Features of the Russian national system of education briefly. The role of national education in the educational process. Methodological aspects of national education of junior schoolchildren

Compensation for damage to health for military injury - material compensation for the damage suffered, similar to the coverage of physical, moral and material losses from an industrial injury in labor law, but in relation to military personnel. We will tell you about the amount of compensation and the procedure for processing such compensation today.

Who are the disabled due to war trauma

Military personnel are a special category of the working population. Their legal relations with the employer are regulated by labor laws only to the extent that they comply with the main regulatory document for this group of workers - the law "On the status of military personnel" dated May 27, 1998 No. 76-FZ, as well as other regulatory acts established for the military.

The specifics of military service is such that the probability of getting an industrial injury during the period of employment is very high. Such harm to health in relation to military personnel is called military trauma. This condition is determined by military medical experts, who are guided by the Regulations on military medical expertise, approved by Decree of the Government of the Russian Federation of 04.07.13 No. 565.

Paragraph 94 of this document describes military injury as bodily injury sustained in the performance of military duties. In other words, if the conclusion of the commission contains the wording: “a disease acquired during the period of military service”, this cannot be regarded as a military injury.

Thus, the disabled as a result of a military injury are the military who have lost their health due to bodily injuries received in the performance of military duties, who have been assigned a disability of one degree or another by a special commission.

How is damage to health due to military injury compensated?

Citizens who have suffered damage to their health during the performance of their military duties can count on monetary compensation for physical losses not only in accordance with the 59th chapter of the Civil Code, but also based on the requirements of the law “On the monetary allowance of military personnel and the provision of certain payments to them” dated 07.11.11 No. 306-ФЗ.

Don't know your rights?

In accordance with Art. 3 (p. 12, 13) of the named law, the injured military can count on:

one-time payments upon retirement from military service or removal from military training as a result of declaring a citizen unfit for military service due to a military injury;
monthly allowance after assignment of disability due to military injury.

These subsidies are paid to a citizen regardless of whether he receives other payments provided for military personnel in connection with the dismissal from the armed forces of the country.

The amounts of the transferred benefits in 2016 are as follows (taking into account the indexation coefficients for the past years).

Compensation for dismissal from the Russian armed forces due to unfitness due to a military injury:

2 337 352, 5 rub. for contractors;
RUB 1,168,676.25 for conscripts and recruits for training camps.

Monthly payment to disabled people for military trauma:

16,361.47 rubles for disabled people with the 1st group;
8 180, 73 rub. for disabled people with the 2nd group;
3 272, 29 rub. for disabled people with the 3rd group.

It is necessary to pay attention to the fact that on May 19, 2014, the Constitutional Court of Russia, in its decision No. 15-P, recognized the provisions of paragraph 15 of Art. 3 of Law No. 306-FZ in the sense that has developed in practice and gave reason to refuse to receive disability compensation to individual applicants. Namely, those of them who, having been injured as conscripts, after being discharged from the armed forces and before the determination of disability due to military injury, served in the internal affairs bodies, which means they received pension payments for length of service with an increase. Disability compensation is paid regardless of the time of onset of disability due to military injury, the place of service after dismissal from the country's armed forces, and the types of paid pension and other payments (clause 14.1, article 3 of Law No. 306-FZ).

How to apply for compensation for harm to health due to a military injury

For registration of material compensation for health damage due to military injury you need to contact the social security authority at the place of residence and write the appropriate statement.

The following documents must be attached to the application:

Passport (copy).
Military ID (copy).
Certificate from medical experts on disability due to military injury (copy).
Certificate of receipt of a disability pension from the pension fund at the place of residence.
Employment record (if available) or service record (copy).
Evidence of earnings for the year before the injury and before the establishment of disability.

In some cases, you may need to go to court. As a rule, judicial practice follows the path of satisfying claims for compensation for damage to health for military injury.

I. General provisions

1. The instruction on the procedure for investigating the facts of injuries* received by military personnel in the Armed Forces of the Russian Federation** establishes the procedure for investigating the facts of injuries received by military personnel (citizens called up for military training), which is mandatory for all military units and organizations of the Armed Forces of the Russian Federation in peacetime. The procedure for investigating the facts of injuries received by military personnel during the period of mobilization, martial law and in wartime is established by other regulatory legal acts of the Ministry of Defense of the Russian Federation.

2. The commander of a military unit is personally responsible for organizing and timely conducting an investigation into the causes and circumstances of an injury to a serviceman.

3. Upon the fact of receiving an injury that caused the death (death) of a serviceman, or if there are signs of a crime in the actions of other persons in relation to the injured or in the actions of the injured serviceman himself, the commander of the military unit, as a body of inquiry, is guided by the Instruction to the bodies of inquiry of the Armed Forces and other military formations of the Russian Federation, put into effect by order of the Minister of Defense of the Russian Federation of 1994 No. 275.

The fact of receiving an injury that caused the death (death) of a serviceman may be additionally investigated by the commander of a higher military command and control body.

4. When a serviceman seconded to a military unit (who is being treated in a military medical institution) is injured, an investigation is organized and conducted by the commander of this military unit (head of a military medical institution), and the materials of the investigation and the decision taken upon its completion are sent to the commander of the military unit, which is the permanent place of military service of this serviceman.

