etc.

A variety of methods are also used - verbal, demonstrational, practical. Children not only get acquainted with the works offered by the teacher, but also learn to find works on a given topic, involving mothers and fathers, grandparents in the work.

When working with fairy tales, preschool children listen to reading, watch videos, draw, illustrate, assemble a mosaic, compose, fantasize. The most diverse types of tasks are also used when working with riddles. Nature itself is an inexhaustible source of secrets and mysteries, and especially for a growing person. For him, riddles are the whole world. Naturally, the content of the riddle is aimed at finding an answer. But to answer, it is necessary to reveal the deep essence of the riddle. Solving each riddle is a small study.

When working with riddles, it is important not to limit yourself to a monosyllabic riddle, but to draw attention to a number of problems that arise when getting acquainted with the content of the riddle. And then the world of nature with its laws and regularities becomes a research laboratory for little whys. Children themselves learn to make riddles, using their knowledge about a particular object of nature or phenomenon.

When working with sayings and proverbs, children not only learn to understand and explain their deep meaning, but also learn to find and compare proverbs of different peoples. They learn to select the most accurate and accurate proverb or saying that is suitable for a given situation, while enriching not only their environmental knowledge, but also their vocabulary.

When studying the section about a person as a living organism, his health and ways of preserving it, children get acquainted with epics about Russian heroes, the traditions of Russian cuisine, proverbs and sayings (“Keep your stomach hungry, your head cold, and your feet warm”, “Sick - heal, but be healthy - beware”, “Where there is health, there is beauty”). Gatherings are arranged where children study the traditions of Russian tea drinking, the healing properties of our herbs.

The use of works of folk art makes it possible to make the activity of studying the surrounding world creative, desirable and interesting for the child, to develop his innate cognitive interest. The desire to penetrate the essence of phenomena, to find answers to numerous "why". Because of this, cognitive activity has more opportunities for the formation of intellectual, emotional and effective-volitional qualities that create the basis for a responsible and kind attitude towards the environment of one's life.

No one doubts the need to improve the ecological culture of the younger generation at the present stage of development of society. And the use of oral folk art for this purpose not only contributes to increasing environmental awareness, appropriation of that invaluable environmental experience of past generations, but also helps to instill a sense of love for the Motherland, pride, and to attach to the cultural heritage of the people. This work experience gives you the opportunity to:

Diversify the methods and forms of environmental education;

To involve a large number of children in the study of folk culture;

Deepen the aesthetic perception of the world around; instill a sense of patriotism in children from preschool age.

The study of the ecological experience of the people allows the child to form a system of moral values, a new look at the world around him and his place in it.

Conclusion. The implementation of the educational potential of oral folk art contributes to the effective formation of the ecological culture of children of senior preschool age in accordance with their individual and personal abilities and capabilities. Introduction to the ecological experience of the people allows the child to form a system of moral values, a new look at the world around him and his place in it. Thus, ecological culture appears to us as a socially significant quality of a person, formed on the basis of active cognitive and practical activity, communication.

Elena Sustaikina
Ecological education of children by means of folklore

Report on the topic: « Ecological education of children - by means of folklore»

caregiver: Sustaikina E. L

Humanity is facing ecological disaster. Cause of violation ecological equilibrium was served by the consumer attitude of people to the world around them. Today ecology- not only the science of the relationship of living organisms with each other and with the environment environment, is a world view.

In our time, as in many centuries, human life is an integral part of nature. The world that surrounded our forefathers was filled with a certain meaning. Our forefathers idolized nature, attributed human actions and experiences to it, enlivened and spiritualized it. It seems to me that it is important for a modern child to learn to realize that mother nature is the cradle of all life on earth, it is important to reveal the new in the familiar and the familiar in the new, revealing the simplest patterns and connections. As a result, by their actions it is necessary to maintain in the child a sense of community and unity with nature, to promote the mastery of harmonious ways of interacting with nature at preschool age.

Preschool childhood is the initial stage in the formation of the human personality. During this period, the foundations of personal culture are laid. the main objective environmental education- formation of beginnings ecological culture: the correct attitude of the child to the nature surrounding him; to oneself and people as a part of nature; to things and materials of natural origin that he uses. This attitude is based on elementary knowledge. ecological character.

Nature is an inexhaustible source of spiritual enrichment. Children are constantly in one form or another in contact with nature. Encounters with nature help to form realistic knowledge about the world around them, a humane attitude towards living beings. Ecological education culture is one of the most important areas for the comprehensive development of the personality of a preschooler. Complex ecological situation in the world, its dire consequences, ecology of the native land, contamination environments habitat - all this makes it necessary to contribute environmental education of children in kindergarten.

To make the learning process exciting, entertaining and informative, I used ecology oral folk art means of formation of ecological knowledge.

Russian folk songs, for nicknames, chants, nursery rhymes, riddles, proverbs, sayings, counting rhymes, signs, folk games - this is the first most accessible source of knowledge and information about the world around us, this is the key to understanding the environment. environments. Most of the songs, nursery rhymes, jokes, chants were created in the process of labor in nature, in everyday life. Hence their clarity, rhythm, brevity and expressiveness. For centuries, the Russian people have been selecting and keeping, passing from mouth to mouth, these little masterpieces full of deep wisdom. For instance, nursery rhymes: "Oh, how I love my cow", "The cat went into the woods", "Squirrel sits on a cart" other.