5. Upon the fact of an injury to a serviceman under circumstances not related to the performance of duties of military service (when on leave, vacation, etc.), the commander of the military unit conducts an investigation based on the documents submitted by the serviceman (his relatives) confirming the fact of injury. At the same time, if necessary, in the course of the investigation, requests may be sent to the relevant medical institutions and law enforcement agencies.

6. The fact of an injury to a serviceman resulting from an accident at a facility (in a unit, on equipment, etc.) subject to state supervision (technical, energy, fire, sanitary and epidemiological, architectural and construction supervision, nuclear and radiation safety, flight safety, etc.) objects supervised by these authorities.

Food poisoning that has occurred with military personnel is investigated in the manner established by the Main Military Medical Directorate of the Ministry of Defense of the Russian Federation.

7. When contacting close relatives of the injured serviceman, the commander of the military unit is obliged to inform them about the circumstances of the injury that became known as a result of the investigation and the measures taken to ensure the rights of the serviceman, as well as in relation to the perpetrators, if the injury was the result of an offense on their part.

II. The procedure for investigating the fact of injury to a serviceman in a military unit

8. The head of the medical service of the military unit (hereinafter referred to as the head of the medical service) on the same day reports in writing to the commander of the military unit on the fact of an injury to a serviceman. The report indicates the nature, possible mechanism and consequences of the harm caused to the health of the serviceman (disability), including whether the injury received could be the result of harm to the health of the serviceman by another person or self-harm.

In addition, the grounds for conducting an investigation into the fact of an injury to a soldier may be:
direct detection of injury by the commander of the military unit;
statement of the victim;
notification of the head of a medical institution about admission to inpatient treatment or seeking medical care of a military man;
message from the head of the law enforcement agency;
report of an official of the military unit or statements of other persons, including relatives of the injured serviceman.

9. Upon the fact of receiving an injury that did not result in disability, and in the absence of signs of a crime in the actions of other persons in relation to the victim or in the actions of the injured serviceman himself, on the basis of the submitted report of the head of the medical service (notifications, messages, statements of other persons specified in paragraph 8 of this Instruction) and written confirmation by the injured serviceman of the fact that the injury was received through negligence, including personal injury, the commander of the military unit decides to take preventive measures and, if necessary, involve the perpetrators to disciplinary action.

10. According to the report of the head of the medical service, notification (report, message, application) of other above-mentioned persons, the commander of the military unit is obliged on the same day to make a decision to conduct an investigation into each fact of an injury to a serviceman that caused disability, and also if the fact of an injury to a serviceman could be the result of harm to his health by another person, self-mutilation or other offenses.

11. To conduct an investigation, the commander of a military unit appoints an official who has experience in conducting investigations (trials).

Group facts of injuries by military personnel (two or more victims) are investigated by one of the deputy commanders of the military unit.

12. An investigation is conducted to determine:
circumstances and reasons for the injury;
the degree of guilt of the injured serviceman;
persons who directly caused the injury;
officials who committed a violation (failed to ensure compliance) with the safety requirements defined by the governing documents regulating the conduct of military personnel and their commander at a particular facility or during a particular event (cleaning a fixed territory, physical exercise, maintenance of military equipment, classes in special and other types of training, etc.);
the presence of a direct causal relationship between the actions (inaction) of persons who violated (failed to comply with) safety requirements and the consequences (injury, duration of health disorder, death).

13. The investigation is carried out by interviewing the victim, his colleagues, eyewitnesses of the incident, officials and other persons involved in the event, collecting the necessary documents (written explanations, certificates, statements, data from the inspection of the place of injury, conclusions and explanations of specialists and other materials).

14. An investigation into the fact of an injury to a serviceman is carried out within three days from the date of the appointment of the investigation.

15. The investigation ends with the issuance of a conclusion on the results of the investigation into the fact of an injury to a serviceman (hereinafter referred to as the conclusion) in the form in accordance with the appendix to this Instruction.

In conclusion, conclusions are drawn about the absence (presence) of signs of a crime or the lack of sufficient data on the signs of a crime in the circumstances of the injury.

16. If a conclusion is approved with a conclusion that there are signs of a crime in the circumstances of the injury or that there are no sufficient data on the signs of a crime, the commander of the military unit, as an inquiry body, decides to check the circumstances of the injury in accordance with the requirements of Article 109 of the Code of Criminal Procedure of the RSFSR.

17. Based on the results of the investigation, the commander of the military unit, within 10 days, decides to eliminate the causes and conditions that contributed to the injury to the military personnel and bring the guilty officials to justice. This decision, as a rule, is announced by order of the commander of the military unit.

18. Based on the conclusion, if necessary, relevant documents are drawn up and sent in the prescribed manner to the insurance organization, military medical and other institutions (organizations).

19. The materials of the investigation, the decision of the commander of the military unit to eliminate the causes and conditions that contributed to the injury to the serviceman, and other documents on the fact of injury are stored at the headquarters of the military unit in the prescribed manner.

Together with these documents, the reports of the head of the medical service with the resolutions of the commander of the military unit and with the explanations of the injured servicemen on the facts of injuries, the decision to conduct an investigation on which the commander of the military unit was not taken, are also stored.

_______________________________
* Trauma refers to damage to an organ or tissue as a result of external influences. In the manner prescribed by this Instruction, the facts of poisoning, heat stroke, drowning, electric shock, lightning and ionizing radiation, insect bites and reptiles are also subject to investigation.
** Further in the text, unless otherwise stated, for brevity will be referred to as: Instructions on the procedure for investigating the facts of injuries received by military personnel in the Armed Forces of the Russian Federation - Instructions; military units and organizations of the Armed Forces of the Russian Federation - by military units; military personnel (citizens called up for military training) - military personnel.

HEAD OF THE DEPARTMENT OF THE TROOPS AND SECURITY OF THE MILITARY SERVICE OF THE GENERAL STAFF OF THE ARMED FORCES OF THE RUSSIAN FEDERATION

lieutenant general
V. Novikov

The national identity of education is manifested in each nation as its own distinctive, original (culture, language, customs, traditions). We also see this originality in the behavior of people, the ability to talk and discuss any problems, build relationships and establish cooperation. In essence, it is a culture of interethnic communication, where recognition, understanding, acceptance of the characteristics of each person and people as a whole are realized in interaction, in the information and communication spheres of human activity and the transfer of experience and cultural heritage from generation to generation. Culture is created together. Any nation is proud of its monuments, folklore, its music and literature, its inventions. Moreover, if there is no such pride, this is a sign of some serious national trouble. The people should be proud of their big and small contribution to the culture of mankind. For in every cultural contribution of any people there is something unique, and therefore especially valuable.

Culture is that sphere of human activity, which from time immemorial has united people, consolidated nations, and made it possible to better understand each other. Her ideas are universal. For them, there are no state, racial, or religious boundaries. The diversity of modern social life is manifested in the recognition of the presence of similar cultural and ethnic positions among representatives of different countries and peoples. A newer, more perfect culture of relationships is being formed, which makes it possible to use the entire diverse experience of the world community. Today, elements of humane relations are becoming more and more noticeable in the minds of people, requiring that these relations be not only interpersonal, but also social in nature, satisfying the interests of nations, peoples, and states.

One of the notable features of modern spiritual development is the deeply felt connection with every person and with all people living on earth. There is an intense mutual human breakthrough to each other, a growing cultural understanding leading to mutual discovery. Despite the divergence of political cultures, the difference in worldviews, there are real opportunities for their interpenetration and interaction. A new approach to cultural contacts is possible, real opportunities are being created for a wide creative exchange between peoples and nations, which contributes to the enrichment of universal human values. Such an exchange is possible and useful at the level of states, cities, educational and socio-cultural institutions, public associations.

The exchange of cultural values has two aspects: on the one hand, it helps to comprehend the spiritual identity and values of a particular people, and on the other hand, it actively stimulates the perception of culture by another people, rethinking it in their own way when creating their own national culture. Cultural ties have become extremely relevant. Although the exchange of spiritual values has always existed, in modern conditions it has turned into a global communication that has covered many regions. The meaning of this process is that there is a wide assimilation of universal values on the basis of mutual understanding, mutual trust, interaction, and this is not about formal borrowing, not about imitation, but about the creative assimilation of various cultural ideas.

The exchange of spiritual values proceeds under the condition that national characteristics are preserved. Its goal is to enrich it, focusing on the unique image of each national culture. Processes aimed at erasing national colors are dangerous. Rapprochement of cultures inevitably affects the enrichment and development of national identity. Such interaction does not infringe on national interests and national cultures at all.

The cultural world community is increasingly perceiving the idea of dialogue, based on humanistic thinking. Its moral value lies precisely in the fact that it helps to objectively perceive the surrounding diversity of people, peoples, cultures and understand that another person may well be different, and peoples can be different, differ from each other. This understanding is observed in the cultural sphere, in joint activities based on dialogue. The educational system teaches the development of the ability to communicate, think globally, understand a person of a different culture<школа диалога культур>, proposed by Yu.S. Kurganov.

Today, such a concept as intercultural literacy (understanding the culture of other peoples) is known. This is an awareness of the differences in ideas, customs, cultural traditions inherent in different peoples, the ability to see the common and different between diverse cultures and look at the traditions of one's own society through the eyes of other peoples. In the educational process, general cultural literacy means a common understanding by students of the defining characteristics of the cultures of the world, penetration into the essence of their similarities and differences, knowledge and empathic perception of various cultures, awareness of the value and uniqueness of each of them. Consequently, the teacher is faced with the task of forming an interculturally oriented personality capable of understanding the culture of another people and a positive attitude towards it, understanding it through the prism of their own culture. At the same time, the teacher acts as a model, demonstrating rational and open thinking, but not giving up his own position.

Man must learn to live in a multicultural environment. And it's not just the ability to respect other points of view. It is impossible to form one's point of view without reproducing other ways of understanding in it. According to scientists, truth is not born and is not located in the head of an individual person, it is born between people who jointly seek truth in the process of their dialogical communication. Communication between people is not just a universal, biological and social phenomenon, it has a national coloring, specific etiquette, which may seem strange for a person of a different nationality.