Colorful, expressive figurative language arouses interest children contributes to the formation of the spiritual and emotional world of the child. Musical, short, rhythmic, with simple content, in an accessible poetic form, they are easily remembered by children. Oral folk art has a powerful motivating force that influences the development of a positive reaction of the child, helps to see the previously unnoticed, to hear nature, its voices through the text of songs, chants, nursery rhymes to realize what they saw and heard. They awaken in the child a sense of sympathy, love for people, for all living things. The poetic description of nature helps the child comprehend life observations, generalize the impressions received from observations. The more he accumulates knowledge about nature, the more and brighter his imagination becomes. As a result of repeated repetitions of images, he begins to imagine and understand those signs of objects and phenomena that he had not previously perceived.

Since ancient times, it has been customary on Russian soil to glorify the arrival of a snowy winter, a warm spring, a red summer, and an autumn harvest with songs. They invited the red sun to look out, called the birds, and the rain to water the earth. Proverbs, sayings, riddles, chants, signs about the seasons were formed among the people. And in our time, acquaintance with natural wisdom helps children quickly remember the times and months of the year, the phenomena of living and inanimate nature.

ecological Kindergarten education begins with nursery groups. For example, in class Who lives with grandma? teacher introduces children with domestic animals, their appearance, habits, educates caring attitude towards animals. The solution of these problems is impossible without preliminary work on learning Russian folk rhymes, songs: "Cockerel, cockerel", "My chicken", "Two happy geese", "On a flat path". Affectionate, melodious words of nursery rhymes help to solve environmental objectives of the lesson, do children's perception is brighter arouse their curiosity.

In garden groups, the use of the main forms of oral folk art, combined with living perception of nature, creates vivid representations of children develops memory educates interest in observations. Getting acquainted with poetic nature, children begin to understand its beauty, they brought up not only aesthetic, but also moral, civic feelings. When conducting a lesson on ecology"Journey to the Forest" used Russian folk songs and chants: "Sun", "In the damp forest path", "In the Dark Forest", "On the Green Meadow", "You are a garden"; Russian national games: "At the bear in the forest", "Two grouse"; nursery rhymes: "Chicky, chicky, chicky", "Legs, legs, where are you running", "You, curly rowanberry", "Red sun set".

In class "Wintering Birds" use nursery rhymes: "Forty-white-sided", "Forty, forty"; folk songs and songs: "Titmouse", "Ghouls, ghouls, ghouls", "Jump, jump, jump", "Sparrow", "Crow", "Magpies are flying".

In class "Love nature" I use Russian folk songs and chants: "Rain", "Rainbow", "There was a birch in the field"; incantations: "Rain, more rain", "Sun bucket"; nursery rhymes: "Like in the meadow, meadow", "Grass-ant". Through the works of oral folk art, I develop the ideas of older children about forest life, about the trees growing in the forest, I expand them ecological outlook during a staged excursion to the forest. I use riddles about trees, Russian folk melodies: "There was a birch in the field", "White color on the viburnum", "Let's go, let's go", "Red sun set", held a Russian folk round dance game "Trees".

In class "There is no bad weather" introduced children with natural phenomena at different times of the year with the help of proverbs and sayings, For example: "Winter howls, but does not scare people", "Summer is for trying, and winter is for walking", “In the autumn storm, seven weathers in yard: sows, blows, twists, stirs up, tears, pours from above, sweeps from below, "The first thunder in spring is a sign of the coming heat"; Russian folk songs and chants: "Like a meadow, a meadow", "Swallow, swallow", "Spring, spring red".

Conducted a lesson "Rules of conduct in nature" where I used folk riddles. On the holiday "Russian birch" I attach children to the spiritual values ​​of folk culture, educate respect for nature, love for birch - a symbol of Russia.

Folk games bring a lot of joy to children. The people created many game songs, accompanying actions with the baby with the words of songs that please him. Children listen to the sounds of speech, catch its rhythm and gradually penetrate into their meaning. This games: "Burn, burn bright", "The kite and the mother hen", "Geese-geese", "Hare", "A bear is coming", "Shadow-Shadow-Sweat" other.

Ecological education cultures go a long way towards shaping the right ways to interact with nature. The sooner it starts upbringing, the more tangible the results, therefore, it is necessary to start from the first steps of the child on his native land. Understanding the elementary connections that exist in nature, a sense of empathy for all living things, an effective readiness to create it, perception of the beauty of nature, understanding the very value of health, careful attitude to the objects of the man-made world - these are the components ecological culture, the formation of which contributes to the full development of the personality of the child.

Drawing a conclusion, we can say that in our age of humiliation and destruction of nature, abuse of environment there is no more important task than to instill in a child the idea of ​​active effective goodness in relation to nature. He must understand that for a person there is nothing shameful in the feeling of brotherhood with everything living and growing on Earth.