Universal and national values are inseparable unity, complement and enrich each other, therefore, public education is considered as a value of a universal and national character. Nationality should be the leading principle of education, because whoever does not belong to his fatherland does not belong to humanity. Ethnopedagogy comes to the aid of educators. Ethnopedagogy studies the patterns and features of folk, ethnic education. She uses the methods and sources of pedagogy, but at the same time, the use of ethnographic, archaeological, ethnopsychological and sociological methods is extremely important for her.

Orientation to universal values, world and national cultures involves the study of the pedagogical culture of the masses, developed by the thousand-year experience of mankind and existing among the people to this day. Many scientists at different times paid attention to the issues of education in the spirit of the nationality, the use of the experience of the people, its educational potential.

Ya.A. Comenius made many efforts to unite the peoples of Europe around the ideas of humanism and democracy. He argued that teachers of the children of the people should be truly folk, their attention should be attracted by the national characteristics of students, the formation of cultural communities, the commonality of the historical destinies of people living in the same territory, K.D. Ushinsky pointed to the peculiarities of the Russian national character. He wrote that the school should act in the direction of development<нравственности характера>, learning native language. In my work<О народности в общественном воспи-тании>he noted that education, created by the people themselves and based on popular principles, has that educational power that is not in the best systems based on abstract ideas or borrowed from another people. In working with children, one should strive to give students as much of the universal as possible, but through the national.

Consonant with the statement of K.D. Ushinsky, the words of V.G. Belinsky, who said that even when the progress of one people is made through borrowing culture from another people, it is achieved nationally. When a people succumbs to the pressure of ideas and customs alien to it, not having the strength in itself to transform them into its own essence through the initiative of its own nationality, then the people perishes politically.

V.A. Sukhomlinsky of all means of education considered the native word to be the most significant (<язык - духовное богатство наро-да>). The principle of nationality and patriotism in the upbringing of Sukhomlinsky was realized through the awakening of fraternal feelings in students for the peoples of our homeland and through the organization of emotional and valuable concrete practical activities.

The spiritual wealth of the people is closely connected with folk pedagogy, moral sermons, spiritual precepts of religion. The transfer to the younger generation of the socio-moral values of previous generations, the progressive traditions of the people is carried out through labor, philanthropic creative activity and through the familiarization of young people with their history and works of folk art: musical and dance, artistic and applied. Folk holidays, rituals, epics, legends, fairy tales, proverbs and sayings, which embody folk wisdom, contain moral and ethical edifications, instructions, reflect invaluable pedagogical experience aimed at familiarizing with the riches of the national, and through them world culture, familiarizing with national values, following the moral laws of life.

All this is connected with the so-called mentality. Mentality is a relatively integral set of thoughts, beliefs that create a picture of the world and strengthen the unity of a cultural tradition or any community. History shows that pedagogical ideas and concepts that take into account the mentality always fit more organically into educational practice, as they reflect the ideal image of a person - a representative of a certain people. The mentality is part of tradition, a set of conscious and unconscious attitudes associated with ethnic tradition. The mentality of the ethnos is based on an idea that constitutes a spiritual ideal that cements the people into something unified, integral, penetrating the entire system of value orientations. The mentality fixes the stable mood of the inner world of a person, unites him into social groups and historical communities. Natural and cultural, rational and emotional, conscious and unconscious, individual and social - all this intersects at the level of mentality, dissolving in its structures. Characteristic features of the national values of education should be recognized as deep historical roots in folk pedagogy; organic connection with spiritual and material national values; their ability to be updated and enriched in the process of historical development, while maintaining continuity with folk traditions.

The national educational and educational systems in Russia have always been built on the basis of a special mentality. This feature is nationally oriented in nature, which is manifested in what a person thinks and how he acts. The national system of education is determined by the national mentality, demonstrating its values to the world as a whole, to another people, to another person. The problem of national values in education, the regional originality of education should be considered on the basis of universal, philosophical, humanistic approaches. From the point of view of scientists, national upbringing and education are an organic part of the development of society. National values become the values of education only when they do not allow one child to be opposed to another, when they teach each of them to understand the national feelings of the other, to see the greatness and historical significance of the contribution of each people to the culture and spiritual development of mankind. The school is able not only to solve the problem of using national values as a means of uniting children at the level of human emotionally rich communication, but also to open up opportunities for each of them to contribute to the strengthening and enrichment of these values. Thanks to education and upbringing, every child can understand how to learn how to use what has been worked out before you and for you, openly, achieved, decided, and what you personally can do for yourself, for your people, for your country.

Conscious love for one's people is incompatible with hatred for others. Loving and understanding his people, his family, a person will love and understand other peoples, other families and other people more. If a person is dominated by a general attitude towards the perception of foreign cultures, then it inevitably leads him to a clear awareness of the value of his own culture.

In October 1995 UN countries proclaimed the Declaration of Principles of Tolerance, in Article 1 tolerance is seen as respect, acceptance and correct understanding of the rich diversity of the culture of our world, forms of self-respect and manifestations of human individuality. It is promoted by knowledge, open communication and freedom of thought, conscience and belief. Tolerance is unity in diversity. This is not only a moral duty, but also a political and legal need. Tolerance is what makes peace possible. Tolerance is, first of all, an active attitude to life, formed on the basis of the recognition of human rights and fundamental freedoms. Unfortunately, extreme forms of intolerance are often manifested in modern society: discrimination, racism, aggressive nationalism, apartheid, genocide, religious fanaticism, ethnic cleansing.

Children should be educated to understand that every person, whether Muslim or Christian, transcends the boundaries of the particular religion under which he was shaped. In turn, human culture is richer and more diverse than any religious and national culture, and harmony between them can be achieved if there is a high culture of interethnic and interreligious communication. Hence the concept of religious tolerance is tolerance for a foreign religion, recognition of its right to exist. The education of religious tolerance is an integral part of the education of a culture of interethnic communication and is aimed at developing respect for the religious views of another person.

The most active absorption<присвоение>patterns of activity and behavior, social norms occurs along with the socialization of the individual in adolescence. At the same time, at this time, children experience great difficulties in independently comprehending, comparing patterns of moral and ethical behavior and the real behavior of their peers. And in this regard, folk traditions, ethno-pedagogical, spiritual culture act as a real regulator of the developing self-consciousness and behavior of a growing person. Knowledge of the culture of one's ethnic society contributes to the emergence of interest in the traditions and culture of other peoples, which is the basis for the development of ethno-cultural interactions.

National values of education and upbringing are organically included in universal pedagogical values and vice versa. National values of education and upbringing, as well as universal values, are not static, but historical, i.e. are in constant development and change under the influence of changes in the movement of a certain social form, socio-economic and cultural conditions of a given country. All the most significant achievements of spiritual culture, literature and art, science and technology, material production of a particular country, by reflecting them in the content of school and university education, acquire the significance of its national values and actively influence the formation of citizenship and patriotism of the younger generations. One of the decisive conditions for such a functioning of the national values of education should be recognized as their clear humanistic orientation and democratic essence (connection with folk origins) and a complete, decisive disengagement from any manifestations of nationalism and chauvinism.

The culture of interethnic communication is impossible without the formation in the subjects of the educational process of such a quality of personality as tolerance, which is a manifestation of a person’s relationship to other people, this is respect, acceptance and a correct understanding of the rich diversity of cultures of our world, forms of self-expression and ways of manifestation of human individuality. Tolerance is part of the human culture of the 21st century. It can be considered from the point of view of philosophy, psychology, medicine. Tolerance is the value of the socio-cultural system, it is the inner core of all human existence. Tolerance is also a principle, a guiding idea, a basic position in the interaction of people. The concept under consideration can be defined as a norm in the life of a society based on consent, cooperation, mutual understanding and mutual respect. The main features of a tolerant society are: social relations, public order, political processes, attitude towards minorities, cultural traditions, attitude towards religion, mass media, language.

The highest level of individual tolerance manifestation is the presence of tolerance as an ideal, a perfect model in solving any issues related to people's communication.

Tolerance is the most important component of interaction, which is the main condition for a person's success in communication and organization of joint activities. The main idea of the education of tolerance is the need to instill in everyone the value of human dignity and the inviolability of every human person. At the 28th session of the General Conference of UNESCO in 1995. The International Day of Tolerance (November 16) was proclaimed to promote the development and strengthening of a tolerant attitude towards each other.

In this regard, UNESCO Director-General Federico Mayor formulated the following principles for the education of tolerance in the spirit of tolerance:

Education in the spirit of openness and understanding of other peoples, the diversity of their cultures and history;
- teaching understanding of non-violence, the use of peaceful means to resolve differences and conflicts;
- instilling the ideas of altruism and respect for others, solidarity and participation, which are based on the awareness and acceptance of one's own identity and the ability to recognize the plurality of human existence in various cultural and social contexts.

Considering tolerance as a psychosocial characteristic of a person, scientists distinguish three subsystems in its structure:

cognitive - human knowledge (the very concept of tolerance, processes of tolerant interaction, etc.);

emotional - certain feelings of a person (expressed in an emotional assessment of a different opinion, values, one's feelings);

activity - a predisposition to a variety of behaviors (based on understanding, cooperation, compromise).

The cognitive component of tolerance is determined by the "information field", having which, a person knows how this or that person (group of people) will behave, based on their personal (group) characteristics, the specifics of the sociocultural environment. In fact, this is a theoretical readiness for a tolerant perception of others and response behavior.

An active emotional orientation of a person's state is possible only if he possesses a mechanism for regulating his own behavior and activities. It is important that on any interpersonal issues a person be able to restrain and at the same time correctly show their own emotions.

The activity subsystem of tolerance is of particular importance, since it is in the process of activity that real events line up in a semantic sequence, identifying the tolerance of each person.

Tolerance as an integral component of a teacher's professionalism is based on relational ties. Evaluation is at the heart of all relational behavior. Friendship or hatred, trust or distrust, envy or respect, jealousy or love - all these are relationships that are present in one way or another in pedagogical activity. The manifestation of a positive or negative attitude towards something is a factor of subjectivity. In the professional communication of a teacher with students on the basis of tolerance, only subject-subject interaction is possible, which means that the student also has the right to act based on his own life experience, from his own assessments. But most often he acts this way on the basis of patterns, habits, stereotypes that he has developed in the process of life. Such patterns of behavior are given, first of all, by the family, and later by teachers of the preschool and school stages of education. Since most often a person generalizes images and patterns of behavior (developing, stabilizing, activating the available information), then he realizes himself, i.e. demonstrates his own attitude towards something or someone, based on established or existing norms, rules, views, positions. For a person as a social being, other people are necessary. Therefore, to some extent, he is more or less dependent on others. Such a state always leads to the problem of choosing the manifestation of attitude - tolerant or intolerant.

The effectiveness of a tolerant approach in upbringing will be manifested only when every person, and first of all the teacher and parent, daily demonstrates tolerance and acceptance of others to children and everyone around. It is impossible to cultivate tolerance without possessing this element of culture. A child from birth has the opportunity to communicate with the people closest to him: mother, father, grandfather, grandmother. Such communication, which most often carries a positive emotional mood (a smile, an affectionate timbre of voice, intonations), is necessarily "fanned" with national, cultural color. Ordinary human communication with parents enables a child from childhood to learn to be tolerant, able to perceive, understand and recognize a person as he is, with his advantages and disadvantages. All family education can create in the child the dominant of a prosperous and benevolent person. Nothing has such an effective effect on the perception of the world as vivid associations, parallels that we draw when comparing many things and concepts. Folk proverbs, sayings, legends, parables are a wonderful methodological material for educating the younger generation in the spirit of tolerance: "Do not look for beauty, but look for kindness", "To live in the world - to be in peace", "Patience and work - will grind everything."

When organizing tolerant interaction with children in the educational process, the teacher should rely on the development of such personal qualities as professionalism, attitude towards tolerant behavior and correct interaction.

Modern humanity is a huge variety of different historically established communities - nations, nationalities, ethnic groups. Only in Russia, according to ethnologists, there are more than three hundred of them. Each nation and nationality is distinguished by the unity of language and culture, has its own characteristics in the way of life, in education and upbringing.
Currently, in the context of global processes of internationalization and globalization, political and socio-economic reforms in Russia, a new educational situation is being formed, which is characterized by increased ethnicization of the content of education and upbringing, taking into account the national characteristics of the culture of the peoples living on the territory of our country.
The national identity of education is manifested in each nation as its own distinctive, original (culture, language, customs, traditions). We also see this originality in the behavior of people, the ability to talk and discuss any problems, build relationships and establish cooperation. In essence, it is a culture of interethnic communication, where recognition, understanding, acceptance of the characteristics of each person and people as a whole are realized in interaction, in the information, communicative spheres of human activity and the transfer of experience and cultural heritage from generation to generation.
Culture is created together. Any nation is proud of its monuments, folklore, its music and literature, its inventions. Moreover, if there is no such pride, this is a sign of some serious national trouble. The people should be proud of their big and small contribution to the culture of mankind. For in every cultural contribution of any people there is something unique, and therefore especially valuable.
Culture is that sphere of human activity, which from time immemorial has united people, consolidated nations, and made it possible to better understand each other. Her ideas are universal. For them, there are no state, racial, or religious boundaries. The diversity of modern social life is manifested in the recognition of the presence of similar cultural and ethnic positions among representatives of different countries and peoples. A newer, more perfect culture of relationships is being formed, which makes it possible to use the entire diverse experience of the world community. Today, elements of humane relations are becoming more and more noticeable in the minds of people, requiring that these relations be not only interpersonal, but also social in nature, satisfying the interests of nations, peoples, and states.
One of the notable features of modern spiritual development is the deeply felt connection with every person and with all people living on earth. There is an intense mutual human breakthrough to each other, a growing cultural understanding leading to mutual discovery. Despite the divergence of political cultures, the difference in worldviews, there are real opportunities for their interpenetration and interaction. A new approach to cultural contacts is possible, real opportunities are being created for a wide creative exchange between peoples and nations, which contributes to the enrichment of universal human values. Such an exchange is possible and useful at the level of states, cities, educational and socio-cultural institutions, public associations.
The exchange of cultural values has two aspects: on the one hand, it helps to comprehend the spiritual identity and values of a particular people, and on the other hand, it actively stimulates the perception of culture by another people, rethinking it in their own way when creating their own national culture. Cultural ties have become extremely relevant. Although the exchange of spiritual values has always existed, in modern conditions it has turned into a global communication that has covered many regions. The meaning of this process is that there is a wide assimilation of universal values on the basis of mutual understanding, mutual trust, interaction, and this is not about formal borrowing, not about imitation, but about the creative assimilation of various cultural ideas.
The exchange of spiritual values proceeds under the condition that national characteristics are preserved. Its goal is to enrich it, focusing on the unique image of each national culture. Processes aimed at erasing national colors are dangerous. Rapprochement of cultures inevitably affects the enrichment and development of national identity. Such interaction does not infringe on national interests and national cultures at all.
The cultural world community is increasingly perceiving the idea of dialogue, based on humanistic thinking. Its moral value lies precisely in the fact that it helps to objectively perceive the surrounding diversity of people, peoples, cultures and understand that another person may well be different, and peoples can be different, differ from each other. This understanding is observed in the cultural sphere, in joint activities based on dialogue. The educational system teaches the development of the ability to communicate, think globally, understand a person of a different culture<школа диалога культур >, proposed by Yu.S. Kurganov.
Today, such a concept as intercultural literacy (understanding the culture of other peoples) is known. This is an awareness of the differences in ideas, customs, cultural traditions inherent in different peoples, the ability to see the common and different between diverse cultures and look at the traditions of one's own society through the eyes of other peoples. In the educational process, general cultural literacy means a common understanding by students of the defining characteristics of the cultures of the world, penetration into the essence of their similarities and differences, knowledge and empathic perception of various cultures, awareness of the value and uniqueness of each of them. Consequently, the teacher is faced with the task of forming an interculturally oriented personality capable of understanding the culture of another people and a positive attitude towards it, understanding it through the prism of their own culture. At the same time, the teacher acts as a model, demonstrating rational and open thinking, but not giving up his own position.

In essence, this is modern internationalism, when we are able to perceive the culture of others without infringing on its merits, without harming the people who carry this culture. On the other hand, this is an opportunity to demonstrate the culture of your people, to know your distinctive features, traditions, customs, folklore, folk crafts, and be proud of this originality. Consequently, internationalism is an ethnic socio-psychological formation, expressed in respect for a person of any national community, a disposition for commonwealth with people of any nation and a desire for the good of representatives of all ethnic groups. Internationalism - international solidarity of people of different nations and races, the basis of their mutual understanding, mutual trust, interpenetration of cultures, values, knowledge and technologies; it is the opposite of nationalism.
Man must learn to live in a multicultural environment. And it's not just the ability to respect other points of view. It is impossible to form one's point of view without reproducing other ways of understanding in it. According to scientists, truth is not born and is not located in the head of an individual person, it is born between people who jointly seek truth in the process of their dialogical communication. Communication between people is not just a universal, biological and social phenomenon, it has a national coloring, specific etiquette, which may seem strange for a person of a different nationality.
Universal and national values are inseparable unity, complement and enrich each other, therefore, public education is considered as a value of a universal and national character. Nationality should be the leading principle of education, because whoever does not belong to his fatherland does not belong to humanity. Ethnopedagogy comes to the aid of educators. Ethnopedagogy studies the patterns and features of folk, ethnic education. She uses the methods and sources of pedagogy, but at the same time, the use of ethnographic, archaeological, ethnopsychological and sociological methods is extremely important for her.
Orientation to universal values, world and national cultures involves the study of the pedagogical culture of the masses, developed by the thousand-year experience of mankind and existing among the people to this day. Many scientists at different times paid attention to the issues of education in the spirit of the nationality, the use of the experience of the people, its educational potential.
Ya.A. Comenius made many efforts to unite the peoples of Europe around the ideas of humanism and democracy. He argued that teachers of the children of the people should be truly folk, their attention should be attracted by the national characteristics of students, the formation of cultural communities, the commonality of the historical destinies of people living in the same territory, K.D. Ushinsky pointed to the peculiarities of the Russian national character. He wrote that the school should act in the direction of development<нравственности характера>, learning native language. In my work<О народности в общественном воспи-тании>he noted that education, created by the people themselves and based on popular principles, has that educational power that is not in the best systems based on abstract ideas or borrowed from another people. In working with children, one should strive to give students as much of the universal as possible, but through the national.
Consonant with the statement of K.D. Ushinsky, the words of V.G. Belinsky, who said that even when the progress of one people is made through borrowing culture from another people, it is achieved nationally. When a people succumbs to the pressure of ideas and customs alien to it, not having the strength in itself to transform them into its own essence through the initiative of its own nationality, then the people perishes politically.

Folk pedagogy was the subject of special attention of A.S. Makarenko, who emphasized her worldly wisdom,<обыкновенный здравый смысл>influence on the younger generation. Today it lives in the folk wisdom of proverbs, traditions and customs, the peculiarities of the language of different peoples. Folk pedagogy is created by creators from the people, sometimes without professional training, representing myths, legends, epics, tales, songs, dances, fairy tales based on the traditions of the area.
V.A. Sukhomlinsky of all means of education considered the native word to be the most significant (<язык - духовное богатство наро-да>). The principle of nationality and patriotism in the upbringing of Sukhomlinsky was realized through the awakening of fraternal feelings in students for the peoples of our homeland and through the organization of emotional and valuable concrete practical activities.
The spiritual wealth of the people is closely connected with folk pedagogy, moral sermons, spiritual precepts of religion. The transfer to the younger generation of the socio-moral values of previous generations, the progressive traditions of the people is carried out through labor, philanthropic creative activity and through the familiarization of young people with their history and works of folk art: musical and dance, artistic and applied. Folk holidays, rituals, epics, legends, fairy tales, proverbs and sayings, which embody folk wisdom, contain moral and ethical edifications, instructions, reflect invaluable pedagogical experience aimed at familiarizing with the riches of the national, and through them world culture, familiarizing with national values, following the moral laws of life.
All this is connected with the so-called mentality. Mentality is a relatively integral set of thoughts, beliefs that create a picture of the world and strengthen the unity of a cultural tradition or any community. History shows that pedagogical ideas and concepts that take into account the mentality always fit more organically into educational practice, as they reflect the ideal image of a person - a representative of a certain people. The mentality is part of tradition, a set of conscious and unconscious attitudes associated with ethnic tradition. The mentality of the ethnos is based on an idea that constitutes a spiritual ideal that cements the people into something unified, integral, penetrating the entire system of value orientations. The mentality fixes the stable mood of the inner world of a person, unites him into social groups and historical communities. Natural and cultural, rational and emotional, conscious and unconscious, individual and social - all this intersects at the level of mentality, dissolving in its structures. Characteristic features of the national values of education should be recognized as deep historical roots in folk pedagogy; organic connection with spiritual and material national values; their ability to be updated and enriched in the process of historical development, while maintaining continuity with folk traditions.
The national educational and educational systems in Russia have always been built on the basis of a special mentality. This feature is nationally oriented in nature, which is manifested in what a person thinks and how he acts. The national system of education is determined by the national mentality, demonstrating its values to the world as a whole, to another people, to another person. The problem of national values in education, the regional originality of education should be considered on the basis of universal, philosophical, humanistic approaches. From the point of view of scientists, national upbringing and education are an organic part of the development of society. National values become the values of education only when they do not allow one child to be opposed to another, when they teach each of them to understand the national feelings of the other, to see the greatness and historical significance of the contribution of each people to the culture and spiritual development of mankind. The school is able not only to solve the problem of using national values as a means of uniting children at the level of human emotionally rich communication, but also to open up opportunities for each of them to contribute to the strengthening and enrichment of these values. Thanks to education and upbringing, every child can understand how to learn how to use what has been worked out before you and for you, openly, achieved, decided, and what you personally can do for yourself, for your people, for your country.
Conscious love for one's people is incompatible with hatred for others. Loving and understanding his people, his family, a person will love and understand other peoples, other families and other people more. If a person is dominated by a general attitude towards the perception of foreign cultures, then it inevitably leads him to a clear awareness of the value of his own culture.
In October 1995 UN countries proclaimed the Declaration of Principles of Tolerance, in Article 1 tolerance is seen as respect, acceptance and correct understanding of the rich diversity of the culture of our world, forms of self-respect and manifestations of human individuality. It is promoted by knowledge, open communication and freedom of thought, conscience and belief. Tolerance is unity in diversity. This is not only a moral duty, but also a political and legal need. Tolerance is what makes peace possible. Tolerance is, first of all, an active attitude to life, formed on the basis of the recognition of human rights and fundamental freedoms. Unfortunately, extreme forms of intolerance are often manifested in modern society: discrimination, racism, aggressive nationalism, apartheid, genocide, religious fanaticism, ethnic cleansing.

Educational work in educational institutions should help to improve mutual understanding, strengthen solidarity and tolerance in relations, both between individuals and between ethnic, social, cultural, religious and linguistic groups, as well as nations. The path to mutual understanding passes not only through knowledge, ideas, but also through feelings, the desire to see beauty in the non-national, other-religious.
Children should be educated to understand that every person, whether Muslim or Christian, transcends the boundaries of the particular religion under which he was shaped. In turn, human culture is richer and more diverse than any religious and national culture, and harmony between them can be achieved if there is a high culture of interethnic and interreligious communication. Hence the concept of religious tolerance is tolerance for a foreign religion, recognition of its right to exist. The education of religious tolerance is an integral part of the education of a culture of interethnic communication and is aimed at developing respect for the religious views of another person.
The most active absorption<присвоение>patterns of activity and behavior, social norms occurs along with the socialization of the individual in adolescence. At the same time, at this time, children experience great difficulties in independently comprehending, comparing patterns of moral and ethical behavior and the real behavior of their peers. And in this regard, folk traditions, ethno-pedagogical, spiritual culture act as a real regulator of the developing self-consciousness and behavior of a growing person. Knowledge of the culture of one's ethnic society contributes to the emergence of interest in the traditions and culture of other peoples, which is the basis for the development of ethno-cultural interactions.
National values of education and upbringing are organically included in universal pedagogical values and vice versa. National values of education and upbringing, as well as universal values, are not static, but historical, i.e. are in constant development and change under the influence of changes in the movement of a certain social form, socio-economic and cultural conditions of a given country. All the most significant achievements of spiritual culture, literature and art, science and technology, material production of a particular country, by reflecting them in the content of school and university education, acquire the significance of its national values and actively influence the formation of citizenship and patriotism of the younger generations. One of the decisive conditions for such a functioning of the national values of education should be recognized as their clear humanistic orientation and democratic essence (connection with folk origins) and a complete, decisive disengagement from any manifestations of nationalism and chauvinism.
The culture of interethnic communication is impossible without the formation in the subjects of the educational process of such a quality of personality as tolerance, which is a manifestation of a person’s relationship to other people, this is respect, acceptance and a correct understanding of the rich diversity of cultures of our world, forms of self-expression and ways of manifestation of human individuality. Tolerance is part of the human culture of the 21st century. It can be considered from the point of view of philosophy, psychology, medicine. Tolerance is the value of the socio-cultural system, it is the inner core of all human existence. Tolerance is also a principle, a guiding idea, a basic position in the interaction of people. The concept under consideration can be defined as a norm in the life of a society based on consent, cooperation, mutual understanding and mutual respect. The main features of a tolerant society are: social relations, public order, political processes, attitude towards minorities, cultural traditions, attitude towards religion, mass media, language.
The highest level of individual tolerance manifestation is the presence of tolerance as an ideal, a perfect model in solving any issues related to people's communication.